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
Instrumental to gather though in R. B's Sense as is before manifested such are the fittest to rule over those whom they have begotten to the Truth but also over the Labours of others and then stile themselves the Church of Christ though not guided by the unerring Spirit so to do and then also pretend that they have Power in Cases that are matters of Conscience to give positive Sentences oblieging Believers to Obey Receive and Own the same and that 't is Disobedience to God not to submit to the Positive Sentences and Decisive Judgments of any Assembly or some or other of them which in any Tolerable Supposition may be termed the Church of Christ though we see it not and so by degrees may endeavour to divest Christ of his Government and Prerogative who alone is Lord over the Conscience and by his Spirit in us is become our only Lawgiver and who alone by the influencing Vertue of his own Spirit is able to bring unto that Love and Unity which through the Life of Righteousness finds exceptance with the Lord of Life William Rogers Having now done with the citation of what was writ in answer to the aforesaid Book of Government and considering that in the First Section thereof the Author as is already cited and Observed writ of a sort of Persons that would needs be Innovators and given to Change and introducing new Doctrines and Practices not only differing but contrary to what were delivered in the beginning and in Page thirteen seems reflectingly to treat on such kind of language as this I must stay till I be convinc'd as if such language was knocked down in the beginning and as may reasonably be taken from the scope of the said Book to reflect on such among the People called Quaker who are not so Zealously affected with the Outward Formes of Government under the Notion of Church-Government pretended to be establish't amongst them as the Author or Approvers of his Book were we think it necessary to cite a Testimony Publish't in Print by Isaac Penington the younger in the year One Thousand six hundred and sixty Being a part of a Discourse Entituled The Authority and Government which Christ excluded out of his Church c. And as it lyes all together word for word and not taken by parts and pieces here and there Our end in citing this Testimony is that the impartial Reader may consider whether the said Testimony hath any Coherence with that part of the said Book of Government which is Objected against by us or doth contradict any subject matter that we have treated upon The Testimony of the said Isaac Penington the Younger now followeth THe Apostles and Ministers of Christ came from Christ with a Message of Life and Salvation with a Testimony concerning the Good Will of God and his Love to Mankind pointing out the Way from Death to Life from Bondage to Liberty from Wrath and Destruction to Peace and Salvation What they have seen what they have felt what they have tasted what they have handled what they have found redeem and deliver them that they declare abroad to others as they are moved as they are sent as they are guided and assisted Now that which they preach to is Mens Consciences in the Sight of God They open the Truth which they know they give their Testimony in the Moving Leading and Power of the Spirit and they leave it to the same Spirit to demonstrate it to Mens Consciences as it pleaseth They are nothing they can do nothing they cannot convert any Man to God but the Power that speaketh by them the same Power worketh in other Mens Consciences at its Pleasure And here is the beginning of the Government of Christ in the Heart when his Truth carries Conviction with it to the Conscience and the Conscience is drawn to yield it self up to him then he lays his Yoak upon it and takes upon him the guiding of it he cherisheth it he cleanseth it he comforteth it he ordereth it at his Pleasure and he alone preserveth it pure chast gentle Meek and pliable to the Impressions of his Spirit and as the Conscience is kept single and tender to Christ so his Government encreases therein but as it becomes hard or subject to Mens Wills so another Spirit gets Dominion over it Therefore the great work of the Minister of Christ is to keep the Conscience open to Christ and to preserve Men from receiving any Truths of Christ as from them further than the Spirit opens or to imitate any of their Practices further than the Spirit leads guides and perswades them For Persons are exceeding prone to receive things as Truths from those whom they have an high Opinion of and to Imitate their Practices and so hurt their own growth and endanger their Souls For if I receive a Truth before the Lord by his Spirit make it manifest to me I lose my Guide and follow but the Counsel of the Flesh which is exceeding greedy of receiving Truths and running into Religious Practices without the Spirit Therefore the main thing in Religion is to keep the Conscience pure to the Lord to know the Guide to follow the Guide to receive from him that Light whereby I am to walk and not to take things for Truths because others see them to be Truths but wait till the Spirit make them manifest to me nor to run into Worships Duties Performances or Practices because others are led thither but to wait till the Spirit leads me thither He that makes haste to be rich even in Religion running into Knowledge and into Worships and Performances before he feel a true and clear Guidance shall not be Innocent nor the Lord will not hold him guiltless when he comes to visit for Spiritual Adultery and Idolatry The Apostles were exceeding tender in this point for though they certainly and infallibly knew what was to be believed yet they were not Lords over Mens Faith but waited till he who is Lord of the Faith would open the way into Mens Consciences They did not take upon them to be able to turn the Key to let in Truth and Conviction into Mens Spirits as men in these Days have been too apt to undertake but directed them to him who had the Key there to wait for the Conviction and Illumination of their Minds and so to receive in as they found him give forth to them Let every man saith the Apostle be fully perswaded in his own Mind take heed of receiving things too soon take heed of running into Practices too soon doing what ye see others do but wait for your own particular Guidance and a Full Perswasion from God what is his Will concerning you Tho I know this to be a Truth yet do not ye receive it till God make it manifest to you receive Truth from his Hand stay till He gives it You. Indeed the main Matter in Religion is to keep out the wrong part the forward part the bastardly
gave that Judgment had not then perused it And as to their saying 'T was to the great Derogation of the Christian Authority of the said Meeting meaning the Second Daies Meeting I have this to say That I never understood that Friends owned any Authority in any of our Meetings as a Christian Authority but the Power of God which is Invisible and cannot be diminished and therefore I may well query whether 't is not Great Weakness in any to conclude that I am capable to do any Action which can either lessen diminish or take from that Authority and I hope none of the said Subscribers are so remote from Truth and a good Understanding as to conclude that the Second Dayes Meeting hath any Authority given them by Man but if any should be so Weak I must tell such that as I never gave it any so am wholly uncapable by writing to lessen it if they have any And whereas 't is said that the Objections of the said William Rogers lay not so much against the Matter and Substance of the said Robert Barcly's Book as against the way of Expressing some Passages therein This I say is untrue my Objections were against the very Matter and Substance of some things contained in his Book On the whole matter I have this to say I could not obtain a Meeting of Friends to be chosen by Robert Barclay and my self though the Person immediately concerned which agrees not with the Examples of the Scriptures of Truth Read Acts 15.1 2. And that the aforesaid Eminent Preacher as the Mouth of others under the Notion of the Church Obstructed and though in the Meeting held Friends Deportment was grave orderly and inoffensive as to me ward whilst the debate on my Objections held yet I am greatly satisfied that by the Publication of the said two Papers every Impartial Reader that will be at the paines seriously to weigh the said Papers this Answer and Robert Barcaly's Book and Postscript may easily discern the Errour of Robert Barclay and Charles Marshal with the Thirty Six subscribers but those who will have an Eye to Papers and Bookes for the Writers Sakes more then for the matters Contained therein may in time come to have their Understanding so Vailed as to be brought to worship Images and to esteem * See George Fox his Book of Womens Meeetings wherein he queries and was not Micah's Mother a virtuous Woman Read Judges 17th and then a few Lines of these and such like Women were recorded for their Wisdom and their Virtue Michah's Mother a vertuous Women in Israel though she caused a Molten Image and a Graven Image to be made and put in the House of her Son Judges 17. If any should be offended at these Lines let such Exhort Charles Marshall and the other Thirty Six Subscribers concerned to make better Use for time to come of so much Condescention as appeared in me for the sake of Robert Barclay whom I once accounted my Brother when I perceived from the Words of Robert Barclay's Mouth that he appeared a better Principled Man than his Lines imported William Rogers The FOURTH PART OF THE Christian-Quaker Distinguished from the Apostate Innovator WHEREIN A RELATION is given of several Proceedings since George Fox's Wife caused a Paper dated the 21 th of the 11 th M on 1672. to be Read against Iohn Story in a Quarterly-Meeting in Westmoreland Therein signifying that he judged the Power of God as it broke forth in Hymns or Spiritual Songs And is chiefly to discover That George For hath Erroneously concerned himself in the Divisions amongst the People called Quakers Which therefore may serve for A WARNING TO THE Children of Light that their Dependency may not be on G. F. a mis-led fallible Man nor yet on any Mortal Man Men or Name whatsoever save the Name of JESUS who is given of the Father to be Salvation unto the Ends of the Earth By William Rogers Hosea 9.7 The Dayes of Visitation are come the Dayes of Recompence are come Israel shall know it the Prophet is a Fool the Spiritual Man is Mad for the Abundance of thine Iniquity and great Hatred Printed in the YEAR 1680. The FOURTH PART OF THE Christian-Quaker Distinguished from the Apostate and Innovator c. THis small Treatise is chiefly designed to be Communicated unto those who profess the Appearance of Christ Jesus the Son of the Eternal God by his Light in the Consciences of the Sons and Daughters of Men to be a sufficient Guide unto the Father of Life The Faith of such is That those who receive this Appearance or Gift of God so as to Live and Walk according to the Divine Motions and Dictates thereof shall come to know the Salvation of God through Christ Jesus their Law-giver Lord and Saviour 'T is publickly known that this Principle of Truth hath been held forth and owned by those who in Derision have been called QUAKERS of whom it may be now said to the great Grief and Exercise of the Spirit of the Faithful Followers of Christ amongst them That though the Principle in which such of them who have received from God a Divine and Spiritual Knowledge have believed is Unchangeable yet the Enemy hath so prevailed as that the Seeds of Dissention and Discord sown amongst them have taken so deep Root as that their Publick Meetings for Worship in several Parts of this Nation have become the Stages of Contention to the Dishonour of God his Truth and People And in divers Parts of this Nation 't is reputed that George Fox is at least one of the Chief Abettors of one Party and Iohn Story of another But how far that Report may with respect to G. F. have Credit with others besides my self I shall leave to the Sense and Savour of the understanding impartial Reader when he hath throughly perused this Treatise And though from their Names mentioned in the Title-Page some may be in Expectation that the Difference between the People called QUAKERS with respect to the present Seperation in some Parts of this Nation may be Treated on at large yet that 's not my present Design or Purpose Though I must confess that Matter is at large Collected and impartially Stated and lies ready by me for the Press and in Probability may come forth or at least a Part thereof more than what is in this Fourth Part contained in its proper Time and Season unless the Lord shall be pleased to change the Hearts of the Persecuting Opposers of John Wilkinson and John Story and other Servants of the Lord unto whom the Truth is as dear as ever and that the Door may be opened again in our Publick Assemblies for Worship of God whereby those who have the Word of the Lord to Publish in the Demonstration of his Power and Spirit may not be so frequently obstructed by the airy imaginary and empty Discourses of such as have pretended to have the Word of the Lord to declare when
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
eminent amongst the said People and therein laid down many Particulars relating to Doctrine Discipline and Practice Printed Written Publish'd and Acted which we were perswaded were Erroneous and ought to have been Testified against And therefore did propose unto them to joyn with us to give Testimony against such Things if in their Consciences they were satisfied so to do as one proper Expedient for the Removing Stumbling-Blocks out of the Way as by the said Letter Dated Bristol the 22th of the 2d Moneth 1679. may more largely appear unto any of the said People who may desire of me to peruse the same In the aforesaid Letter we did advise That the Manuscript made mention of was prepared and that the Contents thereof were as is already cited But forasmuch as no Answer came from the Parties written unto before the General-Meeting and that the Matter treated on was not with an Intent that it should be kept private in the Breasts of those to whom 't was written but be communicated to the Body of the People called Quakers therefore we sent the aforesaid Letter unto the General-Meeting next following for the same End as we did unto those Three Persons to whom we first writ giving a Cover thereto in these following Words Only 't is to be noted that a Blank thus is left instead of the Name of a Person for the Reasons hereafter mentioned Bristol the 4 th of the 4 th Moneth 1679. Friends THe Inclosed being Two Sheets and a Part of a Sheet is a Copy of what was sent unto the 11th of the last Month to be Communicated unto the rest unto whom 't was directed and is now sent unto you with request That it may be read amongst you for this end that when it is so read you may if free in Spirit declare your Approbation that it may be read in all Mens and Womens-Meetings of Friends Whatever your Thoughts may be touching the Inclosed yet know this that it was neither given forth nor yet is now recommended to you but upon very Serious Consideration and Concern of Conscience And therefore t is now requested that you will Seriously and Conscientiously weigh the Matter that so neither your Tongues nor Pens may be so Exercised on this Occasion as that you may for the future see Cause to Repent the same One of us viz. William Rogers intended to have come up to the General-Meeting not only to recommend the Inclosed to be read amongst you but also to have offered unto you that the Manuscript whereof it makes mention might be read in the General-Meeting if you would assent thereto But some Emergent Occasion which he hath Communicated to his Correspondent James Claypoole under whose Cover this goes hath obstructed that And therefore 't is now proposed unto you That before it be made publick amongst all Friends you may appoint a Meeting as General as you please to have it first Read and if you think so to do this now informs you that 't will be assented unto provided you appoint the Place of Reading the same to be either in the County of Wilts or City of Bristol before the last Day of this instant Moneth But if that Time and Place please you not and yet are willing to have the Hearing thereof 't is now desired that you will be pleased to signify so much and make your Desires known to our selves Directed to William Rogers in Bristol And we doubt not but you shall have such an Answer as may answer the Truth in all The End wherefore this is now proposed is because You and other Friends as well as They unto whom we first writ if you shall not be at Unity with us may have Opportunity to clear your selves unto and concerning us before the said Manuscript become publick amongst all Friends And if the Word of Truth shall be in your Mouths we doubt not but 't will have Place with all concerned in preparing the said Manuscript But if in the Word of Truth you and others shall have nought to say against the Matter contained therein then let all such for the future be wary of Rash and Unjust Censures lest they should be found Fighters against the Lord. 'T is desired that an Answer may be given hereto and left with James Claypoole by the 16th Instant at farthest to be sent unto us Directed to William Rogers Merchant in Bristol We are Your Friends William Rogers William Forde This Letter wherein the Former was inclosed was delivered Sealed in the General Meeting by James Claypoole who according to my Request there declared That it came to him under Cover from me with Direction to be delivered Sealed in the aforesaid Meeting James Claypoole having thus Faithfully discharged the Trust reposed in him 't was then committed to Six Persons to Unseal and Peruse and Report the Contents to the Meeting who thereupon made this ensuing Report only 't is to be observed that instead of the Names of Three Persons where of George Fox was one in one Place and of One Person in another a Blank is left The Letter delivered Sealed to the General-Meeting and so delivered to us to Peruse contains a Copy of one lately directed to and Signed by him William Rogers c. bearing Date the 22th of the 2d Moneth and sent the 11th of the 3d. Moneth to And our Iudgment is That it should be left to them to Answer as they find Freedom in Truth and that the General-Meeting ought not to be concerned with it seeing they have not refused to Answer nor had convenient Time or Opportunity thereto neither jointly nor severally The aforesaid Report Occasions me to make these ensuing Observations First That the rest of the General Meeters who are kept ignorant of any Letter directed to them were therein deceived Secondly That Wrong was done to the Persons concerned in writing to the General Meeting because their Minds were not Communicated unto those unto whom they writ Thirdly That the Generality of Friends in the Nation might deem it Injurious to them because the said Letter was of a General Tendency with respect to Friends and Affairs relating to them This Proceeding encreased the Jealousies of many Friends that a Spirit of Partiality seeking to exercise a Gentilian sort of Lordship was entring some under the Profession of Truth and that the Door was so shut against some others besides my self as that those things which become our Burthens must not be represented to those whom we were concerned to advise thereof or to treat withal in a christian-Christian-Spirit that so some Expedient agreeable to the Truth might be found to remove our Burthens and so if possible prevent the Publication in Print of the Manuscript prepared in which the Names of several Hundreds on each part concerned in the Division were mentioned But yet the Noise of Printing had this Service seveveral Friends from divers Parts of the Nation came to the City of Bristol being the Place as before is noted that one
Eminently concerned in the Division threatned should be the Anvil to beat upon and interceded that we would forbear making mention of the Names of Persons reflected on To this the Answer was That it seemed unlikely to bring forth a Credible History touching Religious Differences without naming the Authors of Books Papers and Names of Persons reflected on evidencing the Reality of such Principles Doctrines and Practices which occasioned Disunion and Separation amongst some of the aforesaid People However Truth obliged us to have a Tender Regard unto those who came unto us in Brotherly Love and for the Sakes of such our Desires have been that the Lord might permit us to Bear Forbear and Suffer having a secret Hope that the Lord might make such Instruments in his Hand by a Tender and Brotherly Mediation to cause the High and Lofty to bow to Truth and Righteousness that so the Government of Christ might be exalted in every Heart where his Law is written and that none who make mention of his Name might conclude themselves entred into an Heavenly Possession or Inheritance because of a Strict Observance of some Outward written Order prescribed by Man After we had long born it then more particularly became my Concern to prepare another Manuscript and that chiefly out of the Second Part of what was first prepared in relation to divers Persons concerned in the Divisions to discover that one Man George For guilty of many Things reproachful to the Truth and that because it was and yet is clearly manifested unto me and as I have understood many others that that ONE PERSON hath been the very Chief Instrument or at least an Abettor of such as have whereby a Biting Devouring Spirit is entred in amongst the Flock and yet great Part of the Contention of one Party with another seems to be but about the Shell and not the Kernel My Meaning thereby is about Outward Forms and Methods relating to Marriages Relief of the Poor c. as if Hells Gates must be opened to receive all such as walk not in that Outward Path which in Relation thereto hath been prescribed by that ONE MAN Moreover 'T is observable that before I undertook to prepare the Manuscript relating to that ONE MAN I writ unto him Seven Letters Dated as followeth viz. the 27th of the 1st Moneth 1677. the 3d. of the 10th Moneth 1677. the 4th of the 11th Moneth 1678. the 11th of the 11th Moneth 1678. one other on the same Day signed by Thomas Gouldeny William Forde and My Self one other the 22th of the 2d Moneth 1679. signed by My Self and Three other Friends directed to Him and two Others and one other from My Self only Dated the 6th of the 12th Moneth 1679. manifesting the Ground of my Dissatisfaction with relation to many Things of a Publick Concern amongst Friends as well as Personal Injury which became him to clear or else give Satisfaction And yet to this Day being the 16th Day of the 6th Moneth 1680. I cannot in Truth say That any Answer is come from him to me notwithstanding Messengers were sent unto him on purpose with several of them and Advice given me of the Delivery And though a Paper came once to my Hand in which Mention is made of Two of the said Letters yet I cannot take it to be his Answer but rather as by the Language thereof appears the Answer of another on his behalf and chiefly stuff'd with Queries so that my Concern to expect Satisfaction or Detect him is encreas'd At length when I perceived 't was not probable to obtain what I expected from him by making manifest my Burthen and Exercise either to Him or One or Two whom I supposed he might esteem to be of the Church nor yet from the General Meeting though as I suppose they are esteemed by some though not by all the Representatives of the Church in general I then for the Sakes of many Brethren Travelled in several Parts of the Nation manifesting that according to the Understanding given me of God I had proceeded toward that ONE PERSON G. F. in a Gospel-Method and that if I then should have proceeded to Print against him nothing could be justly laid to my Charge for want of Orderly Proceeding to obtain Satisfaction which hitherto was not given me But yet my Condescension to my Brethren was such as that though the Manuscript relating to him was prepared I very publickly proposed in Writing under my Hand and spread the same abroad directed to Friends in several Counties signifying that if any one of them were free to write unto that ONE PERSON or at least to give this Testimony under their or any of their Hands that since I Charge him to be Guilty of Things reproachful to the Truth 'T is but Just and Reasonable that he should submit to a Hearing thereof before Friends in Truth to the end that if Guilty he may Condemn the same if not he may be Justifyed and I Condemned for Accusing wrongfully I should then forbear Printing against him until such time I should send such a Letter or Testimony unto the Place of his Habitation And if he should be pleased to give Answer thereto on Request to him to be made by the Messenger that should go therewith then my Purpose was as I then declared to Communicate such Answer to Friends that so we might consider further what might be agreeable to Truth to be done on this Occasion One Part of my End in thus doing was To discover whether there be such an Erroneous Principle in any so to stand by a Man charged to be guilty of Things reproachful to the Truth as that he must be exempted though Guilty from the Stroke of that Justice which in the like Cases of Guilt he hath prescribed for others For though the Apostle testifyed That Charity suffereth long beareth and endureth all things yet his Meaning was not that any Member of the Church of Christ of what Degree soever should not be treated withal when over-taken in a Fault else the same Apostle would not have given these Testimonies Gal. 6.5 Every Man shall bear his own Burthen Col. 3.25 He that doth Wrong shall receive for the Wrong which he hath done and there is no Respect of Persons Besides 't is observable from the Scriptures of Truth Rev. 2.2 that 'T was Praise-worthy not to bear Lyars though they might say they were Apostles I now come to inform the Reader that the ensuing Treatise is for the most part Collected out of the Manuscript first made mention of But yet with the Omission of some Marginal Memorials directing the Reader to the several Sections of the Second Part of the said Manuscript that so from Matter of Fact therein contained the Truth of Reflections made and the Reasonableness of Objections raised and that from the Books Writings or Practices of some particular Person or Persons reputed of the People called Quakers might be proved And therefore since it is not thought fit
for the Reasons mentioned in this Preface to Publish the Second Part of the said Manuscript we instead thereof for the Satisfaction of all Friends do declare That 't is ready for the View of any Friend in order to prove the Reasonableness of the Reflections made or Objections raised Having thus premised I now come again to lay down the Three before-mentioned Queries and to give direct Answers thereto Quer. 1. Why hast thou omitted to mention the Names of some Persons and Authors of some Books and Papers reflected on in this Treatise Answ Though I have been reflected upon at an Ungodly Rate by many because I have been concerned to oppose an Erroneous and Persecuting Spirit which I have beheld entring amongst the Flock of God yet Blessed be the Lord he hath so preserved me by the Arm of his Power as that none of my Opposers have so far as I know laid any thing unto my Charge but for Matters wherein I have acted though misrepresented by them to keep a Conscience voyd of Offence towards God And as it became my Concern of Conscience to prepare the Manuscript first mentioned that so the Truth of some Material Matters occasioning or accompanying Division and Separation amongst the People called Quakers might lye on Record at least Vntil an Vnion might again be witnessed So also it hath been my frequent Breathing unto the Lord That I might not bring forth an Vntimely Birth but might so be led and guided in this Affair as that I might Answer the Witness of God in all Consciences And to my inward Peace and Joy in the Lord I can say That I have the Evidence of his Spirit notwithstanding what any Man may say to the contrary that he hath owned my Proceeding therein hitherto And not only so but that there hath been an Answer thereto in many Brethren And as I was seriously waiting on the Lord I became satisfied in my Conscience to forbear reflectingly to mention in this Treatise the Names of many reputed Quakers that as yet I doubt remain deviated in some things from the Line of Truth And I hoped such a Spirit of Mediation and Justice would have appeared amongst some of our Friends who would not be understood to be concerned in the Difference between others as that they might have been a Means to cause G. F. to stoop so timely to Justice as that there might have been no Concern upon me and others to discover any Part of his Errors so publickly as now they are The Considerations occurring in my Breast when I became so satisfied as aforesaid were these First Several of my Brethren as before is premised interceded to forbear and if for my thus doing any should reflect upon me they might as well reflect upon the Apostle's Counsel when he exhorted the Ephesians To submit themselves one unto another in the Fear of God For I was sensible that those who so concerned themselves had a true Sense that the Cause wherein I was concerned was the Cause of Truth On which Foot their Treatment of me was in much Love and Tenderness and forasmuch as I perceived they were not without hope that a little longer Forbearance might work for the better I became satisfied 't was my Place to submit and forbear a while Secondly Though Hardness of Heart hath so overtaken some as that they may still continue to oppose their Brethren in the Truth without the least just Ground or Pretence either from the Light of Christ within the Scriptures of Truth or Right Reason yet I am not without hope that some others concerned against their Brethren in the present Differences may in some time come to a Sense of their Failings and Repent and then either the Memory of their Offence may be blotted out or their Repentance therewith if timely known recorded and that according as Opportunity may permit and Truth require Thirdly 'T is hoped that this Treatise may become a Warning to many but more especially to such as have departed from the Anointing in themselves that they may Repent and turn to their First Love viz. The Appearance of Christ by his Light in them and not in neglect of God's Teachings lye doting on Outward Orders As if that which was promised to be written in the Heart were now to be sought after in Pieces and Scraps of Paper or that the Written Orders of any at this Day should become a Certain Rule through which a Heavenly Possession may be obtained by such as could not own the Scriptures themselves though by the Spirit given forth to be that Certain Rule but instead thereof the Spirit it self to be it And if any think themselves hereby reflected on unjustly because at some Times they have appeared of another Language yet if such by their Fruits have given the Lye to the Offering of their Lips the Deceit is the greater and more worthy to be discovered Fourthly This Treatise is chiefly intended for the Service of the People called Quakers amongst whom the Religious Differences are so publickly known as that I have no Cause to doubt but that the Matters treated on will be intelligible by them though the Names of some Persons and Authors of some Books and Papers be not mentioned However if any amongst them for want of that Publick Converse which others have had shall manifest the least Jealousie that there is no Reason so to Object or Reflect as in the ensuing Treatise I shall then be ready to give unto such particular Satisfaction from Matter of Fact relating to Person or Persons And forasmuch as it was not possible that all Papers and Books which may evidence the Reasonableness of all Objections and Reflections could lye at once in many Hands and are for the most part with me therefore this Treatise is Signed thus By William Rogers on Behalf of himself and other Friends in Truth concerned And so the Names of those others my Brethren concerned with me in this Work are omitted partly because they might not be capable to give a ready and satisfactory Answer for want of the Books or Papers signified of as aforesaid Quer. 2. Why hast thou treated on Principles held forth by the People called Quakers since many Books have already been given forth by some amongst them treating on many if not all of those Things which thou hast done Answ 'T is the Duty of all Christians to clear their Consciences as by the Light of Christ in their Consciences they are directed which doubtless was the Real Ground whereupon many Antient and Honourable Friends already fallen asleep have given forth their Testimony touching the same Principles publickly held forth both by Word and Printing by some other Servants of the Lord before them And if no more were said to this Query it ought to suffice But yet for the Sakes of some I shall lay down the Considerations attending me when I became Conscientiously concerned so to do The Deportment of some Vnruly Women and Ignorant Self-conceited
Men on the Part of our Opposers in publick Meetings for Worship of God have frequently been Cause of Stumbling to some so that 't is to be doubted that Jealousies have been ready to enter many that though the Name of Christianity is retained amongst the People called Quakers yet that the Nature Life and Doctrine thereof hath suffered Shipwrack amongst them if all under that Name ought at this Day to be measured by the Deportment and Doctrine of some The particular Instances of such Deportments and Doctrines whereof I have been Eye and Ear-Witness might fill a large Volumn And therefore if this be granted it cannot but by every Considerate and Impartial Reader be thought needful enough that a Testimony unto the Principles of Truth antiently held forth amongst them might once more be Revived and Committed to Posterity on behalf of that Party amongst them who account themselves Persecuted Reviled and evilly Intreated when they know no other Cause thereof than in their stedfast Adhering to and Persevering in the Way of the Spirit of Life in Christ Jesus and having begun in the Spirit cannot be in Unity with such as to them seem to expect Perfection through a zealous Exalting of other Mens Lines made ready to their Hands And thus the Generations to come as well as at this Day may know that though some Lovers of Preheminence Innovators and Unskilful Preachers that know not how to divide the Word aright have been pleased to stigmatize others with these Terms viz. Dark Leavened Rending Dividing Separate Spirits yet it hath been manifest that 't is because such others cannot in a Temporizing Spirit change their Way and depart from their Antient Path which by the Spirit of God they have been led into and wherein they have had Fellowship with their Antient Brethren whom the Lord Anointed to publish his Everlasting Gospel and to gather others from the Lo here 's and the Lo there 's to take heed unto the Holy Unction in themselves as a Sufficient Guide unto the Father of Life Quer. 3. Whether thy Publishing this Treatise in Print may not in probability give unto others a Knowledge of the Differences amongst us and so obstruct the Encrease of our Meetings and the gathering of some yet walking in the Broad Way into the True Faith and cause many already gathered thereunto to stumble and fall Answ Nay The Considerations inducing me so to Answer are these Though this Treatise declares that there are Divisions amongst the People called Quakers yet that 's no more than what to my Knowledge is publickly known both to Professor and Prophane and that from Observations of such in the Publick Meetings for Worship for many Moneths if not Years past as are not reputed to be of the People called Quakers The Occasion of such Observations in some Meetings hath been so frequently given as that it seems to me to be as impossible to cover the Knowledge thereof as that which hath been Proclaimed by a common Bell-Man and the Instruments which for the most part have been the Proclaimers hereof have been such as under the Notion of Preachers in God's Name though in a Reality but idle ignorant Praters in the Will of Man by their Declarations run against the Friends of Truth sometimes by Name and other times not so particular though intelligible enough and yet incapable to detect such as is Evil either in Conversation or Doctrine Which being considered and compared with many Imaginary Discourses in Publick Meetings for Worship of God whereby the Publishers thereof appear Unlearned in the School of Christ 't is irrational to expect that any Person Conscientiously seeking after the Way of Truth should be gathered to such as are at Variance each with other and whose Publick Assemblies have been at some times the very Stages of Contention and if they should 't is most certain they would not therein be gathered unto such as are in an Heavenly Fellowship each with other but if on the contrary such as are seeking after the way of Truth amongst the People called Quakers have been disaffected with them in general from a certain Knowledge of their divisions and the unsound Doctrines held forth by some and yet shall but seriously ponder this Treatise it may become a means unto such to eschew the Evil and embrace the Good by inclining their hearts unto the Principles of Truth herein held forth and not suffering the offence given by such amongst them as have retained the Name but not the Nature nor yet in some respects the Doctrine of Christianity so to enter as to hinder their Perseverance and Growth in the true Faith untill at length they may come into Union and Fellowship with the faithful Friends thereof Moreover to me it seems impossible that the seasonable asserting the Truth and pleading for it can occasion any to stumble and fall from it but rather the Contrary However I must confess 't is probable enough that it may occasion many to disregard such kind of Preachers or rather Praters whose Doctrines and Practices have not only caused the Name of the Lord to be evil spoken of but whose Necessities have seemed to be a Bait unto them to Follow for the Loaves and no marvel if these instead of Gathering to God Gather to themselves and as a proper expedient to obtain such a gathering publish in the open Meetings for Worship of God such like Doctrines as these according as I have already hinted and which I am a witness from the hearing of my ear have in publick meetings for worship been publisht viz. Have your Eye to the Brethren meaning thereby Publick Preachers If you do not see your selves follow us that do see And frequently exhort to shut out the reasoning the Wisdom and the Iealousy without distinction which being compared with these primitive and wholesome Exhortations and Doctrines Wisdom is Iustified of her Children look not unto us but unto the Lord take heed unto the Light of Christ in your own consciences Draw water out of your own Wells let it be your own and not anothers it seems to me more like the Language of those Shepherds who as the Prophet said Sought for their gain from their Quarters than the Language of such whom the Lord hath anointed to cherish and feed his Sheep To Conclude this Preface 't is with me to say unto every one through the Nations called by the name Quaker on this wise Let the remembrance of the dayes that are past come before you wherein the Servants of the Living God Labourers in the Gospel in the beginning of the latter Day of the Ministration of Light sounded by his trumpet an Alarm to the Nations And what said the voice of the Eternal Power through them It spoke to this effect unto the inhabitants of the Earth Awake Awake from the sleep of Death that the Lord may give unto you Life He that was and is and is to come is arisen in a remnant and Christ the Son
of the Eternal God who was with the Father before the Foundation of the World was laid is become the Horn of their Salvation and hath brought Immortality to Light in them and revealed that Teacher that can never be moved into a corner and therefore these cannot depend any longer on the teachings of man nor yet on outward Canonical Articles Creeds Directories or Church-Faiths prescribed by man but on the teachings of Christ alone by his Light and Spiritual appearance in themselves to lead and guide unto the Father of life The sound of this Alarm as many can yet witness became a joyful sound to that soul which was hungring after the Lord though piercing as a Dart through the liver to the man of sin so that astonishment and amazement seemed to take hold on many whereby they became a By-word a Mock and a Taunt unto such whose dependencies were on their outward Teachers c. as aforesaid I say again Oh Friends let the Remembrance of this Day come before you and consider further what was the voice of the Eternal Power unto such who were struck with amazement after they believed the appearance of that power whereby they were so struck to be the appearance of the Power of God I well remember the voice was on this wise To your own To your own To your own Meaning thereby that they should turn in their minds to the Light of Christ in their consciences which was declared to be that teacher which could never be removed into a corner that so they might witness the fulfilling of that loud voice uttered by the Angel flying through the midst of Heaven Having the everlasting Gospel to preach unto them that dwell on the Earth c. Fear God and give glory to him for the Hour of his judgment is come and worship him that made Heaven and Earth c. For no doubt but the Spirit of the Lord revealed unto those first labourers in the Gospel that there was a pronenesse in the Sons and Daughters of Men to admire to depend upon and sometimes through an affectionate part or blind Zeal to worship such are were instruments to give forth outward Directories or Church-Faiths For we find that the Apostle tells us of worshipping Angels which are Messengers whom God hath sent by him that intrudes into things which he hath not seen therefore I am perswaded that the voice of Truth through them was not only thus viz. To your own which being observed leads into an independency upon others but also frequently on this wise We preach not our selves look not unto us In the Consideration of these things I cannot but cry aloud in the aforesaid words of the Angel that had the everlasting Gospel to Preach Fear God and give Glory to him And then no doubt but every such one that hath concerned himself to condemn his Brother on no better ground than from the example and prescription of another will come to see that therein he hath not kept to his own and so hath been led into a By and Erring Path. Oh Friends let therefore this cry pass through every heart To our Own To our Own To our Own That is to say to every one 's own measure of Christ's Light or Grace of God Received which the Apostle saith is sufficient with this secret breathing of Spirit unto the God of our lives that all may be thereto retired For if that Counsel might but take place it seems to me that there could then be no room for any to impose or press the observation of other mens Lines upon any which no doubt is one great occasion of the religious differences treated on and not only so but it would mould all who retain the name of Christianity into the very nature thereof and so consequently a reconciliation in the everlasting Truth might quickly ensue For if that Door be but once shut through which variance and disunion entred there may then arise a hope of cessation to such contention and strife as is out of the Truth but if not I may then say how can the effect cease whilst the cause remains I well Remember and many with me that whil'st friends kept to their Own and concerned not themselves to promote a zealous observation of other mens Lines made ready to their hands we then heard not of so much contention strife and debate both publick and private as of late years hath been but since the promotion thereof Confusion Disorder Emulation Malice and Envy hath been its Offspring which hath been manifested by publick unjust revilings against some when zealously contending for the Faith of Gods Elect and though these are of that number that prefer obedience to their own measures of Grace received before obedience to the measures of others yet other some there are who have endeavoured to bring Friends into conformity to the pretended Dictates of the Spirit through others or at best through that one man G. F. before spoken of and that under the penalty of being accounted guilty of Corah's sin for scrupling to conform and thus the variance is like to continue unless the God of Heaven for his Names sake by the Arm of his own Power shall put a stop thereto And forasmuch as I could not but say in all seriousness of Spirit for the clearing of my conscience Let the remembrance of the dayes that are past come before you wherein the Servants of the living God sounded by his trumpet an Alarm to the Nations and that the Servant of the Lord Edward Burrough many years deceased is honourably spoken of by some if not by all of both parties of the People called Quakers at variance one that had the Trumpet of the Lord to sound and hath therewith sounded as a Son of thunder as well as of consolation many Alarm unto the Nations I shall conclude with the citation of a part of an Epistle written by him in the Year 1658. to the Friends of the City of London and so leave the consideration thereof to the Impartial Reader to savour whether according to the sense of his counsel we ought not to know the Spirit of God in our selves to be the ground of all our actions and if so then to practise from other mens Lines without an inward conviction by the Spirit in our selves can be no more accepted as indeed it is not than the offering of the halt and the blind for a Sacrifice under the first Covenant was Here follows the citation out of Edward Burrough's aforesaid Epistle YEa it is peace to the Soul and gladness to the Heart and refreshment to the Life to feel and witness the teaching of the Spirit of the Father leading into all Truth and preserving out of all transgressions wherefore I beseech you all let this be your whole desire and the full practice in your life and then shall the Countenance of the Lord shine upon you and his face shall make you glad if in all things you look unto
lest you be found fighters against that which the Lord by a Constrant of his Power leads into And Builders again of the things that you have destroyed For as the Principle of Truth never led us to respect Persons in Judgement so hath it not led us to refuse to call upon the Highest as well as the Lowest to stoop to a just hearing when Matters of Errour and Evil Fact shall be laid at the Door of such an one That I may as much as in me lies be eased in my Spirit with Relation to you I cannot but in Bowels of true Love warn you that these my few Lines may be read in the Fear and Dread of the Living God that so if it may be with you to Answer or Act any thing in Relation hereunto you may not Add to my Burthens by grieving that which the Lord never grieved Having thus far cleared my Conscience to you as it was with me on my Bed this very Morning I have Peace herein and remain Your Friend William Rogers A Postscript That which hath dropt from one or some of your Lips since my coming to London hath occasioned me to add this Postscript MY End in communicating unto you what is with me on this Occasion is not that either you or any should take upon you to Judge the Cause without assent or hearing both of George Fox and my self and if any hath or shall endeavour to insinuate the contrary from any thing which I have either Spoken or Written the God of Heaven will blast that Spirit from whence it hath or may come as that which seeks Occasion against me undeservedly The like Practice is that Crying Sin which my Conscience hath been concerned to cry against knowing that it hath entered many under the Profession of Truth and for which their Names lye on Record to their Shame but yet I am not without this secret hope that the Day will come wherein many of them may repent of the same I cannot also but inform you that it is the Fruit of Gross Darkness to compare such as are at Unity with John Wilkinson and John Story on a Religious Score and that on the Foot of such Unity to John Parrot and his Followers in the Practice of keeping on their hats in Prayer because John Perrot's Practice therein might properly be termed such Innovation in the Church as tended to Schism contrary to the approved Practice of the Church of God and so was worthily Judged and Condemned but as to John Wilkinson and John Story I remember not that ever any accused them for introducing any Practice into the Church of God contrary to the Scriptures of Truth Light of Christ Jesus or the approved Practice of Friends when at Vnity in the Truth and not only so but I am well satisfyed in my Conscience and that on sufficient ground too large here to insert that the very secret reason wherefore John Story and John Wilkinson have been Judged by many though unheard by such to speak for themselves and that Certificates against them have been either sent or approved to be sent abroad by George Fox with direction to send them both to Enemies and Friends is because they cannot stoop and bow to Innovation not practised by Friends when in Unity in the Truth nor yet justifyable from the Scriptures of Truth or the Light of Christ in their Consciences And if any to whom these Lines may come have or may think me too Zealous I earnestly desire that such may Watch against a Luke-warm Spirit and that which is inclinable to Respect Persons in Judgement and not only so but against that Spirit that hath been ready to proclaim the supposed Infirmities of some on the House-top whilest Endeavours are made to cover the Sins of the High and Lofty one George Fox though the so doing hath tended to the stumbling of many amongst the Flock of God whoever may so do and for the Accomplishment thereof shall pervert the Counsel and Intent of the Apostle when he exhorted to bear all things as if that Scripture might be produced to cover the Notorious Sins of One that may pretend himself Infallible I then say It is the ready way to introduce a Justification of Rantism it self I now am further to acquaint you that if either of you or any Friend unto whom this may come being written for publick View amongst Friends shall within twenty dayes time after the date hereof write unto George Fox and therein signify to this Purpose That since I call for Justice and Satisfaction for Wrongs done and Things acted by him reproachful to the Truth he then ought to submit to a Hearing thereof before Friends in Truth that so if guilty he may Condemn it and if not he may be Justifed I then shall freely forbear printing against him until such time he either sendeth Answer to such a Letter or else sendeth no Answer when it may be desired of him but yet with this proviso that such so to be concerned send the said Letter to me to be sent unto him and if he shall Answer and propose such a Method for a Hearing as may be approved in my Conscience I may then submit thereto William Rogers To this Letter I never received any Answer Here follows William Rogers his Remonstrance to which his aforesaid Letter gave cover to the Friends of London in relation to G. F. to the intent that some Expedient might be found to prevent Printing against him Friends IT is not unknown unto many of you that I have been concerned touching the Differences arisen amongst Friends and whatever Censures some may pass upon me yet I have this Evidence in my Conscience That my Concern hath been for the Cause of God his Truth and People and so through his Mercy am inwardly mad Partaker of his Peace though many under the Profession of Truth have endeavoured to give me Outward Trouble and were it so that with Peace of Conscience I could have forborn to come up unto this City of London on the Occasion I now am here I should much rather have stayed at home about my outward Business than have taken this Journey which I have done and that through a Constraint upon my Spirit to lay before Friends in several Parts of the Nation a part of those things which have been and are my burthen to the end that as much as in me lyes I may endeavour that an Expedient may be found whereby they may be removed and laid at the Proper Door and that so the guilty after serious Examination by an equal Consent of Parties may be by those who retain their Integrity to the Lord and his Truth visited exhorted and warned to repent and turn from that Spirit which hath beguiled so may the Judgments of the Lord be witnessed to the renewing of the Spirit of the Mind unto God again Amongst Friends in general the Friends at London were before me to visit on this Occasion but to be very
the contrary of what is intended for the PRESS I reasonably conclude that whatever is written in the above cited Sheets was there approved I should now proceed to cite a few Sentences out of it which amounts to a Publication of Divisions Page 4. The Lord hath suffered Blindness in part to happen to some through declining their First Love who came out amongst us and had a Part in the Belief and Discovery of the Way of Truth but now some only have the Sheeps-Cloathing and others have lost that too who through a prejudiced Mind are alienated from that Unity of Spirit and Bond of Peace in which we keep our wholsome Practices which we have received in the Unity and Order of the Gospel of Peace and Truth of Christ Jesus in the Fellowship of the Spirit in Bowels of Mercy being like-minded and of one accord in whatsoever things are True Just Honest and of good Report not that we should think of them only but be in the Practice of them as we are In the same Page it is further thus written But to our Burthen and Grief we find amongst some a Contrary Spirit that will not subject to Unity in wholsome Practices amongst us and that will needs Interpose to destroy Unity in some Places and obtrude it self to Confound our wholsome Order and Practices received amongst us as a Church and People and through this contrary Spirit and Prejudiced Mind the Accuser of the Brethren is broken out under a specious Pretence crying Liberty of Conscience Liberty of Conscience in Opposition to those needful convenient and wholsome Practices exercised amongst us in outward Things Also Page 5th thus This Note An accusing Spirit is now accounted a Confounder of Order by this Rule may not the Accusers of I. W. and I. S. be accounted Confounders of Order Accusing Opposing Dividing Spirit that is at work in this our Day to confound Order against the Peaceable Government of Christ amongst his People This Dividing Accusing Prejudicial Worker would introduce a Belief that an Apostacy is Entring and we are gone from the Beginning and First Principle and the Power lost and now Forms are setting up and Imposition on Consciences and the like and amongst whom is all this say they but amongst us who are in Unity of Spirit both in Faith and Practices and 't is amongst such that they imagine this Fearful Imposture and Arbitrary Rule Imposing Prescriptions and Laws on the tender Consciences of the Weak is now gotten up to exercise and so the Liberty of the tender Conscience is lost and you say they are intangled with the Yoak of Bondage to this Day And Page 10th thus Inasmuch as the envious Worker is suffered to proceed that would even race out the Foundation of Christ's Kingdom and Government under which his Subjects do only own their Christian-Freedom and true Liberty of Conscience c. In the 12th Page it is thus written And he meaning G. F. as by his Name before cited in the same Page appears was moved of the Lord to advise to a Womens Meeting c. and when Dear G. F. declared unto us what the Lord had made known unto him by his Power that there should be a Womens Meeting that so all the Sick the Weak the Widdow and the Fatherless should be Note here is no mention made of bringing Marriages before them minded and looked after in their Distresses And Page the 13th thus I have a word in my Heart to say unto you all Back-Sliders Obstructors Opposers and such as Countenance them secretly of this our heavenly Order of Men and Womens Meetings which the Lord by his Power hath set up and further thus You that have despised Dignities to speak Evil of the Servants of the Lord such that faithfully have laboured amongst us from the Beginning which the Lord hath found worthy of double Honour for I do know and the Lord hath sealed it in my Heart that that Spirit which hath opposed the Blessed Unity and Order of Truth in those our Mens and Womens Meetings shall never prosper nor they who are in it inwardly to God without Repentance And in the 15th Page 't is thus written And a true Sense hath been upon me of our Dear Friends up and down the Nation of their great Tryal and Exercise that hath been upon them because of this Wicked Dividing Spirit and especially in my Native Country viz. Willshire Thus much out of the aforesaid Sheets to manifest that this Treatise containes not the first printed and published Papers evidencing Divisions amongst the People called Quakers I am now sensible some may be apt thus to Object If the Meeting held on every Second Day whereof thou makes mention may be Justifyed in approving the aforesaid sheels to be printed yet it can be Plea to Justify thy Printing because thou hast descended more particularly to describe wherein the Difference doth consist and hast mentioned some Names of both Parties concerned in the Difference But in the aforecited Sheets we find but some Names of one Party only viz. G F. and the two Subscribers of the said two Sheets Answ I confess the latter Part of the Objection to be true but yet not sufficient for any to condemn my printing who may Justify the printing of the aforesaid Sheets For if the mentioning of one particular Matter wherein the Difference is reputed to consist even as in the said Sheets it is be according to Truth in one Party I know not why the mentioning of more may not be justifiable in the other Party and if it be justifyable to mention a Part of the Names of one Party concerned in the Difference why not also of the other And though in the aforesaid Sheets there is not so particular a Description wherein the Differences do consist as in this Treatise is mentioned Yet the understanding Reader may collect many things of importance from it and in particular that in the Sense of the Subscribers thereof and such as are at Unity with them who may reasonably be taken to be of one Party they are such as are for True Love Unity Order of the Gospel of Peace Fellowship of the Spirit Bowels of Mercy and things that are True Honest Just and a good Report c. And that the other Party whom they oppose are such as are for Disorder Confusion unto whom Blindness hath happened and that they are declined from their First Love having only the Sheeps-Cloathing of Prejudiced Minds Opposing Dividing Confounding Order against the Peaceable Government of Christ Envious Workers that would raze at the very Foundation of Christs Government Despisers of Dignity c. All which leads me to this Observation that since no matter of Fact is signifyed to evidence any under the Profession of Truth worthy of those General Reflections nor yet any thing referred to for Evidence I may reasonably conclude that the Intended Opposition to Christ's Government is in their Sense no other than a supposed Dislike
viz. That 't is Folly and Hypocrisy to profess our selves Members of the True Church and yet not Believe thus as the True Church Believes Pag. 36. Sect. V. What we stand for viz. Truth and Righteousness and that Christ's Government may be exalted in every Heart under which we are Instructed not to depend on Man but on the sufficiency of Gods Grace Page 27. A Testimony against Tythes and for Meeting together in time of Persecution the neglect whereof may be the Fruit of Weakness or Disobedience Page 28. The Government of Christ and the Laws thereof are Inward some part of the Fruits brought forth under the said Government are Described Page 29. An Objection relating to the securing any part of a Mans Estate on a fore-Sight of a Premunire or Fines for Meeting Answered Page 31. Sect. VI. On the Occasion of an Objection raised touching the Sufficiciency of Gods Grace Unity is treated on from the words of Paul to the Corinthians that they should all speak one thing Page 36. Touching the Word Independency occasioned by a Publick Preacher Page 38. That leaving Friends to the Grace Light and Spirit of God is not the way to lead into Rantism Page 42 43. Sect. VII Touching Church Government and the meaning of the Word Church Government in the Sense of our Opposers as we on sufficient Ground take it layd down Page 44. Our denial of that meaning Page 46. Several Scriptures from whence a Proof for Church Government hath been pretended are treated on shewing that from thence no Pretence can be to claime a Power over Conscience or Outward Property Page 46 47. The Doctrine touching Power over Conscience and Outward Things relating to meum and tuum as R. B's Terms are which we therefore call Outward Property examined and testified against as contrary to the Principle of Truth and Liberty we have in Christ Jesus Page 47. Our Sense what ought to be done for the Decision of Controversy with Relation to Property between Brother and Brother Page 48. An Objection raised to this purpose that what is given forth by the Spirit through the Brethren ought to be obeyed and not accounted the Dictates of Fallible Men and that if thou see it not thy Duty to obey the reason is thy want of Diligence and not waiting in thy Measure and so no Plea for thy Disobedience is good Page 54. The said Objection Answered Page 54. An Examination from the Scriptures Whether Christ gave any Incouragement to his Disciples to become Rulers over one another Page 59. Sect. VIII A Manifestation that the variance hath originally Reason from a Different Sense touching George Fox the General Meeting or Womens Meeting Page 61. Sect. IX An Epistle evidencing the Qualifications of such whom Sathan makes use of to Rend and Divide the Church of Christ Page 68. A Paper given forth by Edward Burroughs Anno 1661. touching the Scattered in Israel wherein by a Parable is lively described a part of what hath happened amongst the Flock of God in these latter Days Pag. 78. The Conclusion manifesting several Passages very material and worthy Observation as a further Discovery of the Fruits and Cause of Division and in Particular what hath been the Bait whereby George Fox hath been Tempted and Ensnared Pag. 85. The FIRST PART OF THE Christian-Quaker Distinguished from the Apostate and Innovator c. SECTION I. The INTRODUCTION Wherein the Case is stated manifesting That there was an Union and the Wayes and Meanes by which it came to be broken TO all the faithfull People of God called Quakers throughout this Nation of England or else where we your Brethren do send greeting in the Lord breathing unto the God of our Lives that the same Everlasting Arm and Power whereby we have been gathered unto God and into an heavenly Fellowship and Vnion one with another in the Life of Righteousness may preserve us all to the End of our Days in the Bond of perfect Love each toward other establisht upon that sure Rock of Ages Christ Jesus against which the Gates of Hell never did can or shall prevail And in this Love our Desires are that the Faithful unto whom this Treatise is directed may communicate the same unto others as in the Wisdom and Love of God they may see a Service thereof Dear Friends and Bretheren WE are truly sensible that all those who keep their Place and Habitation in the unchangeable Truth have with us a Sence of the many Snares and Temptations whereby Satan hath endeavoured to betray the Innocent whose Faces have been Zion-ward And that his most subtil Invention hath been to appear as an Angel of Light thereby to turn those whose Hearts have been inclined to follow the Lord out of the way of Truth And now Friends that which in the Grief of our Hearts we have to signifie to you is this We are sensible that the Evil Seeds-man is crept in amongst many of those called Quakers who as we believe have in Days past walkt together in true Fellowship each with other and that in the sensible Feeling of that Immortal Life whereby we with them were knit and united together as Bone of one anothers Bone and Flesh of one anothers Flesh having the Evidence of such our heavenly Union springing from that which neither the Carnal Eye nor the Carnal Ear could be Witnesses of In order hereunto we have this following Observation to make That the day was wherein those very Persons amongst the People called Quakers who now are at great varience and out of Unity each with other were once in Unity and therefore we think necessary to lay down Viz. First Some part of those things touching which the Faithful were at VNITY Secondly By what Wayes and Means that VNITY came to be broken And so leave the Consideration thereof to the Consciences of all who profess the Truth that so in the Light of Christ Jesus they may weigh and consider Whether their Vnity stood in the unchangable Truth and which of these Parties now at variance deviated therefrom The Consideration of this Observation doth lead us in relation to the first perticular thus to testify Viz. That about Twenty Six Years past it pleased the Lord to send forth many faithful Labourers of the Gospel of Christ Jesus who in his Name Dread and Power testified that their CALL was not of MAN but of GOD and that their Message was both to the Professour and to the Prophane To the Prophane crying on this wise Turn from the Evil of your Wayes and Doings and meet the Lord by sudden Repentance of your open Transgressions To the Professours who were not in the Common Pollutions of the World on this wise Your Outward Forms your Outward Ordinances and Outward Church Fellowships they are even but as Rudiments of this World and the Lord hath no Regard thereto And to both of them Turn in your Minds to the Light of Christ Jesus that shines in your Consciences exalting the Measure
thereof as given to every man to profit withal to be that Law that Order that Rule of the Spirit of Life in Christ Jesus unto which every one respectively ought to be subject and yield Obedience not by Constraint but of a willing Mind and that for Conscience sake And as we were so subject we became Members of that Body against which the Gates of Hell never did or can prevail nor yet against any one Member thereof whilest abiding on the Rock Christ which is that Body the unworthy Eaters discerned not And thus for many Years it continued amongst the Friends of Truth or Children of Light for so were we called in the beginning magnifying by their Testimonies Obedience unto the Light of Christ Jesus which as the Scripture Testifies lighteth every man that cometh into the World as the only RVLE and GOVERNOVR in the Church of God unto which whosoever took heed and was obedient was esteemed to live under the Government of Christ knowing and believing that as Christ's coming is to be waited for in the Hearts of the Sons and Daughters of Men so there his Governments to be exalted and that whosoever should endeavour by outward Ways and Means to establish an Outward Government and Outward Rules Orders Laws or Prescriptions over the Heritage of God under the Notion or Pretence of Christ's Government would be found Invaders of Christs Prerogative and building the things which in the Light of Christ Jesus had been often testifyed against as more agreable to the First Covenant than the Second under which we are and touching which 't is thus said by the Prophet I will put my Law in their inward Parts and write it in their Hearts and they shall teach no more every man his Neighbour and every man his Brother saying Know the Lord for they shall all know me from the least of them to the greatest of them saith the Lord. Jer. 31.33.34 In these things we with many others were at Unity We now recommend the same to every Conscience in the Sight of God whether this our Unity was not and yet is consisting with and agreeable to the unchangable Truth The next thing we are to treat upon is By what ways and means this Vnity came to be broken In order to the Discovery thereof we think it necessary to answer one Question which probably may be asked by some Persons who may not be sensible of such a Variance hinted at Viz. How doth it appear that there is such a great Difference and Dis-union To this we say The publick Testimoneis of many Persons in those publick Meetings for Worship where we have been conversant and that when many others not under the same Profession with us have been present against dark bad leavened rending dividing or seperate Spirits with Application to such who are under the Profession of Truth and as we believe have born the Brunt and Heat of the Day and do yet continue unchanged as to the Principle of Truth and as blameless in Life and Conversation as ever they were in dayes past when their Opposers were at Unity with them so far as we know doth evidently demonstrate that the Breach is not only very wide but so publick as it cannot but concern some of the wrongfully scandalized Party whereof we are a part as Men and as Christians for our Reputations or at least the Reputation of some of us in both respects have been struck at to appear thus publick in the Vindication of Truth and therefore having long born the Reproach and Scandal of Scandalous Tongues hoping that those who have so persecuted us and others our Brethren for whose sakes we also are the more concerned would have come to see their Error and repented do now think our selves oblieged for the Honour of Truth and Information of all the Friends thereof as well as for the sakes of such as have been betrayed and led from the Simplicity of the Gospel of Christ to proceed to manifest for what Cause both we and many other our Brethren in the Vnchangable Truth are accounted such dark leavened rending dividing and seperate Spirits which being truly stated the impartial Reader will easily discover by what ways and means the aforesaid Unity came to be broken and at whose Door that will lie and which of those divided Parties do yet stand in and for the unchangable Truth That the aforesaid Cause wherefore we and others are accounted dark leavened rending dividing or seperate Spirits may be the more clearly manifested 't is needfull to consider that some enquiring Reader may be ready to ask this Question What do you believe is meant by the words dark leavened rending dividing or seperate Spirits To this we answer that many signal and outward Demonstrations both by Words and Writings too large here to insert have been given us to believe that the Publishers of such Reflecting Expressions on many ancient and honorable Brethren who we believe have approved themselves to this day Faithful Labourers in the Gospel of Christ do intend that if any one who hath been convinced of the Truth as preached amongst us in the beginning doth scruple though conscientiously to put in practise the Outward Orders and Prescriptions of some Person or Persons taking upon him or them to give forth the same such an one may justly be accounted of a dark leaven'd rending dividing or seperate Spirit And though of our certain knowledge we can declare that the understandings of many are so enlightned by the Truth as clearly to discern a deceivable Spirit entring in by this Door yet we are sensible that there are many Honest-hearted Friends who being ignorant of many things that are come to our Knowledge may have a Dread upon them lest they Err in taking part either with one or tother Party until they have further enquired and satisfyed themselves and these peradventure may be ready thus to object and tell us Objection That they are informed that some of those whom we term some Persons taking upon them to give forth outward Orders and Priscriptions are such as usually frequent the General Meeting and have been ancient Labourers in the Gospel and have been Instruments to gather us from the Lo henes and the Lo theres to follow that Teacher that cannot be removed into a Corner and that the General Meeting is an Established Meeting and that they have Power to Command Govern and Rule over others and that 't is the Duty of others to Obey for we find as they may say Robert Barclay in his Book of Government which Friends ought not to Judge because 't was approved by the Second Days Meeting in London which is a Meeting of Ministring Friends to inform us Page 27 28. That the Apostles and Primitive Christians practised Order and Government in the Church that some did appoint and ordain certain things condemn and approve certain Practices as well as Doctrines by the Spirit of God that there lay an Obligation in point of Duty
upon some others to obey and submit and that such as are in the true Feeling and Sense will find it their places to obey and be one with the Church in such like cases and that its such that have lost their sense and feeling of the Life of the Body that discent and are disobedient under the false pretence of Liberty To this we answer First that General Meeting doth usually consist only of such Persons as pretend a Freedom in their Spirits to go thither or have Outward Business calling them to the place where it is usually held and though it hath been accounted a Meeting of Ministring Friends yet of late Years we are very certain it hath consisted and so for the future may of some other Persons professing the Truth that will take upon them to assemble amongst them and to be very plain we cannot but appeal to the Consciences of all such Honourable Friends who are both intelligent and impartial whether some who have usually there assembled or may pretend right to be Members thereof have not been false Accusers and Man-pleasers and many of them a sort of Persons who being Lovers of Preheminence and Time-servers take that as an Opportunity to appear unto others that which they are not in themselves On the whole matter 't is evident to us that some Persons uncertain in number as well as to Persons and Qualifications do take upon them to call themselves a General Meeting and though such when met may on that foot take upon them to ordain and appoint certain things condemn some Friends as Rending Seperate Spirits and approve of others as Faithfull Bretheren and that as they may say in the Name of the Lord yet it is not likely to have any more place with us on that account than if they spoke in their Own Name since 't was never evidenced to our Consciences that they had any Call from God to act and give forth all those things which they have taken upon them Objection But suppose some Persons in their respective Countries should undertake to Meet together Quarterly and at such Quarterly Meetins choose two Persons to go to the said General Meeting as was endeavoured the last Year To this we answer We deny that it can be agreeable to the Truth for such to assert that from thence they are invested with Power to Ordain and Appoint certain things unto which others as Members of Christs Body ought therefore to yeild Obedience whilst not perswaded by Christs Light in their Consciences of their Duty therein First Because though such Quarterly Meetings as men may be capable to choose Persons yet they are not capable to invest them with a suitable Power since 't is taken for granted that the Authority of all those Meetings ought to be the Power of God which man is not capable to confer neither have those Meetings affirmed they are Secondly Because no Outward Order Counsel or Advice is sufficient Ground for any man to Practise this or t'other thing so as thereby to find Acceptance with the Lord until the Conscience of such an one by the Light of Christ Jesus be convinced thereof For every Action in relation to the things of God that springs not from an enlightned convinced Conscience is but the fruit of a liseless Form without the Power and seems not to square with this Doctrine draw water out of your own Wells let it be your own and not anothers nor yet with that Doctrine which hath often been sounded in our Ears to gather us from the Lo heres and the Lo theres But yet we are sensible that this further Objection may be raised viz. Obj. * Note in the manuscriptfirst made mention of in the Preface the Ground of this Objection from the Words and Writings of divers Persons is cited out of the second part of the said Manuscript but their Names for the reasons in the Presace are omitted here 'T is true Friends in the Beginning were turned to the Light in their own Consciences as their Guide but when it pleased the Lord to gather so great a Number into the Knowledge and Belief of the Truth as were in few Years gathered then the Heavenly Motion came upon G. F. as the Lords Anointed and Chosen having the Care of the Churches as being the great Apostle of Christ Jesus and as one whom the Lord had ordained to be in that place amongst the Children of Light in this our Day as Moses was amongst the Children of Israel in his Day to set forth Methods and Forms of Church Government and to establish Monthly and Quarterly Meetings of Men and of Women distinct from Men and these Meetings since are called the Church whose Counsel Advice and Judgment as Occasion should offer is to be submitted unto by every one who professes himself a Member of the Church of Christ and that we ought to believe as the Church believes else why should an Eminent Friend in the sixteenth Page of his Bookthus say I affirm that the true Church is in the true Faith that is in God and we must either believe thus as the true Church believes or else it were but both a Folly and Hypocrisie to profess our selves Members thereof And so in the same Page proceeds to manifest that he who seems to own the Church of Christ as a Member of her and yet tells the World that it is a most dangerous position that we are to believe as the Church believes is a treacherous Enemy to the Church of Christ From this Objection these three Positions seem to be deducible First That the Lord hath ordained G. F. to be in that Place amongst the Children of Light in this our Day as Moses was amongst the Children of Israel in his Day Secondly That monthly and quarterly Meetings are called the Church and ought to be submitted to Thirdly That 't is Folly and Hypocrisy to profess our selves Members of the true Church and yet not believe thus as the true Church believes SECT II. An Answer to the First Position deducible from an Objection raised toward the conclusion of the first Section to wit That the Lord hath ordained G. F. to be in that place amongst the Children of Light in this our Day as Moses was among the Children of Israel in his Day THe Lord under the First Covenant promised To raise up a Prophet like unto Moses whom the People were to hear in all things Deut. 18.15 This Prophet spoken of was Christ Jesus who in the fullness of Time appeared upon the Earth and then 't was the Duty of the Sons and Daughters of Men to hearken unto his Voice since he ascended on high the Father according to the Testimony of his Son Christ hath sent unto us the Comforter the Spirit of Truth who is to lead and guide us into all Truth this Spirit we witness to be in us according to the Testimony of the Scriptures It shall be in you Our Testimony now is that it 's
not agreeable to the Second Covenant to expect that any one should be ordained of God to be amongst the Children of Light like unto Moses save Christ Jesus our Lord and Master who by his Spiritual Appearance in us is become our Leader and Lawgiver and therefore we have no Ground to believe that any one Mortal Man ought to assume that place amongst the Children of Light at this Day as Moses by the Appointment of God did amongst the Children of Israel in his Day especially if we do but consider that the Promise of the Lord through his Prophet Jeremiah Jer. 31.33 34. with relation to that Time and dispensation of the New Covenant under which we are was on this wise I will put my Law in their Inward Parts and write it in their Hearts and they shall teach no more every man his Neighbour and every man his Brother saying Know the Lord for they shall all know me from the least of them unto the greatest of them saith the Lord. SECT III. An Answer to the Second Position deducible from an Objection raised toward the Conclusion of the first Section viz. That Monthly and Quarterly Meetings are called the Church and ought to be submitted to T Is well remembred that that one Man G. F. went some years past into many parts of this Nation advising Friends to hold such Meetings viz. Monthly and Quarterly and in many places his Counsel was readily embraced but for our parts we understood not at that day that it was designed by him or any else that those Meetings should not only be accounted the Church but also such as professed the Truth ought to believe as this Church believes had he so exprest himself Testimonies would have arisen as a Flood against such Darkness for this would have plainly appeared to us to have opened a Door whereby that Babylonish Rubbish which we had been long testifying against might have been exalted in one day And to be very plain we cannot but now declare that we are fully satisfied in our Consciences that by this very Door a Body of Strife Contention Emulation Malice and Envy together with a Rending Dividing Seperate Spirit from the Truth is entred amongst many hundreds who before walked together with us in an Heavenly Union and Fellowship in the Life of Righteousness which doubtless may if it hath not already occasion many Honest Simple-hearted Friends thus in their Hearts to say Where are the People whom we shall now follow But if such retire into the Sanctuary of the Lord there in stilness to wait what God will say they will undoubtedly have this Answer You have a Teacher within you which cannot be removed into a Corner follow that Teacher lest peradventer your Feet do slip by going from your Inward Guide and following the Footsteps and Dictates of Man But to return 'T is now our Concern as to the second Position thus further to declare That whosoever hath or shall testifie that all those Meetings as usually held were the Church of God hath and will appear to be such as know not whereof they affirm for such a Testimony carries with it neither inward nor outward Evidence though we dare not conclude that none in those Meetings were Members of the Church for the Church of God consists properly of such as are by one Spirit baptized into one Body 1 Cor. 12.13 and so are in the Possession as well as Profession of Truth But yet whoever they were that did but so much as profess the Truth were admitted to be Members of such Meetings whilest they appeared in the outward Form thereof and were not then of Scandalous Conversations All which might appear in such as were far remote from witnessing the Circumcision of the Heart and the Answer of a good Conscience towards God which must be witnessed as the proper Product of the Baptism of the Spirit before a Possession of the Truth be known And whether Mens Meetings have not often consisted of such Members and are like so to do whilest the Door is open for any under the aforesaid Qualifications to sit there as it yet is we recommend to the Serious Consideration of the Impartial Readers and if so we desire them further to weigh and Consider First Whether it can be agreeable to the Truth to account every thing acted and done by every such Meeting to be the Product of the Church of Christ and accordingly to be submitted to Secondly Whether the Judging of some conscientiously refusing to submit to be dark leavened rending dividing or seperate Spirits because they refuse be not the fruit of that Spirit that would remove us from that Teacher that cannot be removed into a Corner to follow the Dictates of Fallible Men. Thirdly Whether a Plea for Obedience to the Orders of such Meetings from Persons Conscientiously Refusing to Obey hath not a tendency to Justify Usurpation since they have never evidenced to the Consciences of those from whom they have seemed to expect Obedience any other Call to that Service than their own Fourthly Whether a Plea for such Meetings to Govern in matters relating to Conscience hath not a tendency to Justify Confusion since according to the reputed Order of such Meetings None that are to be Ruled are excluded from being Rulers Let those who cannot believe this our last Assertion peruse Robert Barclay's Book of Government approved by such as have been accounted Ministring Friends at the second Days Meeting in London wherein 't is said Page 33. We are not so foolish as to concern our selves with those who are not of us None of which are according to the Import of the said Book of Government as we take it excluded from such Meetings nor yet to give Judgment therein witness Page 79 and 82. of the said book and since we are now treating of those Meetings we are not without a sense but that some may be ready thus to query viz. What Order is either prescribed or used whereby the sense of such Meetings is collected To this we say An eminent Person professing Truth being at Bristol did take occasion to signify at a Mens-Meeting held in that City to this effect That in London and other parts of this Nation where such Meetings were usually held the sense of the generallity hath been taken for the sense of such Meetings Comparing this with this Doctrine frequently of late publisht amongst us That the Apostacy shall never enter the generality more doth give us Just occasion to be Jealous that our opposers for the carrying on of their designs against us have contrived this method of carrying all things by the generality or major number of voices which Limitation we know hath been heretofore and by the faithfull to this day utterly disowned as contrary to the Truth and also by the approvers of R. B's Book of Government as in Page 81. and though the counsel of that one man who first advised to the aforesaid Meetings in some parts was
on this wise Choose from amongst you the faithfull yet such a limitation we have cause to believe will not now be born by some 't is well if the ground thereof in our opposers be not to bring in the multitude if they can and that under a pretence that all Friends in Truth may have free access that so the Generality may be on their side for of late Mens Meetings are known to consist of many such who if any ought to be Governed are much fitter to be Governed then appear as Governours and who we are well satisfied in our Consciences would of themselves be more modest than to appear in such Meetings as Governours were they not prompted to be there The secret end thereof as we have cause to doubt is for the carying on that which we believe Truth will never own And as to the Apostacy never entering the generality more we say may the Lord preserve us all so stayd in his Unchangable Truth as that we may never apostatise from it nor be drawn away from the hope of the Gospel by false Prophets and seducing Spirits for we do firmly believe that as many of those who formerly were in the Truth and do now account us Dark Spirits because we cannot be at Unity with them in such actions as we account Persecution against antient Brethern are already Apostatized and doubtless they with their adherents account themselves the generality yet we hope better things than so We now come to say somthing to these foregoing words viz. That in London and other part of this Nation where such Meetings where usually held the sense of the Generallity hath been taken for the sense of such Meetings To this we answer if thereby is intended that the generality may claim power to declare that their sense is the sense of the Meeting it opens a Door whereby the Reputation and Honour of Truth as Profest owned and practized amongst the Freinds thereof may fall in one day For when these Meetings were assented unto we cannot say establisht by any man we lookt upon our selves all Servants one unto another and not Masters and Rulersover one another and so had then no occasion given us to discourse of Authority but when there was we well Remember that we ascribed all Authority unto the appearance of the invisible Power of God and so no encouragment was given by us that any one Man or Men should take upon him or them to Rule and Govern in such Meetings but our expectations were that every Member should there appear in subjection to Christ the Head and higher Power unto which as Members of his Body we owe Obedience In this sense we readily embraced the Counsel to Meet together to Serve but not to Bear Rule over one another's Consciences and the matters intended by us to be transacted in those Meetings and by others also as far as we understood were chiefly To take care of the poor the fatherless and the widdow And that if any professed the Truth and dishonour'd the same by prophane and evil Conversation we might by such ways and meanes as the Lord on every occasion might direct not then thinking that the day would ever come wherein an Outward Directory should be placed as a Judg over our Consciences Indeavor to reclaim such from the Evil of their Ways and for these Services we are sensible that Meetings are proper and therefore do continue in the services thereof yet never thought that we should have seen the Day wherein any professing the truth would have attempted to treat on such a Subject as this viz. How far doth this Government extend in matters Spiritual and purely conscientious and not only so but be approved as the aforesaid Book of Government wherein the said sentence is written hath been by a Meeting that takes upon them to take Care as they pretend that nothing be Printed whereby the Truth may be dishonour'd Alas Friends can such appear to us as men staid in the Unchangable Truth who have suffered and highly contended for Liberty of Conscience and that Christ alone is Lord over it and is its only Lawgiver and yet now reckon that Mens-Meetings which we or at least several of us do know having been much conversant therein even from the begining to this day have most usually consisted of Men Vncertain in Numbers as well as to Qualifications and Persons may assume a Power over Conscience under the Notion of the Church of Christ Truly Friends we cannot but testify that our Souls have no Unity with such things and cannot but look upon the Promoters thereof as Lovers of Preheminency more than Lovers of God having let in a dark seperate rending dividing Spirit from the Truth and opened a Door whereby as great Darkness may be brought over the People As ever was in any Age under the profession of Christian Religion Objection But perhaps some persons may thus Object We cannot but have more Charity for some at least of those who are concerned in these things you strike at and cannot believe they intend an imposition on any of our Consciences for when we have been in Meetings with them we have been Witnesses that the Life hath been raised and our Souls have been refreshed through their Ministry and in their Epistles they tell us how eminently the Lord appears amongst them unto which we cannot but give Credit because when they are with us the Life in us answers to the Life in them as Face answers Face in a Glasse but when those whom they oppose do speak then Deadness Dryness and Barrenness appears besides many of the Ministring Friends have exhorted us and as they say in the Name of the Lord that we ought to shut out Jealousies the Reasoning and the Wisdom telling us as before is hinted That the Apostacy shall never enter the generality more and that we ought to have an eye to the Brethren Answ This Objection may seem very weighty with some especially such who may conclude that if they are of the true Brotherhood the Lord will give them an inward sense when they wait upon him whereby a Testimony according to the Truth may arise from them in every Case wherein they may Concern their thoughts but alas 't is either the fruit of Weakness or Presumption so to conclude with respect to every Brother in what estate soever which hath been sufficiently evidenced to us by the Fruits of those who have taken upon them to Judge the Merit of a Cause without hearing of both Parties of which more anon Besides if we do but consider that the Scriptures of Truth do testify there are diversities of Gifts diversities of Administrations and Operations and yet by the same Spirit it were sufficient to prompt us to be so Serious and weighty in this day of Tryal as to be found waiting every one in his own Gift that so all may be preserved and not meddle with things that are too high for them He that is not
Reality Members of the true Church Because this Light in which we had Believed did reveal unto us that those who were but in the Gentile Nature and had come no further than the Outward Court that was given to the Gentiles might have all the Outward Marks and signs of a Member of their Churches and yet know very little of the washing by the Water of Regeneration and Sanctification through the Spirit which every Member of the true Church that 's Built on the Rock Christ comes to be Witness of And therefore when our Opposers who professed not the Truth would reflect upon us on this wise You are a confused People you gather not into Church-fellowships you have no certain Way to know one another to be Members of the Church as we have And why do you not put forth your Creed that so we may know what and how many the Articles of your Faith are and what you stand for and what you stand against The best Answer that ever as we could understand we were capable to give in Truth unto such was this The True Church is in God who is the Author and Finisher of our Faith we have believed in the Sufficiency of his Grace unto which if we are obedient according to the respective measures thereof given of God and Received by us we then have the Witness of God in our Consciences giving Evidence that we are of the True Brotherhood and of the Church of the First Born whose Names are written in Heaven though we do not alleadge any outward Marks and Signes whereby our Bodies being Temples wherein the Holy Ghost doth dwell ought to be accounted within the pale of the true Church And albeit no Outward Society of Men amongst us calling themselves the Church have put forth any certain number of Articles of Faith with this Testimony that every one that professeth himself a Member of the Church of Christ ought so to Believe or else not be accounted of the True Church yet many of our Freinds unto whom the Lord hath given Divine Understanding have written divers Books according as the Spirit of the Lord hath moved upon their Hearts out of which the sound Doctrines we hold and stand for may be collected though others so reputed may thorough Weakness have erred To conclude as to this particular we further thus testifie In the Church of Christ there are Babes Young Men and Fathers there are the Weak and the Strong Suppose a Weak Brothers Faith Differs from his Brethren must he be accounted a Fool or an Hipocrite Nay Nay Charity measures not so We find this very Case happening amongst the Romans and what said Paul in that Case Read Rom. 14.3 4 22 23. and there Paul thus adviseth Let not him that eateth dispise him that eateth not and let not him that eateth not Judge him which eateth for God hath received him Who art thou that condemnest another Man's Servant To his own Master he standeth or falleth Hast thou Faith Have it to thy self He that doubteth is condemned if he eat because he eateth not of Faith and whatsoever is not of Faith is Sin Hence 't is evident the Members of the Church differed in their Faith he that did eat was not to be Judged because he was Received of God he that did not eat was so far from being Judged that the Apostle condemnes the very eating whilest there was a Doubt though the abstaining from eating was the Fruit of Weakness We now leave it to the Conscience of every Impartial Reader in the Light of Christ Jesus to weigh and consider whether it can be Service to the Truth and agreeable to the meaning of the Spirit at this day for any person under the name of Quaker to give forth this Doctrine 't is folly and hipocrisy to profess our selves Members of the True Church and yet not believe thus as the True Church believes though the giver forth thereof may to this purpose also declare as to give the publisher thereof his due he hath That they never did preach up such a Position as a great Argument to enforce People into their Faith SECT V. What we stand for viz. Truth and Righteousness and that Christ's Government may be exalted in every Heart under which we are instructed not to depend on Man but on the sufficiency of God's Grace A Testimony against Tythes and for Meeting together in time of Persecution the neglect whereof may be the Fruit of Weakness or disobedience The Government of Christ and the Laws thereof are inward Some part of the Fruits brought forth under the said Government are discribed An Objection relating to the Securing any part of a mans Estate on a fore-sight of a Premunire or Fines for meeting answered HAving thus far eased our selves 't is with us in short to inform the Reader what we stand for and what we stand against that so the understanding impartiall Reader who cannot be principled to shut out all Reason and all Wisdom notwithstanding publick Exhortations to the contrary as if Wisdom and Reason of all kinds were condemnable may perceive more clearly what we are and what we are not That then which chiefly we stand for is Truth and Righteousness and that Christ's Government may be exalted in every Heart which might be branched forth into many particular Doctrines and Practices but forasmuch as that hath largely been treated on by many antient honourable Friends to Truth and Righteousness who were Instruments in Gods Hand to gather us into the Belief of his Light and Sufficiency of his Grace though since fallen asleep and that we intend more particularly to treat thereon in the second part of this Treatise we shall not much enlarge thereon in this part yet think it necessary for the sakes of some here to signifie That Truth and Righteousness for which we stand under the Government of Christ hath Instructed us not to depend on Man for teaching but on the Sufficiency of Gods Grace nor yet to put into the mouths of false Prophets or Hireling Shepherds and on this foot we have had a Testimony against paying of Tythes as being that Antichristian-Yoak which in the dark Night of Apostacy hath been spread over Nations and as we came to believe in the Light of Christ Jesus and to depend upon the Sufficiency of his Grace and to know the benefit of our assembling our selves together to wait upon the Lord for the arising of his pure immortal Life to the refreshing and consolating our immortal Souls we have been made willing Praises be to our God to continue the assembling of our Selves together waiting upon the Lord in the day of Persecution and Hour of Tryal though Sufferings might therefore attend believing that whatsoever society of People had been in the Life of Christianity and yet should for Fear of Man or the Lawes of Men forsake the assembling of themselves together as the manner of some hath been in dayes past when the will of the Lord
was they should not forbear might thereby come to lose their strength in the Lord for that we believe 't is the duty of every Christian to think nothing too dear to offer up for the Lord when he commands or calls for it Mark We do not say at every time that any Informer that thirsteth after our ruin and Estates thorough Malice especially when not prompted thereto by such as are Ministers of the Law calls for it but we say when the Lord Commands or Calls for it And if peradventure any should be so overcome as through Disobedience Fear or Weakness not to stand stedfast to the Testimony of Truth in the day of Tryal even in that manner that the Lord willeth it is then the Duty of those that are strong to deal gently with such and in that Charity spoken of by the Apostle 1 Cor. 13. That beareth all things that endureth all things endeavour to convince them of such their weakness that so their Faith and Strength in the Truth may come to encrease and not be so remote from bearing the Infirmities of the Weak which was the Apostles Counsel to those who were Strong as instead thereof to publish such their Weakness by way of Recrimination through the Nation especially whilest such Weakness might truly be termed want of Sight or clear Conviction We also do believe that the Government of Christ is an Inward Government that the Laws thereof are Inward and that the only place wherein they are to be exalted is in the Heart of Man for that Christ's Appearance is there to be waited for and that this Government cannot be established by Man because 't is already on Christ's Shoulders and he that sits on the Throne of David is to establish it Notwithstanding 't is well known that some called Quakers by writing under their hands have declared themselves to be the Establishers of the Churches in the Holy Order of Truth We also do believe that those who have lived under this Government of Christ bring forth the peaceable Fruits of Righteousness strive not for Preheminence nor yet like the Gentiles exercise Lordship over one another but are meek gentle humble and easie to be entreated ready to pass by and forgive Offences even as God for Christ's sake hath forgiven us and so shew forth the Fruit of that Love whereof Christ our Lord and Master did declare when he said By this shall all men know that ye are my Disciples if ye Love one another But on the contrary we cannot but testify that those who are so far from following Peace with all men which was the Apostles Counsel as to raise Contention amongst their Brethren endeavouring to make them Offenders for those things which in the Sight of the All-seeing God are no Offence do not appear to be Subject unto Christ's Government though they may stile themselves Establishers of the Churches in the Holy Order of Truth Object But perhaps some may here Object How come you and those your Opposers who run against you as dark leavened superate Spirits thus to disagree for certain we are that we have heard them testifie to the sufficiency of Gods Grace in Opposition to the Teachings of Man magnifie the Light of Christ Jesus as the Guide to the Father and bear witness against Tyth-payers and Fleers in time of Persecution Answ Yes verily we believe so too but yet we are not of those who can hold an Unity with such who sometimes tell us We must walk according to the Measure of Gods Grace in our selves and that magnifie the sufficiency thereof as the only unerring Rule and yet be Judging their Brethren because they cannot have an Eye to some Outward Rules and Orders given forth by such who have said Look not unto us but unto the Lord when at the same time such as may be so Judged shall solemuly affirm it reaches not to their Consciences unto which all Papers Outward Rules and Prescriptions are to be brought that so by the Light of Christ Jesus therein they may be tryed and not our Consciences brought unto Papers or any thing Outward to be a Bond thereon before an Inward Conviction from the Measure of the Grace of God received neither can we be at Unity with the Appearance of that Spirit in any one that villifies others for Fleers in time of Persecution Backbiting instead of endeavouring to restore in the Spirit of Meekness such when such an one hath appeared a Fleer at such like times himself neither can we be at Unity with the Appearance of that Spirit be it in whomsoever it will that can recriminate men as Tyth-payers who have been Faithful in their Testimony relating to Tythes and yet advise a Friend to Purchase Tythes which is G. F's Case with relation to his Advice unto Nathaniel Crips and Robert Arch according as is treated on and proved by Certificates under their hands recorded in the 21th Section of the Manuscript first mentioned in the Preface ready to be seen We are now sensible that some of our Opposers may take occasion from a part of our fore going words thus to Object Obj. This your Language of Offering up all seems not according to the sence of some to square with the practice of securing any part of your Estates when you foresee a probability of incurring a Premunire or being fined for Meeting which as report saith hath been the Case of some of you and not only so but that you have Justified the same notwithstanding some whom we account faithful have in Publick Meetings for Worship declared against it instancing the words of Christ when he said unto Peter Get thee behind me Satan thou art an Offence to me for thou savourest not the things that be of God which was so spoken by Christ because Peter said unto him Be it far from thee Lord this shall not be unto thee meaning as the Context shews that he would not have Jesus go to Jerusalem there to sufer though 't was manifested to him that he must go thither and suffer c. Read Mat. 16.21 22 23. and so by consequence it appears that Christ reproved that Spirit which exhorted to save Self Besides 't is well known that on this occasion the rebellions and condemned Action of Saul in saving Agag and he best of the Sheep and Oxen alive being a part of what by the Commandment of the Lord he took of the Amalakites hath frequently been brought as an instance against some of you to shew that all ought to be offered up Read 1 Sam. 15. Answ Forasmuch as this very Objection hath been made use of as a prevailing Argument to affect some ignorant People against the Friends of Truth 't is needfull it should receive a particular Answer and Observation which now followeth Peters words had a tendency to divert Christ from what he knew to be his Duty Sauls Action was known and confest Rebellion in saving that which was no part of his own proper Substance but
Answer ye are out of the Wisdom and Fellowship of the Gospel herein for where-ever Truth is concerned the Friends of Truth may be concerned by counsel advice or other aid or assistance and to talk of Cityes Places or Countries by way of Limitation is narrow weak and unsound it is a plain restrain which is of the nature of Imposition it ariseth from the same Ground and tends to the same Center and the end of this very Spirit how small soever its appearances are thought now to be is down-right Independencyes Parishes and Schismes suffer but the Universal Cord to be cut and these things must follow hereby one Place will be ignorant of the Actions of another and each be as distinct Governments and by things happening between Persons of differing Meetings a Foundation is laid for Emulation Strife and Division but where Truth only Rules and Reigns and that all Friends of Truth have Free access in it Truth and not Man nor Men rules and raignes for they that would have a Meeting rule are as far from Truth as they that would have a Man rule for it is neither Man nor Men but Truth in all that must and will preside amongst us and the Faithful are of one mind because they have but one Head Here the Reader may take notice that the Replyer who is not a mean One useth the Word Independencyes and seems to speak against Seperate and Independant Priviledges and distinct Governments and yet also imports by his words that neither Man Men nor Meetings ought to Rule but that Truth must and will preside amongst us and that the Faithful are all of one Mind because they have but one Head Hence some may be apt to enquire What may be the meaning of these his words and the End of this very Spirit is downright Independencyes Parishes and Schisms To this we Answer That we take him to mean that there are some who in his sense either are or in the end may become Schismaticks because they are not principled to depend on the Assemblies of Men though under a Form of Government but on the Sufficiency of Gods Grace which seems to be evident from this his Expressions suffer the universal Cord by which we cannot take him to mean the Power of God but some outward thing to be cut and these things must follow viz. hereby one Place will be ignorant of the Actions of another and each will plead Seperate and Independent Priviledges in fine they will be as distinct Governments and by things happening between Persons of different Meetings a foundation is laid for Emulation Strife and Division but had he not so said we have sufficient Evidence satisfying us that what we take to be his Meaning may reasonably be taken to be his very Meaning since 't is not rational to take him to mean an Independency on the Light of Christ and Sufficiency of Gods Grace because 't is used by way of Reflection on those whose great Concern at this day as we believe is to contend and plead for this undoubted Christian-Freedom and Priviledge that as under the Profession of Christianity the Sons and Daughters of Men have by the True Ministers of Christ been committed to Gods Grace so they ought to be left free to the Sufficiency of his Grace as that Teacher of Righteousness on which they ought to depend notwithstanding many False and Hireling Ministers have usually thus said We commit you to the Word of Gods Grace and yet be found Persecutors of those who giving heed to the Word of Grace could not adhere to their words He that hath an ear to hear let him hear We appeal now to Gods Witness in every impartial Reader whether the Replyers Language in his afore-cited Reply favours of the Truth and in the mean while shall leave this our Testimony on record that Truth may appear amongst a Few Countrey Friends in a small Village and that they from the Appearance thereof may act by way of Counsel Exhortation Aid or Assistance charging troublesom turbulent Disquieters of Gods People not to meddle with them unless concerned and yet may not Justly be reflected on as such as would cut the Vniversal Cord which is the Power of God and cannot be cut whereby we were gathered nor yet that the end of their Spirits are Independencies Parishes Schismes and that they are Pleaders for such Seperate Independent Priviledges as have not a dependency on Gods leading Grace Oh Friends away with all such discourse that tells you in one Line that no Man Men nor Meetings but Truth must Rule and Preside and yet reflect on others as claiming and pleading for Seperate Priviledges and distinct Governments when in Reallity they plead for nothing but to be left according as the antient Labourers who were Instruments in Gods hand to gather us did leave us commit us and commend us to the Grace of God and the Teachings thereof as manifest in every ones Inward Parts making no mentition of having their Dependencies on General Quarterly Monthly or any other Meetings of Men whatsoever and therefore we cannot but give forth this as a warning to all to take heed that ye be not deceived by the cunning Sleights and Devices of Man to leave your Teacher that cannot be removed into a Corner and instead thereof be found depending on the Dicttates and Prescriptions of fallible Man He that hath an ear to hear let him hear But to come yet more close to the matter in hand we cannot but further declare that though the Replier thus hath said To talk of Cityes Places or Countryes by way of limitation is narrow weak and unsound it is a plain restraint it is of the nature of Imposition yet we must take Liberty to tell him that we are not so void of sense but to perceive that the General Meeting is that unto which in the sense of some all Friends ought to have an Eye above any other Meeting of Friends whatsoever and that the meaning of this Exhortation frequently uttered viz. Have any Eye to the Brethren is chiefly mean't with respect to that Meeting this we take to be both Limitation and a Design of Imposition And whereas the Replier hath said Hereby one Place will be ignorant of the Actions of another as if that were matter of ill consequence we think meet to add that we do know those who have busied themselves first to bring the Actions at one Place unto another have occasioned Emulation Strife and Division amongst Friends at Unity So that instead of approving themselves Keepers of other Mens Vineyards they have been Destroyers both of other mens and their own Vineyards too as by sad Examples is too too evidently manifested in the Countries and Places where we Live or have been Conversant If report be True it hath been Jealoused by some who cry much against some others under the term of Dark Spirits though Honest Friends That this kind of arguing to leave Friends to the Grace Light
and Spirit of God may lead into Rantism and therefore 't is the Care of Faithful Brethren to appear as watch-men over the Flock that so none under pretence of being left to the Light may run into Loosness Lightness and Vanity saying The Light in my Conscience Condemns me not To this we say the Lord rebuke that Spirit that doth so much as Jealous that leaving People to the Light may lead into Rantism such a Sugestion is notoriously wicked since the Testimony of Truth hath been unto which we this day bear record that the Light is a Reprover of all Sin And as to the latter part of the Objection we say That those who are true Watchmen will as much as in them lyes use their Endeavours to bring the Flock to the Light to prove their Deeds whether they are wrought in God and not to Papers rather than to the Light as knowing this that every Work and Word brought forth by Man is but the Effect of what is first wrought in the Heart which nothing outward can be a Bond upon to alter and change and if we do but consider how Fruitless in daies and years that are past as well as in this present Age all Mans Outward endeavours under the notion of Church-Government hath been to preserve in a real true Heavenly Society it appears to us as a meer Badge of Apostacy for any to have a Dependency on any such meanes of Preservation And whereas it 's Jealous'd Some may run into loosness and say the Light in my Conscience condemns me not and therefore t is the care of Faithful Brethren to appear as Watchmen over the Flock We say so too and those who approve themselves Watchmen will endeavour to convince such who in very deed run into Loosness c. that though they may pretend the Light condemns them not yet that their deeds are Evil and that the Light doth condemn that same though they may be hardened and see it not and so endeavour to awaken the Conscience that Gods Witness may be heard for that nothing that is outward can be a Bond on such an one to forsake his Sin and imbrace the Truth SECT VII Touching Church-Government and the meaning of the word Church-Government in the sence of our Opposers as we on sufficient ground take it laid down Our denial of that meaning Several Scriptures from whence a Proof for Church-Government hath been pretended are treated on shewing that from thence no Pretence can be to claim a Power over Conscience or Outward Property The Doctrine touching Power over Conscience and outward things relating to Meum and Tuum as the Authors Terms are which we therefore call Outward Property Examined and testified against as contrary to the Principle of Truth and Liberty we have in Christ Jesus Our sense what ought to be done for the Decision of Controversy with relation to Property between Brother and Brother An Objection raised to this purpose That what is given forth by the Spirit through the Brethren ought to be obeyed and not accounted the Dictates of fallible Man and that if thou see it not thy Duty to obey the Reason is thy Want of Diligence and not waiting in thy Measure and so no Plea for thy Disobedience is Good The said Objection answered An Examination from the Scriptures Whether Christ gave any Incouragement to his Disciples to become Rulers over one another THis kind of Discourse we are ready to suppose may at length occasion from some such an Objection as this Object What are you not for Church-Government Answ To this we say We are for the Government of Christ knowing 't is his Right to Govern his Church Obj. This may some say is an evasive Answer to the Question and therefore may again reply Be plain and tell us Are you for Church-Government Answ For Answer then we say We ought to ask what is meant by the word Church-Government Since we find not the word in the Scriptures of Truth and it being a word mostly used under the profession of Christianity by such who have become Persecutors we are the more Jealous that Corruption Usurpation and Injustice may creep in by such who contend so much for Church-Government with respect to Outwards Forms of Government since the Form some take to Govern is in some respect worse than the Forms of Divers Apostate Christians take this for one instance amongst many more that might be given viz. Judging the Merit of a Cause without hearing both parties as may be sufficiently evidenced by the giving forth that Paper from Ellis Hookes his Chamber London the Twelfth of the Fourth Month 1677. and Subscribed by Charles Marshal and Sixty Five Persons more against two Antient and Honourable Brethren viz. John Wilkinson and John Story though not then present to speak for themselves nor yet ever spoken to by many of the said Sixty Six touching any Evil laid to their Charge Besides we do know that many of our Opposers who appear to us highly affected with Church-Government as in their account is established amongst us and that with respect to Outward Formes do in an high decree manifest a Spirit of Persecution by endeavouring to take away the good name of honest men by Lyes Slanders and False Accusations wherein our Opposers have been to our certain knowledge so industrious as that we have scarcily known their Peers in that evil Work which in many Sections of the Second Part of the first Manuscript made mention of in the Preface Particularly the 13th 18th 12th 22th is laregly evidenced and ready for the view of any Freind that may desire the perusal thereof though for the reasons mentioned in the Preface not herewith publisht And now as to the meaning of the word Church-Government in the sense of our Opposers we take it to be thus viz. That some who account themselves Members of the Body of Christ claime a Power to Rule over other some if not all the rest and to give forth Sentences Directions or Orders which they ought to own receive or obey though they may pretend they see it not their Duty If this be the meaning of the word Church-Government in the sense of our Opposers as we have cause to believe it is not only from R. B's Book of Government but also from what hath been said or propagated by others which we are Perswaded will appear to all impartial Readers who shall diligently and in an unprejudiced Spirit weigh the Second part of the said first Manuscript mentioned in the Preface which as we said before is ready for the perusal of any Friend desiring so to do though for the reason mentioned in the Preface not herewith publisht we then directly answer we are not for such a Church-Government This Subject whereof we are now treating being as some may comparatively say the very Hinge on which the present Controversy seems to depend we think it necessary to quote those Scriptures from whence so far as ever we
to Add. If Paul lookt on himself as one having Power to command to rule and govern over the Church of Christ and that 't was their Duty to Obey him whether they saw it so or no what 's the meaning that the same Paul testifies for himself and other his Brethren 2 Cor. 4.2 That they had not handled the Word of God deceitfully but by Manifestation of the Truth commending themselves to every Mans Conscience in the Sight of God comparing this with what Paul writes in the same Epistle 2 Cor. 10.15 Having Hope when your Faith is increased that we shall be enlarged by you according to our Rule abundantly it appears evidently to us that preaching up Obedience to that wherein the Conscience through Faith is not satisfied is a handling the Word of God deceitfully and therefore though we have been Informed that we are dark and blind even by such who tell us they do see publickly Preaching on this wise If you do not see your selves you must then follow us that do see yet we cannot on that foot embrace such Doctrine lest like blind men we fall all together into the Ditch and embrace that for the light of the Sun which is no other than the dark Body of the MOON We are now sensible another Objection may thus arise Object The Spirit of God which is but one in all hath moved in our Brethren to give forth certain Orders Commands and Prescriptions and therefore we ought accordingly to Obey and this cannot be called the Dictates of Fallible Man but of the Spirit given forth through Man and wast thou that pretendest thou seest it not thy Duty to Obey but Obedient to thy own Measure thou wouldest then see it so and be one with the Brethren and therefore we cannot but tell thee 't is thy Duty to Obey since the Reason thou seest it not thy Duty is thy want of Diligence and not waiting on thy own Measure besides we find that that very Person who hath travelled much for the settling of Mens Meetings hath lately given forth a Paper the import whereof is to Justifie Prescriptions Answ To this we say That if the Spirit of God moves in any Member of the Body of Christ to give forth certain Orders and Prescriptions with respect to the rest of the Members as that which though relating to their Consciences they ought to perform and practise whether they see it their Duty or no or whether they are free so to do or no then no doubt but they ought so to act and do because the Spirit of Truth hath so moved but this is to suppose that which under the Dispensation of the Second Covenant we have not the least ground from the Scriptures of Truth or Light of Christ to suppose For if the Blind was not to be accepted of for a sacrifice under the First Covenant much less can it be acceptable under the Second And therefore we do not believe that we ought to expect that any such motion from the Spirit of God should appear through any one or more Members of the Body of Christ with respect to other Members of the same Body and our Faith is that all those who are Heirs of that Kingdom which is everlasting are entituled to a like Freedom not to be Imposed upon each by other contrary to the Divine sense and Heavenly Understanding which as Co-heires and Co-workers together they are made Partakers of And this in the ensuing discourse will evincingly be manifested from the Scriptures of Truth however we must confess he that is not diligent to wait upon God in the Exercise of his own Measure of Grace received is by the Light of Christ condemnable not for refusing to perform that which he sees not to be his Duty with respect to other mens Lines made ready to his hand wherein he is not satisfied but for his neglecting to wait upon God because 't is manifest in every one that hath been convinced of the Truth that 't is our Duty to wait upon God And this our sense and reason answers to the Testimony of the Scriptures of Truth where 't is said Rom. 1.18 19. The Wrath of God is revealed from Heaven against all Ungodlyness and Unrighteousness of Men who hold the Truth in Unrighteousness because that which may be known of God is manifest in them for God hath shewed it unto them So 't is clear to us from the Scriptures of Truth without us as well as from the Light of Christ within us that the Wrath and Condemnation of God goes forth against such as Live not Answerable to what God hath manifested in them but 't is neither agreeable to the Scriptures of Truth or Light within for any to poure forth Judgments against any for not following or giving heed unto this or 'tother Prescription or Outward Observation wherein the Conscience is concerned when such are not convinced thereof to be their Duty from the manifestation of Gods Spirit in them The next thing to be considered is this that in all the last mentioned Objection there is no Plea for Obedience unto or following any thing but the Spirit in its Appearance whether through the Brethren or thy self From whence we observe First That there is no certain Description who are meant by the word Brethren Secondly That 't is the Appearance of the Spirit that we ought to follow Now should this Question be ask't of such who may so Object as aforesaid Would you have us follow we know not what we are ready to Believe that they would say Nay if they answered any thing to the Question and if so then the Force of the Objection falls for that we account it our Duty to follow the Appearance of the Spirit of God through the meanest Member when our Consciences are convinced that 't is the Appearance of that Spirit But before we cannot say in Truth though we should do as such an one would have us that we are Followers of and led by the Spirit of God no more than Jesus can in Truth be called Lord * 1 Cor. 12.13 and not by the Holy Ghost Besides we cannot on this occasion but testifie that as that Obedience which is of Faith in Christ finds Acceptance with the Lord * Rom. 14.23 so that Obedience which is not of Faith being Sin is but a dead Performance and not the Fruit of a living Member who through the Obedience of Faith unto Righteousness is made alive unto God And therefore it cannot be the Duty of any Member of Christ's Body to run before his Inward Guide but to wait upon the Lord that all his Actions may be regulated according to the Manifestation and Revelation of the Spirit of God in himself which seems clearly agreeable to the Testimony of the Apostle where he thus saith Phil. 3.15 16. If in any thing ye be otherwise minded God shall reveal even this unto you nevertheless whereunto we have already attained let us walk
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
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
all Men were to praise him or to speak of his Wonders for they were altogether past finding out then I wept greatly and desired only that he would permit me to sit at his Feet and he swore unto me by himself That he would deliver me from all my Troubles within without and truly it was his own free Promise for I durst not ask it of him but was contented to have waited still in my Sorrowfull Condition all the Days of my Life that I had to spend amongst Men. But what shall I say I am contented with his Will and rest at his Feet Friends I am constrained by the Spirit of Endless Love to warn you all that you may forbear Judging of any Man any more upon any Pretence whatsoever but commit all Judgement to the Son for he cryeth in me that he will shortly appear with righteous Judgment upon the Earth and Wo was upon him that hath took upon him to sit upon my seat of Judgment and hath not Judged Righteously for the same Measure that he meeteth shall be met to him again for whosoever I find upon my seat of Judgment when I come if he be not as I am Holy Just and Mercifull without any mixture him will I destroy with the Breath of my Mouth for he is as unclean Smoak before me Therefore Dear Friends let all Unrighteousness be far from you for thus saith the Voice in me Whosoever I find in Envy the same Envy shall be his Torment and whosoever in Covetousness or in Pride or any unclean Mind that same shall be their Cloathing and they shall stand behind me and all that is with me having no other Garment but their own Filthyness For the Envious shall have their Envy for their Reward and the Covetous shall have his Covetousness and whatsoever his work shall be here that shall be his covering when I appear Therefore all People mind your own Souls and let nothing but what is like the same Holiness Righteousness Mercy and Love without respect of Persons in any-wise appear and let Covetousness be far from you and be you as he was in this World that you may be like him in his Glory for verily you cannot be like him in his Glory further than you are in his Nature of Holiness Therefore all Friends look into your Hearts and let no spark abide there of the old nature for if there be it will drive you to look out at others and in that time 't will gather Strength and kindle a great Fire in you which is not easily put out which many at this day may know Edward Burroughs Though many things are very worthy notice from the above-cited lines given forth through the Servant of the Lord Edward Burroughs and obvious enough to many yet for the sakes of some 't is thought meet to take notice of two particular Matters which seem very pertinent on this Occasion First That some of the young unlearned Dogs not well acquainted with the Masters Manner in gathering the Sheep did run from the Flock with fierceness after the Sheep that staid behind and did affrighten them and bite some of them neither would they be led nor yet stay at home but would always be going abroad and barking at the Lambs to affrighten them being ready to devour them for there was something of the Nature of the Wolf in them and them the Shepherd bound up in Chains to fulfil his purpose on them Secondly That some of the Dogs well acquainted with the Masters Manner did wisely goe behind the Sheep and such did drive them gently along without hunting of them or wearying themselves From these two Citations out of the aforesaid Paper we may learn that the Spirit of the Lord thorough his Servant hath in a Parable very lively described a part of what hath happened amongst the Flock of God in these latter Days for of certain knowledge we can say that there are such as are learned in the School of Christ who being well acquainted with Christ Jesus their Lord and Masters Manner of gathering the Sheep do not over-drive the Flock nor yet weary themselves for meer Vanity and there are also the Unlearned who are not acquainted with the great Masters Manner in gathering the Sheep and these in a great Measure have occasioned the Encrease and Continuation of Division amongst the People called Quakers by their fierce contending for an outward Unity and Conformity with respect to Forms of Government in the Church so that they seem not only ready to bite but also to devour others that see not clearness in themselves to practise according as they in their hunting Spirit would as much as in them lies constrain and inforce Nay there are some not only unacquainted with Christ Jesus's Manner of gathering the Flock like a Shepherd that gathers his Lambs in his Armes and gently leadeth them that are with Young but also have laid blame on such as have exactly Walked in his Footsteps And indeed so Foolish and Confident have some been that the masters manner of gathering the Flock hath become as a By-Word or a Mock and not only so but Matter of Evil Fact in the sense of some Witness the Forty Four Articles Relating to Church-Government drawn up against J. S. and J. W. two Ancient and Honourable Friends in the Truth a part whereof is for that they should say THEY WOULD NOT HAVE FRIENDS OVER-DRIVEN To Conclude We also know that some of these have been by the Spirit of Truth Reproved as not fit to say they speak in the Name of the Lord When the Lord hath not spoken by them nor yet to appear as if they were sent of God to gather the Flock or to Proclaim themselves Keepers of other Folks Vineyards when they have not kept their own Vineyard by which it appears that the will of the Lord touching such hath been that they should Hearken unto the Word of Reproof and be led by his Spirit which if they had they would have stay'd at home until they had been Instructed and Learn'd in the School of Christ but yet notwithstanding some have contrary hereunto gone abroad and their great Work hath been to cry out against Honest Friends under the notion of Dark Spirits levened Spirits Troublers of Israel Corah's Judases c. just like unto those Young Unlearned Dogs signified in the Parable that would not be led but would be going abroad and Barking at the Lambs to affrighten them being ready to devour them for as in the Parable 't is said there hath been something of the Nature of the Wolf in them But Blessed be the Lord many are Witnesses that of late some of them have been as in Chains and Fetters of Iron so that they are not able to Prey upon those who are upon the Rock Christ who doubtless in his own time will fulfil his Purpose on them Oh! that all Concern'd herein at this Day would seriously Consider Proceed no farther in
their Hunting Biting Devouring Spirit nor yet Weary themselves for meer Vanity lest the Eternal Decree of God should be sealed against them to their Destruction for ever more To conclude this first part we have yet to add that since 't is signified that the forty four Articles before cited relate to Church-Government and that we say they were drawn up against two Antient and Honourable Friends in the Truth viz. John Story and John Wilkinson we think it proper to cite one Passage as an evidence thereof out of the 4th Section of the Second part of the Historicall Manuscript Mentioned in the Preface to the Reader with the omission onely of the Names of Persons for the Reasons already given in the said Preface The Passage is as Followeth Before we shall make any Observation on the aforesaid Articles or Preamble thereto 't is needfull to Inform the Reader that nine Persons Concerned in Exhibiting the said Forty Four Articles against the two Friends spoken of before thus Declare concerning them in a Letter to nine others Chosen by the Accusers to be Judges over them viz. And Friends it is not any Personall Trespass against any of us that we Charge them with nor any Particular Concern of our own as Men that we are in the Defence but the Cause of Almighty God and in the sense of the Wrong they have done to him but yet notwithstanding in the same Letter they say that they have born a dear Love and Honourable respect unto them in the Holy Truth comparing his with what is Written in the third Article of the 44 Articles before cited viz. Slighting the Heavenly Motion on George Fox his Spirit in that Case in the Unity Pretiously felt and closed with meaning the Rule or Form of Church-Government set forth by George Fox pretending the motion of the Spirit as by the said Article appears 't is evident to us that in their sense a slighting of George Fox Rules Methods and Orders with Respect to Church-Government is a slighting of the Cause of God And though 't is said in the Unity Preciously felt and closed with yet that is Notoriously Erroneous if thereby is meant in the Unity of all Friends for that some of his Papers and Prescriptions in many Parts of the Nation amongst Friends have been little taken notice of as is well Known to us and credibly reported by many Moreover 't is evident to us that some have had so great esteem for the Prescriptions or Papers given forth by him as that they have concluded it to be no less than the Fruit of Confusion and Darkness to Believe that what he hath given forth was not intended by him to be urged with Severity which is no other than an inforcing and this doth thus appear John Story One of those two Brethren Articled against as aforesaid in their Answer to the said Forty Four Articles took occasion to give his sense touching such things which George Fox had given forth on this wise viz. That he did not Believe that George Fox intended any such thing that they Meaning his Papers Directed to the Churches should with Severity be urged upon any of Gods Faithfull People but as Instructions or Directions Commended them to the Churches Leaving the Effect thereof to God and his Leading Grace in his People to make use thereof as he should manifest a need of such Direction Counsel or Advice To this sense Robert Barrow and eight Persons Part of those who were Concerned in Exhibiting the said Forty Four Articles Replied a part whereof was on this wise Truly thy Darkness and Blindness is easy to be felt and they must be very dim of Sight that see thee not oh the confusion thy Dark Spirit is in To this we say This Answer seems so very Dark as if Blindness were the Lot of their Inheritance who so writ forwe well remember that the Testimonies of our ancient brethren who were skil'd in gathering and carefull not to scatter the Flock did not encourage any to follow any Outward Directions whatsoever without an inward Conviction from the Leadings of Gods All-sufficient Grace Freely given to Profit withall of the needfulness of the Direction Counsel or Advice contain'd therein and Why But Because an Observance not grounded on their Sufficiency of Gods Leading Grace in our selves of Outward Instructions or Directions in this Gospel Day may find no more Acceptance with the Lord of Life who is now to be worshiped obeyed and reverenced not otherwise than in and by the Spirit and Light thorough which he doth appear in Man than an offering of the Halt and the Blind which was forbidden in the time of the Law for a Sacrifice might and this our sense may well be vindicated from such like Testimonies as these frequently utter'd by our antient Brethren We Preach not our selves Let not your dependency be on us we are not neither desire to be Lords over your Consciences you ought to Be lieve for your selves and see for your selves and therefore we Counsel you to draw Water out of your own wells let it be your own and not anothers We now appeal to Gods Witness in all Consciences how this Kind of Language and Discourse can agree with such as render it the Fruit of Confusion and Darkness not to believe that the Outward Instructions or Directions of G. F. amongst the People called Quakers were Intended to be Urged with severity upon Gods Faithfull People Besides that which seemes to aggravate the Darkness is this That the Faithful must have Outward Precepts Directions or Instructions Imposed upon them Had the sense of those whose sense we cannot own been only with relation to the Unfaithfull it might have seem'd a little better The Consideration of these things is great cause of lamentation and mourning especially when we Consider that we have no Ground to believe either from the Scriptures of Truth given forth by Inspiration or from the Light of Christ in our Consciences that any man according to the motion of Gods Spirit in this Gospel-Day ought to take upon him the giving forth any Outward Rules or Prescriptions relating to Faith or Discipline in the Church with an intent that they should become a Bond upon others to submit thereto further than from a recommendation unto the Conscience a service may be seen therein according to the measure of Light given from him who is the fullness but whether this our sense is not by many others besides the aforesaid nine Persons amongst the People called Quakers slightly esteemed and a combined sort of Submission contrived as we suppose by a few though entered into by many at this Day we shall leave it to the unprejudiced understanding Reader to Judge on mature Consideration of what yet Follows Some few yeares past many Friends in the County of Westmoreland having been a long time burthened in monethly and quarterly Meetings by such as endeavoured to introduce the practice of some things under the Notion of Church-Government
which they could not as they have declared in Conscience consent unto did at length forbear to joyn with such on the Dayes of monethly and quarterly Meetings which were understood by us to be first assented to we cannot say unalterably establisht to relieve the Poor and take care of any other outward concern relating to the affaires of Friends as a Society gathered into the Everlasting Truth Abhorring Lord-ship over one anothers Faiths or Consciences But yet the Persons so refusing to joyn with others as aforefaid did as we have been credibly informed on convenient Times and Days appoint by themselves to meet together to take care in that method wherein they found Freedom in the Truth of the same services for which Monethly and Quarterly Meetings were first Understood to be appointed This by the other Party was called a Seperate Meeting and the Meeters accounted Dark Leaven'd Rending Dividing Seperate Spirits so that at length a Paper was given forth and subscribed by Robert Barrow and Sixteen Persons more Belonging to Nine Meetings for Worship of God wherein they thus declare And we being sensible of the great trouble and dissatisfaction in the Church of Christ throughout this Nation concerning this said Seperation we do therefore with one consent and at our several Meetings respectively signifie our Absolute dislike thereof and we do hereby in the fear of the Lord discharge all those concerned in the said Seperate Meetings in our Affaires as they stand in the Seperation and we do declare that as such a Meeting they have no Right to act in the Church Affaires in the Capacity they are in but we do hereby signify our Absolute Refusal to Submit any of our Affaires either relating to the Poor or otherwise to the Ordering of the said Seperate Meetings but do submit them to our Establisht Monethly and Quarterly Meetings aforesaid for Westmore-Land so far as our affaires are concerned therein to be Ordered as in the Wisdom of God and Unity of his Spirit they shall see meet From these fore-going Lines we observe That though the Giver-forth thereof do not positively say that the submission of ones Affairs without restriction to Temporal or Spiritual Affaires to the Establisht Monethly or Quarterly Meetings shall for the future be an Outward Mark to know a Member of the Church by or at least to distinguish such as are not Members of the Church yet who can but reasonably suppose that such a Meaning is their Meaning or at least the Meaning of him or them chiefly concern'd in drawing up the said Paper and promoting Subscriptions thereto since 't is Plain from the very Words cited that others concerned in the Seperate Meetings who have declared that for Conscience sake they cannot Submit to them have no Right to act in the Churches Affaires and not onely so but that they take themselves to be invested with Authority as to us appeares by using the Word Discharge for no one can Discharge another in any case without Power so to do And if we do but consider that the taking care of the Poor is one part of the Churches Affaires from which those of the Seperate Meeting are Discharged or declared to have no right to act in it seemes to us extreamly Unchristian-like for if it were so that they had been overtaken in a fault that can be no sufficient ground to declare that they have no right to administer their Charity to the Poor Members of the Church because the taking care of such is Commendable in any Society of People whatsoever Many other things might be observed from the said Paper subscribed by One Hundred Sixty six Persons which at present we here omit being largly treated on in the 19th Section of the Manuscript first made mention of in the Preface which is ready for the View of any Friend that may be Desirous to peruse the same However the Remembrance of the Paper subscribed by Charles Marshall and Sixty Five more at Ellis Hookes his Chamber already cited together with this last mentioned subscribed by Robert Barrow and One Hundred sixty five more Occasions this farther Addition That it seemeth to be the Fruit of some Design to exalt one Man above measure and not only so but unjustly to defame others as by Answers thereto have at large been manifested according as in several Sections of the aforesaid Manuscript appeares and we may truly say that what is already cited doth manifest but little less than such a Design for if a Conscientious slighting of George Fox's Pretended motions with respect to Formes of Church-Government imposed contrary to Faith and a Charitable Belief that he intended not to urge his Papers relating thereto on any of Gods Faithfull People with severity which is no less than an Inforceing but as Instructions or Directions commended them to the Churches leaving the Effect thereof to God and his leading Grace in his People to make use thereof as he should manifest a need of such Directions Counsel or Advice as before is cited be by a part of the said Subscribers reputed such matter of Evil Fact as that the Person concerned must be severely Testified against under the term of a Dark Spirit in Confusion it clearly shews a Design of unjust Defamation unless a Blina-offering under the Gospel may be accepted though condemnable under the Law And as to the seeming design of exalting one man 't is to us very evident and past all maner of Question as one evidence amongst many others that might be given we shal from what is already cited thus observe that a Submission is signified to some certain Monethly and Quarterly Meetings pretended to be establisht But if the Reader enquire of whom they consist the Answer in Truth is of those and of such like-minded with them as drew up the Forty Four Articles against John Wilkinson and John Story whose Declared Judgment is from the import of that Article already cited against John Story that what Gorge Fox hath given forth as a Rule or Form of Church-Government was so given Forth by him from an Heavenly Motion that such his Motion was pretiously felt and closed with in the Vnity and ought not to be slighted and for asmuch as Matters in those Meeetings are managed according to those Rules and Forms of Church-Government * Witness expressions frequently urged to this purpose when Friends being met about Outward Concernes of Truth have not agreed see what George Fox's paper saith it doth thence follow that the Submission spoken of clearly centereth in a Submission to G. F. and the name of Monethly and Quarterly Meetings we therefore reasonably take to be but as a Conduit to convey it to him and well would it be for him if he were clear of a Persecuting Spirit against some that cannot submit unto him in the Form and Method which others have The sense of these things hath occasioned in much seriousness of Spirit before the Lord this Enquiry What is that bait
like Women were recorded for their Wisdom and their Vertue c. he answered William Rogers thus I knew what I did I saw 't would be a Stumbling Block but there is something in it We cannot otherwise be perswaded but that he would then see that he is fallen from the Truth that the words reported to be spoken by J. Naylor when he said in Relation to his own falen state I am but the figure of another are now fulfilled in him Oh! that the Lord would change his Heart bring him to a true Sight of and sorrow for his sin as he did J. N. after his Fall and then we hope as he hath been an Offence unto the Church of God so the Lord will lay a Constraint upon him as he did upon James Naylor to travel amongst Friends whom he hath offended to clear the truth of that Scandal and Reproach which thorough him hath been brought upon it For 't is an Abomination before the Lord and at this day seasonably testified against by the Children of Light that G. F. should be an Occasion of so much Division Strife and Contention as hath been made in the Nation touching his Papers under a pretence That he hath been moved of God to give them forth that Friends might be supplied with Directions to keep all things clean and sweet amongst Friends meaning thereby amongst other things and that according to the Express words of his Papers That there should be no Backbiting Tale-bearing Judging one another and that evil reports should not be concealed but be followed until the Authors thereof be found c. and yet be the very Person that is notoriously guilty in all those things himself which would have been proved against him had he submitted to a Hearing as aforesaid But for as much as he hath refused to submit to such a Hearing though several Letters from Friends in Truth have been written unto him to entreat him thereto and in particular hath been treated withal by Daniel Smith of Malborrough to whom he gave this Answer he Judged 't would be a jangle as 't was at Bristol and so refused as by a Letter from the said Daniel Smith doth appear therefore we do at present refer for Proof of the Matters whereof we assert in this Paragraph that he is guilty to the last mentioned Manuscript and in particular to the 21st Section thereof which is ready for the perusal of Friends desiring to view the same William Rogers on behalf of himself and other Friends in truth concerned The SECOND PART OF THE Christian-Quaker Distinguished from the APOSTATE INNOVATOR WHEREIN DOCTRINES of TRUTH cleared from Objections are laid down agreeable to the Scripture of Truth given forth by Inspiration and according as they have been received and owned by the Children of Light or such amongst the People termed in Derision Quakers who have received from God Divine Understanding and kept their Place and Habitation in the Unchangeable Truth Also An APPENDIX detecting Charles Marshal and sixty five more as Unrighteous Judges in a Case pretended to relate to John Story and John Wilkinson two antient and honourable Labourers in the Gospel of Christ By WILLIAM ROGERS on behalf of himself and other Friends in Truth concerned 1 Cor. 3.11 For other Foundation can no Man lay than that which is already laid which is Christ Jesus 2 Tim. 4.3 For the time will come when they will not endure sound Doctrine but after their own Lusts shall they heap to themselves Teachers having itching ears LONDON PRINTED in the Year 1680. The Contents The INTRODUCTION WHerein is manifested that there is but one way whereby the Things appertaining to the Kingdom of God and Salvation of Mankind comes to be revealed though the Manifestation thereof may seem various Page 1. Chap. II. Touching the Light of Christ within and Exhortation to Obedience thereof Page 5. Chap. III. Touching Infallibility and Perfection Page 11. Chap. IV. Touching Wisdom and Knowledge Page 21. Chap. V. Touching Magistracy and Obedience thereunto Page 30. Chap. VI. Touching Respect of Persons plain Language disuse of the word Master unless by a Servant to his Master of Customes and Fashions of this World and of the Cross of Christ Page 33. Chap. VII Touching Swearing Page 37. Chap. VIII Touching Tithes Page 40. Chap. IX Touching Baptism Page 45. Chap. X. Touching the Supper of the Lord with his Disciples the Night before he was betrayed Page 51. Chap. XI Touching Justification and Salvation through Faith in Christ Page 61. An Appendix Containing an Answer given forth by some Friends of Bristol to a Paper Dated from Eilis Hooks his Chamber London the 12th of the 4th Month 1677. against John Story and John Wilkinson c. and subscribed by Charles Marshal of the County of Wilts and Sixty Five more together with some few Observations on part of a Reply thereto by Jasper Bat of the County of Sommerset and three others Page 72. The SECOND PART OF THE Christian-Quaker Distinguished from the APOSTATE and INNOVATOR c. CHAP I. The Introduction Wherein is manifested That there is but One Way whereby the things appertaining to the Kingdom of God and Salvation of Mankind come to be revealed though the Manifestation thereof may seem various IN the first part of the Christian-Quaker distinguish'd from the Apostate and Innovator Several Subjects are treated on relative to the Matter intended Viz. To manifest a part of those things touching which the Faithful were at Unity and by what Ways and Means that Unity came to be broken c. And now that every Reader who is desirous to be informed in these Dividing Times what those Children of Light unto whom the Lord hath revealed of the Mysteries of his Kingdom own with respect to the other Doctrines and Practices whereon little or no occasion is taken to treat in the First Part it is at this time upon us to add a farther Testimony to the Ancient Truth according as the Lord in his tender Mercy hath through the Appearance of his Son Christ by his Light or Manifestation of his Grace and Testimony of his Faithful Servants in the Scriptures of truth opened wherein our intent is not to treat largely on every Subject because the ensuing Discourse is chiefly to manifest What a remnant stand for who being faithful unto their first principle cannot in a temporizing spirit change their way The Desires and Breathings of our Souls unto God are that every Reader may be serious and unprejudiced in the perusal of this our Testimony and then we do not doubt but 't will be reaching unto the Consciences of such as that which is not inconsisting with the Testimonies given forth by Inspiration recorded in the Scriptures of Truth and spirit of God or Appearance of Christ by his Light which is that by which the Lord doth see and is seen in the Conscience wherewith every man coming into the world is lighted for that the Lord by his spirit
hath opened that there is not any other way by which all things relating unto the Kingdom of God and Salvation of mankind comes to be revealed and this appears agrecable to the Scriptures of truth John 14.26 2 Cor. 4.2 3 4 5 6 7. 2 Tim. 3.15 16. We are now sensible that some who may peruse the foregoing Scriptures may be ready thus to say You seem to propound two ways by which the things appertaining to the Kingdom of God and Salvation of Mankind have been and are revealed viz. the Spirit of Truth or Appearance of Christ by his Light as One Way and the Scriptures of Truth as Another Way To this we answer The Way we propose is but One though the Manifestation thereof may seem various to Man viz. sometimes through Instruments and sometimes through Himself For though Paul wrote unto Timothy unto whom he was made an Instrument and therefore called him his Son telling him 2 Tim. 3.15 16. That the holy Scriptures were able to make him wise unto Salvation and that they were profitable for Doctrine for reproof for correction for instruction in righteousness yet 't is spoken with respect to those Scriptures that are given forth by inspiration of God and with this limitation viz. thorow the saith that is in Christ Jesus Whereon we observe that the Scriptures given forth by inspiration are but as an Instrument made serviceable to the Reader through the Spirit whereby faith in Christ comes to be raised even as a Man indued with the Spirit of God may in the hand of the Lord be an Instrument through sound Doctrine and wholsom exhortation to open the inward Eye of the Mind which hath been darkned and to awaken the Conscience which hath been defiled that so man may come to be renewed in the spirit of his Mind unto God through faith in our Lord Jesus Christ and the Conscience purified from Dead Works through the blood of the Covenant to serve the Lord in Truth and Righteousness and therefore we reasonably conclude That there is but One way though various in Operation and Manifestation through which the Things appertaining to the Kingdom of God and Salvation of Mankind comes to be revealed which is by the powerful appearance of Christ by his spirit and light convicting the Conscience converting and renewing the Mind unto God sometimes through Scriptures given forth by inspiration sometimes through Man as an Instrument and sometimes by the appearance of the Spirit and Light in Man without the Assistance of such Instruments but yet the end of all is that faith in Christ may be raised wherein as the Evidence of things not seen by the Carnal Eye the Light of the Knowledge of the Glory of God in the face of Jesus Christ is beheld which is that Treasure whereof the Apostle spoke that is hid in our Earthen Vessels that the excellency of that Power might be of God and not of man These things being duly considered this Testimony doth naturally arise that neither the Scriptures of Truth nor any other writings whatsoever though given forth by the Spirit of God itself can properly be termed so profitable a Rule unto us as the Light and Spirit from which they were given forth and therefore the Eye of our Mind ought chiefly to be unto the Spiritual Appearance of Christ by his Light and Spirit in us as that Unerring Guide which never can be removed into a corner Besides we find the Scripture itself testifying That no Prophecy of the Scripture is of any Private interpretation 2 Pet. 1.20 that is it ought not to be interpreted but by the Holy Ghost through whose Motions 't was given forth for all other Interpretations may truly be termed Private From whence we observe that if the Prophecies in the Scriptures of Truth should be read unto us from Morning to Evening and from Evening to Morning again we might receive little Benefit or Profit thereby unless the Eye of our Mind come to be stayed in the Unchangeable Light and Spirit of God whereby the meaning of the spirit through them out of all Private Interpretations hath been and is signified unto Man CHAP. II. Touching the Light of Christ within and Exhortation to Obedience thereof THose Faithful Messengers of the Gospel of Christ whom the Lord in these latter daies sent forth for the gathering of the Nations unto the Faith and knowledge of our Lord Jesus Christ who is the Way the Truth and the Life that their souls might be saved in the Day of the Lord frequently sounded in our ears on this wise Turn in your minds unto the Light within meaning thereby the Light of Christ within which shews you that a Tye is not of the Truth and as through Faith you come to be Obedient unto the Light Within and that measure of Grace given by God and received by you so will you come to be made Partalters of that great Salvation This Doctrine was acceptable to many who in the Love of Truth received the joyful Sound thereof but unto others mean and despised who notwithstanding that Testimony accounted the Scriptures of Truth a More Sure Rule and Guide unto the Father The consideration whereof at this time hath been as an obligation to examine whether the aforesaid Doctrine so acceptable to some and despised by others be consonant to the Scriptures of Truth which task is the more freely undertaken because the aforesaid Doctrine hath become so great a stumbling block unto many as that they have thought it a sufficient evidence that the professors thereof have been out of the path of truth readily objecting on this wise Objection Do you not think that those Jews who crucified Christ acted not from the Light Within Since some of them at least verily thought they did God good service therein Having thus premised 't is now needful to examine what may be spoken from the Scriptures of Truth for the Light within and to turn in the Mind unto the same to obey it c. In order thereunto we find John the Evangelist thus testifying Joh. 1.4.9 In him meaning the Word which was God was Life and the Life was the Light of men That was the true Light which lighteth every man that cometh into the world I am the Light of the World John 8.12 he that followeth me shall not walk in Darkness but shall have the Light of Life Joh. 12.46 I am come a Light into the World that whosoever believeth in me should not abide in Darkness These Scriptures plainly shew that we are to believe in and follow Christ who is that Light that lighteth every man that cometh into the world Objection However some objecting may say What 's this to a Light Within 't is very plain that John the Evangelist meant nothing of a Light Within in your sense but of the Personal Appearance of Christ Without as that Word which was made Flesh and as Evidence produce what the same Evangelist saith Chap.
9th and 5th As long as I am in the World I am the Light of the World And Chap. 12.35 Yet a little while is the Light with you walk while you have the Light And ver the 36. While ye have the Light believe in the Light that ye may be the Children of the Light To this may be answered That these last recited Scriptures do in the most favourable construction on the objectors part intimate that Christ the Son of God while he was in the World was the Light of the World but doth not say that he is or would be no longer the light of the world Such a saying or sense would limit the Appearance of Light to that Body only and dispensation of time wherein the said Body appeared on Earth which is contradictory to the very words of the Evangelist before quoted viz. That was the true Light that lighteth every man that cometh into the World Which Scripture sentence relating to every man is so universal that it cannot but extend to those who never beheld the face of Jesus in his fleshly and Bodily Appearance nor yet came to be informed by any outward Instrument of his Doctrine though Partakers of his Light which therefore may properly be termed by such his Light within that is the Appearance of Christ by his Light shining in their hearts agreeable whereunto in effect we take the Testimonies of the Apostle to be viz. That which may be known of God Rom. 1.19 is manifest in them For God hath shewed it unto them Seeing you seek a proof of Christ speaking in me 2 Cor. 13.3 which Riches is Christ in you Col. 1.27 the hope of Glory Who shall descend into the deep that is Rom. 10.7 8. to bring Christ again from the dead but what saith it the Word is near thee even in thy mouth and in thy heart this is the word of faith which we preach And all this appears agreeable unto what the Prophet Isaiah hinted at who speaking of what should be in the last daies signified Isa 1.2 3 5. That the God of Jacob will teach us of his Ways and therefore said Oh house of Jacob come ye let us walk in the Light of the Lord which being compared with what the same Prophet said in relation to a people Isa 5â— â— In whose hearts was the law of the Lord and with what the Prophet Jeremiah saith I will put my law in their Inward Parts Jer. 31.33 34. and write it in their Hearts and they shall teach no more every man his Neighbour and every man his Brother saying Know the Lord for they shall all know me from the least of them to the greatest 'T is evident to us that this written Law in the Heart is that Light Within whereof the faithful Messengers of the Lord in our day have born witness unto and whereof the same Prophet gave testimony when he said as before O house of Jacob come ye let us walk in the Light of the Lord. Besides such a limitation as aforesaid would have a tendency to make void the virtue and efficacy of the blood of Christ who was offered up a sacrifice to take away the sins of many and on this score doth the author to the Hebrews testify Heb. 9.28 that unto them that look for him shall he appear the second time without Sin unto Salvation which is a clear Evidence unto us that the benefit of the blood of Christ is not witnessed effectually in this our day but by those who having looked for his second appearance have received him in his Appearance this Appearance we take to be his Appearance by his light and spirit in the hearts of those who through faith in his blood have known their Consciences purified from Dead Works and so come to serve the living God in Truth and righteousness 'T is now to be considered Whether these words Turn in your Minds be agreeable to truth for that this kind of objection may be raised Objection Doth not this put the Creature upon Action in his own Self-will when as the Will of Man cannot bring forth that Birth unto which power is given to become the Sons of God For answer hereto 't is necessary to consider that the faithful Labourers in the Gospel of Christ commended their Exhortations and testimonies to the Consciences of the Hearers in the Sight of God and the reason doubtless was because there is a Capacity in Man which through the assistance of the Grace of God renders Man capable to do the will of God in righteousness unto life and those who are so acted cannot be said to be acted in the Self-will of Man And on the contrary the same Capacity letting in Tempration and joyning thereto renders Man a servant of Sin unto Death and being once so dead in Sin no redemption comes to be obtained but through Christ as the Apostle testifies Ephes 2.1 You hath he quickned that were dead in Trespasses and Sins These things considered 't is evident that through the Appearance of Christ those who have cast off the Old Man are become renewed in the Spirit of their Minds unto God and so have put on the New Man which after God is created in Righteousness and true holiness and therefore since there is such a capacity in man as aforesaid 't is agreeable to Truth to exhort the sons of men to turn in their Minds unto the appearance of Christ by his Light that through the Assistance thereof the will of God may be done in their earthen vessels The next thing to be considered is whether there is any weight in this objection Do you not think that the Jews who crucified Christ acted not from the light within since some of them at least thought they did God good service therein To this may be answered That the friends of Truth never preached up the Light Within but with respect to the Appearance of Christ by his Spirit as that Light Within intended by them and since Christ cannot be divided to act against himself therefore the Jews did not therein act from that Light Within unto which we have been directed From what then may the objector say did those of them act who verily thought they did God good service therein Ans Phil. 3.6 From Zeal without knowledge not having their Minds staid and ordered according to that universal Principle of Truth Acts 26.9 11. which if hearkned unto would teach all men to do as they would be done by in which zeal Paul verily thought in himself that he ought to do many things contrary to the name of Jesus and in that Self-thought being exceeding mad persecuted the Church of God consented to the death of the Saints and compelled them to Blaspheme but when the Lord was pleased to appear unto him and to make him a Minister of his everlasting Gospel he was sent unto the Gentiles to open their eyes that they might turn from
darkness to light and from the power of Satan unto God Acts 26.16 17 18. This eye that was to be opened was not the Carnal Eye that so thereby they might be turned from outward darkness to outward Light for though Paul beheld the Light that shone from Heaven which we take to be a Light visible to his Carnal Eyes yet he after continued three days blind through the Glory of that Light and then afterward the Lord appointed him to be his witness and sent him to the Gentiles to open their eys that they might turn from Darkness unto Light and from the Power of Satan unto God This Eye that he was sent to open was the inward eye of the mind and the Darkness spoken of was that wherewith their Hearts and not their Outward Eyes were overshadowed so that they could not behold the Light of the Glory of God shining in their Hearts to give unto them the knowledge of the Truth CHAP. III. Touching Infallibility and Perfection THe Doctrine of Infallibility held by the People called Quakers hath been accounted ridiculous because either Occasion hath been given through Weakness amongst them or else taken by their Opponents whether given or no to assert that the People called Quakers are infallible Be it as it is such a bare Assertion without Distinction or Explication must be either the Fruit of Weakness if proceeding from any really of that People called Quakers or else Slander and envy if proceeding from their opposers without occasion given them so to say That therefore the enquiring Reader may be truly informed what Doctrine in relation to Infallibility is held forth owned and received by such amongst them unto whom God hath revealed of the mysteries of his Kingdom 't is not remote from the present purpose on this occasion to give this ensuing Testimony There is an outward man and an inward man according to the Apostle's Testimony 2 Cor. 4.16 and therefore the word Infallible or Infallibility may have relation to External and Internal things Touching External things the outward man with his outward senses is excreised but as to things internal the inward man with his inward senses Acts 1.3 't is thus said To whom also he presented himself alive after that he had suffered by many Infallible tokens being seen of them by the space of forty days and speaking of those things which appertain to the Kingdom of God Obj. This shews there is an Infallibility but then it may be said This seems to respect the outward senses of the Apostles in seeing Christ their Lord and Master and in hearing the things he spoke which appertained to the Kingdom of God and this Infallibility is readily confest unto but how can it be proved that there is an Infallibility accompanying the inward senses of the inward Man seeing many have pretended to give true Infallible Judgment from their inward Sense which hath proved notoriously wrong and detectable by our outward Senses Answer It must be confest if any should so object 't is very true but yet it may in truth be asserted that there is an Infallibility viz. the Spirit of God accompanying the inward Senses of the inward Man whereof the Faithful have an Assurance from the Evidence of the Light of Christ and Spirit of God in their own Hearts and if any pretend to any other Infallibility accompanying them we understand it not Obj. How then comes it to pass that men endued with the Spirit of God are deceived and fallible Ans We ought to distinguish betwixt Man and the Spirit by which he came to be renewed in the Spirit of his Mind unto God That by which man comes to be renewed and circumcised in Heart which is the Spirit of God is infallible but that which is so renewed may be deceived if not exercised in and by that Spirit in which preservation is for there is no Estate on this side the Grave wherein it is not needful to watch and therefore did Christ our Lord thus say What I say unto you I say unto all watch It hath been a common Assertion That the Church of Christ is infallible and cannot err and therefore have many assemblies of men assuming the title of the Church of Christ declared their Sentences Judgments and Decrees infallible To this may be said That since the Apostasieentred it is not unknown what Visible and Outwardly Glorious Church hath publish'd this Doctrine with Application to her self by which Door a Body of Darkness Usurpation and persecution hath entred and on this score thousands have been deceived and led from the Gift of God in themselves to follow the Dictates of fallible men But yet as it hath been so 't is the Faith of many that the Lord never will raise any people whom by his Spirit he will lead to publish such a Doctrine with respect to outward and visible Societies of Men on Earth that may be outwardly describable as needful to be believed in order to the building up one another in the most holy Faith this Faith being not inconsistent with the Testimonies of the Scriptures of Truth is grounded on the Evidence of the Light of Christ within for that the contrary would have a plain tendency to draw the Sons and Daughters of men from the Anointing in themselves to the Lo here 's and the Lo there 's again For what religious assembly in Unity and professing themselves Christians will scruple to say We are the Church of Christ And albeit we must acknowledge that that Church which is built on the rock Christ cannot whilst abiding on the rock be prevailed against yet no Argument from hence may rationally be brought to prove any one Member of this Church whilst on this side the grave not liable through temptation to Err and depart from the Rock whilst there is an enemy ready to enter all if they watch not And now as to Perfection we have this to say Though we do believe that all the Gifts of God and Works of Righteousness brought forth through the Operation of his Spirit are perfect and that in that sense it may be said we are Partakers of a Measure of that which is Perfect even as the Apostle testifies Jam. 1.17 Every perfect gift is from above if any man offend not in word Jam. 3.2 the same is a perfect man Yet we do not believe that there is any such perfect estate attainable on this side the Grave wherein it is not needful for man to watch and wait in the Light of Christ that so he may not only be preserved in that perfect state whereunto in measure he hath already attained but also come to know a Growth and Encrease in the Encreases of God For though Paul had attained unto such a state as appears by these his words Let us therefore Phil. 3.15 as many as be perfect be thus minded Phil. 3.14 Yet we find that that very exhortation had relation unto a pressing toward the
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
John 6.53 when he said Except ye eat of the Flesh of the Son of Man and Drink his Blood you have no Life in you For though Christ so said yet he did not intend that there could be a Profiting as to the Growth of the Inward Man by Eating outward Flesh no more than the Children of Light do at this Day believe that the Eating of the Outward Bread can nourish the Immortal Soul Joh. 6.63 And therefore Christ said It is the Spirit that quickneth the Flesh profiteth nothing CHAP. XI Touching Justification and Salvation through Faith in Christ WHat the Scripture saith touching Justification and Salvation we own viz. Rom. 8.30 That the Called of God are Justifyed and that This Justification is freely by his Grace through the Redemption Rom. 3.24 25. that is in Jesus Christ by Faith in his Blood for the Remission of Sins that are past and that Tit. 2.11 Salvation is brought through the Grace of God that hath appeared unto all Men. Object This Sense of yours cannot be denyed because your Language agrees with the Holy Scriptures But the Question is Whether your Meaning thereby is that you own a Justification of Persons or a State of Salvation attainable through the Blood of Christ not only without an Infusion of Righteousness but also by a Pardon of Sins and accepting of Persons as perfectly Righteous at the Tribunal of God not for any Works wrought in them or done by them but for Christ's sake not by imputing the Act of Faith or any pretended Light or Principle within them or any of their Evangelical Obedience to him as their Righteousness before God but by Accepting and Imputing the Obedience and Satisfaction of Christ for them and to them And Whether or no you do not account that Justification and Sanctification are all one and the same thing because Sanctification is inseparably joyned with Justification 1 Cor. 6.11 which if you should we cannot but take you therein to Err because in Justification God imputeth the Righteousness of Christ to us Rom. 4.6 8. But in Sanctification the Spirit of God infuseth Grace into us and enableth to the Exercise thereof Ezek. 36.27 Answ The Objection seems to be raised by such as have put their Meanings on the Scriptures of Truth when in truth they cannot say That by the Revelation of the Spirit of God they have been led thereto And therefore such Meanings may well be taken to be no other than meer Private Interpretations and not that which is signifyed by the Holy Ghost However that our Sense relating to the Material Parts of the Objection may be known we thus say First That Justification unto Life Eternal or a State of Salvation is not attainable but through Faith in the Blood of Christ or the Leadings of God's Grace that hath appeared unto all Men and that nothing which we of our selves are capable to perform can in any wise be so Meritorious as thereby to render us worthy of that Justification which all the Saints in Light are attained unto as absolutely necessary to the being made a Partaker of the great Salvation of God By these our words Nothing which we of our selves are capable to perform our Meaning is not only an Exclusion of all legal Performances which the Apostles in their Epistles plentifully hinted at but also of all other Outward Dutyes and Performances of what Nature and Kind soever that our Outward Man is of ability without the Assistance of the Spirit of God to act and bring forth And if any from these words in the Objection viz. Wrought in them Act of Faith Evangelical Obedience c. shall conclude that the very Works and Actions which by the Spirit of God we are enabled to bring forth are of no Advantage towards Eternal Salvation but that it 's through Faith alone attainable We then thus Answer That the word Faith in the Scripture may be taken in a two-fold sense the one is a Faith that is not without a further growth accompanyed with the Salvation of God and therefore cannot be the Faith intended in the Objection The other is Faith in the Blood of Christ for Remission of Sins and this Faith is unto Salvation and so must be that intended in the Objection But then this inconsistency with Truth plainly appears in the Objection viz. A reliance on Faith excluding Works wrought by the Spirit The inconsistency lies here Wheresoever a lively Faith unto Salvation is manifested it is accompanyed with Fruits of the Spirit and Evangelical Obedience which are as inseparable each from other as Sanctification and Justification in the Objection are confest to be We shall now prove to evince against all Opposers the truth of what we have Asserted First That there is a Faith which without a further growth is not accompanyed with the Salvation of God is evident from the words of Paul Rom. 13.11 For now is our Salvation nearer than when we believed Which clearly shews that the Scripture informs us of a Belief or Faith attained by such as were not arrived unto nor yet Witnesses of the Salvation of God They were only come nearer unto it than when they first believed but not come at it And no doubt but this Belief or Faith spoken of by the Apostle was a Faith on Christ that is to say That He was the Son of God c. For so to believe was the Work encouraged in the beginning according as appears by the words of Christ unto the multitude John 6.29 This is the Work of God that ye believe on him whom he hath sent And this was said by Christ in Answer to this Question proposed to him by the Multitude What shall we do that we might work the Works of God Phil. 1.15 16 17 18. Besides we find the Apostle rejoycing That Christ was Preached though by some 't was of Envy and Strife and in Pretence And no doubt his End was that the Sons of Men might come to believe That Christ was the Son of God and That the Messiah that was waited for was come Of whom there was an Expectation John 4.25 That he should tell us all things And so when the Sons of Men whether Jews or Gentiles were come so far as to believe That Christ was that Messiah that was to come there was Ground of Hope that they might in due time come to Witness the Obedience of Faith unto Righteousness The Author to the Hebrews tells us Heb. 12.2 That Jesus is the Author and Finisher of our Faith No doubt this was not a Work done in a Moment or Twinkling of an Eye for though he is the Author and Object of every true Christians Faith yet we learn from the Holy Scriptures that such as believed That Jesus was the Lord stood in need of many ‖ Rom. 13.13 14. Heb. 10.23 24. Exhortations Reproofs and Instructions and that God made use of Instruments to build them up in the most Holy
Faith And all this may be attributed unto Christ the Author thereof And to what End but that as they had believed on him to be the Son of God so they might come to grow from Strength to Strength from Grace to Grace until they might be living Witnesses not only that he was the Author and Object of their Faith but also the Finisher thereof unto Eternal Salvation Secondly As before is signified there is a Faith in the Blood of Christ for Remission of Sins and this Faith is unto Salvation and wheresoever 't is manifested 't is accompanied with Fruits of the Spirit and Evangelical Obedience which are as inseparable each from other as Sanctification and Justification in the Objection are confest to be The Author to the Hebrews tells us That Christ the Son of God became the Author of Eternal Salvation Heb. 5.9 unto all them that Obey him This shews that Obedience unto Christ which undoubtedly is no other but Obedience of Faith was a Qualification accompanying such as were made Partakers of the Salvation of God Who then dare say Such Obedience is of no Advantage unto those who by the Spirit of our Lord Jesus Christ are led thereunto Besides we find that the same Author writes on this wise But Beloved Heb. 6.9 10. we are perswaded better things of you and things that accompany Salvation though we thus speak for God is not Unrighteous to forget your Work and Labour of Love which ye have shewed towards his Name in that ye have Ministred to the Saints and do Minister This doth not only shew that Good Works accompany Salvation but that there is a Recompence for the same implyed in these words For God is not Unrighteous to forget your Work and Labor Who then dare say That 't is no advantage unto Salvation to those who are found Exercising themselves by the Spirit of God in things accompanying Salvation Especially since we sind the Apostle Paul not only to Exhort us To work out our Salvation with Fear and Trembling but expresly signifying That Godly Sorrow worketh Repentance to * 2 Cor. 7.10 Salvation not to be Repented of Moreover 't is observable that though the Author to the Hebrews tells us That without Faith 't is impossible to please God Heb. 11.6 For saith he he that cometh to God must believe that he is yet he doth not rest here as if that Faith were sufficient but proceeding in the very same Verse saith That he is a Rewarder of them that diligently seek him By which it appears that there is something as an Act of Faith to be brought forth through Man besides resting in a bare Faith that God is and that for such Act there is a Reward which if duly weighed together with these Scripture-citations Mat. 5.12 6.1.10.41 42.16.27 Luke 23.4 1 Cor. 3.14.9.17 Col. 2.18 Heb. 10.35 John 2.8 Nothing can then be more plain than that those through whom Works which are the Fruit of the Spirit of God or Acts springing through the Obedience of Faith are brought forth shall receive a Reward for such Works And as to these words in the Objection Not by Infusion of Righteousness but by Imputing the Obedience of Christ Rom. 5.19 which we take to be grounded on the Apostles words viz. As by one man's Disobedience many were made Sinners so by the Obedience of One shall many be made Righteous 2 Cor. 19.21 And God was in Christ reconciling the World unto himself not Imputing their Trespasses unto them for he hath made him to be Sin for us who knew no Sin that we might be made the Righteousness of God in Him We thus Answer That these words of the Apostle viz. By the Obedience of one shall many be made Righteous do not shew that any one of the Sons and Daughters of Men shall be made Partakers of the Righteousness of God whilst Sin is reigning in their Mortal Bodies the words will bear no such Consequence And forasmuch as such who are ready to Object as aforesaid have highly commended the Practice of comparing Scripture with Scripture that so the Truth may the more clearly shine forth in its Beauty we shall manifest thereby that no such Meaning was the Meaning of the Spirit For in the 21th Verse of the same Chapter 't is thus said That as Sin hath reigned unto Death even so might Grace reign through Righteousness unto Eternal Life by Jesus Christ our Lord. This Reign of Sin was in the Mortal Bodies of those that through a breach of the Righteous Law of God became subject to Condemnation But when Grace came to Reign through Righteousness unto Eternal Life then the Vertue of the Blood of Christ was witnessed and The Mystery of Faith revealed 1 Tim. 3.9 that was held in a pure Conscience which doubtless was not then a Defiled Conscience And therefore we may properly term the Blood of Christ in which by Faith Salvation is known the Mystery through which man arrives unto Godliness notwithstanding the Mystery of Iniquity hath wrought in some to pretend Salvation thereby whilst being in a State of Degeneration their Consciences are poluted and Sin reigning in their Mortal Bodies Then we may also say that the man of Sin was Dethroned Then the Old Man with his Deeds was put off and the New Man which as the Apostle saith Eph. 4.24 After God is created in Righteousness and True Holiness was put on Again 't is observable that the words Not Imputing their Trespasses unto them do only argue that their Trespasses were forgiven as necessary to a state of Reconciliation with their Maker but doth not at all hold forth that they could be in such a state whilst either their former Sins were not Forgiven or whilst they were actually committing Sins and Trespasses anew after that they had been through the Mercies of God made Partakers of such Forgiveness And as to these words of the Apostle That we might be made the Righteousness of God in him we also say it will not from thence follow that Man can become a Partaker of the Righteousness of God whilst Sin is in Dominion in him For the State spoken of is a State in Christ. Now the Testimony of the Apostle in the very same Chapter Verse the 17th is on this wise If any man be in Christ he is a new Creature old things are past away all things are become new And though this New State was a State wherein Man was Freely Justified by Grace and brought into the glorious Liberty of the Sons of God and was Redeemed from under the Law which consisted in Carnal Ordinances that made not the Comers thereunto Perfect Heb. 7.19 as pertaining unto the Conscience though the bringing in of a better Hope did yet notwithstanding we do not find any ground to believe that the Liberty and Freedom man was thereby brought into was such a State wherein he was not to be subject to a Law Rom.
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
designed to be treated upon is the Government of Christ which we do not believe to be represented by visible persons certainly known by outward Names distinguish'd by outward marks and tokens and invested with Power from him to execute Outward Laws in an Outward Form of Government visible by our Carnal Eyes as aforesaid That the Government of Christ is an Inward Government is evident from the words of the Prophet Jeremiah Jer. 31.31 32 33. I will make a New Covenant with the house of Israel c. not according to the Covenant that I made with your Fathers but this shall be the Covenant that I will make c. After those days I will put my Law in their Inward Parts and write it in their Hearts and will be their God and they shall be my People and they shall teach no more every man his Neighbour and every man his Brother saying know the Lord for they shall all know me from the least of them to the greatest of them saith the Lord. This we believe was spoken with respect to the Reign of Christ by his Spirit in the Hearts of the Sons and Daughters of Men and clearly shews that the Laws of Christ's Government under the new Covenant are written in the Hearts of his People and therefore an Inward Government Objection But if any shall object That the words of the Prophet relate not to those who are of the Gentile Stock of which Stock according to the Flesh it may be said that we are We thereto say That the words of Paul do effectually answer that Objection Rom. 10.12 There is no difference between the Jew and the Gentile for the same Lord over all is rich unto all that call upon him Col. 3.9 10 11. Lie not one to another seeing that you have put off the Old Man with his deeds and have put on the New Man which is renewed in Knowledge after the Image of him that created him where there is neither Gentile nor Jew Circumcision nor Uncircumcision Barbarian Scythian Bond nor Free but Christ is all and in all Many other Scriptures both out of the Prophets and Apostles Writings might be quoted to evidence the matter intended We are yet sensible that this further Objection may be raised Viz. Objection That neither the words of the Prophet nor of the Apostle cited by us make mention of Government over Jew or Gentile but doth shew as from the scope of the Scripture appears that the Apostle so writ to convince the Jews of the difference between the Righteousness of the Law and that of Faith and to shew unto Believers whether Jews or Gentiles that though some might appear in a Voluntary Humility Worship Angels intrude into those things they had not seen and be vainly puffed up in their fleshly minds and not give all Obedience unto the Head Christ through whom alone there is an increase in the increases of God yet they were therein reproveable as not being risen with Christ and further also to shew that those who were dead with Christ from the Rudiments of the world ought not to be subject to nor yet to touch taste or handle such Ordinances as were after the Commandments and Doctrines of Men. To this Objection we answer That though the word Government is not expressly mentioned yet there are words in what is cited out of the Prophet Jeremiah importing the three material Objects of Government viz. A Lawgiver the Place where the Law is to be found written and the People for whom it is given Besides from these words of Paul viz. The same Lord over all a Governour is implied viz. Christ Jesus our Lord and so consequently a Government over that All. And from what hereafter follows it will appear that the End of this Government is to lead into all Truth Moreover it leades us to observe That there are divers true Marks whereby the Opposers of Christ's Government may be distinguisht First They are such as are in a Voluntary Humility Secondly Such as Worship Angels which may reasonably be taken to be a Worshipping of some Messengers whom God hath sent because the signification of the word Angel is a Messenger Thirdly Such as intrude into those things they have not seen Fourthly Such as are puft up in their fleshly minds Fifthly Such as give not all obedience unto the head Christ And lastly Such as are Subject to Ordinances after the Commandments and Doctrines of Men. And to be very plain for the clearing the Truth we must give this our Testimony that we are really perswaded from what our Eyes Ears have been witnesses that many of those amongst the People called Quakers who have Zealously contended for the Observation of Outward Rules and Orders given forth by One Man bear all the aforesaid Marks for whosoever they are that pretend Zeal to promote submit unto and exercise themselves in other mens lines made ready to their hands and that on a pretended religious score when thorow the word of true Faith they see it not their duty or if they shall pretend they do and thereupon strive to enforce others to submit thereto there being no ground from the Scripture of Truth or Light of Christ so to strive it naturaly follows that the aforesaid Marks accompany such and this we confidently aver that thorough the whole Scriptures of Truth there is not one word from whence we may rationally expect and that according to the meaning of the Spirit that Christ hath or will Commissionate any One Man or Men to prescribe Outward Rules and Orders relating to Faith or Discipline in the Church to be binding on the Consciences of the Subjects of his Kingdom whether they should see it to be their duty from the Law written in their hearts or no. Besides if we consider the nature of Christ's Kingdom and Government it will appear to be such unto which outward written Laws visible by our carnal eyes and to be executed by perishing objects according to an outward Magistratical or Ecclesiastical Jurisdiction are wholly unsutable becaus Christs Kingdom is not of this world but is an Everlasting Kingdom and therefore 't is said That of the encrease of his Government there shall be no end and though John in the Revelations Chap. 11. V. 15. gives this Testimony That there were great voices in heaven saying the Kingdoms of this World are become the Kingdomes of our Lord and of his Christ And he shall Reign forever and ever Isa 61.11 yet there is nothing said to signify that the manner of his Reign was or should be otherwise then as before is described Moreover if any Man or Men have or may pretend him or themselves to be such on Earth on whom the weight of Christs Government which is Spiritual is laid it is not like to have any Evidence in our Consciences First Not only because we find no such Prophecy or Promise in the Scriptures of Truth but also for that we rather find the contrary for
in Isa 9.6 't is thus said And the Government shall be upon his shoulders and his Name shall be called wonderful Councellor c. Secondly Because 't is wholly repugnant to the Light of Christ in our Consciences that the weight of a Government that is Spiritual and Everlasting the Laws whereof are written in the Heart and wherein nothing but true Judgment and Justice hath been is and shall be executed for evermore should rest upon any Man or Men as a Governour or Governours over others since there is no Man nor Men but are subject through Temptation to Err if they watch not and therefore we may well say much less on any such one man though termed by some the great Apostle of Christ whose Actions towards his Brethren have been found injurious to them undeservedly and reproachful to the Truth nor yet upon any such Assemblies as the usual General Meeting so termed though improperly of the People called Quakers is because the Meeters have usually consisted of Uncertain Numbers of Uncertain Qualifyed Persons that take upon them so to assemble whilest others beholding the Ill Consequences of their Meeting conscientiously forbear to joyn with them Thirdly Because it is evident that the Disciples of Christ had their Eye so much on his outward and bodily appearance as that Christ their Lord and Master saw it meet to tell them in these words Joh. 16.7 It is expedient for you that I go away and when he so said he did not then tell them nor yet at any time before or after I will commissionate some Man or Assembly of Men in my Stead that so you may have your Eye unto and expect Written Orders from him or them to walk by and to lead you into all Truth but John gives them a Reason for his so saying in these words Joh. 16.7 For if I go not away the Comforter will not come but if I depart I will send him unto you meaning the Spirit of Truth which as he promised should abide with them for ever and should be in them which undoubtedly was in order to the Exaltation of his Government in the Heart and that they might have their whole Dependency on the Spirit of Truth which as before is signifyed Christ promised should abide with them forever And so this may truly be termed that Everlasting Unerring Unchangable Governour unto which the Subjects of Christ's Kingdom owe Obedience And why so but because under it the Promise of Christ was That they should be guided into all Truth according as is plainly signifyed from these following words spoken by Christ himself Joh. 16.13 I have yet many things to say unto you but you cannot bear them now Howbeit when the Spirit of Truth is come he will guide you into all Truth for he shall not speak of himself But whatsoever he shall hear that shall he speak Here is no room left for the Church of Christ to contend about Forms of Government or who shall be Governours under Christ's Government for if the Spirit that is in us and that is to remain with us forever shall guide us into all Truth then our Dependency ought to be thereon that so thereby we may be led into all Truth or else we cannot manifest our selves to be obedient Subjects unto Christ under his Government that he is exalting in the Hearts of the Sons and Daughters of Men. The consideration of these things leads us to give this Testimony That there is no ground either from the Scriptures of Truth without us or Light of Christ within us to believe that any Christian Professour can in Truth affirm That there are Outward Prescriptions and Orders given forth by the Spirit of God through any one or more Mortal Men in this our Day which others ought to obey and follow of which more anon in answer to R. B's Book of Government whether they see it their Duty or no and if they do not may therefore come under the Curse and partake of the same Judgments from God which happened to Corah Dathan and Abiram for their Rebellion against Moses and though the sin of Corah c. hath frequently in our Publick Meetings for Worship been spoken of and intended as we have taken it to be as a proper Citation to describe the state of such as on a Conscientious score cannot submit unto the outward Orders of one man yet we testify that such sort of insinuating and thretning language seems much more agreeable to the first Covenant then the second under which we are and when countenanced or spoken by any expecting such a submission it then seems to savour of a spirit that speaketh of himself and not what he hath heard from the great Lord and Master Jesus Christ and so consequently from another spirit than that which Christ promised he would send for Christ's own words signify He shall not speak of himself Moreover t is evident that Corah and his Company rebelled against Moses who was King in Jesuran and a Leader of Israel and thorough whom the Lord gave forth his Law to the People but we know that none can according to truth at this Day pretend that any other Governour is raised up amongst the Children of Light to be like unto Moses whom we ought to hear in all things save Christ Jesus who by his Spirit manifested in every Subject of his Kingdom is thereby become their Lawgiver and whilest they are obedient thereunto they may in truth be reckoned to be of the number of those that are in Christ Jesus because they may then truly be termed such as walk not after the flesh but the spirit and to such according to the Apostles Doctrine there is no Condemnation Objection This Discourse touching Government may occasion some to raise this Objection We understand that many called Quakers do hold Monthly and Quarterly-Meetings of Men and also of Women distinct from Men about their Church Affairs and that these Meetings are reputed to be Established on certain dayes that ought not to be altered by one man amongst them that hath pretended he was moved of God so to do and that the same person hath by his Paper spread abroad in divers parts of the Nation signified that none but loose spirits and such as tend to looseness pretend to set up a better way or to alter them to another day for fear of Corruption in Observing a Day and that it is but from a corrupt spirit of darkness which God will blast and that some call these Meetings the Government of Christ set up amongst them and establish't by the power of God to take care of the Churches affairs and that true Judgment and Justice which are the fruits of Christ's Government may be executed To this we answer we confesse there have been and yet may be such Meetings but if any think they have been or are establish't by any one man or that therein the Government of Christ is set up any otherwise than as any
Member or Members of the Church may be Witnesses thereof in their Own Hearts we are sorry for such weakness However it gives us occasion to add this Testimony That if we consult the Scriptures of Truth and Light of Christ we have no Ground to believe that under the dispensation of the second Covenant God hath or ever will move by his Spirit in any Mortal Man or Men to take upon him or them so to appoint certain dayes for others to meet upon to manage the outward Affairs of a Christian Society as that if any of that Society assent not thereto or endeavour to alter them to another day then such may be Justly censured as men of loose Spirits or led by a corrupt Spirit of Darkness for every Member of such a Society ought first to be fully perswaded in their own minds in all things relating to Faith or Discipline and not to be Judging one another about any thing wherein they may differ when the matter it self springs from a Conscientious Scruple and not Obstinacy contrary to Knowledge for from the Holy Scriptures we learn that that which is not of faith is sin and that there was the Day of Ignorance accompanyed some at which the Lord Winked And yet to our Greif we may say that such a Day of gloominess and thick Darkness hath overtaken some amongst the People called Quakers who appear zealous for some Outward Forms of Discipline which they as we take it foollishly imagin are establish't as by a Decree from Heaven that they seem to make void the Law of Charity and humane Society and as if their Religion were most Effectually demonstrated by appearing in such a kind of Spirit that Christ reproved in his Disciples when they asked him on this wise Wilt thou that we Command Fire to come down from Heaven and consume them meaning the Samaritans that did not receive Christ because his Face was as though he would go to Jerusalem To return again we farther say That whoever hath given Occasion for such an Objection to be raised as aforesaid 't is to be doubted it sprange from one that aspires to give Rules to others whilest he will not be subject to the same himself for if it were not so it s very probable we might have escaped the severe judgment of being guilty of Corahs sin and that only because we have endeavoured to convince some that that * Namely G. F. one Person intended in the Objection See the fourth and fifth Parts of the Christian-Quaker hath acted contrary to the outward Rules and Orders that he himself hath prescribed for others to walk by As to the word Establish't we further add That the word as used in the Objection is disowned by us for though the Children of God may be Instruments in the hand of the Lord to establish one another in the Faith of God's Elect yet 't is not in their power or of any one of them positively and without exception to establish what ought to be believed and practiced whether it respect Doctrine or Discipline and if any one or more have atempted so to do it may Justly be said of such that he or they have endeavoured to invade Christ's Prerogative Besides we observe That the Objection is made with respect to one man which to us seems as if in the Objectors sense that one man amongst the People called Quakers had Power given him of God to establish an Outward Form wherein all God's People ought to walk or else severely to be censured for Rebellion whether they see it their Christian Duty or not but this we deny as that which may Justly be termed an Abomination either so to endeavour or so to submit Secondly If we enquire what is establish't we know if any Answer be given to what by the Question we intend it will be on this wise Certain Meetings to be held by the People called Quakers or at least some of them on certain prefixt dayes But if we ask Who are the Meeters that are to make up the establish't Meetings none can give such a certain Discription as that the Meeters may be certainly known and therefore the use of the word Establish't applicable to outward Societies of People so uncertain to be known or outwardly describable seems to us vain and ridiculous By this discourse the Reader may gather that we are remote from owning those Meetings mentioned in the last Objection to be establish'd as a part of Christ's Government and as to their having any share as a Church in Church Government 't will be time enough for us to answer when any shall pretend that they have manifested that those uncertain qualifyed Persons usually Assembled in such Meetings were then Members of the Church of Christ and that as Members thereof they had right to stile themselves Church-Governours However we think it needful to signify That the chief Ends as we understood wherefore the said Meetings were assented to by many Friends were to relieve the Poor and to perform other necessary Services relating to the Truth and Friends concerned therein in which we thought our selves and doubtless all the Faithful with us Servants one unto another and not Masters Governours or Rulers over one another for that did not so much as enter into our Hearts But when we perceived that some Upstarts that to us seemed to love Preheminence as Diotrephes did lookt upon themselves as Somebody from their appearing and being encouraged to appear Members in such Meetings and to lay a stress on the prefixt Dayes for Meeting affirming that they were Established by the Power of God that Friends who were Heirs of the Power might come and take their Possessions therein a sort of Language not well understood by such as are Indued with Wisdom from above then many Friends began to startle thereat fearing that some through Weakness and Blind Zeal would Idolize the same and run into an indispensable Form and endeavour to bite and devour one another about Outward Things and so at length some Friends in Truth moved to alter the Days of Meeting in some places but others not assenting thereto Contention arose and a Fire hath been kindled about Church-Government at so high a rate as that Publick Meeting Places for the Worship of God have sometimes become meer Stages of Contention and other times the keeping on of Hats in Prayer by some whilest others have been uncovered hath become as an Ensign of divisions the knowledge whereof being no longer to be hid hath more vigorously occasioned the bringing forth of our Treatise Intituled the Christian-Quaker distinguished from the Apostate and Innovator in five Parts whereof this Treatise touching Government is one that so all may now know that Darkness is not so overshadowed but that the Lord hath preserved a Remnant amongst the People called Quakers that cannot bow their Knee to any Image or Image-Maker nor yet to acknowledge that Salvation is attainable through Faith in any other Name than
the Name of Jesus who is given of the Father to be Salvation to the Ends of the Earth I now come to give the Reader a perticular Account of some Assertions and Scripture Quotations relating to Government amongst one part of the People called Quakers published in Print by Robert Barclay together with Answers thereto contained in a Manuscript given forth by my self who was concerned in my Conscience so to do for the sakes of such as being weak are apt to be precipitated into a Zealous Observation of other mens Lines made ready to their hands when not led thereinto by a Measure of Gods Gift and Grace in themselves and so may justly be termed like unto those who render for Doctrine the Traditions of Men. The aforesaid Assertions Quotations and particular Answers thereto some Years past sent to Steven Crisp and another publick Person as well as the Author of the said Book doth follow as proper in relation to this Treatise touching Government and if the Reader shall find any thing therein which hath been herein already treated upon or in the first part of the Christian-Quaker distinguish'd from the Apostate and Innovator I hope he will not be offended thereat since the ensuing Lines were written on a Particular Occasion though of a General Concern relating to the People called Quakers and that also before it was designed that the said first part should be prepared much less committed to the Press However that which may well plead my Excuse for the Readers Expence of Time on such an Occasion is this There is very little Discourse of which hath been mentioned before and that which is is very material to be observed as a proper Looking-Glass in some respect to distinguish the true Christian termed in Derision Quaker from the Apostate and Innovator The Innovations AND Scripture-Misapplications of R. B. Detected BEING Part of some Observations on his small Treatise Intituled The ANARCHY of the RANTERS c. Wherein he saith The Antient Apostolick Order of the Church of Christ is Re-establisht amongst them meaning the People of the Lord called in Derision Quakers This small Treatise being weighed in the equal Ballance this ensuing Discourse is become a two-fold Defence for those of the People of God called Quakers who have retained their First Love and Integrity for the Truth and Right Understanding of the only Fundamental Principle thereof viz. the Light Wherein they are vindicated from the Aspersions of those who may accuse them of despising of Christ's Government and indulging that Liberty which Truth condemns on the one hand and from such who may calumniate them for endeavouring to establish the outward Orders and Prescriptions of Men under the Notion of the Orders of the Church of Christ to become a Bond on others to obey though they see it not their Duty on the other hand Shewing that the Place where Christs Government hath been is and ought to be exalted is in the Heart and that 't is not in the Power and so cannot be the Duty of man to establish that Government which is already on Christs Shoulders Given forth in the Year 1676. By WILLIAM ROGERS 1 Cor. 3.11.21 For other Foundation can no man lay than that which is already laid Let no man Rejoyce in Men. To the READER THE afore-mentioned Treatise of R. B. is the first that to my Remembrance or Knowledge is under the Name of one called a Quaker extant in Print whereby the Adversaries to that Antient Truth whereof they have been Witnesses may have Cause to be Jealous First That that People who have been so great Contenders against that Spirit which would have enforced Outward Forms and Orders of Men relating to Conscience though under the Notion of Assemblies calling themselves the Church of Christ should now be more exercised to encourage their Brethren to follow the Orders Traditions Examples or Commandments of any relating to Matters of Conscience and the Things of God though under the most plausible Pretences whatsoever than that never-erring and infallible Guide which hath been so often exalted amongst them viz. Christ's Light in the Conscience Secondly That though the People called Quakers have pleaded much for the Exercise of their Consciences and for the Liberty thereof which one Eminent amongst them hath described to be a meer Liberty of the Mind in believing or dis-believing c. Yet there is amongst them who hath endeavoured to insinuate a Belief that the Church in matters of Conscience may not only give positive Sentences which may be Obligatory upon Believers but also that the Pretences of any refusing to submit on account they see it not will not excuse them from being really guilty of disobeying God and yet doth not manifest by any outward Description Where or What Assembly is the Church of Christ Now though I cannot vindicate the Author of the said Treatise from giving occasion of these and such like Jealousies yet I know there are many of those People yet in being whose Integrity to God is so great whose Steadfastness in the Unchangable Truth is so sure and whose Understanddings in the pure Principle thereof are so clear that they give not occasion for such Jealousies but have a Testimony in their Hearts against all such that do knowing this that whosoever builds on any other Foundation than that which hath been already laid viz. Christ the Lord to whom all Power is given to Rule and Reign and who alone is Lord over the Conscience and the only Law-giver shall be confounded and brought to nought W. R. The matters occasionally discourst in this ensuing Treatise are in some measure described in what followes First I Affirm that though there hath been and ought to be a Government in the Church of Christ unto which every Member of the said Church ought to be subject yet it doth not appear that the Outward Form thereof and all Matters cognizable thereby are so exactly described in the Scriptures or else where as that the Members thereof by any such outward Description as a sufficient meanes may so exactly be exercised therein as to find acceptance with the Lord of Life That at this day nothing can be truly called the Exact and perfect Order of this Government but the Power of God and so hath it often been testifyed by the People of the Lord called Quakers which power is of Ability to establish Man but Man not of Ability to establish it and that the Power brings forth its own Form in every Member according to the measure of God's Grace inwardly given received and obeyed and yet I am abundantly satisfyed that Set and Appointed Meetings on certain Prefixt Days being with the joynt concurrence of those Members assembling and from time to time to be assembled to take care of the Poor and discharge other charitable Duties to inspect Marriages that none come together disorderly and to take care that Truth may not be Scandlized through the Backslidings of such who have been in
fellowship with the Children of Light are not inconsistant with that form that the Power of God may lead into For I am a Witness for many years past even to this day that such Meetings have been serviceable to answer those Righteous Ends. But if the Members of any such Meetings shall by their Practices therein not only assume as some there are who to my Knowledge have too manifestly so done but continue to assume another place in the Body than that wherein God hath placed them or shall endeavour so to establish Outward Indispensible Rules and Orders therein relating to Conscience as that such of the Brethren who submit not thereunto shall be accounted not of the Body though they see it not their Duty it may be Just with the Lord as a token of his Indignation and Displeasure to withdraw his refreshing Presence from such Assemblies and then their Meetings may become as useless as a Body without a Spirit is But yet Robert Barclay undertakes to describe the Order of the Government and how far it extends and also testifies the Antient Apostolick Order of the Church of Christ is Re-establisht amongst the People of the Lord called Quakers Notwithstanding which his saying I Affirm they are in the Practice of many things with respect to Church-discipline wherein the Scriptures treating of those things given forth by Christ and his Apostles are silent and are not found in the Practice of some other things which were either practised exhorted to or commanded by the Apostle Secondly I Affirm that as Christ's Kingdom is not of this World so the Members of Christ's Church have not Power in Cases of Difference arising amongst themselves touching outward things to assume Jurisdiction over the Properties and Worldly Concerns each of other when not chosen for that Service by the Consent of the Members Differing and yet I do say 't is the duty of fellow-members that are at variance to refer by mutual choice their Cause unto other Brethren But Yet R. B. saith As a People gathered together by the Lord unto the same Faith c. that we have Power and Authority to decide and remove these things Thirdly I Affirm That nothing can become a Right and Christian Bond upon Believers to be Exercised in any practical duty relating to the things of God and Matters of Conscience until convinced by the Witness of God in their Consciences of the service thereof Fourthly That the Belief of Certain Principles and Doctines though believed through the force of Truth on the understanding and Practices depending thereon are not the very Bond by which the People of the Lord called Quakers are become centered into the Fellowship of Christ's Body nor yet the Cause that gather'd them but the Spirit is the Bond and in the best sense such Principles c. are but the Fruit of the Bond and the Cause that gathered them was Gods Love That the Sentence and Judgment of any man or men whatsoever relating to Matters of Conscience ought not at this day to be given forth but by way of Recomendation to every mans conscience in the Sight of God and that when the Conscience is sensible that Gods Witness therein doth Answer thereto then the Conscience is bound and not before But Yet R. B. tells us That Principles and Doctrines believed thorough the Force of Truth on the Understanding and Practices necessarily depending thereon are the Terms that have drawn us together and the very Bond by which we became centered into one Body and Fellowship or are linked to the Body and the Cause that gathered us as in his Treatise Page 48 49 may appear And whether in R. B's Sense the Centure of a part of Christ's Body ought not to become a Bond on all the Members and that in Cases of Conscience too I refer the Reader to peruse his sixth Section Fiftly I Affirm That the Qualification of a Member of Christ's Body is Sanctification through the Spirit that where any number of such are assembled together in Christ's name though but of the lesser Rank in the Body there is the Church of Christ that before such an Assembly Cases of Differences may be brought which may be besides the Gift or Capacity of such to determin and Judge and therefore infallible Judgment which is unalterably seated in the Spirit in some cases may be wanting to appear through any one Member in such Assemblies as properly may be called the Church of Christ But yet R. B. saith in his Treatise Page 68. That there never will nor can be wanting in Case of Controversy the Spirit of God to give Judgment thorow some or other in the Church of Christ so long as any Assembly can properly or in any tollerable supposition be so termed Sixthly Since 't is commonly reputed that none but Papists pretend Tradition to Justify their Actions wherein the Scripture is silent and that we have no President in the Scriptures that the Apostles and Elders under the Notion of the Church of Christ did take upon them to determin Controversies arising amongst the Apostles and Elders in the Church of Christ touching Cases of Conscience without the assent of the Differing Parties who especially if Equals and once at Unity and their Cases Matters of Conscience arising from occasional differing Sense and Judgment have by the Law of Divine Nature Equal Right to nominate a part of those who shall have the hearing of such Cases Therefore I affirm if any shall without the assent of such Partyes differing take upon them to be a bond that the differing Partyes must subject such their Case to their dicisive sentence and accordingly submit and be subject though they are not clear in Conscience so to do such do Justly subject themselves to the censure of being Imposers and Usurpers Seventhly That submission to the positive sentences of others touching matters of conscience though supposing themselves the Church of Christ before the conscience is convinc'd by God's Witness therein is an abuse to the Profession of Truth an antient mark of Apostacy and an infallible token that such who so submit have no inward sense that they are led thereunto by the Spirit of the Lord but notwithstanding these two last particulars are evidently true yet whosoever reads what R. B. hath asserted in Page 68. may find that according to his Lines and Assertions this short ensuing sentence may be collected without the least abuse of his words viz. That any ones not submitting to the positive Judgment touching Controversy given by any Assembly or at least by some or other of them which may in any tollerable supposition be termed the Church of Christ is disobedience to God though the persons refusing pretend they refuse on the account they see it not The Innovations and Scripture-Misapplications of R. B. Detected I Shall begin with the Title Page wherein R. B. thus saith So is also the Antient Apostolick Order of the Church of Christ Re-established and settled on its right
in him stablished in the Faith Col. 2.6 7. And then the very next verse saith Beware lest any man spoyl you through the Traditions of men according to the Rudimnets of the World and not after Christ If the following outward Decrees Precepts Sentences Decisive Judgment or Traditions of any sort of the Church had been in Pauls ' Eye a real and certain Indication of being Establish't in the Faith or rooted in Christ or that 't was the Practice of the Church to be Establishing Outward Indispensible Orders relating to the Consciences of Believers I leave it to the Judicious Reader to savour whether Paul would have so immediately and as it were in one breath caution'd them to beware of being spoyled through the Traditions of Men c. without a further Caution to take heed lest they should account the Commands Sentences Decrees or Traditions of the Church such These things considered and compared with the Measure of Light in our selves I am satisfyed 't is not agreeable to Truth for any Man or Assembly of Men to atempt an Outward Indispensible Establishment of Outward Orders Rules and Decrees relating to Matters of Consciences under the New Covenant as the Orders Rules and Decrees of the Church of Christ Moreover if Christ did stand in need of Assistance to Establish his Government how is it possible that Man whose dayes are but as a span long should be capable to Establish that Government of whose increase there shall be no end but so it is that he doth not stand in need thereof For the Son that is given shall Order his Government and Establish it with Judgment and with Justice even from henceforth and forever read Isa 9.6 7. Besides if we do but consider where and after what manner the second appearance of Christ hath been and yet is to be expected and waited for those who know the Truth as preach't received and believed amongst the People of the Lord called Quakers in the Beginning do know That his Second Appearance hath been and yet is to be expected and waited for in the hearts of the Sons and Daughters of Men and the manner of his appearance hath been and is by his Spirit in us this hath often been testifyed and that in opposition to those who have been looking for his Second Coming in some Outward Bodily Appearance to reign as Lord and King I now appeal to Gods Witness in all Consciences Whether the Outward Establishment of Outward Government under the notion of Christ's Government doth not seem to square more with the Principles of such who look for his Second Coming in some Outward Bodily Appearance than with the Principles of those who conclude his Second Coming to be by his Spiritual Appearance in the heart and whether it be not inconsistent with Right Reason and Truth to conclude that Christ Jesus the Lord will Establish his Government otherwise than by his Spirit and in the heart where his Appearance hath been and is to be expected and waited for And since it is undoubtedly so that of the increase of Christ's Government there shall be no End I cannot understand to what End any Man should concern himself to consider how far it may extend yet R.B. hath so done Witness his 37 Page where he thus saith It is next to be considered in what Cases and how far it may extend To which I cannot but thus reply Those who are not Puft up with Spiritual Pride or Zeal without Knowledge may easily discern from such kind of language a Spirit that would Limit the Holy One of Israel by putting Bounds unto that Government of whose increase there shall be no end and though I speak of Man's inability to Establish Christ's Government yet I would not be understood as one accusing the aforesaid Author or any else to assert Man's Ability so to do For I know not any Men that will pretend themselves in that Case other than Instruments in God's Hands But yet this is to be Observed that since there is no Ground to believe that God everwill make use of Man under the New Covenant to Establish outward indespensible Orders Rules or Decrees to be as a measuring-line whereby those who are under Christ's Government shall be known therefore 't is reasonable to conclude That the endeavours of such who may exercise themselves therein may proceed from no better Power than that Ability which is of Man And notwithstanding he hath considered how far it extends yet I find not that he hath made any mention of the Business or at least a part of the business of one considerable Meeting which is a part of that Government or Order which he pretends to discribe and that is a Meeting held every second day of the week wherein writings treating of Divine Matters and which are intended by the authors for publick view are first viewed in Order to an approbation or the contrary * Witness the Paper at the latter end of this third part signed by Charles Marshal and thirty six more at which meeting his Treatise was past which gives occasion to treat a little of that Meeting since those of that Meeting are as well concerned in the said Treatises as he that writ it The Scriptures of Truth as far as I Remember are wholly silent as to any such Service acted in any Meetings amongst the primitive Christians and therefore I do not understand that there can be any real Ground or tolerable pretence that this is a part of the antient Apostolick Order of the Church of Christ We find the Apostle Acts 3. directed to chuse seven men full of the Holy Ghost to take Care that the Widdows should not be neglected in the dayly Ministration If the Holy Ghost in the Apostles days directed to chuse a certain select well qualifyed Number of men for such a Service as doubtless it did it s against right reason to suppose that the Apostles would in their day have left the consideration of such weighty matters as Treatises of things relating to the Kingdom of God and the salvation of mankind to the Approbation of an uncertain unselected Assembly for such I call that Meeting wherein many of the Writings of the People of the Lord called Quakers intended for publick View are approved or disapproved for that no Certain Select Number of Persons are chosen for that service but any Persons who have Publick Testimones for the Truth though but by way of Exhortation and are owned as Friends of Truth and come where that Meeting is appointed are the Persons by whom such Writings whether given forth by a Paul a Father or a Timothy a Son as are for publick service are approved or disapproved I now appeal to the impartial understanding Reader whether according to this form of Government one that is in the place of Paul a Father who according to the aforesaid Author hath right to rule over and command may not have the testimony which he hath through the motion
of Gods Spirit to publish unto the World for God be over-ruled by Timothy a Son when according to the aforesaid Author he ought to be ruled by Paul the Father nay perhaps by one that is of much lesser rank in the Body if so be he hath a word of Exhortation on the behalf of Gods Truth is usually exercised therein in publick But suppose no such Obstruction hath or may appear yet I query Whether it looks like a part of Christ's Government for Timothy the Son to be admitted as a Judge over the Writings of Paul who as a Father begot him unto the Truth Paul 1 Cor. 12. Treats of the diversities of Gifts by one and the same Spirit mentioning several of them viz. The Word of Wisdom the Word of Knowledge Faith Gifts of Healing Working of Miracles Prophesy Discerning of Spirits divers kinds of Tongues Interpretation of Tongues and then at length saith God hath set some in the Church First Apostles secondarily Prophets thirdly teachers and after that Miracles c. and then saith are all Prophets are all Apostles are all Teachers c. And again Rom 14.6 7 8. He thus saith having then gifts differing according to the Grace that 's given to us whether Prophesy let us Prophesy according to the Proportion of Faith or ministry let us wait on our Ministry or he that teacheth on teaching or he that exhorteth on Exhortation From all which 't is evident that God hath given diversities of Gifts and that those Members who may be skilful through the Grace of God to Exercise one Gift may be unskillfull to exercise another and so every own ought to wait on their own Gift that therein they may be exercised and that also not beyond but according to the Proportion of Faith for doubtless the Apostle was sensible there was a proneness in some to run beyond their Gift and therefore he saith according to the Proportion of Faith Now should any number of Persons amongst whom there should be only such whose Gifts are either to Prophesy Teach or Exhort but not to discern Spirits sit together and take upon them to consider whether that which is given forth for publick Service by any Brother seriously declaring that God moved thereunto ought to come to publick View and be found hindring the coming forth of the same when nothing unsound appears they would therein make a Breach on that Christian-Liberty which ought to be preserved inviolable in the Church of God Nay if peradventure there should be some amongst them whose Gifts are to discern Spirits and so accordingly gives their approabation or disapprobation it becomes not others not gifted therein to concern themselves because their Duty is if Paul's Counsel be good to wait on their own Gift and though such may declare they have Unity therewith in the Life Yet that may be only the Fruit of their Lips or of a hasty Spirit that may have Zeal without Knowledge when the Matter wherewith they declare themselves at Unity is without the Compass of their Gift Knowledge or Capacity to Judge of But yet I would not be understood that it is unnecessary for the Members of the Church of Christ to take care that nothing Scandalous to the Truth come forth in Publick under the name of any who make profession thereof and were it so that I had ought upon me on Truths behalf to bring to publick View I should be glad of the Opportunity to lay it before such Brethren with whom the Word of Wisdom Knowledge and Discerning of Spirits dwelt yet am perswaded the Lord would preserve me from suffering the Counsel of any to lead me contrary to what I believed the Lord moved unless through the Word of Wisdom and Knowledge they could convince me of Errour and so come to see it my place to forbear And this I account agreeable to the Truth which preferrs Obedience to our own Measures of Grace before Obedience to the Measures of others and to wait on our own Gifts and not the Gifts of others even as I account it contrary to Truth and as a Branch springing from that Spirit which would limit the Holy One of Israel to subject the Approbation of Coming or not Coming of all Writings whatsoever given forth on a Religious Account to publick View unto the Judgment of any unless such as are perfectly skilful in all Spiritual Gifts Mysteries and Knowledge relating to the Matters appertaining to Gods Kingdom and the Salvation of Mankind Had this uncertain unselected Assembly spoken of been such at the time when R. B's small Treatise was approved doubtless it would never have past as that whereby Truth would be promoted through a Belief of all the Matters which therein he asserts for Truth Moreover when I consider that all Miscarriages in Writings approved at that Assembly doth not only become the error of a perticular person but of that Assembly also not only so but peradventure may be reflected though unworthily on the whole Body of the People called Quakers on a common Presumption that having past the Test of that Meeting the whole Church approves thereof I am even ready to query Whether it were not better to let every Man stand or fall to his own Master in this respect unless some better Expedient might be found than such an one as hath admitted of such Erroneous Assertions as to the dishonour of Truth are contained in R. B's Treatise And if any one should object and say What wouldst not thou submit to the Sentence of such Apostles with whom the Word of Wisdom and Knowledge dwelt Yes verily I should and ought so to do if my Faith were such as certainly to believe they are such Apostles to me but not before read 2 Cor. 10.13 14 15 16. From all which I do according to Truth thus conclude That it is groundlesly asserted by R. B. in the Sense I take his Lines to import viz. with respect to Outward Orders that the ancient Apostolick Order of the Church of Christ is Re-established amongst the People of God called Quakers Yet I do testify that the Government of Christ ought to be exercised in and over his Church and that though the Order of this Government is not so described as that by any Outward Rule or Written Prescription as a sufficient Means Man may exactly walk therein Yet I am perswaded that there are many of Gods People amongst those who in Derision are called Quakers that have been so Obedient unto that Grace which hath been given them according to the Gift of Christ as that it may be truly said of them That they are Established in the Faith of Gods Elect and that they are in Subjection according to their Measures to the Government of Christ which by the Authority of his own Power and Spirit he hath Establish'd in their Inward Parts so that through that Obedience which is of Faith other Obedience availing not they are exercising themselves according to the Leadings of
declare the Intent of his Mind and are not the slip of his Tongue or Pen But how unreasonable it is that Matters of Worldly Property and things relating to Conscience should be decided by such Assemblies without an Election for that Service by the Parties differing I shall leave it to the Judicious Impartial Reader to savour having elsewhere in this following Treatise plainly evidenced that there may be such Assemblies and yet not owned by the Lord for the Church of Christ and so may be remote from giving Righteous Judgment though R. B. saith Gods Spirit will never bewanting in such Assemblies And whereas some may be so charitable as to conclude R. B. intends not by his words that any should assume Authority to decide Differences relating to Outward Things without consent of the Parties concerned to such I say He hath left no room for a reasonable Man so to think because he hath written several Pages to prove his Assertion which in that case is all unnecessary for who can be so Ignorant as not to know that Persons chosen by the differing Parties have of Right Power to decide but if any should I know that R. B. is none of them my Acquaintance with him tells me not only so but also that he is a man of better reason than to have written so many Lines on this Subject without telling the Reader so if that had been his meaning Besides if the Assent of Parties was intended and that the Order of this Government reach'd not to this Case without such assent it naturally follows that the Power and Authority pretended to in this Case is none at all And now that the Reader may not have a misunderstanding of my Sense in relation to Differences touching Outward Things I have this Testimony on the behalf of Truth to give on this Occasion viz. That as on the one hand I do conclude 't is contrary to the Truth for any number of Men under the Notion of the Church of Christ to assume a Jurisdiction over their Brethrens Properties and Worldly Concerns when not chosen by consent of such over whose outward Concerns they assume Power to Judge so on the other hand if Differences arise between Brother and Brother I do conclude that going to Law before Unbelievers is an Indication that one or both are departed from the Truth and that it is the Duty of Such who are at Variance to request such Brethren as are Skil'd in the Matters touching which they differ to hear and determine the Cause and then of a willing and ready Mind and not as by Constraint to submit unto such Determination and that it ought to be as an Incombent Duty on the Members of Christs Church to be watching over one another so as that by wholsom Counsel Admonition and Sound Doctrine all Variance Strife Emulation Rents and Divisions both in relation to Temporal as well as Spiritual Matters may as much as in them lies be kept out from amongst the Members of Christs Body R. B. asserts Page the 11. That the Ground of Schismes Divisions or Rents in the Body is when any Member assumes another Places than is allotted it or being gone from the Life le ts in the Eye that watches for Evil. This Position is Truth and rightly Stated but yet notwithstanding I cannot but Testify that if any Member of Christs Body doth recommend that Administration or Operation wherein by Gods Spirit he is Exercised unto his Brethren and shall Judge all such Dark Spirits and out of the Unity of the Body who on such a Recommendation become not Exercised as he is or doth not immediately close with his Experience and Operation though otherwise Faithful to the Measure of Grace received such an one so Judging may justly be Judged of the Lord as a Person not only assuming another Place in the Body than is allotted him but also as endeavouring to draw others into the like Snare for that it is as probable that a true Member of Christs Body may be as remote from having Experience of his Brothers Operation as the Ear of the natural Body may be from discerning what the natural Eye doth see and yet the Ear according to that of Paul 1 Cor. 12.16 may as truly be accounted a Member of the Body as the Eye 'T was an Exhortation in the Beginning of the Day which in these latter Years hath Dawned amongst us Though thou grow but slow yet grow sure This sure growing was Obedience after Convincement or Obedience to the Measure of Grace received All Performances before with respect to Worship or Services for God were accounted but Will-worships or Will-services and therefore many whose Faces were Sion-ward did rightly testify on this wise I must stay until I be Convinced and since I see not this to be wrong I dare not be in the Practice of another thing contrary thereto lest I become a Will-worshipper And yet this kind of Language is according to my Understanding too reflectingly spoken of by the afore-said Author witness his 13th Page This puts me in mind to signify what the Apostle Paul said 1 Cor. 12.3 No man can say Jesus is Lord but by the Holy Ghost 'T is the Fame of Truth that Jesus as in himself is Lord and so we know a wicked man not acted by the Spirit may say these words Jesus is the Lord Yet none can in Truth say Jesus is Lord in them but by the Holy Ghost from whence I observe That no Testimony though ever so true in it self can become the Testimony of Truth in any further than through certain Conviction it s known to be so even as Jesus cannot in Truth be called Lord by us until by his Spirit we are convinced and experimentally know that he is Lord in us And therefore I cannot but say 'T is savoury Language to say I MVST STAY VNTIL CONVINCED though R. B. as his lines to me import accounts such Language to be a Reasoning Truth from ones self through the deceitfulness of the Serpent querying How did they meaning the primitive Labourers amongst the People of the Lord called Quakers knock down this manner of Reasoning But doubtless herein he hath abused both himself and the Truth not so much for that he knowes no other than by report whereof he treats as to this matter if his meaning be That the primitive Labourers in the Gospel at the beginning of that Day which in these latter Ages hath dawn'd amongst us did condemn such kind of Language but for that many of those who yet remain witnesses of the first gathering remember no such thing Those who at this day say We were taught to follow the Light in our Consciences and not the Orders of Men and that we will not have Man to rule over us utter Language becoming Christians notwithstanding R. B's Reflection on such kind of Language as this also in his seventeenth Page For Christ in this day as well as in that day wherein Truth was
neglect of their own Gifts And so such may become but little honour to the Brother who Ministred in his own Gift as the Oracle of God and not only so but little credit to the Truth if such by medling in things without their Line bring forth Confusion and Disorder For what can be the Off-spring of such who labour and travel in the things they understand not but the Brats of Babylon Besides those who are of such forwardly spirits as to pin their Faiths on other Mens Sleeves and say Amen to what other Men say before they have an Understanding opened to see the same may oft times approve notwithstanding this usual saying Can the Brethren Err of such things which are not ministred as the Oracles of God though pretended so to be And if any whose Understandings God hath opened to discern this kind of weakness in such who boasting in other Mens Lines of things made ready to their Hands in very deed take too much upon them do out of true Love endeavour to convince them that so they might wait on their own Gifts There are some ready to bring forth what befel Corah Dathan and Abiram because they said to Moses and Aaron Ye take too much upon you and what befel Miriam because she said Hath the Lord indeed spoken only by Moses hath he not spoken also by us and make such a use of these Scriptures as that they give occasion of Jealousy to some to conclude That there are some do believe that God hath raised up some Outward Person to be amongst the Children of Light at this Day like unto Moses and as he was in that Day amongst the Children of Israel Amongst the Children of Light in these our latter Dayes I never understood of any deserving an higher Title than an Elder or Ministring Friend But if such mean That God hath raised up any Outward Man or Men from whose Lips Gods People must at this day receive the Law of Christ and Record it in Books for Generations to come as his Law I know there are many of the Children of Light who retain their First Love and Integrity for the Truth to this day and Honour enough in their hearts for every Brother both Younger and Elder that keep faithful in their Place and in very deed take not too much upon them can receive no such Testimony not only because they know it to be against the Nature of the Second Covenant to expect such an appearance but also because they believe that Christ is that Prophet whom the Lord promised He would raise up like unto Moses whom we are to hear in all things and that his appearance is and will be in the heart where his Voice as a Law-giver is to be heard and accordingly to be obeyed Thirdly Though I pretend not to know the Occasions whereon the Apostles writ further than the Scripture manifests yet I do know how Truth was Preacht in the begining amongst those who through the Power thereof being gathered were called Quakers and that many would have undoubtedly fallen both on the right hand and on the left should the antient Labourers after they had been Instruments in the Lords hands to gather Thousands unto the Truth have thus said We are your Fathers who in Christ Jesus have begotten you through the Gospel and we have on that foot a certain Authority in the Power over you and to command such things as are needful for Order and Vnities sake and that there lyes an Obligation on you to Reverence Honour and Obey us And though you are our Witnesses that we have often Declared that our Commission from God was to turn People from Darkness to Light and from the Power of Satan to God that so they might all come to be Ordered and Governed by the Appearance of that Power in themselves Yet we did not mean but that when we had gathered any unto the Truth we should be those who ought to have the Rule over them and that such should observe our Traditions or follow us without giving them a Reason why And though they might in truth be submitting themselves one unto another in the Lord according to the Apostles Counsel yet all of them must submit to us and Reverence Honour and Obey us and not think it any Contradiction to the being led by the Measure of Gods Grace in themselves Should our antient Brethren Labourers in the Gospel have thus said I do not see that therein they would render themselves of another mind than R.B. is of if his Lines may be lookt upon as the product of his Mind but should they have so done doubtless as I have said before many would have fallen and Jealousies have enter'd the breasts of Thousands That though these our travelling Brethren exalted the Spirit of God in man as the only sufficient Rule for man and declared that the Scriptures were not a sufficient Rule to man yet in stead of leaving us to that Rule which they have declared to be sufficient they strain that which they have declared not sufficient to make it as much as in them lyes a Rule for them to Rule over their Brethren R. B. in his first Section which treats of the Ground and Cause of the Controversy speakes Page 15. of a sort of Persons that would needs be Innovators and given to change and introducting New Doctrines and Practices not only differing but contrary to what was delivered in the Beginning and Page 17. speaks of such who with swelling words talkt of and Preach'd up a higher Dispensation To which I say This Language leaves the Reader still Ignorant of what sort of Persons they are he hints at for that he tells not his Reader what was delivered in the Beginning and what is introduced contrary thereunto neither do I know how he well could unless by report from others since his Age would not admit him as a sufficient and sensible Witness thereof I shall therefore take the pains to do it for him The Doctrines delivered in the Beginning were chiefly these and such like viz. That a Measure of Christ's Light and Grace of God was given to every Man to profit withal that this Grace was sufficient that that which may be known of God was manifested in us that the Scriptures were not the Rule but the Spirit that that which was not of Faith was Sin that we should draw Water out of our own Wells let it be your own and not anothers that we should not boast in other Mens Lines of things made ready to our hands but that since every one must give account for himself we should see for our selves believe for our selves and savour for our selves and not pin our Faiths on the Sleeves of any lest we should become Will-worshippers But now there are a sort of Innovators given to change who introduce such Sayings and Doctrines as these are First That this Light will undo all or at least a Pretence to the Light which I
your Faith is Increased that we shall be enlarged by you according to our Rule abundantly not to boast in another mans Lines of things made ready to our Hands Hence t is evident those who keep to their own Measures follow Paul as they have him for an ensample and that those who hope and desire their Brethrens Conformity to their Lines before they have faith therein are of another Hope than Paul was who as is above recited thus said Having Hope when your faith is encreased that we shall be enlarg'd by your according to our Rule abundantly And so it plainly appears that Paul did not desire the Corinthians to walk by his Line until their faith was encreased otherwise they might become Proud Boasters of other mens Lines made ready to their Hands as many yea too to many at this day are I now come to consider of his 6th Section the Title whereof Page 47. is this viz. How far this Government doth extend in matters Spiritual and purely Conscientious in which the great question saith the afore-said Author is How far in such Cases the Church may give positive Orders or Rules How far her Authority reacheth or may be supposed to be binding and ought to be submitted to For the better clearing and examination of which he thus further saith It will be fit to consider First whether the Church of Christ have Power in any Cases that are Matters of Conscience to give a positive Sentence or Decision which may be Obligatory upon believers Secondly If so in what Cases and respect she may so do Thirdly Wherein consisteth the Freedom and Liberty of Conscience which may be exercised by the Members of the true Church diversly without Judging one another And lastly In whom the Power Decisive is in Case of Controversy and Contention in such Matters As to the first Whether the Church of Christ have Power in any Cases that are Matters of Conscience to give Positive Sentence or Decision which may be obligatory upon believers I answer affirmatively she hath And shall prove it from divers instances both from Scripture and Reason Thus far the aforesaid Author The force of R B's Reason I apprehend to be chiefly comprehended in or drawn from these his following words as by his writing Page 48 49. more at Large appears viz. That we being gathered together into the Belief of certain Principles and Doctrines through the force of Truth on our Understandings and Practices necessarily depending upon them these are as it were the Terms that have drawn us together and Bond by which we become center'd into one Body and Fellowship Yet saith he by a Marginal Note Not so the Bond but that we have also a more inward viz. the Life of Righteousness The Scripture proofs that he quotes are these Gal. 1.8 1 Tim. 1.19 20. 2 John 10. thus further adding These Scriptures are so plain and clear in themselves that they need no greater Exposition to the unbyased Reader My place now is to detect the impertinency of R. B's reason and to shew that he hath quoted Scriptures which are not to the purpose yet I cannot but first observe that since the main scop of his Treatise relating to this Matter both from Scripture and Reason tends as it were cheifly if not wholly to evidence that such Principles Doctrines and Practices necessarily depending thereon are the Bond by which we became centered into one Body and Fellowship is it not to be doubted that these kind of Termes have the greatest room on his Heart and the Marginal Description of a more inward Bond viz the life of Righteousness is but like the entertainment of Christ in the Manger But to proceed I do affirm the Belief of certain Principles and Doctrines though believed thorough the force of Truth on the Understanding and Practices necessarily depending upon them are not the very terms and Bond by which the Church of Christ at this day is become center'd into one Body though I do confess that Certain Principles Doctrines and Practices held and Practised in a pure Mind are the Fruit and Off-spring of that which is the Bond but the Very Bond they are not If they were how comes it to passe that to this day the Members of Christs Body which is his Church have not declared and agreed what and how many are those Principles and Doctrines and what are those Practices necessarily depending thereon that ought to be believed received and Practised by every member of the Church of Christ as that by which they are center'd into the Heavenly Fellowship of Christ's Body With confidence I may say that I never heard or understood of any such thing yet extant amongst the Church of Christ neither do I believe there is and doubtless if there was the aforesaid Author being a man to speak after the manner of men that is well read and not of a Mean capacity would have quoted it to free himself from the censure of such who may Justly say He hath left us in the dark how to know these Members who to use his own Language Page 49. cut themselves off from being Members by dissolving the very Bond by which they were linked to the Body Nay I may truly say That in the primitive dayes there were many believers who were found in Opposite Faiths and Practices witness those who Circumcised kept a Day abstain'd from flesh and others there were who believed and practised quite otherwise and yet we do not find that the Bond which Center'd them into the heavenly Fellowship of Christ's Body was broken for doubtless many of them under those Differing Faiths and Practices were of the number of such who were sanctifyed in Christ Jesus or at least in some measure sanctifying which is the description of a Member of Christ's Body according as the aforesaid Author himself doth in his Treatise signify and this is answerable to the Truth it self Read Rom. 14. 1 Cor. 8. For further Discovery of the Truth of what I have asserted 't is necessary to query What are the very Terms and Bond by which the Church of Christ is become centered into one Body The Answer is plain 'T is the Spirit according to Pauls Testimony 1 Cor. 12.13 For by one Spirit are we all Baptized into one Body Now the Baptism of the Spirit may be witnessed by such whose Integrity might lead them to Die for Truth but should they be Questioned by any one What are those Principles Doctrines and Practices you hold which were the very Terms by which you came to be Centered into Christs Body and which were the Cause that gathered you for so are his words Page 47. relating to Principles and Doctrines they would be ready thus to say What blind Questions dost thou bring forth in thy Carnal Sensual reasoning 'T was Gods Power and Spirit gathered us from amongst such as being out of the Life gloried in their owtward Fellowships Principles and Doctrines and by his Power Circumcised our Hearts
and by his Spirit we came to be baptized into one Body and so are center'd into the heavenly Fellowship of Christ's Body And as for thy saying A Belief in Certain Principles Doctrines and Practices necessarily depending thereon are the Termes and very Bond by which we became center'd into one Body and the Cause that gathered us this is not only wrong in it self though as is said before they may be the Fruit of the Bond but exactly like the False Churches in the World Papists and Protestants of all sorts in the Apostacy have Outward Marks and Tokens as being either of such an Order or having such a Commission or as believing in such Principles and submitting to such Practices and the like by which the Members of their Churches are described and therefore is it that amongst those there are outward Societies of Men certainly known as aforesaid according to the various Manners and Wayes which their Principles admit and allow of which are termed the Church of Christ and these have many Outward Orders Rules Prescriptions Ordinances Decrees or Laws for the Establishment and Preservation of their outward Society which being agreeable to the nature of their Constitutions may become fit means for the Conservation thereof but inasmuch as the Belief of certain Principles Doctrines and Practices necessarily depending thereon are not the very Terms or Bond to unite any in outward Assemblies whereby to assume unto themselves the Title of the Church of Christ for that if held in a pure Mind which is in the best Sense they are but the Fruit of that Bond and when held in an Impure Mind are no Indication that such are Members of Christs Church I cannot but say it is against right Reason for any to Prescribe and Establish Outward Indispensable Rules and Orders relating to the Conscience and in order to be a Bond thereon for the Conservation of Christs Body since 't is evident that the most certain and infallible Marks of Membership in the said Body are Invisible to the Outward Man though felt and known to the Inward Man of the Heart for though Actions outwardly just are many times the Fruit of the Spirit yet are not always certain Tokens that those through whom they appear are Members of Christs Body but those who are Circumcised in Heart and have the Answer of a Good Conscience towards God are the very Members of Christs Church and therefore the most proper Means for the preservation of such Members in the Unity of the Spirit and as Members of one Body is that whereby they came to be Circumcised in Heart and gathered unto the Truth which is no other but the Spirit and Arm of Gods Power which surrounds all those that wait upon him and have a daily Dependence upon the Lord with the Mind inwardly staid in the Measure of that Grace which the Apostle saith is sufficient for them and thus the Baptism of the Spirit will be witnessed continually in which every Member of Christs Body comes to be centered into an Heavenly Fellowship and Communion each with other in the Life of Righteousness The next thing I shall examine is whether R. B's Affirmative Answer to this Question viz. Whether the Church of Christ hath Power in any Cases that are Matters of Conscience to give postive Sentence and Decision which may be Obligatory upon Believers be agreeable to Truth and Sound Doctrine My Observation hereon is this That he hath not here adjoyned Inward Conviction whereby they might find Clearness in themselves to the Sentence of the Church as necessary to the Obligation he Intends and inasmuch as nothing without an Inward Clearness and Conviction can become a real and acceptable Bond upon a Believer to be at Unity with his Brethren in the Belief and Practice of Things relating to Conscience and that those who are found in the Practice of other Mens Lines before they have Faith therein may oft times run into the Sin of Hypocrisy even as others may into the Sin of Negligence who through Unwatchfulness to their own Measures want Clearness of Sight and Understanding to practise and joyn with those things which others waiting in their Own Measures may by the Spirit be led into Therefore I cannot but say that the Scope and Bent of his Spirit so far as from his words I can Savour in relation to this Matter are not agreeable to the Truth and Sound Doctrine And since it is so as R. B. observes Page 35. That God hath not given us our Reasons to no purpose I shall according to the Line of right Reason a little further Observe First I find R. B. treating in his 7th Section concerning the Power of Decision thus to say Page 66. The only proper Judge of Controversy in the Church is the Spirit of God and the Power of Deciding solely lies in it as having the only infallible Judgment belonging to it which Infallibility is not necessarily annexed to any Persons Person or Places whatsoever by Vertue of any Office Place or Station any one may have or have had in the Body of Christ that is to say that any have Ground to reason thus Because I am or have been such an Eminent Member therefore my Judgment is Infallible or because we are the greatest Number or that we live in such a noted or famous Place or the like though some of these Reasons may and ought to have their true weight in Case of Contradictory Assertions Thus the aforesaid Author From all which two things are Observable First That the afore-said Author accounts the Spirit the only Judge Secondly That though he affirms that the Church of Christ hath Power in Cases that are Matters of Conscience to give positive Sentences and Decision which may be Obligatory upon Believers yet through his whole Treatise I find not that he hath described who are the Persons that are the Church and where those Persons do usually Assemble as the Church of Christ and therefore though my very soul abhors lightly to esteem of the Elect of God or to undervalue the Power the Church of God either stands in or are indued with yet since I do know how dangerous a thing it is for any to burthen the Consciences of Gods People though under ever so specious Pretences and that when we speak of the Church of Christ we mean Visible Persons distinguisht as outward Persons by Names that may be known to the Outward Man though as Members of Christ's Body distinguisht not by such Names but by that Name which is written in Heaven and known to the Inward Man I cannot but query To what end doth the aforesaid Author assign the Decision of Cases of Conscience which are Matters certainly to be known so as to be binding on Believers to Judges so describ'd as that a greater Controversy may immediately arise upon the asking of this question Who or where those men are This instead of removing one Difference or clearing one Doubt may beget more
Subjection to Christ the Head to whom all Power is given in and over his Church who are Fellow-Members and Fellow-Servants of and in his Body whose Power and Prevalency with the Lord is better demonstrated by coveting to Wash each others Feet according to the Example of Christ their Lord and Master than to be in the Exercise of Outward Jurisdiction as Lords and Masters over each other For that agrees not with the Testimony of Paul Rom. 14.10 who thus said Why dost thou Judge thy Brother why dost thou despise thy Brother for we shall all appear before the Judgment-Seat of Christ for it is written saith the Lord every Knee shall bow to me and all Tongues shall Confess unto God so then every one of us shall give an account of himself to God let us not therefore Judge one another any more The consideration of these things puts me in mind that there are some who in their buisy minds are apt to be considering What sort of Joyes Heaven Yields to the Faithful after this life whenas their time would undoubtedly be much better spent in contemplating how to come thither or if they have assurance thereof to be demonstrating the Way to others if call'd thereto To this sort may such be likened who will needs give themselves the trouble to treat how far Christ's Government extends though of its encrease there is no end and in what Cases that are matters of Conscience the Church hath Power to give forth Positive Sentences that may obliege Believers though nothing can be an acceptable Bond upon the Conscience until by the Light convinc'd and that in such Cases greater Controversies may arise whether such as give forth such Sentences are the Church or no than were before concerning the Matters whereof they assume Jurisdiction and therefore of such it may be truly said That their Time might be much better spent in the Exercise of their Minds unto God that if they are not Subjects of Christ's Kingdom and under his Government they may attain thereto and be subject to his Power to whom all Power both in Heaven and Earth is given and that being thereunto attain'd may be preserved therein unto the End and be demonstrating unto others how to attain the same if call'd thereunto Concerning the Power of decision R. B. Page 66. saith as on another occasion is already quoted The only proper Judge of Controversy in the Church is the Spirit of God and is not necessarily annexed to any Persons or Person or Place whatsoever c. That is to say that any have ground to reason thus Because I am or have been such on eminent Member therefore my Judgment is infallible or because we are the Greatest Number or that we live in such a noted or famous Place though some of these reasons may and ought to have their true weight in Case of Contradictory Assertions Here I cannot but query That if the Spirit of God be the only proper Judge of Controversy in the Church as the aforesaid Author saith it is how then can there be any weight in any other thing else beside the Spirit And whether these his words viz. Some of these reasons ought to have their true weight in Case of Contradictory Assertions when relative to that which he himself concludes is unalterably seated in the Spirit of God seem not a contradiction in common sense And whether under this very Notion those who are but weak in the Faith or of a Temporizing Spirit may not have an eye to some Eminent Member or the Greatest Number or the Brethren in some noted or famous place more than to the Spirit of God and measure of his Grace in themsevles I leave to the Judicious Reader to consider Besides why are not the Meanest of the Flock the Lesser Number and some Inconsiderable Ignoble Place mentioned and that some of these also may and ought to have their true weight since the testimony of Truth hath been that God hath chosen the Foolish Weak and vile despised things of the World to confound the Wise and Mighty R. B. Further saith Page 68. First That there never will nor can be wanting in Case of Controversy the Spirit of God to give Judgment thorough some or other in the Church of Christ so long as any Assembly can properly or in any tollerable supposition be so term'd Secondly That God ordinarily hath imployed such whom he hath made use of in gathering his Church though not excluding others Thirdly That their de facto giving a positive Judgment in such Cases will not import Tyranny and Usurpation neither will the pretences of any Contradicting them or refusing to submit on the account they see it not excuse them of being guilty of Disobeying God But of these three Assertions may be collected without the least abuse of the Authors words this short ensuing sentence That a person 's not submitting to the positive Judgment touching Controversy given by any Assembly or at least by some or other of them which may in any tolerable supposition be term'd the Church of Christ is Disobedience to God though the persons refusing pretend they refuse to submit on the account they see it not By this sort of Language every one must not only now believe as the Church believes of which that I may not be misunderstood I refer the Reader to what shall be written thereon in what hereafter followes but also must believe as any Assembly or some or other of them doth which in any tolerable supposition may be term'd the Church of Christ or at least submit to such though the persons refusing shall pretend they see it not He that runs may read a body of darkness and confusion herein what a long step at once is here from under Christ's Government that now submission must be to any Assembly or some or other of them that in any tollerable supposition may be term'd Christ's Church Nay if the want of sight being laid for an excuse shall not excuse Submission may I not farther say What a long step at once is this to magnify that Devotion whereof Ignorance is the Mother and that zeal which is without knowledge Is here any room left to see and savour for our selves And if this be not an apparent mark of an Imposing Usurping Spirit and an evident Abuse to the profession of Truth and the antient Labourers therein whose Testimonies were We preach not our selves nor yet that you should be Followers of us otherwise than as you have an Inward Sense in your selves that we are Followers of Christ let God's Witness in all Judge To the same witness I cannot but yet appeal whether the submission that seems to be aimed at is not one of the greatest steps to an Apostacy that hath appeared in our Age or since the Truth hath in these latter years been publish't amongst us for I do know having been a witness of the primitive gathering and testimonies amongst us in these latter ages that one
part of the Glory of that Administration under which Thousands in these Nations were gathered unto God did consist in this that after they had been wandering from Mountain to Hill from under one form and outward Church-fellowship into another they came to be turned to the sure guide in themselves Christ's Light and warned not to look out neither to be in the Lo here 's and the Lo there 's but to be faithful to their Own Measures for that according to Pauls Testimony God's Grace was given to every one according to the Measure of the Gift of Christ But to return Let us examine how he proves his first Assertion viz. That there never will nor can be wanting in Case of Controversie the Spirit of God to give Judgment through some or other in the Church of God so long as any Assembly can properly or in any tolerable Supposition be so termed His Proof is on this wise For the first saith he To those who believe the Scriptures there will need no other Probation than that of the 28th of Matthew and the 20th And lo I am with you alway unto the End of the World And Vers 18. And the Gates of Hell shall not prevail against it How this proves the Matter to me appears not for these Scriptures do neither expresly nor by any natural Consequence say That any Assembly is the Church of Christ which may in any tolerable supposition be so termed nor yet speak any thing of Controversies arising amongst the Members of the Church of Christ Had he brought the first Scripture to prove that Christ would be with such whom he at this day makes use of to Teach all Nations as he did his Disciples at that day whilst they should teach to Observe the things that Christ to whom all Power is given commands not the Commands of Assemblies which may in any tolerable Supposition be termed the Church of Christ but the things that Christ Commands he had exactly hit the Mark But as to the Matter the aforesaid Author seems by his Words to drive at 't is far from being to the purpose And as to the second Scripture had he brought it to prove That the Gates of Hell shall not prevail against that Church which is built on the Rock Christ 't would have answered the End But alas 't is far remote from proving that God's Spirit will appear to decide Controversies in every Assembly that in any tolerable supposition can be termed Christs Church And so I cannot but conclude that these and several other Scriptures which he hath quoted as Proof of his Assertions seem rather strain'd to Vindicate what he asserts than that his Assertions are according to it on which hand he saith in his Epistle to the Reader That both Papists and Protestants have greatly gone aside which might have been a Caution to him not to have Erred in the same Path as now he hath done Let us a little further examine his Words Tolerable Supposition When we are not certain of the Truth of any thing and yet are apt to think it is or may be so we commonly say My Supposition is that it is or may be so and though the aforesaid Author adjoyns to the word Supposition Tolerable yet that ascertains nothing it only imports such a Supposition may be sufferable that is may be suffered to be a Supposition not a thing that 's Certain There are Assemblies Obvious to every Eye that knows any thing of Christianity which cannot on any Terms be supposed the Church of Christ There are other Assemblies which have several Marks and Tokens of the Church of Christ so far as several things outward profest and acted may be such and yet notwithstanding not owned by the Lord as the Church of Christ The present Age as well as Ages past yields many Presidents to prove the same for that 't is Obvious there have been many Assemblies under various Forms who profess Faith in Christ Works of Righteousness and divers Truths owned by the true Church of Christ Now whether such things profest and owned may not be ground for a tolerable supposition that such Assemblies are the Church of Christ I leave to the Judgment of the impartial and Judicious reader having this further Testimony to add that the World hath too much been troubled with the Sentences Decrees and Decisive Judgments of too many Assemblies supposed to be the Church of Christ or that on tolerable Supposition have been so termed who have rather increased than ended Controversies as History doth at large manifest And since R. B. undertakes by Reason to evidence the same I shall according to the Line of Right Reason and Truth take upon me further to discover the Fallacy of his so confident Assertion The Qualifications of a Member of Christ's Body is Sanctification through the Spirit Wheresoever any number of Persons so qualified are Assembled in Christs Name there is the Church of Christ though they are of that number who are of the lowest Degree or Rank in the Body Now an Assembly of such Members may be as Insensible and void of Understanding in many Divine Matters and Mysteries relating to the Kingdom of God as the Ear of the natural Body may be Insensible of what the Eye doth see and so may have Cases of Controversies brought before them whereof they are no more competent Judges not being Gifted thereunto by the Spirit than the Eye of the natural Body is capable to distinguish between the Diversities of Voices and Sounds or the Ear of Diversities of Colours and yet may be all Faithful in their Places walking according to their respective Measures of Grace which God hath given them so that none can in Truth say such an Assembly may not properly be called the Church of Christ being built upon him their Rock and having perfect Fellowship each with other in the Life of Righteousness Obj. And whereas some may be ready to Object and say Why dost thou seem to reflect on this Sort of Language We must Believe as the Church Believes * Note This Question is stated in a Printed Book and publish't by one called a Quaker whose name is omitted for the reason mentioned in the Preface to the First Part. Is not the true Church in the true Faith and must we not either Believe thus as the true Church Believes or else do we not manifest both Folly and Hypocrisy to profess ourselves Members thereof Answer To this Objection having in my foregoing Lines used such an Expression I thus say The General Assembly and Church of the First Born are written in Heaven Heb. 12.23 But I do not find that this General Assembly set forth their Creed recorded on Earth by that I thus mean I do not find any certain number of Articles of Faith written in the Scriptures of Truth which every Member of this General Assembly did Believe and which every one who should come to be gathered into the Fellowship of Christs Body
lyable to err than a treating on this Scripture Take eat this is my Body and apply it to outward bread would And though none amongst the People of the Lord called Quakers as ever I yet heard treated on the later Scripture in Approbation of the sense and application before recited yet I find the aforesaid Author treating on the former Scriptures and that as to me appears with respect to settled Assemblies who if they watch not may err which is easily to be savour'd if the whole scope of his Treatise be but duely weighed The service for God and his Truth in his so doing at this day is hard to be understood by many who have an Honourable esteem for Truth as preach't in the beginning especially since it may occasion many to stumble and fall through a Jealousy that those Scriptures in process of time may be used to enforce Obedience to Outward Sentences and Decrees relating to Conscience whether the Understanding be so illuminated as to see the service of such Obedience for God and his Truth yea or nay And since it is so that of late much is spoken touching the Authority of the Church and that the Church is not lyable to err and that the Apostacy shall never enter the Generality more it is at this time with me to treat a little further touching things of this nature And though I would not be understood to say that the Church of Christ is not invested with Power from on high for every Member thereof according to measure stands in the Power or that the Apostacy shall enter the Generallity again yet I have this certain sense that in Asserting the Authority of the Church and her infallibity c. time hath not been so well imployed as might have been in an inward exercise to be comprehended in the Power thereby to be preserved out of all Apostacies and error but to proceed We read that the Author to the Hebrews tells them They were come to the * Heb. 12.13 General Assembly and Church of the First-Born which are written in Heaven and to God the Judge of all we do not find that the Scripture speaks of the Authority of this General Assembly so that their Sentences and Decisive Judgments should be a Bond on Believers to obey though they see it not but saith God is Judge of all Neither do I find that the Scriptures make mention of any General Assembly of the Church of Christ other than in this place And since the word Church is mostly used in Scriptures with respect to particular Congregations or Assemblies what ground is there to exalt the Power of a General Assembly above any Particular one especially since no such Assemblies whether General or Particular as Assemblies of men have Power one above another further than the Power of God appears more eminent in Degree in one than another for God by his Spirit alone is Sole Judge which appearing though but through an Handmaid or meanest of the Flock in the least of Assemblies ought to be submitted to when God's Witness in the Conscience Answers whether an Assembly esteemed a General Assembly approve thereof or no. Where two or three are gathered together in Christs Name there is the Church of Christ * Matth. 18.19 20. Christ saith If two of such agree on Earth as touching any thing they shall ask the Father it shall be done for them of my Father which is in Heaven Can the Agreement of a General Assembly do more than this viz. than Prevail with the Father and therefore I may well query Why the agreement of Two in any Case who in Christ's Name agree ought not to have as great a Prevalency amongst their Brethren as the Agreement of an Assembly esteemed a General one ought And why the People of God at this day may not have an Eye as well to two Brethren who in Christ's Name agree and are at Unity in the Truth as unto an Assembly esteem'd a General One Though particular Societies of Men may constitute some Persons or Person to represent them and so may conferr a Power on them to negotiate Outward Worldly Affairs and by reason of such Constitutions there may be Assemblies which in that respect may be called General Assemblies yet I query Whether any Assembly of the People of the Lord can in a proper Sense be called a General Assembly of the Church of Christ unless such a one where every Member of Christ's Body is convinced because as they pretend to the Exercise of no Power in their Assemblies when negotiating the Affairs of Truth as Members of the Church of Christ and not barely as men but Gods Power so they do not profess that as such they have Power to confer Gods Power and Spirit on any for they account that only proper to Christ the Lord and therefore if any particular Congregation should attempt to send Persons as their Representatives to any particular Place in order to meet together as a General Assembly of the Church of Christ or that any part of the Church without such particular Election or Mission should Assemble together and call themselvs the General Assembly of the Church of Christ I Query Whether those so affirming would not therein manifestly erre Yet I would not hereby be understood to Judge it as an Evil for any whether Apostles or Elders or any else to meet together when where and as often as they in the Spirit shall find Freedom from the Lord so to do nor yet being met together to judge them for giving forth any thing by way of Recommendation to the Consciences of their Brethren when they find freedom from the Lord so to do Yet in this Case every one had need to wait in their Own Gift that so they may not exercise themselves in things beside their Gifts and then what such bring forth may have an Answer in the Consciences of their Fellow-Brethren But should such Assemblies take upon them to give forth Positive Sentences Decrees or Decisive Judgments in Matters of Conscience in order to become a Bond upon Believers to Obey though they see it not and in defect of Obedience to such their Sentences pronounce all such their brethren who may refuse to obey the same Rebellious against the Lord they would therein manifest themselves to be laying another Foundation than that which hath been already laid and so it might be Just with the Lord to withdraw his comforting Presence from them R. B. Page 63. treating of the Liberty of Conscience which may be exercised by the Members of the True Church diversly without Judging one another thus saith There is a certain Liberty and forbearance also that is more perticular and has a relation to the Circumstance of Times and Places which will not hold universally the first was in suffering Circumcision to the Jews the second was in Observation of certain dayes the third Abstaining from meats To which I say The aforesaid Author as in other things
so also in this is mistaken if he meanes that Circumstances of Times and places are the Ground of Christian forbearance which is manifest from what the Apostle saith Rom. 14.3 4. Let not him that eateth despise him that eateth not and let not him that eateth not Jadge him that eateth Who art thou that Judgest another man's Servant To his own Master he standeth or falleth which evidently shews that in as much as every one must answer for himself 't is fit every one should believe for himself and so practise without being imposed upon by others And this is the Ground of all Christian Forbearance and not Circumstances of Times and Places And though Page 65. R. B. saith That is accounted a doctrine of Devils which in another respect was Christian forbearance which I take him to assert from his observation on 1 Cor. 8. throughout and 1 Tim. 4.1 2 3. The latter Scripture tells us That commanding to abstain from Meats is a Doctrine of Devils that to the Corinths saith If Meats make my Brother to offend I will eat no flesh while the World standeth This doth not in any wise shew that a Command to abstain from Meats was at any time or in any respect Justifiable for if he would have this Assertion pass for Truth he ought to have proved not only that a Command to abstain from flesh was a Doctrine of Devils which that to Tymothy doth but also that such a Command was once Christian Forbearance but nothing of this latter appears nor yet can be proved from the Scriptures of Truth And as to the case of Circumcision R. B. saith 'T was permitted to the Jewes for a time To this I say we find that many of the believing Jewes were not come from under it and that those Jewes who saw beyond it did not condemn such their Brethren but we do not find that the Apostles as persons that had power to permit or not permit such a practice in the Church did approve of it in any of the Jewes or condemn the same in such as practised it until by Faith they saw beyond it for as on the one hand 't was not in their Commission to preach up Circumcision so on the other 't was not in their Power to be a Bond on any to forbear who through Faith were not first lead therefrom For though the Apostle saith Gal. 5.2 I Paul say unto you if ye be Circumcised Christ shall profit you nothing and Gal. 4.9 10 11. But now after ye have known God or rather are known of God how turn ye again to the Weak and Beggerly Eliments Ye observed Daies and Months c. I am afraid of you Yet this did not at that time condemn that Christian Liberty and Forbearance which the Apostle before approved in and with respect unto such as made Couscience of Circumcision and the Observing Daies for it plainly appears he spoke to a People who were redeemed out of those Beggerly Eliments and were come past those Rudiments which is evident by these his words how turn ye again And so he might well exhort such neither to Circumcise nor yet be in the Observation of Daies for that God doth not usually lead into those things which he hath led out of and this might well consist with the Truth even at such a time and season when others thorough a Conscientious Scruple might in a plea for both with respect to themselves be uncondemned These things considered and that also we find the Apostle exhorting the Churches not to be Judging one another with respect to things relating to Conscience there is great need for every one to watch against a Censorious Judging Spirit lest whilest any are Judging their Brethren they themselves become Castawayes Having in some Measure cleared my Conscience I have this further to add That 't is a blessed thing for Brethren to dwell together in Love and Unity yet this Love and Unity ought to consist in the Truth else the blessing is not I doubt not but there are many who are ready to conclude That an Universal Unity ought to be establish't in the Churches by the Assistance of outward Instruments that as we are Members of one Body so we may not only be one in Faith one in Doctrine but also one in Practice with relation to Discipline Order and Outward Formes of Government My soul should rejoyce to see that Day wherein we might all be so led by the appearance of Christ's Spirit in us under his Government which ought to be exalted over all as that this Oneness might thereby be witnessed amongst all the Families of Gods People at this Day But since it is so with the Church of God at this day as it was with the Church in the Primitive Dayes viz. that there are diversityes of Administrations and diversityes of Gifts Operations in the Body and yet thorough the same Spirit it behoves every one diligently to watch that we Judge not one another by reason of these differing exercises as if these things consisted not with the Unity of the Body And since also it is so that amongst the primitive Believers there were such as practiced Circumcision some made Conscience of keeping a Day and some that Absteyn'd from eating Flesh and others that did not and yet a Christian-Liberty and Forbearance was so exercised as that they were not to be Judging one another about these things and that we find not that these differing exercises in a Christian-Liberty did subject any of those Believers exercised therein to the Censure of being out of the Unity of the Body I therefere do reasonably conclude that the infallible Mark whereby any Member of the Body is known to be in true Unity with the Body doth not consist in Profession and Belief of certain Principles and Doctrines and Practices depending thereon nor yet in Obedience to the Measures of others but in the Circumcision of the heart and an Answer of a good Conscience towards God and that every Member keeps his own order Office and Place in the Body thorough his Obedience to the Measure and Gift of Grace in himself which he hath received from God to Profit withal The most infallible mark and token then of a Member in the true Unity with the Body of Christ is an inward invisible mark that cannot be stampt on any but by the impression of Gods Power on the heart and therefore is it that the outward endeavours of all such Christian Professors as have been and are in the Apostacy instead of attaining to an Heavenly Union in the Spirit have at most but arrived to an Outward Unity consisting in their Outward Conformities and Uniformities according to the Commands Traditions Decrees or Examples of Men. When in Ages and Generations past the Apostacy first entred as a Flood I am perswaded that all who have known the Truth and have had the Consideration and true Sense thereof upon their Spirits do conclude that the Cause thereof
birth from running into Duties catching of Openings and laying hold of Promises and to feel the Heir born of the Immortal Seed to whom all belongs and the other Birth never afterwards get up above him but be subdued and brought into Subjection Again sayeth the Apostle Take heed of doing any thing doubtingly be not forward be not hasty wait for the leading wait for the Manifestation of the Spirit Be sure thou receive what thou receives in the Faith and Practise what thou practisest in the Faith For whatsoever is not of Faith is Sin being an Errour from the Principle of Life which is to guide and thereby thou losest ground and dishonourest Christ and comest under Condemnation And so the Apostle warns Believers To take heed of drawing one another on too fast or of Judging one another in such things as some of them might have Light in others not He that eateth not to Judge him that did not eat and he that did not eat not to Judge him that did eat yea in Matters of Worship he that observed a Day and kept a Sabbath not to Judge him that observed not a Day or kept not a Sabbath For the Jews which were truly converted yet were hard to be drawn off from the Observation of their Sabbath and could hardly bear with the Believing Gentiles who were never taught to keep their Sabbath with them but were taught to esteem every day and sanctifie it to the Lord Rom. 14.5 And those who esteemed every day and dedicated it to the Lord ceasing from Sin and resting to him for under the Gospel we are not to set up a new Type but to enter by Faith into the true Rest which is the Substance of what the other signified could hardly bear with them who observed a Day Even in the Apostles Days Christians were too apt to strive after a wrong Vnity and Vniformity in Outward Practices and Observations and to Judge one another Vnrighteously in those things And mark it is not the different Practice from one another that breaks the Peace and the Unity but the Judging of one another because of different Practices he that keeps not a Day may unite in the same Spirit in the same Life in the same Love with him that keeps a Day and he who keeps a Day may unite in Heart and Soul with the same Spirit and Life in him who keeps not a Day but he that Judgeth the other because of either of these Errs from the Spirit from the Love from the Life and so breaks the Bond of Unity And he that draws another to any Practice before the Life in his own Particular lead him does as much as in him lies to destroy the Soul of that Person Vers 15. This was the Apostles Rule for every one to perform singly to the Lord what he did and not for one to meddle with the Light or Conscience of another undervaluing his Brother or Judging him because his Light and Practices differed from his Vers 10. of that 14th Chap. but every one to keep close to their own Measure of Light even to that proportion of Faith and Knowledge which God of his Mercy hath bestowed on them and here is the true Unity in the Spirit in the Inward Life and not in an Outward Vniformity that was not necessary in the Apostles Days nor is it necessary now and that Eye which so dotes upon it overlooks the one Thing which is necessary Men keeping close to God the Lord will lead them on fast enough and give them Light fast enough for he taketh care of such and knoweth what Light and what Practices are most proper for them but for Men to walk on faster than the Lord holds forth Light to them this overturns them raising up a wrong thing in them and the true Birth hereby comes to suffer to shrink and be driven back And Oh! how sweet and pleasant is it to the truly Spiritual Eye to see several sorts of Believers several Forms of Christians in the School of Christ every one learning their own Lesson performing their own peculiar Service and knowing owning and loving one another in their several Places and different Performances to their Master to whom they are to give an Account and not to quarrel with one another about their different Practices Rom. 14.4 For this is the true ground of Love and Unity not that such a man walks and does just as I do but because I feel the same Spirit of Life in him and in that he walks in his Rank in his own order in his proper way and Place of Subjection to that and this is far more pleasing to me than if he walked just in that track wherein I walk nay so far as I am Spiritual I cannot so much as desire that he should do so until he be particularly led thereto by the same Spirit which led me And he that knows what it is to receive any Truths from the Spirit and to be led into Practices by the Spirit and how prone the Fleshly Man is to make haste and how dangerous that haste is will not be forward to press his Knowledge or Practices upon others but rather wait patiently till the Lord fit them for the receiving thereof and fear lest they should receive and practise too soon even in that part which cannot serve the Lord. And this I can truly say concerning my self I never found my Spirit forward to draw any either to any thing I believed to be true or to any Practice or Way of Worship I observed or walked in but desired that the Power and leadings of Life might go before them and was afraid lest men should receive things from my hand and not from the Lords Yea and this I very well remember that when I walked in the way of Independency as it hath been commonly called I had more Unity with more Love towards such as were single-Hearted in other Ways and Practices of Worship whose Spirits I had some feeling of in the true Simplicity and in the Life than with divers of such who were very Knowing and Zealous in that way of Independency in whom a wrong thing in the mean time had got up which had caused them to swerve from the Life and from the Simplicity So that the true Church Government being in the Spirit and over the Conscience as in the Sight of God the great Care must be to keep it within its Bounds that nothing else govern but the Spirit and that the Government be extended only unto that which is to be Governed First Care must be had that nothing Govern in the Church of Christ but the Spirit of Christ that nothing else teach nothing else exhort nothing else admonish and reprove nothing else cut off and cast out Every Minister in the Church is to watch over his own Spirit that it intrude not into the work of God that it take not upon it to be the Teacher the Exhorter the Reprover c. And
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
about a Fleshly Uniformity which insnares and overbears the tender Conscience this is not Lovely nor Spiritual nor Christian And the Apostle who Exhorts Christians to one Mind yet doth not bid them force one another to one mind but walk together sweetly so far as they had attained and wherein they were otherwise minded God in his due time would reveal more to them Phil. 3.15 16. He that hath to him shall be given and the Intent and Work of the Ministry with the several Ministrations of it is to bring into the Unity Ephes 4.13 as Persons are able to follow and not to force all Men into one Practice or Way that 's the way to destroy the Faith and the true Unity and at best can introduce but a Fleshly Appearance of Vnity into such a Form of Worship and Godliness as eats out the Power And for being of one Heart and one Way Blessed be the Lord this is in measure known and witnessed The Way is one Christ the Truth of God and he that is in the Faith and in the Obedience to the Light which shines from his Spirit into the Heart of every Believer hath a tast of the one Heart and of the one Way and knoweth that no Variety of Practices which is of God can make a Breach in the true Vnity This is the one Way for every one to be subject to the Light of Christs Spirit which he hath received from Christ and every one keeping here there is also one Heart kept in the midst of all the Variety and diversity of Practices 'T is needful to be observed that in the City of London a Free Meeting was held between R. Barclay and me in the presence of G. F. and many others wherein we treated on many things contained in R. B's Book of Government which I then did and ever since have accounted Erroneous and on the whole matter one part of the Meeting viz. Charles Marshal with thirty six Persons more advised R. B. as anon by their Paper cited will appear on this wise It is the desire of this Meeting that the said R. B. as he feels in himself the Openings of Life thereunto will in Christian-Condescension to the Capacities of the Weak write an Explanatory Postscript to the said Book for the Sakes of all such as may be supposed to have misapprehended any Expression therein Now forasmuch as the said R. B. hath by way of Epistle to Friends written an Explanatory Rostscript though not Printed the same I thought meet to cite it together with my Observations thereon as followeth Aberdene Prison the 6th of the 1st Month 1679. Dear Friends and Brethren UNto all my Dear Friends and Brethren unto whose hands this Paper may come or who may be any ways more particularly concerned in the Contents hereof is the Salutation of my unfeigned Love in that unchangable Truth whereunto it hath pleased the Lord to call me according to his great Mercy so as to be a Partaker in some Measure of the Peace and Glory which in this Day is revealed wherewith my Heart hath been often filled as I have waited in Faithfulness according to the Dispensation of Light manifested in me and to me And since it pleased God to make me a Living Witness of the Precious Truth and to commit unto me my share of the Ministry thereof my Conscience bears me Witness in the Sight of God that I have Laboured according to my Knowledge to follow Love and Peace with all my Brethren and to do those things which might tend to Advance Strengthen and Confirm Unity and Brotherly-Love as also to avoid what had a Tendency to beget Strife Jealousie or Evil Surmises like as I have studied as well in my publick Testimony as in my Writings to beware of any thing that to my Understanding might minister just Occasion of Stumbling or Offence to the least of my Brethren or the youngest and weakest Babe in the Truth as such as are conversant with me in my own Country as well as those elsewhere where I have travelled can bear Witness Nevertheless as I cannot shun any part of that Labour and Service which my Lord and Master Jesus Christ calls me to so in Obedience to his Requirings near five Years ago I wrote some Sheets concerning the Lawfulness and Necessity of the Government and Order of the Truth having principally and only in my View therein to bear a Faithful Testimony against all false Liberty and Disorder on the one hand and against Imposition and Dominion on the other Intending no less to guard against the one than the other and this I did with particular Respect to some of my near Friends whom I found liable to some Mistakes in that matter And I do sincerely declare before God who knows I speak the Truth and lie not That in the writing thereof I had not the least Purpose nor Intention to meddle with nor concern my self in any of those Debates that have since fallen out amongst Friends in Westmoreland or elsewhere relative thereto much of which as it had not then a being when I wrote that Book so the Substance of that Matter was then unknown to me so I can safely say that I had not so much as one remote Thought or any Remembrance of the lest beginnings of that Affair which I knew during the time of my writing of it so that nothing could be Intended by me therein relative to that matter which as it is sufficient to vindicate my Innocency and Integrity to all as to my Intentions so I cannot forbear also to signifie that as often as I have had Occasion seriously and in the holy Fear and Dread of God to reflect upon those Papers which I have often done because of the Opposition they have met with from some W. R's First Observation [a] [a] This shews that R. B. doth not only Justifie what he hath done but also signifies that he laboured with all the Care and Circumspection he could so to express himself as not to offend in a word and therefore since I know he is well skil'd to word his meaning I might reasonably have expected that he would have cited out of his Book of Government those Passages therein contained which will Evidence that all his Explications by this his Postscript may he found in his Book which was needful to have been done if he so could but I certainly know he cannot that his circumspection might appeare especially since he hath affirmed that the very Explications of his words given in a Letter hereafter cited as his own Explications are to be found in his Book as appears by the said Letter sent abroad by himself and that as may reasonably be taken intended by him to be in his Favour But if the Impartial Vnderstanding Reader wiâ—l be at the pains to compare R. B 's Book of Government with this his Postscript and the Explications given of his words in the aforesaid Letter I may with
supposed to be the Church of Christ where either the true Doctrines and Principles are wanting or the true Life and Power in some good measure is not felt and known is far from my Thoughts Yea how far I am contrary-minded may be seen at large in my Apology upon the 10th Proposition now published in English Page 194 195 196 200 201 202 c. [g] [g] R. B's Discourse now shews that he holds forth TWO BONDS by which the People of the Lord are centered into one Body But the Apostle's Doctrine was that by one Spirit we are baptized into one Body and so the Bond but one And though R. B. terms my Comparison a Scornful Reflection yet I affirm 't was Christian-like enough so to say if the Reason given in my Answer be but duely considered which was That the main Scope of his Treatise relating to that Matter both from Scripture and Reason tended as it were chiefly if not wholly to evidence that Principles Doctrines and Practices necessarily depending thereon are the Bond by which we became Centered into one Body and Fellowship though he nameth not what those Principles Doctrines and Practices are For a further Manifestation of his weakness on this Subject I referre unto my Answer Thirdly W. R's Seventh Observation Whereas it was thought strange that I should call Doctrines and Principles the Bond and Terms of our being together I understood it only of an Outward Bond and that I laid the stress upon it no further appears in that I affirm these Principles and Doctrines to be the Product of Truths Power and Virtue upon the Heart which appears by what is Printed upon the Margent and W. R. saying in his Papers that this was but like the Entertainment of Christ in the Manger shews too little of Christian-Sobriety and too much of a Scornful Reflection for which I will rather choose to forgive him than therein to contend with him For how much I value that Inward Bond to wit the Life of Righteousness beyond the Outward and that I esteem the Outward not at all to be valued but as it comes from the Inward may be seen thorow out all I have written in my Apology upon the 10th Proposition W. R's Eighth Observation and elsewhere [h] [h] If this be his meaning yet his Book doth not so declare And my affirming that any denying of any of Truths Principles and Doctrines is a ground of disowning was only in respect that who do so do manifestly thence make it appear they have broken the Inward Bond first from which that Outward did naturally spring and arise W. R 's Ninth Observation [i] [i] Experience tells me that the great Difference among Friends in the Nation is about Outward Orders pretended to be Establish't by G. F. and by the aforesaid Letter which R. B. accounts a clearing of himself 't is signified that R. B. declared his meaning to be not only with respect to all the Outward Orders and Forms of Discipline in Government amongst us but also with respect to the Power of God which being Compared with his now declared Meaning on the same Subject shews again that he doth not by this confirm notwithstanding his pretence so to do what is signified in the aforesaid Letter because here is no mention made of any Outward Orders Establish't and Practized by the People called Quakers and that he pretends his Meaning to be an Establishment on the Spirit only and such as are led by it which is a clear discovery of his Fallaciousness and will so appear to such as may peruse his words whereon the Fifth Observation is made for therein he pretends to give the same Satisfaction as is signified in the same Letter Besides 't is worthy our Observation that from R. B's words some Persons are intended Establishers of the Government upon the Spirit only but yet with this Addition notwithstanding his word only and such as are led by it which to me seems a two-fac'd kind of Expression for if the heart of a man be the place wherein the Laws of Christ are writteu and his Government is to be exalted and that we have no ground to expect any other Government or Governours to be like unto Moses save Christ Jesus by the Manifestation of his Spirit in us why could not he have been contented to have stopt his Pen at the words SPIRIT ONLY but forasmuch as he makes this Addition and such as are led by it I must confess I am in some measure at a stand touching his meaning thereby and have a Godly Jealousie that notwithstanding his pretence to the Spirit and that nothing done by meer Imitation will any thing avail yet when it may serve his turn he may from his own Lines bring forth another Conclusion and inferr a Subjection to others under the Notion of Governours over the rest and that the Dictates of the Spirit in us must give way to the pretended Dictates of the Spirit in others by which means at length it may so happen that the Profession of the very Principles of Truth as held forth amongst us in the Beginning may be Irradicated for if once the Day come wherein the Faith of any is that certain Persons above or distinct from any others are the Men who are led by the Spirit and that the Government of Christ is Establish't on them then in probability it will naturally follow that instead of Embracing this Primitive Exhortation turn in your Minds unto the Light that shines in your own Consciences many will be turning their Minds out unto unto the Dictates of others and were it so that what R. B. aims at should be granted viz. the Establishment of Christs Government on men led by the Spirit this then might be objected that many might pretend thereto who were not led by the Spirit and where the Spirit of Discerning is wanting in such as are to be Governed they may be in a ready and open way to Destruction But on the contrary let this undoubted Truth be held forth viz. Let every one be obedient to his measure of Grace and Light received from God and that the Light and Grace is a Reprover of all Sin then there will be no Stumbling nor By-Path walked in Moreover his Language in another respect seems to me inconsisting with the Truth because the Government treated upon to be Establish't is pretended to be Christ's Government that the Establishers are certain Persons signified by these R. B's words We did Establish it that the Object whereon it is Establish't is the Spirit all which considered I may truly say that 't is a work not fit for poor Mortals to pretend to especially if we consider that 't is already Established by God himself on Christ's Shoulders But if instead of that which occasions this Observation R. B. had signified that those who are led by the Spirit are subjects under Christ's Government I know that such Language would have
reached the Consciences of many I now come to take notice of these R. B's words And yet 't is strange that W. R in his Papers should labour so much against this affirming very positively that nothing ought to be given forth in the Church of Christ but by way of Recommendation and not of Command On this I Observe First the said sentence is made up of a Part of one sentence of mine and with the addition to that sentence of these R. B's own Words and not of Command and all this as by his discourse to me appeares to insinuate a belief that I hold a Principle so large as that the very Murtherers of Christ those that persecuted and burned the protestant Martyes and all Idolotry wickedness and superstition were to be thereby Justified which my Soul abhors and blessed be the Lord he hath given me a better Understanding than to assert any thing from which such horrid conclusions may be drawn and indeed his language seems to favour of that Spirit which opposed the Children of Light in the beginning saying The Jewes acted from the Light in them when they crucified Christ And since R. B. is so disingenious as not to lay down all my words nor yet the occasion which if he had his present discourse hereon would have seemed more impertinent I shall therefore on this subject further add R B. in his book of Government asketh this question Whether the Church of Christ hath Power in any cases that are matters of Conscience to give positive sentence and decision which may be Obligatory upon believers and then proceeds to Answer the said Question thus I Answer affirmatively she hath on this occasion treating amongst other things I say that it doth seem plainly to contradict this Wholsome Testimony of and for the Truth viz. That the sentence and Judgment of any man or men whatsoever relating to matters of Conscience ought not at this day to be given forth but by way of recommendation to the Conscience which to my knowledge hath been the Practice of the People called Quakers and when the Conscience is sensible that Gods Witness therein Answers then the Conscience is or ought to be bound other bonds may make Hipocrites and busie Bodies but not good Christians 'T is now to be Considered how from these my aforesaid words spoken on the aforesaid occasion with respect to a dislikâ— of oâ—â— Believer or Disciple of Christ his imposing upon another Contrary to his Conscience R. B. can draw a conclusion that my my Language in that Sentence hath a Tendency to Justifie the Jews in crucifying Christ and those that persecuted and burned the protestant Martyrs and not only so but Idolatry Wickedness and Superstition c. And whereas after he hath made his aforesaid insinuation he freely agrees to my words if as R. B. saith his meaning be that no man of or from himself only or by Vertue of any office c. Ought to command any thing to be performed in the Church but saith R. B if he will say that no man albeit really moved by the Spirit c. ought to go further than a recommendation it is a most insolent limiting of God Under a false pretence of Liberty These foregoing words of R. B. gives me occasion thus to Answer that since my words would admit of a Construction allowable by himself for Truth his secret Evil Insinuations fall to the Ground and as to the latter part of his Construction thereon I thus say That what God moves to ought to be Obeyed that his power is unlimmitable that all his actions motions and commands are just because they are his But yet though I so grant I do Affirm that there is not the least Ground in the Scripture of Truth nor yet from the Light of Christ to believe that in this our day God hath or by his Spirit will move any member of the Church of Christ to give forth certain Orders and Prescriptions with respect to the rest of the members as that which though relating to their Consciences they ought to Perform and Practice whether they see if their duty or whether tehy are or no free so so do for if the Blind was not to be accepted for a sacrifice under the First Covenant much less can it be acceptable under the Second unless God should so command which we have no Ground to suppose and foarsmuch as this Subject is largly treated on in the 7th Section of the First Part of the Christian Quaker which is given forrh by me on the behalfe of my selfe and others concerned I shall referr the Reader thereto for the further Mani festation of the Truth relating to this this matter And whereas R. B. sayeth that things may be proposed to the Church by way of Command I shall refer the Reader to the seventh Section of the First Part of the Christian-Quaker and also to my Answer to his Book of Government contain'd in this Treatise in both which the Scriptures urged by him relating to the word Command and such like are treated on and the meaning thereof according to the Truth discovered Fourthly If any did suppose that by my asserting the Ancient Apostolick Order was Established among us upon the Right Basis and Foundation I intended that these particular Orders relating to Outward Things that were among the Apostles either were or were to be Established among us they did much mistake me for I never purposed any such thing but only to signifie that by Establishing the Government and Authority in and upon the Spirit only and such as are led by it we did Establish it upon the same Basis and Foundation whereupon that Exercise in the Church in the Days of the Apostles was built for I am far from Believing that the most exact Conformity to the Order and Method of the Church in the Apostles Days or even to what may be now appointed by the same Spirit without the Inward Life and Virtue go along signifies any thing for I know that nothing done by meer Imitation will any thing avail in the Worship and Service of God and therefore that no Act done without Conviction will any ways be profitable to the Doer yet that hindereth not but that such as forbear to do what by the Testimony of God in his Servants is commanded to be performed in the Church are justly to be blamed and be Judge dtherefore in respect that through Disobedience and unwatchfullness they have blinded themselves from the sight and knowledge of their duty for if it should be said no man were to be condemned for not doing that which he yet sees not to be his duty then no man were to be condemned who had by Iniquity and Unwatchfullness brought hardness and blindness upon himself for all the Iniquities be commits afterwards and how would this tend to Establish Rantism the Substance of which is to bring their Consciences to that pass as not to be sensible of any Checks then the
copy of a Letter pretended to be given forth by W. R. Friends IT was upon me for several weeks past if any occasion would in any wise permit to come up to the City of London to be present among Friends from divers parts of the Nation at this time that so I might have Opportunity to confer with Friends who were dissatisfied with me touching what I had written in Answer to Robert Barclays Book of Government And a few dayes before my coming up Robert Barclay being in London writ unto me to come up that we might have a Conference at large touching the same This his Request had the greater Obligation upon me to be present in London at this Time On Conference had with him we agreed that a Free-Meeting might be had with Friends in whose Presence Robert Barclay and my self might in all Coolness and Moderation conferr together that so all Mis-understandings might be removed and the Truth be evidenced to the Consciences of the Brethren then present The Meeting for this End was this day had and a very Christian and fair Debate was had to the Satisfaction of both of us as far as I can understand and the matters chiefly objected by me were fairly and Brother-like and in much Love discoursed and upon the whole Matter I am satisfied that Robert Barclay is not Principled so as I and others have taken his Book to import In particular he doth declare That his Book teacheth not that the Church of Christ hath Jurisdiction over the Outward Concerns of Friends in case of Difference without the Assent of the Differing Parties and that it was far from his Intention For his Intention as he declares was only to manifest that Friends ought to submit their Cases of Difference to the Decision of the Church and in Case of Refractoriness that Such Persons Ought to be Disowned That though Robert Barclay in one Place affirms to this purpose That there never will or can be wanting in case of Controversy the Spirit of God to give Judgement through some or other in the Church of Christ so long as any Assembly can properly or in any tolerable Supposition be so term'd He declares that the words were Sound and further sayeth that thereby he intends no other but such Assemblies as in reality and Truth may be termed the Church of Christ And whereas he sayeth to this purpose That 't is Disobedience to God not to submit to the Sentence of such Assemblies though the Persons refusing to submit pretend they see it not yet he declares that his meaning thereby is not that if they submit before Conviction of Conscience they therein find Acceptance with the Lord but rather to shew that their want of Sight is through Disobedience or unwatchfulness to the Grace of God in themselves which if they did take heed thereunto would shew it their Duty to obey We also had Discourse touching his Assertion that Principles and Doctrines c. believed through the Force of Truth on the Understanding are as it were the Terms and in another Place the Book produced it appeared that he asserted there was a more Inward Bond viz. the Life of Righteousness and that the Book declareth that we are gathered into the Belief of the Principles and Doctrines by the Truth and its Power and Influence upon our Hearts and the very Bond by which we became Centered into one Body and Fellowship c. and on a Debate thereof he acknowledged that his meaning was not they were the Original Bond but rather as Fruits and Branches of that Bond and so in that respect might be as an Outward Bond whereby we are United in an Heavenly Society We had also some Discourse touching his Title Page wherein he asserts that the Ancient Apostolick Order of the Church of Christ is Re-establish't on its right Basis and Foundation touching which he declareth That his meaning is not only with respect to all the Outward Orders and Forms of Discipline in Government amongst us but also with respect to the Power of God which in the Primitive Dayes was and now is the great Order of the Gospel And though Robert Barclay hath given these Explications of his meaning yet the very Explication as he sayeth are to be found in his Book if duely weighed Having given you an account in short of what was discoursed this day amongst Friends this further lies upon me to signifie unto you on the behalf of R. Barclay I am satisfyed that he is not Principled as I and many by some Passages in his Book took him to be and since it is so that many have taken an offence against him for that Cause as may be doubted even so far as to Reject his Testimony and Service for the Truth it lyeth upon me as my Duty even for his and the Truths sake to warn all that they take heed not to entertain Prejudice against his Testimony or Jealousyes that may enter on the score of any apprehensions or mistakes of his Book and that Answer that I have given thereto but rather in an unprejudiced Spirit to wait on the Lord to feel and Savour his Testimony even as if the occasion taken had never been And I do Freely confess that inasmuch as I Publisht my Book before I gave Robert Barclay notice of my Objections and Intentions therein I acted in that Respect not according to Gospel Order but am Justly worthy of blame therein It is with me also to signifie to you that I am abundantly satisfied that Robert Barclays Book of Government was Written at or before the time of its Date for that he Solemnly Affirms it was so William Rogers The Coppy of a Paper given forth by Charles Marshal and Thirty six Persons more Forasmuch as William Rogers of Bristol hath lately written a Manuscript against a Book of Robert Barclays Entituled The Anarchy of the Ranters and approved at the Second days Meeting at London and hath dispersed his Manuscript in Several Parts of this Nation without so much as first giving either to the said Robert Barclay in Particular or the Second Days Meeting in General any account of his Scruples or Dissatisfaction concerning the said Book of Robert Barclay contrary to all Rules of Brotherly Love Christian-Fellowship Gospel-Order and the Exemplary Practice of the Church of Christ to the Defamation of the said Robert Barclay the great Derogation from the Christian Authority of the said Meeting and the general Dis-service to Truth especially being sent unto Persons who at present are Disaffected to the present Unity of the Body of Friends And whereas on the Seventh Day of the Fourth Moneth 77. We whose Names are Under Written were met together in the City of London in the pure Fear and Holy Dread of the Lord God Almihty to hear what the said William Rogers had Objected against the said Book of Robert Barclay it appeared to us upon a Deliberate Serious and Impartial Hearing of the Matter in controversy that the
it hath evidently appeared The Lord hath not spoken by them if so be the Tree may at this Day be known by its Fruit as well as in Dayes past But rather that the Words of the Prophet are fulfilling if not fulfilled in them when he said The Prophet is a Fool the Spiritual Man is Mad for the Multitude of thine Iniquity and great Hatred Hos 9.7 For I am a living Witness that Imagination hath so possessed the Heads and Hearts of many that Travel under the Notion of Ministring Friends as that instead of manifesting a Divine Understanding in the Things of God or speaking the Word of Truth in season they have brought forth the Fruits of an unsound Mind shewing forth no better Resemblance or Evidence of being Ministers of the Gospel of Christ that divide the Word aright than the Confused Chaos before the Creation of God was of the Beauty and Order that now is in it And for my own part I am well satisfied and that on sufficient Ground too large to insert that either the Multitude of Iniquity or Great Hatred through the Influence of G. F. possessing the Hearts of such is the Occasion thereof But notwithstanding my Design is not as I said before to Treat at large on the present Difference between the People called QUAKERS with respect to the present Seperation in some Parts of this Nation yet since I am also satisfied and that on sufficient Ground that G. F. hath been one of those very Persons occasioning the Differences to arise unto the Heighth they now are or at least a Countenancer thereof at a large Rate I purpose to Treat a little thereon and partly as relating to G. F. that so the Impartial Reader may consider Whether if G. F. had contented himself in Reality and Truth with the Place of a Servant of Christ that sought not Dominion over his Brethren's Faith and Consciences nor yet to expect Submission to his outward Precepts Prescriptions or Orders further than every Friend to Truth was or might be by the Light of Christ in the Conscience led and guided therein The Differences now amongst Friends touching which some seem ready to bite and devour others might never have been For my own part I in no wise question but that G. F. is one chief Instrument that a destroying and devouring Spirit hath entred into some amongst the Flock and that many a Simple Honest-hearted Friend to Truth and Righteousness have received and believed Lyes and slanderous false Reports against many Brethren undeservedly to the betraying of their Simplicity and Love to the Truth and filling their Hearts with Hatred Enmity and Prejudice And of this am I as well satisfied as I am that there is a God in Heaven before whom both He and all the Sons of Men must come to Judgment and that the Blood of many such if they perish before true Repentance will be laid at G. F ' s. Door Otherwise I should not have appeared to discover the said G. F. as in Conscience I am now constrain'd to do And therefore a Warning is now proclaimed unto all such That they Redeem their Time because the Dayes are Evil and proceed no further to receive and believe Lies and Scandalous Reports against such whom they have once accounted Honourable on the Credit of G. F. as a Man that for several Years past hath not Erred For many are this day Witnesses that his Actions have rendred him an Erroneous Man And for as much as he hath refused to give that Satisfaction for his Errours as in the like Cases he hath prescribed for others it hath encreas'd the Concern of my Conscience to discover the same and that also for the sakes of the Simple and Honest-hearted and that those Innocent and Tender Children that are growing up from the Loynes of Believing Parents c. may in their tender Years be awakened and warned that they may not be Captivated in the like Snare and so bred up in a meer Form and affected with Airy Imaginations which have no Tendency to open their Understandings thereby to give unto them the Knowledge of those Principles of Truth which the Faithful by the Spirit have been led to own and hold forth nor yet the Way of the Kingdom of God that so their Foot-steps may be directed into the Path of Peace and they come to know a lively Feeling and Sense of that Immortal Power and Spirit by which the Everlasting God whose VVayes are Unchangeable reached unto many in the Beginning when the very Thoughts of being Embondaged again with the Beggerly Elements and Rudiments of this World or of having our Eye or Dependency on any Mortal Man was loathsome I shall now proceed to lay down a few of those things which are in some Measure an Evidence to me That my afore-said Sense touching G. F. is true referring the Reader for further Satisfaction to the First and Fifth Parts of The Christian-Quaker distinguish't from the Apostate and Innovator First I take notice of Seven Questions which were sent unto John Wilkinson by Robert Barrow and others who said They were desired by G. F. so to do The Queries are as followeth together with the Substance of the Answers thereunto Query 1. Whether didst thou say concerning that Paper sent down to the Quarterly-Meeting at Kendal That it came from the Female Answ I Remember no such Words yet was greatly troubled at a * Note This is that Paper mentioned in the Title-Page that G. P's Wife caused to be Read in a Quarterly-Meeting and was given forth in her Name Paper from the Female Read with grievous Accusations against our Faithful Brother John Story which as I said greatly troubled me and many besides me knowing his Clearness from such Things and knowing his Vessel filled with the Power of God in abiding in his House Qu. 2. Whether didst thou say at the Quarterly-Meeting at Kendal to Margaret Fox What Ground or Foundation have Friends to practise things which are imposed by Man or in the Will of Man which the Scripture gives no Authority or Warrant for or Words to that Effect Answ The Words as stated in this Question I did not speak to M. F. yet the Substance I own for the Truth in it Qu. 3. Whether didst thou Read or consent to be Read in the latter-End of a Quarterly-Meeting at Kendal a Paper of Anthony Pearsons or others that directed or advised That the Way of Truth should be as the Way of a Ship in the Sea or such like Answ Nay But if they mean no Impression of Form left behind I like it well Qu. 4. Whether didst thou advise That Papers of Condemnation should not be Recorded Answ Nay I had no Occasion to Advise But my Advice was and is That Condemnations should not stand on our Deacons Books to Posterity according as the Meeting agreed unto because Failings in the Holy Scripture have proved Weapons for the Man of Sin to fight with against Perfection
not believe that we ought to expect that any such Motion from the Spirit of God should appear through any one or more Members of the Body of Christ with respect to other Members of the same Body And our Faith is That all those who are Heirs of that Kingdom which is Everlasting are entitled to a like Freedom not to be imposed upon each by other contrary to that Divine Sense and Heavenly Understanding which as Co-heirs and Co-workers together they are made Partakers of And this in the ensuing Discourse will evincingly be manifested from the Scriptures of Truth However we must confess he that is not diligent to wait upon God in the Exercise of his own Measure of Grace received is by the Light of Christ Condemnable not for refusing to perform that which he sees not to be his Duty with respect to the Observation of Other Mens Lines made ready to his Hand wherein he is not satisfied but for his Neglecting to wait upon God because 't is manifest in every one that hath been convinced of the Truth that 't is our Duty to wait upon God And this our Sense and Reason answers to the Testimony of the Scriptures of Truth where 't is said Rom. 1.18 19. The Wrath of God is revealed from Heaven against all Ungodliness and Unrighteousness of Men who hold the Truth in Unrighteousness because that which may be known of God is manifest in them for God hath shewed it unto them So 't is clear to us from the Scriptures of Truth without us as well as from the Light of Christ within us that the Wrath and Condemnation of God goes forth against such as live not answerable to what God hath manifested in them But 't is neither agreeable to the Scriptures of Truth or Light within for any to pour forth their Judgments against any for not following or giving heed unto this or t'other Outward Prescription or Observation wherein the Conscience is concerned when such are Not convinced thereof to be their Duty from the Mainfestation of God's Spirit in them The next thing to be considered is this That in all the last mentioned Objection there is no Plea for Obedience unto or following any thing but the Spirit in its Appearance whether through the Brethren or thy self From whence we observe First That there is no certain Description who are meant by the word Brethren Secondly That 't is the Appearance of the Spirit that we ought to follow Now should this Question be asked of such who may so object as afore-said Wouldyou have us follow we know not what We are ready to believe that they would say Nay if they answered any thing to the Question And if so then the Force of the Objection falls for that we account it our Duty to follow the Appearance of the Spirit of God through the meanest Member when our Consciences are convinced that 't is the Appearance of that Spirit But before we cannot say in Truth though we should do as such an one would have us That we are Followers of and led by the Spirit of God 1 Cor. 12.13 No more than Jesus can in Truth be called Lord and not by the Holy-Ghost Besides we cannot on this Occasion but testifie That as that Obedience which is of Faith in Christ finds Acceptance with the Lord so that Obedience which is not of Faith being Sin is but a Dead Performance Rom. 14.23 not the Fruit of a Living Member who through the Obedience of Faith unto Righteousness is made alive unto God And therefore it cannot be the Duty of any Member of Christ's Body to run before his inward Guide but to wait upon the Lord that all his Actions may be regulated according to the Manifestation and Revelation of the Spirit of God in himself Which seems clearly agreeable to the Testimony of the Apostle where he saith Phil. 3.15 16. If in any thing ye be otherwise-minded God shall reveal even this unto you Nevertheless whereunto we have already attained let us walk 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 over-shadow 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 God's Indignation and appear as Lyons on the Behalf of the Lyon of the Tribe of Judah to oppose every Appearance of that Spirit which would be exalting Self or any Outward Form Observation Prescription or Order to be as a Bond on the Members of Christ's Body when by the Light of Christ their alone Law-giver 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. Ver. 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 out of the Second Part of this * Meaning an Historical Manuscript made mention of in the Preface to The First Part of the Christian-Quaker Treatise unto which we refer the Reader However that the Impartial Reader may here have one Instance that this our Sense is not wholly groundless we say John Wilkinson and William Rogers testify That a Friend at the Meeting at Drawell which Meeting is spoken of in the Second Part of this ‖ Meaning the afore-said Historical Manuscript Treatise signified that G. F. should say to this Effect He that is not for Womens Meetings meaning as was understood Womens distinct Meetings as exercised amongst Friends was not fit to fit in Mens Meetings By which Sentence 't is evident if the End wherefore Womens-Meetings were by many first assented to be considered that if the Form of Relieving the Poor prescribed by G. F. should not be Assented to by any Elder in
the Truth those who refuse so to Assent may be subject to an Excommunication by G. E. and his Adherents from the Meetings of the Men. Besides it hath been an Observation of late That these Questions or Questions to the like Import have been frequently ask't by such with whom we cannot be at Unity in all things viz. Are you for Womens-Meetings Meaning distinct Womens-Meetings from Men Amongst whom under Pretence of Taking Care of the Poor another thing seems to be more chiefly aimed at as anon will be made appear Are you for Recording Condemnations Meaning thereby whether the Parties who have Condemned their Failings and through the Mercies of the Lord have been Restored and their Offences blotted out and forgiven by him Assent thereto or no Are you for Settled Mouthly and Quarterly-Meetings touching Outward Business since those who would have Meetings as occasion offers are accounted Designers to throw down all Meetings for Outward Business relating to the Affairs of Truth And when these or such like Questions have been askt of Friends in Truth that could not answer thereto Yea we are sensible that it hath been taken by many Adherents to G. F. as a sufficient token of a Dark Leavened Rending Dividing Spirit and meerly as we take it from an Apprehension that the Form they stand for is thereby struck at though the Services would be effectually performed in another Method as Experience in the Counties of Westmoreland and Wilts have of late testified for were it not so that great Stress is laid upon the Outward Form of Things prescribed to be practised How comes it to pass that John Story is Articled against by Robert Barrow of Kendal and Twenty-Six other Persons as in the Second Part of this ‖ Meaning the afore-said Historical Manuscript Treatise Section the Fourth appears on this wise in the Fifth Article viz. John Story speaking amongst many Friends of the Danger of Forms because of the Consequences that might follow said That amongst the Christians of old the Differences that did arise were about Forms which could not be seasonable Words when we were Establishing the Churches in the Holy Order of Truth Much more might be Collected from the Articles being Forty-Four in Number Exhibited by the afore-said Robert Barrow c. to shew How Earnestly and Zealously the very Outward Form of Things is contended for Which occasions us in all Seriousness of Spirit thus to say May the Lord God of Heaven and Earth so Preserve his People that they may not be ensnared by those who have raised so great Contention about the Outward Forms of Things prescribed to be Practised amongst the Professors of Truth lest they with them prove to be Boasters Proud Blasphemous False Accusers Despisers of those that are Good which are the very Marks and Tokens of those who had a Form of Godliness but denyed the Power thereof From whom the Apostle exhorts to turn away And how far these Marks rest upon many of those who so earnestly contend for their Outward Forms we leave to the Impartial Reader with the Light of Christ to Judge when he hath throughly perused this †Meaning the afore-said Historical Manuscript Treatise especially the Second Part. Oh Friends The serious Consideration of these things bows us before the Lord and in a Sense of his Mercies to us we can no longer keep Silence but in his Fear declare unto all That our Consciences are concerned for the Cause of God and his Truth And since it is so that an ill Use is made of that Spirit of Forbearance and Condescension which we are sensible hath been used by many of our Brethren it is now become our Portion to unburthen our selves of that which hath been our Burthen believing that the Lord is not only Arisen but will yet more and more Arise Against that Spirit that would Exalt it self over the Heritage of God endeavouring to Rule over their Consciences whenas Christ alone is Lord thereof It may be now worthy our Observation to consider whether any Encouragement was given by our Lord and Master Christ Jesus whilst on Earth unto his Disciples to become Rulers one over another We find that he Exhorts his Disciples Judge not that ye be not Judged Be not ye called Rabbi Matth. 7.1 23.8 for one is your Master even Christ and all ye are Brethren But he that is Greatest amongst you shall be your Servant and whosoever shall Exalt himself shall be Abased and he that shall Humble himself shall be Exalted Here 's no good ground to believe that Christ intended that when he was departed his Disciples should be Exalting themselves one over another as Governours and Rulers And if we consult the Scriptures of Truth we shall find that though his Disciples had a Dependency upon him whilst in his Bodily Appearance to be their Leader yet he tells them John 16.7 13. It is expedient for you that I go away for if I go not away the Comforter will not come unto you But if I depart I will send him unto you And he will guide you into all Truth for he shall not speak of himself Had it been so that Christ Jesus intended the Exaltation of one of his Disciples as an Head or Supreme unto whom the rest ought to have had an Eye in a more particular Manner than ordinary he would have undoubtedly signified so much But doubtless he saw that their Eye and Dependency was too much on his Outward and Bodily Appearance and therefore signified 'T is expedient I go hence that the Comforter come Agreeable to which are the Apostles Words Though we have known Christ after the Flesh yet hence-forth know we Him no more that is to say After the Flesh no more All which doth clearly demonstrate unto us It 's not according to the Will of God that under this Administration we should have our Eyes out unto Man but that our great Dependency should be on that Comforter the Spirit of Truth which Christ testified The Father would send in his Name to teach us all Things and that this Comforter should be In us And therefore on this Occasion 't is with us to give this further Testimony That every Member of the Body of Christ is through the Death of Christ made Dead unto any other Law save the Law of the Spirit of Life manifested through the Arising of Christ by his Appearance in every such Member and so as particular Members are become Marryed unto him And having all Fellowship each with other in the Spirit those who are such ought to demean themselves each towards other full of Love Charity Bowels of Compassion Long-suffering Forbearance Meekness Humility Patience Gentleness and of all other Virtues that are the Fruit of the Spirit of God But as to Obedience every Member owes that unto Christ his Head unto whom 2 Cor. 10.5 Every Thought according to the Testimony of the Apostle Paul ought to be brought into Obedience Thus
far the Citation out of the afore-said Manuscript And now to return again to the Consideration of the Matter contained in the afore-said Queries 'T is evident that granting the Answers of John Wilkinson and John Story to be true it renders them Innocent Men so far as related to the Matters queried And yet 't is too plain to me that this gave not G. F. Satisfaction to which I intend to speak more particularly here after And forasmuch as it could not be Just according to his own Rule who hath often exhorted Friends To follow Reports until the Author was found to conceal the Informers had the Answers of John Wilkinson and John Story given him satisfaction then I query Whether 't was not much more unjust to Conceal them when the Answers gave not Satisfaction especially since John Wilkinson testifieth That he writ to those who pretended G. F. desired an Answer to the Queries to desire G. F. to give the Names of the Informers with the witnesses That now which satisfies me that the Answers gave not Satisfaction is this Robert Barrow and others concerned at the Request of G. F. with John Wilkinson and John Story touching the said Queries were amongst other Subscribers to the Forty-Four Articles of Accusation drawn up against John Wilkinson and John Story either jointly or severally wherein the Matters queried were reduced into Articles of Accusation And not only so but were concerned in writing a Letter unto others touching this Business wherein they gave this Description of Iohn Wilkinson and Iohn Story viz. And Friends it is not any Personal Trespass against any of us that we charge them with nor any Particular Concern of our own as Men that we are in the Defence of But the Cause of Almighty God and in the Sense of the Wrong they have done to him But yet notwithstanding from the same Letter they say They have born a Dear Love and Honourable Respect unto them in the Holy Truth Comparing this with what is written in the Third Article of the Forty-Four Articles before-cited viz. Slighting the Heavenly Motion on G. F's Spirit in that Case in the Unity preciously felt and closed with meaning the Rule or Form of Church-Government set Forth by G. F. as by the said Article appears 't is to me evident that in the Sense of all who are Espousers of those Articles a Slighting of G. F's Outward Rules Methods and Orders with Respect to Church-Government amongst the People called Quakers is a Slighting of the Cause of God I now appeal to all such as are not ignorant of that Respect that is given by Robert Barrow c. unto G. F. whether 't is Rational to suppose that Robert Barrow c. would have concerned themselves in Subscribing and Abetting such Articles as related to the said Queries without his Approbation or Permission Besides I well remember that in a Reply made by Robert Barrow and others to John Wilkinson and John Story their Answer to the Forty-Four Articles afore-said John Story is accounted a Man of a Dark Spirit and in Confusion because he did not believe That what was given forth by G. F. was by him intended to be urged with Severity upon any of God's Faithful People but as Instructions and Directions commended to the Churches c. Which being disliked by many Friends unto whom the Knowledge thereof came I was the more concerned to query of G. F. when I had Opportunity Whether he owned that Sense given of John Story on that Occasion And thereupon being in his House at Swarthmore before the Meeting at Drawell occasioned by the said Differences in the North I spoke to him of it which occasioned him to call for the Answer wherein I affirmed it was And when the Passage relating thereto was produced I also well remember that he spoke not one word to Condemn the same nor yet to manifest the least Disapprobation thereof Which seriously pondering many Months after on Receipt of a Letter Received from him Dated the 14 th of the 11 th M on 1676. and comparing it with something written therein which within a few Lines herein after will be Cited I thought it a sufficient Demonstration that Whatever was pretended to be John Wilkinson's and John Story 's Failing yet nothing would give Satisfaction but Submission to him and his Outward Orders Prescriptions or Rules whether led thereinto by the Grace of God or no. Object Why dost thou speak of Submission to him Would not a Submission to his Outward Orders c have given Satisfaction I answer I am not satisfied it would because G. F. in his Letter last mentioned thus writes of them I tell thee Them that thou calls Accused are not Right for had they been Right and in the Light and Power of God as at the first they would have come to me when I sent for them Which seems not to me to be like unto the Language of that Good Shepherd who was Principled to leave the Ninety-Nine and seek after the One that which was lost After the Receipt of the Seven Queries by John Wilkinson he writes to John Blaikling and the rest to shew unto them the Inconveniency of his Answering such Questions whose Tendency were to gender Strife who not taking Warning thereby and still pressing for an Answer John Wilkinson at length Answers them the Substance whereof is before Cited And after that saith That he was Moved of the Lord a second time to write unto those who concerned themselves about the said Queries advising them to call in their Papers and tell how far they had been spread Warning them in the Word of the Lord that came unto him the 20 th Day of the 6 th M on 1675. to Repent and Turn from their Proceedings and leave God's People to the Order of his Gospel and Command and that if they would not then the Lord himself would break them and turn them one against another about their Orders But yet they desisted not I am now sensible that some who may industriously indeavour to clear G. F. from what is from the fore-going Lines justly as I take it laid at his Door in relation to the said Queries proposed to John Wilkinson and John Story may thus say We are not satisfied from all thou yet hast signified that G. F. was an Abetter of Robert Barrow and those others who concerned themselves about the afore-said Queries and Proceedings therein and we believe if G. F. should be Interrogated touching it that he would disown that it was done by his Authority or Approbation For the sakes of such I desire them seriously to consider the Observations which I make on these following Words mentioned in a Post-script to a Certificate writ by John Blaikling owne was one of those concerned with Robert Barrow touching the Queries and Proceedings thereon in favour of G. F. cited toward the latter-End of the Fifth Part of the Christian-Quaker viz. What do you think to do with your vainly Attempting
into the North much Writing was occasioned in Relation thereto which being not my present Purpose to Treat of I here omit That now the Reader may have an Understanding of that Sense and Judgment that was with John Wilkinson and John Story in relation to those Five Heads from whence all the before-mentioned Forty-Four Articles do spring I think meet to Cite their Testimony in Relation thereto read at the Meeting at Drawel And then comparing such their Sense and Judgment with those Antient and Faithful Testimonies of many labouring Friends in the Gospel of Peace who changed not their way since they became Publishers thereof to the Day they fell asleep it may then easily be savoured from what Spirit all the Mire and Dirt that hath been cast up against our Antient and yet Honourable Friends John Wilkinson and John Story hath sprung Their said Testimony now follows ON the whole Matter in the Fear and Presence of the Amighty God we declare That as we do approve of Monthly and Quarter-Meetings for the necessary Service of the Truth so we further say That as these or any other Meetings of Friends in Tenth shall be continued to answer these Services we believe that as it now is it also will become our Duty to be at Vnity with our Brethren in the Services thereof And though one of us viz. John Wilkinson did condescend to subscribe to a Paper for the Execting a Womans-Meeting in the Country to answer the Ends in the Paper proposed which he testifies he then did in Singleness of Heart for Vnity's sake Yet according to that inward Sense we now have there appears to us no Absolute Necessity to continue Womens-Meetings in this Country distinct and separate from the Men and therefore do Conscientiously forbear to Assent or Encourage to lay the Intentions of Marriages before them Yet that Inward Sense and Heavenly Vnderstanding we haue received from God hath and yet doth confirm us in this Iudgment That 't is not agreeable with the Line of Truth to oppose others in the Exercise and appointed Service of the said Meetings as here-to-fore and yet settled and agreed upon who being Conscientious therein are otherwise minded than we are And if any of our Words and Actions have had any Tendency to oppose c. which we are not Conscious of but if we were we would readily confess we say the Truth in us would have Condemned it even as it now doth And if it shall please the Lord to manifest unto us a Service in those Meetings in the Country as well as Cities the same Integrity towards God which hath dwelt with us these many Years past we believe will become a Bond on us to joyn Hand and Heart with others our Brethren and Sisters therein But till then our Desires are That this may not become an Occasion of Straitness of Spirit each towards other but that Embracing the wholesom Counsel of the Apostle in another Case If in any thing ye are otherwise-minded wait till God reveal we may walk together in that pure undefiled Love of our God which thinketh no Evil. That though many of our Brethren see a Service in Recording Condemnations and Leaving them upon Record to Posterity yet from that Inward Sense and Heavenly Vnderstanding we have we see no Necessity to leave them upon Record to Posterity or retain them when the Sin is blotted out and remitted by the Lord neither to be extended further than the Offence is known nor yet to continue longer than the Memory of the Offence abideth But if any see meet from an Inward Sense of Truth in themselves to leave such Testimonies relating to themselves to Posterity we have there-with Vnity That this our Sense may be no Occasion of Straitness of Spirit each towards others is the Earnest Desire of our Souls who desire the Prosperity of Truth and Peace amongst all the Churches of God As to Tythes We can in truth say 'T was never so much as in our Hearts to speak any Words whatsoever with the least Intent to Strengthen any in the Payment thereof nor yet to weaken the Faith of any having a Testimony in our Hearts that Tythes as at this Day paid are Anti-christian That as Groanings Sighing Soundings and Singings may proceed from Deceitful Spirits so also we declare Groanings Sighing Soundings and Singings may be the Fruit of the Spirit of the Lord amongst God's People And that as the First is Discouraged the Second ought to be Encouraged And the Earnest Desires of our Souls are That as to these Things nothing but the Spirit of Truth and sound Iudgment may appear either to Reprove or to Encourage And though we have been Accused as if we were Opposers of such Groanings c. which the Truth approveth yet God is our Witness we know it not That though we have been represented as Persons Encouraging Fleeing in Time of Persecution We say we are not Conscious to our selves of so doing For we believe those who stand not to their Testimony but flee there-from in the Day of Persecution may truly be accounted either Weak in the Faith or Departing from the Faith And thus having given our Inward Sense according to the Vprightness and Integrity of our Hearts concerning these Five General Heads from whence all the Forty-Four Articles do arise we shall with this conclude That the God of Heaven is our Witness our Desires are to approve our selves Men of Peace in the Abhorrency of all Fleshly Liberty and Loosness and to follow after Truth and Righteousness that the Regin of the Power of the Eternal God may be over all so will the Kingdoms of this World become the Kingdoms of our Lord and his Christ As to the Two Questions Answered by the Friends and Brethren met on this Occasion We in the Fear of the Lord say We in the Proposing thereof had not the least Thoughts to obtain your Yea and Nay with intent thereby to strengthen such who may be accounted our Party in any thing that 's contrary to Truth nor to encourage Loosness or Bad Spirits But conscientiously to remove the Scruples of some And further we say We are better satisfyed with your Explication therein than with your bare Yea and Nay For that we as well as you are sensible Apostates and Bad Spirits seeking a Fleshly Liberty have made use of Arguments deducible from such Principles of Truth to oppose the Power of God it self and the Practice of God's People in the Power John Wilkinson John Story 'T is now worthy the Readers Notice That G. F. takes occasion to write unto John Wilkinson and John Story sometime after the Meeting at Drawel which being Cited in the Eighth Section of the Second Part of the before-mentioned Manuscript together with Answer thereto pertinent on this Occasion I think meet here to Transcribe the same together with those Observations that are made thereon in the said Section THis is the Word of the Lord to you John
Wilkinson and John Story and your Company to call in all your Papers which ye have given forth in your Separation which tend to nothing but disquieting Friends Minds and bring them into Strife Jangling and vain Disputing and corrupt their Minds and draw them from better Things and from the Lord and his Peaceable Truth And you may see if you will not shut your Eyes what your Spirit begetteth into viz. Strife and what Spirit is it that hath led and guided you So if you do not give over your Work and Separation the Lord God will blast your Spirit and Work and you will become hardned and as bad as the old Opposers James Naylor and his Company and John Perrot and Pennyman and Cobet and Muggleton Mark your End for the Seed of Life Reigns and will grind to Powder its Opposers This 23 d. of 8 th M on 76. George Fox To the afore-said Letter John Wilkinson returned this ensuing Answer George Fox I Received thy Lines in which thou say'st This is the Word of the Lord to you John Wilkinson and John Story and your Company to call in all your Papers which you have given forth in your Separation c. I judge thou meanest not that that is a Separation that all Friends meet not Outwardly together Truly George we might have expected thou would have told us in Love what the Separation thou speakest of consisted in whether we are separated from the Light within the Doctrine of Truth or have builded again that which we have once destroyed or what we have left undone that God's Truth in our Hearts requires of us and what Papers we have given forth against the Light Within When the Word through thee concerning this Matter enters our Hearts and gives Light to us that the Light of Truth manifests us guilty of a Separation from God's Truth and Giving out Papers against it we shall readily confess it and Repent But till we know it the Word of the Lord that is as a Hammer and thy Prophesies be to them who are in the Separation and in Strife causing Divisions viz. with Articles of Accusations disquieting Friends Minds with a New Form and Way of Proceeding carryed on with a Profession of Church-Authority and great Help which indeed was seldom wanted in a Separation from Truth when the Apostacy entred And truly there is great Cause of Iealousie what will be the End of these Things Thou shouldst have told us what new Things we have brought in as bad as the old Opposers James Naylor and his Company and John Perrot and Pennyman c. before thou hadst told us The Lord God would blast your Spirit and Work And if James Naylor's Opposition consisted in Not Reproving his Company when they bowed to him and cryed Hosanna let it be a Warning to thee and Reprove thy Company when they give thee the Titles and Honour due to the Highest lest they that love Preheminence and Rule out-live thy Time and render thy Weakness to others as thou hast done his when thou art Dead and in thy Grave turned to Dust Therefore be Humble as a Member of the Heavenly Body under Christ the Head who Ruleth in his Church and People whose Right it is And remember the word to Moses with the time and place of his Death who sanctified not God in the sight of Israel his people Oh! well may Friends be called Apostates in their Day and be Curst of Men when they are Dead whose Condemnations are left on Record by others to Posterity in the Churches Books seeing James Naylor by thee is called an Old Opposer who confest his Weakness Repented and Dyed in Truth and Peace with God But George we might have been perswaded that thy Counsel and Advice thou gavest to the Churches in writing is greatly abused and we cannot Judge how thou couldst intend Force or such a way of proceeding with Friends about them That which I see at present tending to Vnity is for thee to Manifest what thou intendedst by them if thou intendest no force with them which thou couldst not do in Truth for that would let thee see Divisions would be the effect of them then manifest the Abuse they have done to thee and thy Counsel to Friends by their proceedings about them that we may know that thou art the same in Principle in Doctrine and Practice as in the beginning when thy Testimony was recommended to the Witness of God in all Consciences that thou mayst clear thy self that thou approvest of no Force about Religion but the Force and Effect of the Word delivered that the encrease may be of God and we all unto whom Gods Love hath been large may have Vnity in Truth as in the Beginning The 9th Mth. 76. From thy Friend John Wilkinson Unto this Letter George Fox gives this ensuing Answer John Wilkinson I Received thy Letter as I judge Subscribed J. W. wherein thou wouldst seem to shuffle off that which I writ to Thee and John Story and the rest as the Word of the Lord to you and that I should have told you Wherein you were Separated and what Papers you have given forth contrary to the Light and Truth c. Your Paper of your Eighty Subscribers is not from the Light of Christ nor as it was in the Beginning which you sent up and down and if it was not to beget into Strife Why did you send it to Carlisle and up and down to other Places and another Paper lately that you have sent besides all your other Papers And as for my Papers or Writings that I have been moved of the Lord to give forth I know no Friends that do abuse them if thou knowest any thou shouldst have mentioned them And if thow wer 't not Blind who art gone from the Light of Christ and the Spirit by which thou wast first Convinced thou wouldst see that I am the same as I was in the Beginning And as for thy Fear of making Force in Religion there is nothing but what is Pure can come into it But look into your own Paper wherein you say None of your own County nor other Counties must sit amongst your Chosen Men but whom you have given Power unto c. But I say as Christ said unto you He that Believes is Saved and he that Believes not is Condemned already And thy Neighbours and all that have been concerned with you do know what you are Separated from And I say also You are Separated from that Power and Spirit which did first Convince you for if not you would have been in Unity with me as at the first And thou hadst better have taken the Word of the Lord patiently and not resisted it But it seems it has been as a Fire unto Thee and You. For it was sent in Tenderness and Care unto you and for your Good though thou wouldst make thy self ignorant of what Separation you were gone into For you are separated from the Inward Light and Spirit that
you went from before you separated Outwardly And this Spirit was afraid of being limited but it would limit the Universal Spirit both in Males and Females as your Fruit has manifested concerning the Practice of Womens-Meetings and Recording Condemnations and Admonishing Payers of Tythes and other Evils as your Books and Papers and Neighbours can testify But thou who hast said They must be left to themselves to Condemn this Year or the other c. this gives Liberty to the Flesh For whil'st it is to Day they must hear his Voice But John I savour thy Spirit and know that thy Words come from an Angry Disquieted Fretful Peevish Spirit And poor Men and People for my part I pitty you as knowing and seeing that you are out of the Life and are not in the Spirit that did first Convince you and so not in the First Love And if ever thou comest to the tender Spirit and Light of Christ in thy Heart thou wilt see all those your Books and Papers of Strife and your Separation is all for Condemnation with the Light of Christ and they are the Works of that Spirit that led thee into Death and Strife And now thou cryest What and Wherein and This and the Other But come in and look into thy self And I say again It is the same Spirit that led James Naylor and John Perrot and others and John Perrot cryed against Imposition as you do and against the Mens-Meetings as you do against the Womens Though I know James Naylor did for himself Condemn that Spirit that led into a Separation which had been well if you had done so too And his Resurrection is Recorded as well as his Condemnation But many of his People remain to this Day out and have been and are as much against Men and Womens-Meetings as you And so it is but the same Spirit still And James Naylor's Opposition did not consist only in Not Reproving his Company for the Titles they gave him but his Opposition stood several Years about other Matters and his People cryed against our Meetings and sought with all their Might to destroy them But the Lord's Power blasted them all that did not come in by Repentance and Judgment And thou further sayest Let James Naylor's not Reproving his Company be a Warning to me and bid'st me Reprove my Company when they give me Titles and Honour due to the Highest c. Poor Man Is here thy Envy broken out But What are the Titles and Who are them that have given them And When and Where And whereas thou sayest Lest they that love Preheminence and Rule out-live my Time and render my VVeakness to others John Who are those that love Preheminence And What is my VVeakness that they may render it Why didst thee not mention it in thy Paper But this is from a prejudiced malicious Spirit and not from the Light of Christ to render my Weakness c. when I am Dead and in my Grave turned to Dust Nay John that which thee strikes at and thy Company and all the Evil Spirits in the World have struck at and all the Apostates before thee shall never turn it to Dust neither shall you ever get it into the Dust Glory to the Everlasting God for ever For He that Over-comes shall go no more forth and shall never Perish and he that Believeth on the Son of God hath Everlasting Life 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 but into a Profession that will turn to Dust like thy self and Dust is the Meat of this Spirit that I know For I am in a Life that is over that Spirit which neither Thee nor the World cannot touch And if thou comes to be as Judas and Betray the Truth to the Priests I know what thee and they can kill if God will suffer you But I do not fear it And I must tell thee it is the Spirit of Judas the Betrayer that is gone from Truth and now would betray others from the Heavenly Body in the Eternal Fellowship in the Eternal Head For That which is Earthly is Earthly and that which is Heavenly is Heavenly And thou bidst me Be Humble as a Member of the Heavenly Body under Christ the Head c. So thou tell'st me I am a Member of Christ the Heavenly Body yet thou sayest When I am turned to Dust and Dead Is this thy Doctrine Are the Members of the Heavenly Body turned to Dust and Dead This Doctrine surely proceeds from Darkness and not from the Light of Christ And Is it to this thou wouldst have me bow and be humbled to Nay John I need none of thy Ministry and it will do no good in the State thou stands in to any For it is an Angry Malicious Froward Spirit that has possest thee And further thou bid'st me Remember the Word to Moses with the Time and Place of his Death who Sanctified not God in the Sight of Israel his People What dost thou infer from thence John That I have not Sanctified God before his People So thou hast set me above a Common Member and put me into an Office then but Must that which Sanctifies God be turned to Dust I thought John thou hadst owned Christ to be the Sanctifyer of all who is Greater than Moses and the End of Moses But John Wherein have not I Sanctified the Lord What Liberty have I given to Sin or any that are Faithful that have not followed you in your Separation Have you not taken Offence against some of them that came to Admonish such as were not Faithful amongst you and called it Over-driving them yea such as have been moved by the Spirit of God And Was it not called Popery when some went to Admonish Preston Meeting when they did not stand stedfast to the Lord And How was the Lord sanctifyed amongst you then And How was the Lord sanctifyed amongst you concerning your Paying of Tythes or your Conniving at your Wives or others Paying for you Much of which I could write concerning such like Things but I shall forbear But when you were in Strife I would have had you come over to me that you might have been brought into Unity before your Separation but you refused Nevertheless if Thee and John Story bring your Eighty Subscribers and come to me I will shew you wherein you Writings and Actions are contrary to the Light of Christ Jesus and Spirit of God by which you were Covinced in the Beginning Which had you loved the Gospel of Peace you would have come to me before you had made such a Jumble with your strife up and down the Nation For I have heard by several Faithful Friends where you have sent your Papers to prejudiced Persons against Men and Womens-Meetings and Recording Commendations and other Friends Practices which has begotten a great Dislike in Friends concerning you For what hath this been
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
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
now Query of G. F. whether these Bodies which the Apostle Paul termed the Members of Christ's Body were not the same in which the Holy Ghost dwells and the Life of Jesus was manifested And if so then according to the Apostles Doctrine Mortal and convertible unto Dust And whether or no an exclusion of all mortal Bodses whatsoever from being concerned as Members of the Church which is Christs Body be not the very ready way whereby all Liberty and Looseness that 's pleasing to the mortal Body may be Indulged and Nourished And not only so but whether the Men and VVomens Meetings will not Fall of Course and so no such Places where those who as George Fox saith are Heires of the Power may go to in Order to the taking of their Possessions as George Foxe's Language in his aforesaid Letter is 'T is further to be observed that G. F. hath not yet done with these VVords turned to Dust but proceeding asketh John Wilkinson this Question Must that which Sanctifieth God be turned to Dust I thought John thou hadst owned Christ to be the Sanctifier of all who is greater than Moses and the End of Moses but John wherein have not I Sanctified the Lord To this we Answer If G. F. who is a Mortal Man was capable to Sanctify the Lord as in his own Sense by his following VVords he seemes to be why doth he so impertinently let his Pen run by way of Reflection on John Wilkinson for using Scripture-Language so seasonable and so pertinent as he did Doubtless the Reason was a Fretful Peevish Angry Spirit then possest G. F. So that we may in his own Language used in his Letter to John VVilkinson say to him 'T is a Spirit that doth not know what it would be at it self but if G. F. had not been Capable to sanctify the Lord he is Manifested a Scoffer to ask the afore-said Question viz. But John wherein have not I Sanctified the Lord However let his Mind Sense Meaning or End in so Querying be what it will we shall undertake to give thereto this Answer viz. G. F. hath not Sanctified the Lord in writing his Book of VVomens Meetings which consists of Ninety Six Pages in Octavo and in all the Book throughout we do not find above half a side and that also scattered here and there that treats of that Service for which the Meetings of VVomen were chiefly understood to be held and that the Drift and Scope of the rest of the Book seems to be chiefly for Proof of Womens Offering Sacrifices Preaching Teaching Exhorting Admonishing Prophesying Governing Judging Singing Dancing Playing upon Musick and that Micah's Mother an Idolatrous VVoman spoken of Judges 17th was a Vertuous one and that the Assemblies of the Women did continue amongst the Jewes till they went into Transgression but yet Quotes for Proof of the last Assertion only 2 Kings 23. which mentions nothing to his purpose of VVomens Meetings more than that good King Josiah broke down the Houses of the Sodomites that were in the House of the Lord where the VVomen wove Hangings for the Groves which good King Josiah burnt Neither do we believe that he hath Sanctified the Lord in Accusing John VVilkinson and John Story for Tyth-Payers or Conniving at others Paying for them as in his aforesaid Letter he as we take it doth though they are therein esteemed to be greatly Abused and Mis-represented and we never understood it could be proved against them But that which aggravates G. F's Sin is That he hath been guilty of Advising Two Persons to buy their Tythes which is equal to a Continual Payment viz. Nathaniel Crips of the County of Glocester for one and Robert Arch living but a few Miles from the said Crips for another as they are ready to testify unto any Enquiring Reader and as in the Twenty-First Section of ‖ Note 'T is the Second Part of the Manuscript first mentioned in the Preface to the First Part. this Second Part by their Testimonies appears G. F. tells John Wilkinson thus But that whereby you may come into Unity it must be in the unlimited Power and Spirit and Light that did first Convince you and brought you into Unity and meeting without Prescription of your Elders or Deacons or your Members So your way to come into Unity is to come to the Light and Spirit that did first Convince you and judge and condemn this Spirit that hath led you into Separation with all its Works since and then in that Spirit there is no fear of Imposition And in another Place of the said Letter G. F. saith I told you That if you did not come to that which did first Convince you and bring all others whom you had drawn into a Separation with you to condemn it the Blood of all them would be required at your Hands And that was and is the Word of Truth to you and will stand and is sealed These Sentences of G. F. do lead us unto these necessary Observations First That the Way to come into Unity is to come to the Unlimited Spirit and Light that did first Convince them and bring them into Unity had G. F. ended his Method for Unity here he would have said that which would have Answered Gods Witness in our Consciences but though he talks of coming to the Unlimitted Spirit yet his following Language seemes a Design so far as he is Capable to limit the Spirit by adding these Words viz. and Judge and Condemn this Spirit that hath led you into a Separation with all its Works since by which Comparing his said Words with his aforesaid Letter to John Wilkinson and John Story dated the 23 d. of the 8 th Moneth 76. we take him to mean all those Dapers given forth since the Outward Separation which being without any Exception and Compared with the Matters occasioning the said Outward Separation seems to Import that in G. F's Sense the Antient Friends of Truth must of necessity be departed from the Light and Spirit if they cannot Conform to some Outward Methods in relation to the Management of some outward Affaires that some of his troublesome Party would Impose on the Chosen Friends for the outward Services of Truth Oh Grosse Darkness But that which seems to manifest his Darkness yet more gross is this his Letter to John Wilkinson Informs us That such meaning as his Words to us Import such with whom he is at Unity need no Outward Prescriptions that is written with the Spirit of God in one anothers Hearts to gather them withal On this we observe that unless another thing preserves those who are gathered than that which gathered them there is then no need of Outward Prescriptions for those that are gathered unto whom only the Government contended for reacheth and if so which in Truth cannot be denyed why must these Antient Friends who have been Convinced by the Light and Spirit of God be Reckoned had and such whom God will Blast
unless they call in all their Papers which were chiefly given forth to Vindicate themselves as not departed from the Truth though they could not be subject to Impositions or Prescriptions of others G. F's Confusion doth not End here but is further Manifested in these Words viz. without Prescriptions of your Elders because 't was his own Counsel at the beginning of Mens Meetings to choose particular Persons for that service agreeable to which Advice the Elders he now strikes at were Chosen and yet in a scoffing manner reflects on the Words Chosen Men and on the departure of others when their Message is told and as if that very Order were worse than any Assizes Sessions and Courts As to the departure of others immediately after their Message is told we are perswaded was never proposed by those called Separate whil'st any coming thither had any Concern upon them as matter proper for the Meeting to take notice of nor yet to Exclude any Friends that were free to stay after they had delivered their Message For which Perswasion sufficient ground is given unto us from the writing of those called Separatists in the 11th Section of this ‖ Meaning the Second Part of the aforesaid Manuscript second Part in these words viz. We indeed Declare and Testify that our Sense and Meaning in what we proposed formerly to Reunite the Meetings was not to hinder any Friends of staying in the Meetings who behaved themselves Men of Peace as we Testified unto them in our Reply to their Answer to our Proposals but such as inclined to cause Offences with rash Censures and false Judgments which hath made and will make Divisions contrary to the Doctrine we have Learned If they had Objected against any thing in Love which we proposed and with respect to the Honour of Truth given us any Reason of its inconveniency if we could not have Convinced them of the Inconveniency thereof with Weightier Reasons we should readily have Consented unto them We now desire the impartial Reader seriously to Consider whether our Perswasion aforesaid is not on sufficient Ground And if so then 't is plain G. F. Reflects on his own Church-Order as his Term is as worse than any Courts Assizes or Sessions by which we may in his own Language to John Wilkinson say That he knows not what he would be at if his Words and Writings may be taken to be his Real meaning at all times but as to that we have no cause so to Conclude because we from this and other his Words Writings and Actions are sufficiently satisfied that he Concludes all wrong and gone from the Light and Spirit that are not at Unity with what he saith Acteth and bringeth forth though it be ever so Repugnant to Truth and grounded on ever so false a Report and Scandal And so though he talks of the Unlimited Spirit yet we are perswaded he would Limit every one to be subject to his Spirit and that if they have not Faith therein they are wrong and in a separate Spirit from the Light and Spirit by which they were first Convinc'd And on this Foot we do not question but he concludes every one Wrong that Conscientiously may ask him any Questions for their Information or Satisfaction touching him concluding that it doth spring from a Jealous Spirit that ought not to be satisfied The last thing we think meet to take notice of in his aforesaid Letter is this he Repeats John Wilkinson's Words thus And whereas thou speakest of a new Way and a new Form and carryed on with Church-Authority c. And then in part of his Answer thus saith for I know no new Way nor new Form carried on with Church-Authority as thou reproachfully sayest but hear thou hast manifested thy separate Spirit and Mind This manifests unto us that G. F. to use his own Language doth so Jumble that he knows not what he would be at for Men and Womens Meetings are and as we take it in his Sense accounted the Church and what they carry on is accounted to be carryed on by the Power whereof G. F. accounts them Heirs which is the Authority of the Church That now this Church have introduced New Forms or else G. F. hath introduced New Forms amongst them which they as a Church and under the Pretence of Authority do bring forth we are satisfied is as certainly known to G. F. as G. F. is known to any one And therefore his Denyal that he knows of no New Form carryed on with Church-Authority is taken by us to be an absolute Quibble Shift or Shuffle if not a plain down-right Falshood and Untruth Having thus observed on G. F's Letter as afore-said we desire the Reader seriously to weigh in the Light of Christ Jesus the Observations made thereon and then we doubt not but every such Reaer will have this Answer in his own Breast That what G. F. hath written by way of Reply to John Wilkinson could not be given forth from the Spirit of the Lord which cannot Lye but is rather the Fruit either of Ignorance Pride Scorn and Disdain in the best Sense 'T is a common and tude Saying Prids oft times goes before a Fall That G. F. is Fallen is manifestly proved in ‖ Note 'T is meant of the Manuscript first mentioned in the Preface to the First Part. this Treatise if being guilty of Error and Matters of Eyil Fact may be accounted sufficient Proof And that he hath been of so Proud a Spirit as to expect a sort of Reverence and Submission to him which the Truth could not own we doubt not May the Lord open his Eyes to behold his Errors and give him Repentance that so in a Sense thereof he may Confess to the Glory of God and Rejoycing of his Faithful and Antient Friends Though G. F. in his before-cited Answer unto John Wilkinson seems to take Notice of the Receipt but of One Letter yet so it was that John Wilkinson for the further clearing of his Conscience writ another Letter unto G. F. suddenly after whose Copy now followeth George Fox WIth the Truth of God in my Heart I have of late been greatly concerned in the Remembrance of thee in whom God appeared in the Beginning of the Day of Life and reached unto us with his Word who gave us Faith to believe and to receive thy Testimony thou gave of his Light in our Hearts which gathered us into Vnity with him and one with another and made us of the Church of the First-Born or of the First Fruits unto God continuing many Years in Love and Good-Will one to another But of late Dayes the Concord we once had seems much to be broken and many Instruments whom God hath wrought by and in great Love have laboured together but of late time have greatly Iarred And the Cause God hath manifested to me That it is not in Principles of Truth nor in Christ's Doctrine nor in any Practice which Truth in the Members
of the Heavenly Body leadeth into but about Prescriptions from thee through the Blind Zeal of the Weak to promote thy Orders It may be feared many do eye more the Orders from thee than they eye the Lord in them Accusing and Iudging all out of Truth that practise not with all freed from them using all Force they can devise according to the Power they have to compel all unto them Censuring all Friends out of Unity that come not to Practise with them which is the greatest Penalty and Persecution they can inflict for want of Ourward Power And many Friends think it Godliness to Accuse and Condemn their Brethren about Outward Things before the Accused with Truth be led into them George for the Love of God and for his Peoples sake open thy Mind plainly what thou intended by them and make it known unto Friends if thou intended Counsel unto the Church only and no Compelling into the particular Things to Practise but commending to God 's Witness in all Consciences to be led into the Exercise and Practice thereof as every one is inwardly perswaded of God in each particular and not before If thou so do it would much clear Thee and thy Orders from being the Cause of Division for Iniquity worketh in a Mystery in many that think it Godliness to Accuse and Condemn their Brethren about Outward Things as I said before which was the Cause of great Strife in former Ages But if thou open not thy Mind to Friends and deal plainly and testify Thou never intended that any who is Faithful inwardly to God should either be Accused or Condemned about thy Orders and so let thy prudent Care appear about these Things the Breach amongst Friends and Brethren is in great Danger to grow wider and then I fear the Cause of Divisions will lye at thy Door which God Almighty in his Mercy prevent and raise Thee up to put a Stop unto for the Enemy of Truth hath taken occasion from thy Orders to work and beget a False Birth in many even Night-Visions and False Prophesies as the Number of Accusations and angry Proceedings about them of late declare which was not before in our Age Neither did Heads nor Horus of the Dragon appear to cast down the Holy People by lying against them saying That they oppose the Holy Orders And by approving of such Proceedings is Satan let lose in our Time to deceive and all that see his Transformings he casts Flouds out of his Mouth against them to carry them away and casts such to the Earth wanting nothing to effect his Designe but the Outward Power to carry them on to Kill For his Wrath is against them that keep the Testimony of Jesus Christ and such he accuseth of Fleshly Liberty and Loose Walking and of being Separatists and Hereticks George I desire thee once again to warn all Friends that they neither Accuse nor Condemn one another any more about the afore-said Things for if that do continue amongst Friends it will cause a great Falling away and God will visit with great Iudgments that the Profession of Great Power and Church-Authority will not save from while the Accuser of the Brethren in such that is deeply in it is not cast down It is not the Transforming of Satan into a Shape of Austerity and forming Power to fright the Simple into this or that Outward Observation we have waited for nor laboured after nor a Feigned Profession of overcoming Love in words that can deceive us Blessed be God for his Gifts of Light for ever more when such are bitterly smiting their Fellow-Servants and filling Mens Minds with False Accusations that even our Holy Profession is defiled What I desire of thee is not for fear of more Acousations nor False Prophecies they do not move me from the Hope of the Gospel But I desire it for Thy Good and the Churches Prosperity and Peace For an Image of the Government of Christ consisting in Outward Prescriptions attended with Force over the Inward Man we never expected in this Gospel-Day to bite and devour one another about but the Inward and Peaceable Government of Christ to govern the Members of his own Body the true Church into all Practices according to Godliness And we are bound to follow him our Redeemer who knits together in the Autient Unity and breaks not the Holy Fellowship amongst Brethren I have cleared my Conscience which was concerned in the Remembrance of thee desiring thou mayst quit thy self with Truth in all Things in thy latter Dayes that thy End may be Crowned with True Honour Thy Friend in Truth John Wilkinson POST-SCRIPT WHat Spirit or Motion thy Prescriptions were from is not my Concern but I need not ask Whether the Holy-Ghost or the Spirit of Guile Force and Compelling have attended them if Trees in our Age may be truly known by their Fruits The 9th Month 76. To this Letter John Wilkinson saith he never received Answer which considering the Contents thereof and comparing it with what G. F. hath writ in Answer to his former Letter is just occasion of Jealousie that G. F. intended Compulsion so far as he was capable as well as Counsel and that the Weight and Burthen of all the Ill Consequences attending the late Divisions amongst Friends will lye at G. F's Door since he hath been so carnestly prest to give his Sense touching these things which have occasioned the Division and yet hath either Impertinently done it as his Answer to John Wilkinson's first Letter before-mentioned doth manifest or else hath not given Answer to the Parties concerned Which is evident not only from his not causing an Answer to be delivered unto John Wilkinson's last recited Letter but also from the like Neglect unto William Rogers who writ him Two large Letters for the Clearing of his Conscience c. The Two Letters written by me unto G. F. do now follow Bristol the 27th of the 1st Month 1677. George Fox IN a bowed down Spirit to God that my Pen may not commit a Tittle of Error to this Paper either by Want of Plainness on the one Hand or Taking too much upon me on the other do I now write unto thee in expectation that thou wilt have a right Savour of my Integrity to the Truth and so much Charity if thou apprehend I herein Err as to inform me wherein For my Hope is that I shall for ever have a ready Ear to hear and a ready Mind to weigh any Instruction though but from the Meanest of the Flock much more from an Elder Brother Thine of the 14 th of the 11 th Month I received but have nothing upon me to write as Answer thereto not being willing to strive Yet through a Sense of the present and increasing Distractions amongst Friends I have somewhat on my Spirit to clear my Conscience as in the Sight of God having a certain Sight Sense and Knowledge that many honest-hearted Friends as well as my self remain for the Truths
in have their minds much Exercised to consider whether this Report of such an one be True or that Report concerning another False though neither of them True and so through their Affection or weakness of Understanding being too Credulous of other Mens Words and too much affected with other mens Lines made ready to their Hands joyn to one party and despise another and all this while believing a false Report are led by another Leader than that whereby Gods people in the beginning were led viz. Christ's Light in the Conscience Such are in a ready way Eternally to Perish and the Blood of such if by reason thereof they Perish will be required at some Hand May the Righteous God in his Mercy turn the Hearts of such Watchmen as have been guilty of this sin saith my Soul that so they may therein sin no more for such things are stumbling Blocks in the way If that Body which is called George For which must return to Earth from whence it came remains but a few Years upon the Earth I have this firm Perswasion that Experience will inform Thee that my plain Lines are not only the Fruit of a plain hearted Friend but also a seasonable Caution more worthy thy Notice than the Words of a flattering Tongue with my Love to thee c. I Remain A Friend to thee and the Vnchangeable Truth William Rogers 'T is now to be observed That suddenly after I had sent the above-said Letter to G. F. which I solemnly affirm I did for the Clearing of my Conscience and could not with Peace of Conscience pass by the same I had some occasion calling me to the City of London where being come the afore-said private Letter was very publickly spoken of amongst Friends for which I was compared to Pennyman and Muggleton Whereupon being startled that such a Report should go forth against me on the writing of a private Letter before I had been written to or treated withal about it I did desire to have an Hours private Discourse with G. F. which he granted though some Persons interrupted us that we staid not so long together At that time and at some other time after G. F. urged me to Take my Letter back and Tear it and he would Pass it by but never spoke a word nor yet ever writ any Answer thereto whereby I might be satisfied in the Matters whereof it treated Aud therefore since I have been compared to Muggleton and Pennyman for writing that private Letter 't is thought meet it may be now Publish't and Recommended to the Consciences of every Reader Here now follows the other of the Two Letters whereof I make mention as before written unto G. F. by me for the further Clearing of my Conscience Bristol the 3 d. of the 10 th Moneth 1677. George Fox I Have once more a Constraint on my Spirit to write unto thee and in Singleness of Heart thus to say On the the 25 th of the last Moneth a Separate Meeting was held in our City unto which my Self and divers other Friends went on these Two Considerations First To bear a Testimony against the Appointment of that Meeting because it was held in our Publick Meeting-House though divers Friends of the Monethly Men and Womens-Meeting did Oppose the same when ‖ ‖ Note The said Proposition was made after several Friends were departed and the Meeting broken Proposed And Secondly To prevent such Designs which was believed might have a Tendency to Deceive the Simple by bringing forth Scandalous Papers against John Story and John Wilkinson towards whom many Friends dare not demean themselves as if they were Apostatized from the Antient Truth Being thither come a Testimony was born Against the Appointment and Holding the said Meeting and some I believe were made Instrumental to preserve others out of the Snare which was laid to Betray the Simple But that which greatly grieved my Heart and which at this time is a Concern upon me to signify to thee was The Reading a Letter which was said to be from thee If that Letter was really given forth by Thee and made use of in the Meeting according to thy Intent and End and so will stand by the Person or Persons introducing the same to be read as to their End and Intent therein then 't is plainly evident That thou art at least the Espouser if not the Head of the Cause of Men that have appeared Partial Vnrighteous in Iudgment and Persecutors in a high Degree And blessed be the Lord for in Zeal to the Cause of Truth I speak it that he hath not only given me a Sight hereof but also Boldness in which I have Peace to testify against that Partial Unjust Persecuting Spirit in whomsoever it appears that under a Pharasaical Pretence of Love and Bowels of Compassion or such like would destroy and murther the Name and Reputation of the Lord's Servants whenas I am fully fatisfyed if they would but Bow to Men they might avoid the Stroke of their Passion Alas Friend little did I in Dayes past think that thou wouldst appear either as a Head or Espouser of the Cause of such nor yet of any who should cast Stumbling-Blocks in the Way of God's People But now 't is evident that thou art the Man under whose Name Papers are spread which seems as a Strenghening to such as well as one that puts Stumbling-Blocks before the Lord's People thy self And therefore if thou hast any Regard to the Flock of God it becomes thee to cease sending abroad such Papers or putting Stumbling-Blocks in the Way of the Simple Perhaps thou may'st think the Language unbecoming me yet I must tell thee That though Darkness hath over-shadowed the Hearts of many so that they seem like Men Void of all Wisdom and all Reason whereby it seems to me as if they were Proselytes of such amongst the Sixty-Six Subscribers at Ellis Hook's Chamber who coming with another Gospel than that which stands in the Wisdom of God have Preach't against All Wisdom and All Reasoning yet the Eyes of many of the Antient Flock of God continue yet open and have beheld the Whimsies and Imaginations that have entred some whereby the Name of God hath been but too frequently Blasphemed and the Word and Power of God abominably Abused by such whom the Papers seems to be a Strength to which hath long since created Jealousies that the dread of that Antient Power which many Brethren testifyed Was with thee in the Beginning is departed The Consideration whereof puts me in remembrance First That though thou and many have judged John Perrot as an Apostatized Person from the Truth for introducing a New Practice in the Church yet those who as far as I know stand in and for the same Faith and Practice they were in from the Beginning are now judged Apostatized because they cannot imbrace for Conscience sake some New Prescription which thou art accounted either the Author or Countenancer of Secondly That
Moneths and Years past but as sparks of Fire have born in a Spirit of Patience yet now since it is evident that Ignorance Envy and Zeal without Knowledge Joyn Hands together to make War against Gods Servants and that thy Papers seem a Strength thereto therefore is the Zeal of the Lord of Hosts kindled to War in Righteousness against that Ungodly Insinuating Spirit that makes it its business to bespatter John Story and John Wilkinson whereby the Simple-hearted may be in danger to be turned out of the Way 'T is unnatural amongst the Heathen for the Father to pierce and Wound his Children Oh Friend Consider of that If thou art the Head and chief Promoter of this War against the Antient Brethren appear like a Man of War open-faced and if thou art not Remove the Jealousies that have entred the Breasts of many concerning thee which I know not how may be better done than by a plain and Candid Answer to this and the last Letter I writ thee which I was constrained to write to Clear my Conscience but thy not Answering my last Letter shews plainly to me that thou canst not in Truth so Answer as to keep thy self from coming under the just Censure of Truth for several Things which I therein say are reported concerning thee I know are True And if such things are Crimes in others How comes it to pass that the like are not Crimes when committed by thee And therefore since such things have been accounted by those whom thy Papers seem a Strength to as Crimes I cannot tell how thou canst shew thy self at Unity with them or they with thee till by thine or their Repentance and Condemnation ye become Reconciled For otherwise either they will shew themselves Wrong or thou wilt appear as if in thy own Sense Thou wert Exempted from the Stroke of that Justice which in the same Case is prescribed for others And truly Friend 't is much taken notice of that All Reasoning and All Wisdom is preach't against of late Who would but think that such Men esteem all sorts of Ignorance and Unreasonableness to be Vertue For my part I measure not so yet this measure I take That when I find such an one to use Wisdom and Reason to evidence a Good Cause I cannot but conclude Such an ones Cause is stark Nought when his best Argument to evidence it to be Good is to cry out against All Wisdom and All Reasoning Such an Argument I have not known to convince Men of Conscience and Wisdom though some such have or may be of whom Solomon thus speaks How long ye Simple Ones will ye love Simplicity and Fools hate Knowledge Turn ye at my Reproof One other Shift I have of late also observed as a Practice to manifest a Bad Cause to be Good viz. To get a Multitude of Hands to vilify Antient Brethren when not heard to speak for themselves as that Paper signed by Sixty-Six Persons at Ellis Hook's Chamber against John Wilkinson and Jonn Story doth evidence For 't is not Reasonable to conclude 'T was given forth with respect to any Offence but such as hath been committed since the Meeting at Drawel because they have been once Condemned already for the Things there treated on And therefore I cannot but say Here the Arm of Flesh and Egyptian Darkness meet together and the Lord hath a Controversy with those who are guilty hereof and the Blood of the Deceived thereby may be required at their Hands Oh! This Sin cryes aloud in the Ears of the Lord of Hosts thus to endeavour the Defamation of God's Servants under fair plausible Pretences of Love and Brokenness or such like when so much Gall and Bitterness of Spirit appears in the Bottom that Men of Understanding and Conscience cannot joyn thereto To be short Things are brought to that pass amongst us that those who contend for the Antient Principles of Truth and to walk according to the Measure of Grace received are now accounted Bad Spirits by such whom thy Papers seem a Strength to though the Cause thereof is nothing but Matters relating to their Consciences and not any thing of Evil Conversation By which 't is easily to be discerned that Darkness is over-shadowing again and the Glorious Light vailing And though 't is said by some That the Simple-honest-hearted Joyn in and so makes as if the rest were but Chaff that are in the Jealousies and the Reasonings and the Wisdom I have this Faith That there are Hundreds of God's Antient Flock who have retained their First Love are those they call the Chaff and many of those who are accounted the Wheat are such Chaff-Spirited People who had they not Outward Props to lean upon and Outward Persons to have an Eye unto and Outward Papers wherein they think their Cause is pleaded would quickly lose their Confidence being Built upon the Foundation that is Sandy and not on the Christ of God for were their Faith in Him their Faith would not stand in Man or Men And this with many with whom Right Reason takes place and the Wisdom from Above is known is plainly discerned Outward Forms and Precedents eyeing others under the Notion of the Brethren is so much discours't on of late by some ignorant Persons that 't is but too evident that the great Difference amongst Friends is about Outward Things and Ceremonies wherein some appear like People contending about the Shell and lose the Kirnel Which occasions me to tell thee That when I have heard thee Preach against Austin the Monk's bringing into England a Snap-Sack of Ceremonies which I have at many Meetings heard from thee I then little thought I should ever see the Day wherein thou shouldst appear a Countenancer of such who fall out with Antient Friends about Outward Orders and Prescriptions but rather would have appeared a Strength to such who contend that their Order for Gospel-Discipline ought to spring from Truth within themselves For that was the undoubted Sense of those Honourable Brethren who knew a Travel of Spirit for the Gathering of those who in the Beginning of this latter Day were gathered as a sort of First Fruits unto God though some others coming in at the Eleventh Hour of the Day and seeming as Countenanced by thee appear of another Language I have this further to add That if thou wouldst be acquitted in the Breasts of all Friends As a Man that art not a Countenancer of such Contentious-Spirited Men ' that appear as the Beginners and Carriers on of this War 't is needful for thee to satisfy Friends whether thou dost own all the Forty-Four Articles drawn up against John Wilkinson and John Story Thy Example of sending thy Questions abroad to be ask't of other Friends manifests that 't is reasonable in another Friend to expect an Answer from Thee But yet I have sufficient Cause to doubt thou wilt not be so plain as to Answer the Question because I cannot believe but that thy Understanding
is now so opened as to see that if thou own them thou wilt bring thy self under the Just Censure of Truth for endeavouring to make any Brother an Offender for that which is no Offence And if thou own them not then thou wilt shew thy self out of Unity with the great Opposers of John Wilkinson and John Story However if thou refusest to Answer 't will be Evidence enough that thou walkest not by that Golden Rule To do as thou wouldst be done by More-over Since thy Papers give Testimony against a Spirit Why dost thou not tell us in plain Words who they are in whom according to thy Sense it works For I much doubt that if thou art not the Secret Mover to all this Strife yet the want of the Right Application of some Expressions in thy Papers testifying against Bad Spirits c. is one great Cause of the Increase of Bad Spirits and of their Scribling And therefore be Plain-hearted For I do know that a dark imaginary Spirit is entred and under the Outward Profession of Truth and that also such a Spirit appears amongst those who espouse the Cause against John Wilkinson and John Story and the Fruits that are brought forth by them which evidence that they are of such a Spirit are as followeth viz. Judging the Lord's Servants out of the Truth for particular Matters laid to their Charge without hearing them speak for themselves or first sending their Judgment or Condemnation to them before the spreading thereof contrary to the known Practice of Friends in Truth gathering Friends together on purpose to entertain their Ears with Reports against John Wilkinson and John Story and refuse to bring forth the same to John Story 's Face before Friends equally to be Chosen though desired so to do both by John Story and others Magnifying Unity amongst Brethren and yet appear those who break the Unity reproving the Spirit of Strife and yet not only the Movers but Carryers on of Strife both by Word and Writing or to speak in thy Language Stribling to the Dishonour of God and the Cause of Truth And though such who espouse the Cause against John VVilkinson and John Story may suppose themselves capable to quote Thee for an Example or at least as an Approver of such Actions for none of them as I know of do so much as suppose that thy Words or Scribling tends to reprove them yet know this from me That there are many of God's Antient Flock who retain their First Love for Truth and every Honourable Labourer in the Vineyard dare not approve of this Late and New-found Doctrine publish't against All Reasoning and All VVisdom nor yet can suffer their Faith to stand in Thee or any Man And therefore if Thou or any Man bring forth a Dream or pretend a Night-Vision to run against Faithful Friends and on that foot Scrible against them under the Notion of Bad Spirits it hath no place with them because the Day hath discovered such Folly to Men of Conscience and indued with the Wisdom that 's from Above But yet I cannot say but that as it hath it may have place with some who are of this Number and Sort viz. Such whose Ignorance is so Great as to conclude it the Fruit of Vertue to avoyd All Reasoning and All VVisdom or whose Understandings are so vailed as to have an Eye to the Night-Visions or Dreams of Men more than to the Truth in themselves and on that foot eyeing the Scriblers of Papers more than the Matters therein contained as being convinced that they ought to shut out All VVisdom and All Reasoning a most dextrous Expedient where it takes place for Anti-christ so to exalt his Kingdom as that all manner of Iniquity and Deceit may quickly enter the Flock if once the Leader or Leaders of the People bring forth their own Imaginations under the Notion of Night-Visions and publish them for the VVord of the Lord and then no marvail if such conclude That every Friend is justly Condemned if they are not at Unity with the Paper given forth by the Sixty-Six Subscribers at Ellis Hooks's Chamber as if now 't were Good Doctrine or Exhortation to direct to the Spirit and Power that appeared in the Sixty-Six Subscribers when they brought forth their Unchristian like Papen instead of directing to the Measure of Grace in themselves One thing more lyes upon me to say unto thee That though amongst the Princes of the World there are such Politick Contrivances to carry on their Designs as to ingage such others therein who for Self-Advancement become of a Temporizing Spirit or for want of the Things of this World are ready to follow for the Loaves for being of a Mean Spirit are Hurried or Over-awed with Fear And so if their Designes succeed ill then 't is the Fruit either of Evil Counsel or ill Management but if well then they carry away the Glory thereof Yet it becomes not any one or many professing themselves Members of Christ's Body thus to do And now to Conclude I have this further to Query VVhether thou Conclude thy self no way obliged to bring thy VVritings to the Second Dayes Meeting in London to be approved of there before they be Printed If thou dost not Thou hast been wrong Represented if thou dost and yet think'st all other Friends are as 't is to be doubted thou dost for I have never heard that thy Book about VVomens Meeting was there approved or that all the Things therein contained will be stood by or owned by any one Friend in Truth then 't is an evident Token Thou wouldst Exalt thy self For What is that less than to conclude That the Infallible Spirit is limited to appear through thy Earthen Vessel only For if according to the Principle of Truth the Spirit is the Judge and that its pouring forth in our Day is upon many Sons and many Daughters Why then should not the Appearance of the Spirit through any Vessel have its free Passage as well as through Thine Or Why must Some VVritings given forth by the Spirit be brought to the Second Dayes Meeting to be approved and Others not But to return I have this further to say That if Thou or any are so imaginary as to conclude That all thy Writings and Books are given forth by the Infallible Spirit and that as such they ought to be made use of a part of which I am satisfyed have so been thereby to obtain Proselytes against John Story and John VVilkinson it appears to me as if thy Notorious Erring from the Infallible Spirit in writing some things contained in thy Book of VVomens-Meetings hath been permitted to be as an Evidence Recorded against all such who ignorantly look upon thee so to be as afore-said And therefore it becomes thee to be Humbled before the Lord and to Acknowledge thy Errors therein I am not without a Sense what Entertainment my plain Dealing will have amongst many if thou suffer it to be read or spread
amongst any Prejudiced against me as thou didst my last Letter whereby I became Judged before Treated withal either by Thee or any touching the same However this gives me Satisfaction that I have Counted the Cost and if I must be Reproach't as once I have been already for clearing my Conscience to thee yet as I now have so my Faith is I shall have Peace of Conscience when the Neglect thereof would have become my Burthen And if any for this Cause should give forth such Papers against me as are undeservedly given forth against other Friends in Truth and that also by such who have not heard them speak for themselves 't will redound to their Shame as in the End will undoubtedly be more publickly manifested For several Weeks past it hath been under my serious Consideration whether I might pass these Things over in Silence but with Peace of Conscience I cannot so do And therefore do conclude They are more worthy thy Notice than the Words of Flattering Tongues I am Thy Plain-Hearted Friend William Rogers To the Two afore-said Letters I never received any Answer in Writing nor yet by Word of Mouth as ever I remember more than to this Effect William If thou wilt take thy Letter back again 't is well enough or such like Words But yet on G. F's proposing to have a Meeting with me concerning them we agreed on a Meeting to consist of Twelve Friends on a Side and after the Reading of the last Letter I by Writing under my Hand desired That if George Fox had ought against it he would deliver me his Charge therein in Writing and then I would make Answer thereto But my Proposition therein G. F. refused to Answer and so the Meeting parted I now come to take Notice that there was a Paper given forth from Ellis Hooks his Chamber by Charles Marshall and Sixty-Five Persons more as a Testimony against John Wilkinson and John Story to which Two Answers were written and not only so but a Testimony from John Jonnings and about Seventy Friends more in the County of Wilts and Thomas Gouldeny William Ford and My Self together with Sixteen Friends besides in Bristol against it This I make mention of because that Paper from Ellis Hooks his Chamber signed by Charles Marshal c. hath proved but Fuel added to the Fire of Contention that was Burning before Now forasmuch as I am well sensible that G. F. esteems himself One having the Care of all the Churches upon him and that John Story positively affirms that when he was at Worcester with George Fox He viz. G. F. did then tell him which he took as Threatning Friends would Write against them and that the Power of God would cast them out meaning John Wilkinson and John Story It may be needful for G. F. to give an Account how he came to be so careless of the Churches as not so to sift into that Matter as that the Unrighteous Proceeding thereof might have been Judged especially fince he was then in London The Neglect whereof in him so Circumstantiated as he accounts himself to be occasions this Jealousy That he was an Approver of the Manner and Method of their Proceedings and so may account it a Fulfilling of the Words cited as spoken to John Story at Worcester viz. That Friends would write against them and the Power of God would cast them out The Fire of Contention thus increasing and it being rumour'd that there was a Separate Meeting in the North John Story writes unto the Two Meetings in the North viz. that called Separate and that called Quarterly therein proposing Expedients for a Re-uniting which was Recommended by Thomas Gouldeny and My Self together with Sixty Friends besides and was Accepted by those called Separate as by their Testimony signed by VVilliam Cartmell and Fifty-Seven Persons more appears But Robert Barrow and Fifteen others of the Quarterly-Meeting so termed Condemned John Story 's Proposition before heard as by their Answer appears This also is thus hinted because I doubt not but that it may come to the View of Robert Barrow who if he please may thereupon take Occasion to signify to me That George Fox was not concerned in that Council if in Truth he can so signify This I propose because 't is jealoused That Matters of no less Moment are not very commonly Resolved upon by Robert Barrow and others of Party with G. F. without Advising with him when they have Opportunities so to do which doubtless are frequent enough since their Dwellings are but few Miles distant each from other William Rogers The FIFTH PART OF THE Christian-Quaker Distinguish'd From the Apostate Innovator BEING AN ADDITIONAL Discovery to the First and Fourth Parts of the Christian-Quaker c. THAT George Fox hath been acted by an Erroneous Spirit and become a Reproach and Scandal to the Truth which the Children of Light profess and walk in By William Rogers Malachi 2.8 9. But ye are departed out of the Way ye have caused many to stumble at the Law ye have corrupted the Covenant of Levi saith the Lord of Hosts Therefore have I made you Contemptible and base before all the People according as ye have not kept my Ways but have been Partial in the Law LONDON Printed in the Year 1680. The FIFTH PART OF THE Christian Quaker Distinguish'd From the APOSTATE and INNOVATOR c. ON the 11 Month 1677. George Fox came to the City of Bristol and after he had been there some little time I was challenged by one professing the Truth to bring forth what I had against G. F. This with some other passages between Friends at that time occasioned my self and others to be concerned in drawing up a few things wherein we were dissatisfied not only relating to G. F. but others also a Part whereof chiefly relating unto George Fox does now follow The first Dissatisfaction We are not satisfied that G. F. hath of late been guided by the Spirit of Truth in all such Matters relating to truth wherein of late he hath concerned himself neither are we satisfied that those who have of late looked upon him as a man worthy of double honour and owned him in all such Matters have had therein a spiritual Discerning neither are we satisfied that the bare esteeming of him as one that hath not of late in all things kept his Place and Habitation in the Truth can be the fruit of a Dark Spirit The Reasons of the above Dissatisfactions as to G. F. are in part as followeth That divers passages in his book intitled This is an Encouragement to all Womens-Meetings in the World c. are either unsound or impertinently quoted The first Quotation Page 43. of the said Book 't is thus said And was not Micah 's Mother a Virtuous Woman read Judges the 17th and see what she said to her Son The very words of the Scripture are these And there was a Man of Mount Ephraim whose name was Micah and he said unto
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
other Matters that the Agreement related not to the Rumor whereof as I suppose coming to G. F's Ears I was informed by several that he render'd the givers forth thereof or at least one of them Covenant-breakers and 't is credibly reported that G. F. is the Person who industriously spreads the same amongst Friends of which more anon as an Evidence that Thomas Gouldney William Ford and William Rogers are accused on this score for Covenant-breakers we think it necessary to recite a Letter written unto them on that behalf the copy whereof doth follow The 9th of the 6th Mo. 78. Thomas Gouldney William Ford and William Rogers with the rest of John Story 's and John Willkinson 's Party who are known or unknown I Understand that you had a Meeting with G. F. and others at Bristol at Winter Fair last and Articles and Covenants were drawn and agreed on both sides That no Papers were to go forth without the Consent of both Parties and contrary to all Covenants Engagements and Contracts when G.F. and the rest were gone from Bristol you have drawn up papers concerning the Meeting Manuscript Books some thirteen sixteen or twenty four sheets as it 's said and have sent them into the North Bukinghamshire and Barkshire as they say and also you sent them by Lewis Landy into Hartfordshire and Bedfordshire and Huntingtonshire and ride up and down to dissaffected and loose raw people but this work hath got you no Credit in the Nation but hath manifested you to be Covenant-breakers and not Men of Truth nor Credit for many Friends being at Bristol Fair and knowing of the Contract and Covenant that no Papers should go forth without both sides seeing them and yet you contrary secretly in an underly and treacherous way sent Papers behind the backs of them that were concerned and as they say you never sent to them This practice of yours is more wicked and worse than the Priests and so in this presumptuous willful Work of yours to defame others have defamed your selves whereever your Papers come and made your selves of no Reputation nor Credit amongst Men nor as to the Truth for who can trust or believe you until you call in your Papers again by Judgment and Condemnation wherever you have sent them for such works as your spirit manifests are not fit for the Society of Men for all judicious civil men would abhor your Practice and Doings and do abhor it except some few Airy Notionists here and there that cannot live under the Cross of Christ And is not this Scripture come upon you which Christ saith When the unclean spirit is gone out of a man he walketh in dry places and returns again with seven other Spirits worse than himself and the latter end of that man is worse than the beginning And would not some of you have been ashamed to have broken Covenant and Promise as you have done now before you were convinced of God's Truth but as the Apostle saith The wicked shall grow worse and worse Surely had there been any tenderness towards God and his Truth that doth not change and had there been any regard to your Reputation as Men then wilfulness would not have hazarded all but in that wherein you have sought to defame-others and make them of no Credit you have defamed your selves and made your selves of no Credit in all Countryes where your Books have come amongst sober honest Friends that keep their Integrity which indeed Friends at the General Meeting were surprised could hardly believe it when they heard that you had sent your Books into the North and Esum c. and into the East by Lewis Landy and other places and though you do degenerate from Truth yet to degenerate from common Civil Men in breaking Covenants and Engagements before so many Witnesses but many that have heard of it do testifie against it in all Countryes where it comes and say That will not do your Business And if these be your Weapons to set up John Story and John Wilkinson with these are very shallow ones and if this be the Spirit that cryes against Forms that run quite out of Form and Truth that can break all Covenants and Engagements so easily but this is like John Story 's creeping Spirit 's work which hath led you to act both contrary to Truth and below Natural Civil Men and to be Covenant-breakers and fierce despisers of them that are good and so these Papers and Doings of yours have given much Satisfaction to the Country to see your Treacherous Spirit and of John Story 's that you promote your Sect-Master and the Fruits of his Separate Meeting and this Spirit doth manifest itself to be contrary both to Truth and sober Men in all Countryes where your Papers have come to your Proselytes which indeed are not very many and them that are they are so ashamed of your Work that we cannot get a copy but Lewis Landy has promised a Copy as it 's said and what you and John Story and John Wilkinson do sow that will you reap when God's Judgments come upon you and you rewarded according to your Works and when Grim Death seizes upon you whose Works you are doing in Wilful Darkness then remember how you have Justified the VVicked and Condemned the Innocent and your latter end as Christ saith is worse than the beginning But I desire that you may Repent and condemn all that has been done by you on this wise and bring John Story and John Wilkinson to condemn it also and so come again into your first Love and into Unity with Friends for at present we see and take notice in our Countryes that none but who are of loose Spirits are affected with your Works for common honest men abhor them S. H. That now the Reader may know what is the pretended ground wherefore this abusive Report is so confidently spread we desire the Reader to peruse the * Note the said agreement is before cited in this treatise Agreement made between and VVilliam Rogers on behalf of themselves and Friends concerned which is mentioned in the last recited relation of passages in the 12. Section and therein they shall find that each party had liberty to have a Scribe to take passages in the Conference which to them severally should seem meet and that when any thing was read and finally agreed by both partyes to be recorded the same should be at the End of every Meeting subscribed by both Partyes and by at least six credible persons of each side but not a word intimating that no other Relation should go forth and the reason of that agreement was not to obstruct any Member of the Meeting if no Memorials of Passages in the Conference could by Agreement be recorded to give a Relation of the Truth for had it been so intended there would have been an Article to that purpose to be a bond on the persons between whom the agreement was made and that they should
a Greater thing to give up the Life and Soul and to dye for the Lord Jesus than to give up the Goods and Estates and suffering the Spoil of the Goods for Christ's sake and Worshiping of God and whether or no they that cannot suffer the Spoiling of their Goods for God and Christ's sake Worship's sake can give up their Lives and suffer for Christ who hath dyed and suffered for you And whether or no they that make away their Estates to the VVorld lest they should lose them for the Worship of God do not they distrust God of keeping them whose they are indeed and have more belief and trust in the World than they have in God And whether this Spirit that doth so is not the Spirit of the World that doth lust to Envy and not the Spirit of God and his VVisdom but that which is Earthly Sensual and Devilish that would have its Liberty and not the wisdom that is above that is Pure Peaceable and easie to be entreated And whether he that will save his Life and not lose it for Christ's sake doth not he think to be his own Saviour and not Christ And whether he that will save his Estate and not lose it for Christ's sake and the Worship of God by making it away to the VVorld in time of sufferings shall not lose it And so whether it 's safer in this case to make away your Estates to the World that cannot save its own or to make or commend it into the hands of God Creator of all and Jesus Christ by whom all things were made who upholds all things by his VVord and Power and the Great Lord of Heaven and Earth and all things therein and which out of his hand a Sparrow shall not fall without the VVill of him that made them George Fox Read this amongst Friends and send a Copy of it to Naylsworth The aforesaid Paper being read in the Mens-Meeting of Friends in the City of Bristol VVilliam Rogers bore testimony against it in the meeting at the same time as that which reached not his Conscience coming from G. F. and had therefore a Concern upon him to write an Answer thereto which follows GEorge Fox having by his Paper dated London the 4th Month 1678. proposed many Queryes and caused them to be read in our Mens-Meeting of Friends in the City of Bristol it is now with me being present in the said Meeting at the reading thereof to write something in Answer thereto to be read in the said Mens-Meeting and as his was ordered to be sent to Naylsworth I desir that this also may be sent thither to be read amongst Friends and also sent to G. F. that so he may Answer the Queryes I now propose The above-recited Paper I take to be wholly made up of Queryes to all those who do make away their Estates for fear of the Spoilers in time of Persecution excepting this one sentence of Exhortation viz. Do not distrust and despair of God Almighty his protecting and delivering you with his Almighty Power The queries being contracted amounts to thus much Are you sensible the Earth is the Lords and that he giveth the Encrease and that how he may try you whether your Minds are in the Creatures or with the Creator and whether it is not a greater thing to give up the Life and to dye for the Lord Iesus than to give up Goods and Estates whether those that cannot suffer Spoiling of Goods for Christ's sake can give up their Lives whether those that make away their Estates lest they should lose them for the worship of God do not distrust God of keeping them and haue moâ—â— Belief and Trust in the World than God and whether this Spirit that doth so is not the Spirit of the World that doth lust to Envy and not the Spirit of God and his Wisdom but that which is below which is Earthly Sensual and Devilish that would have its Liberty Ans To the Exhortation I say 't is in itself good but would have much better become the Mouth of G. F. if when the Persecutors came up one pair of Stairs in our Meeting-Room in Broadmead whilst he was speaking he had not been of such a Spirit which some may term Distrustful and Despairing as on a sudden to step down and hasten out of the Meeting at a Back pair of Stairs which he once did and of which my Eyes with many more were witnesses Besides I query of G. F. whether he doth not remember that when the Souldiers or some other Persecutors came to a Meeting in or near London at a certain time when he was there he did not go out of the Meeting and betook himself to an upper Room or Cock-loft For so have I been informed he did and that by a person of known Credit and Repute then present at the Meeting who as he said had discoursed with him at that time and place near half an hour and if Report be true this is but very little of what might at large be manifested to prove him one of the greatest Fleers and Shifters in time of Persecution that ever I knew professing the Truth and esteemed by others a faithful Friend As to the queries I have this to say that the Earth is the Lord's that he giveth the Encrease that 't is a nearer thing to part with Life than Estate that 't is the Duty of a Christian to offer up both Life and Estate rather than to depart from his Testimony for the Truth when the Lord calls for it I am also sensible there is a Spirit that lusteth to Envy dwelling in such that would lay heavy Burthens on others but not touch them with their little Fingers themselves and that this is not the Spirit of God nor his Wisdom but that which is Earthly Sensual and that would have its Liberty I am also sensible that this very Spirit hath lately and yet doth dwell in G. F. if God hath not given him Repentance And therefore if any of you unto whom these Lines may come may think that this my sense of G. F. be not true I desire such for the Truths sake to use their Endeavour that G. F. may Answer these following Queries viz. Queries to GEORGE FOX I. Art not thou the man that hast taken Liberty to stay almost a Quarter of a year from Meetings or at least a considerable time though held in the very House of thy stesidence or if thou didst at any time come within the aforesaid space whether it was not so seldom that it became matter of Exercise to other Friends for thy sake and did not John Blaykling by Name manifest his Burthen and Exercise of Spirit on thine and the Truths behalf for thy so doing and didst thou not after he had so done a little amend in that Case II. Wouldst thou not have accounted this in another to be the Fruit of a Careless Slothful Negligent Libertine or Dark Spirit that was either departed
the Citation out of the 15th Section of the 2d part of the said Manuscript To the aforesaid Answer and Queries given by me G.F. made a Reply with a False Certificate as hereafter will be mentioned annexed thereto by John Blaykling unto which I writ a Rejoynder and caused the same to be copyed and sent unto him And forasmuch as some other Abuses laid at G. F's door are together with my Rejoinder mentioned in the 21th Section of the 2d part of the Manuscript beforeeited I think it needful to insert not only my Rejoinder to G. F. but also some other part of the said Section pertinent on this Occasion with the Omission of some Names for the Reasons mentioned in the Preface to the 1st part which now follows ON the 21th of the first Month 1678. Was delivered me a Manuscript subscribed G. F. with a Testimony and Postscript subscribed John Blaykling What is therein written and subscribed G. F. is a Reply to an Answer that I gave toa Paper given forth by G. F. dated the 4th Month 1678. which was read in the Mens Meeting of Friends in the City of Bristol And forasmuch as G. F. hath laid down two False Assertions on which he seems to build the greatest part if not all of those things which he concludes are False Charges I shall apply my self to manifest those two False Assertions and so the Force of his six sheets of Paper in answer to one of mine will for the most part if not altogether fall to the ground as such an impertinent idle discourse that 's nauseous to men of Honesty and endued with Understanding unless it be the Fruit of Understanding and Honesty which I know is not nor can be to give credit unto the words of a Man detectable of many Lyes from the sight of his own Reply and compared with what he pretends to Answer Moreover 't is observable that he not only praiseth himself at a high rate but also vilifieth and scandalizeth others in general terms and sometimes in particular and yet brings no proof for either to me it appears that his best skill to answer any thing is of late so manifested which cannot but be obvious to every impartial Eye that shall throughly peruse and ponder his Answer to me G. F's first False Assertion hinted at as before is contained in these his words viz. My Paper is an Epistle to Friends which thou confessest is an Exhortation in itself good To this I Reply this Sentence and Assertion is False and not to be found in my Answer to him my own words relating to an Exhortation in itself good is in my Answer to be found only in these two Sentences viz. The above-recited Paper I take to be wholly made up of Queries to all those that make away their Estates for fear of the Spoilers in time of Persecution excepting this one Sentence of Exhortation Do you not distrust and despair of God Almighty his Protecting and Delivering you with his Almighty Power to the Exhortation I say it is in itself good c. Which plainly relates to that one sentence which I took to be an Exhortation but not to all his Paper which he terms an Epistle to Friends From G. F's words viz. An Epistle to Friends such as have not heard what is contained in the said paper may be apt to conclude that it contains something of Exhortation Counsel Doctrine Instruction Teaching Prophesying or Prayer or at least some Sentences which imports his being then exercised in some or one of the aforementioned spiritual gifts but no such thing is therein found more than what may be pretended from the aforesaid sentence of Exhortation as I took it but that Sentence may also be taken for a Query as well as an Exhortation And as to the rest of the paper 't is all Queries which gives me occasion to ask this question viz. Whether such a Paper can properly be called an Epistle to Friends in Truth especially since 't is easily savoured that those he writes to are such as in his esteem are exercised in the spirit of the World that lusteth to Envy for so his words clearly import if one of his Queries and the beginning of his paper be compared the beginning of his paper runs thus Friends all you that do make away or over your Estates c. and then about the middle of his queries thus saith Whether this spirit that doth so is not the Spirit of the World that doth lust to Envy To conclude as to this False Assertion G F. hath scattered the substance thereof in at least eight several places in his Answer to me which to speak in plain and vulgar Language is one downright Lye told eight times over and since in the second Page of the said Manuscript he seems to imply that I have not been Civil and Ingenuous as a Man I now appeal to all ingenuous Readers whether this his Action shews any degree of Civility or Ingenuity either as a Man or Christian The second False Assertion before hinted at I thus manifest I proposed Thirteen Queries to him after I had answered the substance of his Queries and having so done I then proceeded to add and that in a distinct Paragraph from the Queries these few following lines viz. The aforesaid queries my desire is that thou George Fox mayest answer that so the simple-hearted Friends may plainly know what thy Iudgment is in things of this nature for I have cause to believe that many such are at this day drawn into the Belief and Practice of some things for which they have no sufficient ground from the Conviction of Conscience in themselves but rather as prompted thereto by such who are like unto those who lay heavy Burthens on others which they themselves will not touch with their little fingers but blessed be the Lord there are Eyes that see and do perceive there are Ears that hear and do understand and have boldness and Confidence given them of the Lord to stand in the Gap as Witnesses against such who cry against Fleers in time of Persecution and yet are Fleers at such times themselves that blame others for securing of their Goods from the Spoilers and yet Secure their own that prompt the Poor to offer up their ALL and yet take Care to advise the Rich to secure their Estates that cry against others as Unruly because they will not be subject to them and yet think themselves not obliged to be subject to any Rule but their own that reâ—â—â—ite against Libertines and yet take Liberty to Backbite Slander and False Accuse that declare against Tale-bearers and yet be the chief Nourishers and Uphoiders of such that bear witness against Wickedness and Dark Spirits and yet be so dark as to record an Idolatrous Woman for a Virtuous one and as it 's said to try the Bad Spirits that cry against loesness and yet be so loose as to quote a meeting of Men and Women where Lewdness was
distrained and though G. F. hereupon said as in his Answer appears That I had made all fast yet he is therein in a twofold respect guilty of a False Charge because all was not secured Without and none secured Within Having thus far with respect to particular matters cleared my Conscience I have this further in short to say That should I trace G. F's Answer after the same Method as he hath done mine I account that Thirty Sheets of Paper would not contain such an Answer and might tend to endless Controversie and therefore I chuse the rather to give the Reader but a tast of that Spirit from whence his bundle of Confusion and Falshoods do proceed And in the mean time shall add this Query Whether or no since G. F. hath written so many Lyes as aforesaid that are detectable from the sight of his Answer and compared with my Paper which was an Answer to his queries it may not be rational to conclude that he hath taken such a Liberty to himself as at some times and seasons to say any thing Right or Wrong to clear himself and defame others that cannot be subject to his Will I now come to take notice of a Postscript written by G. F. in these words Here follows the Epistle that hath so touched William Rogers which he makes all this Work and VVriting about who would make me inconsistent with my self and so he might have done the Apostle who one while Circumcised and then again forbid it and one while said They should not Judge one another about dayes and meats and drinks and afterward Judged them for it who made it their Principle But in William Roger 's Charges he hath not proved me inconsistent with my self but rather himself is inconsistent with what he was formerly To this I thus Answer These few lines do manifest to me that G. F. doth not divide and distinguish as he ought to do if he be not ignorant of the Scriptures and of what I have written and of what his name is too The Consideration whereof leads me to observe that he hath not quoted any Scripture whereby he pretends to prove his Assertion and so no need to write very large for Disproof of that which he pretends not to prove yet for the sakes of some on this Occasion I shall thus add That the Scripture no where testifies that the Apostle did forbid Circumcision in the same Case where he practised Circumcision and that when the Apostle said any thing to this purpose by way of Exhortation to any amongst the Churches of Christ that they should not judge one another about Dayes and Meats and Drinks it was as I have always taken it with a tender Regard only to such who made Conscience which could not be unless they were principled either to observe or not to observe a Day Meats or Drinks and such the Apostle when they acted from a Principle so to do at no time judged as ever from the Scriptures of Truth I could understand though in the Observations of some things legal not having so far received the Spirit as to be led therefrom and yet G. F. saith And afterward judged them for it who made it their Principle as if the day was wherein they might observe a day when they were not principled so to do but when they became principled to observe a day then it became Sin and Matter worthy of Judgment and Condemnation by the Apostle and not only so but as if acting according to ones Principle in Matters of Conscience were Condemnable when practising things not according to ones Principle in matters of Conscience might be justified This I dare not conclude to have ever been the Apostle's Meaning but I am well satisfied is agreeable to the Practice of G. F. or some taken to be of his Adherents who have publisht their Papers and Judgments against many and the real Cause as to me is evident is because they are found practising according to their Principle and cannot act for fear of Threats and Frowns of Man against it And forasmuch as G. F. hath made use of the aforesaid Instance relating to Circumcision Days Meats and Drinks on such wife as if the Practice or not Practising of such things were grounded meerly on the Apostle's Permission and so by that Example G. F. may do the like I think it needful to add that when Contention arose about the Practice of Circumcision Acts 15. it doth not appear that the Apostles assumed to themselves a Power to permit or not to permit nor yet to judge the Case Without the Assent of Parties differing for it appears the differing Parties agreed to go up to Jerusalem about that Question and at that time the Apostles did agree That Circumcision was not fit to be laid on the Gentiles which were Believers who never were principled to practise the same neither did they endeavour to oblige those who practised Circumcision after they believed to forbear the same before by the Spirit they were led from it and the Reason hereof undoubtedly was because 't was safest both for Jew and Gentile to act according to Faith that so they might not sin for the Apostle saith Whatsoever is not of Faith is Sin which Assertion answers to the Light of Christ in the Conscience at this day as well as is agreeable to the Apostle's Doctrine And now that the meaning of the Apostle as to the matter relating to Circumcision Dayes Meats and Drinks may be a little further explained I think it needful to cite a Passage out of my Manuscript in answer to Part of Robert Barclay's Book of Government which may be pertinent on this Occasion We find that many of the Believing Jews were not come from under Circumcision and that those Jews who saw beyond it did not condemn such their Brethren but we do not find that the Apostles as persons that had Power to permit or not permit such a Practice in the Church did approve of it in any of the Jews or Condemn the same in such as practised it until by Faith they saw beyond it for as on the one hand 't was not in their Commission to preach up Circumcision so on the other hand 't was not in their Power to be a Bond on any to forbear who through Faith were not first led therefrom For though the Apostle saith Gal. 5.2 I Paul say unto you if ye be Circumcised Chrast shall profit you nothing and Gal 4 9 10 11. But now after ye have known God or rather are known of God how turn ye again to the Weak and Beggar by Elements Ye observe Dayes and Months c. I am afraid of you Yet this did not at that time condemn that Christian Liberty and Forbearance which the Apostle before approved in and with respect unto such as made Conscience of Circumcision and the Observing of Dayes before they had so received the Spirit as to be led out of it for it plainly appears
my self at Bristol Anno 1677. and in divers other Papers in the giving forth whereof I have been concerned since that day wherein it hath evidently appeared that such as cannot be subject to some Outward Orders or Prescriptions given forth by George Fox or some others assuming Authority so to do are judged and condemned for refusing submission without true regard to a Consciencious Scruple as if the exaltation of Christ's Government in the heart consisted in Conformity to other mens lines made ready to our hands a lively Instance hereof may be easily discerned by those who shall peruse the forty four Articles of Accusation drawn up against John Wilkinson and John Story and proceedings in Relation thereunto both before and after the four dayes Meeting at Drawel especially if compared with the Paper given forth from Ellis Hook's Chamber dated the 12th of the 4th Month 1677 subscribed by Charles Marshal and 65 persons more and the Answers thereunto all which are recorded in the Manuscript first made mention of in the Preface to the 1st Part of the Christian Quaker ready for perusal of any Friend desiring to view the same In the sense of these things can I truly say that my heart is even melted before the Lord that Iniquity should grow to so high a pitch in any that are Professors of Truth as to write at so wicked and ungodly a rate as John Blaykling hath done and yet bring forth nothing that doth in truth prove me worthy of the least of his evil Reflections which now leads me to manifest unto the Reader what are the particular Matters of Fact that he chargeth me with since 't is reasonable that that should have been by him laid down as evidence that I am worthy of his general and gross Reflections In order hereunto I say I have diligently perused his Postscript several times over on purpose to notifie every particular Matter of Fact which in his or any ones sense I did suppose might be accounted Evil and do not find more than these two particulars following here cited word for word out of John Blaykling's Postscript The First is on this wise And as to that particular Reflection cast upon him which William Rogers if his Interrogation be an Affirmation of the Matter would ground an Accusation upon viz. Art not thou the man that hast taken Liberty to stay almost a Quarter of a year from Meeting and did not John Blaykling by name manifest his Burthen and Exercise of spirit on thine and the truths behalf for thy so doing and having thus repeated my words he proceeds and saith I answer if William Rogers affirm that I had a burthen on my Spirit with respect to George Fox as out of God's Counsel in that matter or as departing from the Truth I do testifie that he affirms an Untruth and that it doth arise in him from a Spirit of Envy watching for Evil against the Innocent whom God justifies On this I observe that John Blaykling cannot lay all his general and gross Reflections at my Door on that account because he himself doth not take it to be a Charge unless my Interogation be an affirmation which he doth not there affirm it to be neither did I ever intend it so yet 't is rational to conclude from the aforesaid words of John Blaykling that I had ground so to query and therefore I now appeal unto God's Witness in all Consciences whether John Blaykling be not found contradicting himself since in his Postscript he thus saith Is this the Shift you are put to that he meaning John Wilkinson should not be found a False Prophet to charge a Lye upon me to defame the Innocent withal meaning as may reasonably be taken with respect to what I query as aforesaid with relation to him and George Fox which to me is an Evidence that the Word of the Lord by John Wilkinson is fulfilling since it appears as aforesaid that my Query was not groundless and that George Fox accounts it a False Charge And though John Blaykling proceeds to query doth not the Lord confound you in all your undertakings yet there appears to me no Ground for his so querying but rather that his and G. F's Confusion to their Shame is abundantly manifested from what may be visible to every Impartial Understanding Reader that will be at the pains to compare all written by George Fox John Blaykling and my self on this Occasion without other proofs The Second particular matter of Fact laid by John Blaykling to my Charge is on this wise And whereas William Rogers asks if George Fox would not have accounted this in another the Fruit of a Careless Slothful Libertine or Dark Spirit that was either departed or departing from the Truth c implicitly thereby charging him with it To which John Blaykling thus saith Might not William Rogers have applied this at home who knows in his Conscience what a Libertine Loose and Dark Spirit departing from his Subjection to the Truth he hath given way to and hath taken a Liberty to himself to make away his visible Estate or at least a considerable part of it to avoid suffering thereby On this I observe that as to this particular with respect to securing a part of my Estate Jo. Blaykling cannot lay all his prophane and wicked Charges against me at my door on that account without contradiction to his large Testimony for George Fox as a man that is spotless and still keeping his Integrity because George Fox denies not as before is manifested that he advised Mary the Wife of Isaac Penington to secure her or their Estate from the hands of the Spoilers My last Observation is on John Blaykling's beginning of his Postscript by which it appears to me that one of his ends was to appear thus publick as a witness on behalf of George Fox to clear all Aspersions that my self and others had cast on him as afore mentioned and indeed he hath done it excellently well if testifying that G. F. is spotless without entring into the Merit of Matters of Fact be a sufficient proof but if not his Testimony and Certificate is for the most part of no Credit However it occasions me to note what Irreligious Confidence attends him thus to appear as a Witness to clear G. F. of many things he knows nothing of for John Blaykling was not with George Fox at Bristol and with Nathaniel Crips when Occasion of Nathaniel Crips his Charge touching G. F 's advising him to buy his Tythes was taken and yet John Blaykling's Certificate as by the Scope thereof doth plainly appear to me is to clear G.F. from all Aspersions whatsoever or from whomsoever To be plain such Attempts are a Shame and Scandal to Religion and are an Abhorrency to men of common and moral Honesty but 't is to be doubted that since that day wherein John Blaykling Robert Barrow and two others gave it under their hands in a Letter to Friends at Bristol That they by
Nations are not to be blamed for all their Idolatry Wickedness and Superstition for that they are not sensible of the Evil of it whereas Truth teaches us to believe that had they been Faithfull to the small measure of Light in things more obvious it would have further opened and manifested other things Then should not the Jews have been condemned for crucifying Christ since Peter says they did it ignorantly and Paul testifies that if they had known they would not have crucified the Lord of Glory Yea then all those that persecuted and burned the Protestant-Martyrs were not to be Judged for it because they supposed they did well in it even according to Christ's Testimony who says that in killing you they shall think they do God good Service shall men then never be condemned for doing evil or omitting their Duty because they see it not what absurdity would folthereupon may easily appear and yet it is strange that W. R. in his Papers should labour so much against this affirming very positively that nothing ought to be given forth in the Church of Christ but by way of recommendation not of command wherein he doth either greatly mistake the matter as affirmed by me or otherways run into a far greater inconveniency than he is aware for if he mean that no man of or from himself only or by vertue of any office or place he either hath or hath born in the Church of Christ ought to Command any things to be performed in the Church I freely agree to it and have asserted the same in very full and ample termes But if he will say that no man albeit really moved by the Spirit of God ought to go further than a meer reomendation it is a most insolent limiting of God under a false pretence of Liberty will necessarily conclude that God hath not Power to command any thing unless men be content to agree to it For the Controversy is here drawn to a narrow Compass for he that will allow that God hath Power to command things to be practised in the Church and that those Commands must be conveyed by immediate Revelation through some of the Members of the Church and that it may fall out that some of the Members of the Church may thorough weakness or unwatchfulness not be sensible they must either acknowledge that such are to be condemned or say that God hath not Power to Command or that there is no such Revelations now a Days as do the Priests and Truths Enemies or that Man is not Condemnable for Disobeying God if he believe it not to be his Duty which is as much as to say that Unbelief is no Sin Now let these things be seriously considered how this is or can be avoided without granting the things affirmed by me for what way the Truth can be asserted the Honour and just Authority of God acknowledged the necessity and continuance of immediate Revelation affirmed and the Iniquity of Unbelief not justified and the just Judgement of God upon the Rebellious and Disobedient vindicated without affirming what I have done And if any can do this in words more wary than I have done I shall very readily agree to it For that things may be proposed to the Church by way of Command and further than a meer Recommendation the whole Current of the Scriptures shews not only to the Church among the Jews where Moses and the Prophets do propose the Will of God to be performed very positively and peremtorily but even under the New-Covenant as appears in the 15th of the Acts and in many places of Pauls Epistles particularly that on 2 Thes 3.14 If any Man obey not our Word by this Epistle note that Man and have no Company with him that he may be ashamed This then being manifested with respect to those times I would know of W. R. whether Christ has now lost any of his Authority or has left off to rule his church immediately by his Spirit whether so to affirm be not grossely to contradict the Ancient and Primitive Doctrine of Friends W. R 's Tenth Observation [k] [k] This is not my Concern having given no Occasion in my Answer for this his Defence and therefore do make no reply thereto Fifthly Whereas some did suppose that I did make the Difference in the End but very small betwixt Decissive Judgement among Friends and among Papists and other Persons because I say they place the Decisive Judgement in the Plurality of an Assembly made up of their chief Teachers and Ministers and albeit I limit it not to that yet I seem to affirm That it most usually is so conveyed and so the difference only is that they make it always so and I most usually To this I answer that if in Charity I may suppose this insinuation comes not from malice at least it proceeds from great Ignorance of the Popish Principles and it were better for such to be silent than to Judge of things they do not understand for the Difference here is very Great and Fundamental in respect both Papists and others do affirm that men by vertue of an Outward succession or vocation may have true Right to sit and give Judgment in such Assemblies albeit they be void of true Holiness and have not the Grace of God which they say is no necessary qualification to the being of a Minister so that they Place the Power of Judgment not onely in the plurality of Votes absolutely in which we differ from them but also in the Judgment of such as may without any absurdity by their own Principles be supposed to be all and each of them void of the true Grace of God and whom even supposing them to be Gracious they Affirm not at all to be led by the immediate Spirit of Christ which they say is now ceased now can there be a greater difference than is betwixt these two to wit to affirm that the Power of decision is in an Assembly of men to being Members of which assembly the Grace of God is no necessary qualification and who deny any such thing as to be immediately led by the Spirit of Christ as a thing not attainable in these Dayes and yet that all Christians must be Subject to what the Plurality of such an Assembly so Constitute do determin And to Affirm that the Power of Decision is onely and alone in the Spirit not necessarily tied to a general assembly but if it please God to make use of such an assembly yet neither to the Plurality of them but in and thorough such of his Servants as he sees meet and that none are capable or can be supposed to be Members of such an assembly or esteemed such from whom such a Judgment can be expected or ought to be received unless they be men in whom the Grace of God not onely is but has truly wrought to mortify and regenerate them in a good Measure in whom the Judgment of Truth really
proceeding from the Spirit will be manifest to all who are Truly Faithful who will accordingly submit thereunto not with respect to the Men but the Authority of God manifested in and thorough them so that such as see not this Judgment aright will be Justly Condemnable of God for their not submitting Not as if they should be accepted of God if they did obey before conviction but because they brought this Blindness upon themselves thorough the unfaithfullness and unwatchfullness which renders them both guilty of the Blindness and of the Disobedience occasioned by it Now the vastness of the Difference that is here manifest cannot but be obvious to any that will read and consider this Impartially without prejudice Thus I have passed thorough all the things that I have understood any to scruple at there being nothing else that I remember which is not either Relative to some of the Particulars before mentioned or included in them but if any Wonder why I have closed this method and not rather made a formal Reply to W. R's Papers I hope these following reasons will satisfy all sober and truly Peaceable-minded Friends who Love Truth 's Prosperity more than Jangling as a sufficient reason for my so doing First forasmuch as the greater part of what W. R. has writ is wholly built upon the Particulars heretofore mentioned W. R's Eleventh Obsevation which Particulars being cleared and * his Mistakes therein removed [l] [l] To signify that I wrest his Words or put a Disadvantageous meaning contrary to the signification of his words is a false insinuation neither did I mistake nor yet so signifie by letter as anon from the Observations on that letter termed mine will be made appear for I put no meaning on his lines but what the very Express Grammatical sense thereof Compared one with the other would bear as will sufficiently appear to such as will be at the Paines to compare my answer to his Booke of Government with the Matters I pretend to answer and though he pretends to leave his case herein to the Readers Judgement yet he Impatiently records his own unjust Judgment first on this wise surely it is not Answerable to that candor and Justice that W. R. lays claim to meaning as his Express Words import because I doubted that from the words of the Apostle Rule Command Ordain c. R. B ' s. meaning was that some things others ought to obey whether they see it their Duty yea or nay Alas had R. B. but considered that in this his very Postscript he Renders it absurd to conclude that men should not be Condemned for ommiting their Duty because they see it not and that in his Book of Government he saith neither will the pretences of any contradicting them or refusing to submit on the account they see it not excuse them of being guilty of disobeying God Me thinks then he would have forborn to Judge me as aforesaid and though he signifies that I make a Digression concerning the Second Daies Meetings in London I say it cannot Properly be called a Digression since 't is Matter of Observation on such as were concerned in the Approbation of R. B 's Book of Government besides Robert Barclays Disingenuity is apparent in signifying that I Judge the Apostle Paul and yet sayeth not wherein I shall therefore cite the Matter occasioned him falsly to affirm that I Judge the Apostle my words are these The Scripture R. B. quotes is 1 Tim. 1.19 20. which thus sayeth Holding Faith and a good Conscience which some having put away concerning Faith have made Shipwrack of whom is Hymeneus and Alexander whom I have delivered to Satan that they may learn not to Blaspheme Having thus repeated Pauls words I then proceeded in these words What 's this to the Purpose to prove that the Positive Sentence and Decision of the Church in Matters of Conscience may bind Believers 't is so remote from it that it needs no Explanation to shew it so nay I may reasonably query whether this Scripture be to ordinary Capacities plaine to the purpose that Paul himself intends for if we counsult the Light it doth not tell us that a Delivery to Satan may be an Expedient whereby to learn not to Blasphem if by the Word Satan is meant the Devil as is usually understood I now query of R. B. whether the Delivery of a Transgressour to the Devil be according to his Light the way to learn not to Blasphame if not his Reflection on me that I Judge the Apostle is unjust and absurd as his own Letter signifies the Superstructure falls of it self as not touching my Intention nor yet reaching me but onely that Apprehension he supposed to be my meaning and to follow from my words for which end he oftentimes is so wary of as to affirm in his Papers that to his Understanding my words seemed to import and my meaning seems to be so in which things since himself saw and I have manifested his Mistake I am not so great a Lover of Centention as to busy either my self or mind of others with the Men of Straw of his Making but yet he was not so modest nor kind to his Old Friend but that sometimes he does seek to render my words Odious albeit the Mistake be his own by reiterate repetition repeating that of the tolerable Supposition of a Church at every turn above twenty times but also he very obviously wrests my Words and seeks to impose upon me a Disadvantagious Meaning that he may furnish himself on Occasion there-after the more liberally to smite at me as where from the Apostles Words saying And we have Confidence ye will do the things we Command you c. And in another place where he desires those to whom he writes to submit themselves to such as Rule over them did inferr that some did appoint and ordain some things and that there lay an Obligation in point of Duty on others to obey upon which W.R. very unfairly observes It is to be doubted his meaning is others ought to obey whether they see it their Duty yea or nay I leave such Dealing to the Readers Judgment surely it is not answerable to that Candor and Justice that W. R. lays claim to Secondly Because W. R. in these Papers hath taken Occasion to extend himself in long Digressions upon other Matters not treated upon in that Book and takes oft occasion to insinuate his Jealousies of Persons and Things that I meddled not with as where he makes a large Digression which takes up several Pages concerning the Constitution of the Second-Days Meeting at London endeavouring what he can to represent the hurt and abuse of it and where he divers times insinuates that some are usurping or seeking to usurp a Jurisdiction over the Consciences of the Brethren and that some do believe that God hath raised up some outward Person to be amongst the Children of Light at this day as Moses was of old among the
desired me to give him that so raced and interlined Paper but not manifested his intent to Publish the same to whom I Answered I would not unless he would promise me to send it me without the least Alteration or Addition of a Title which he then Solemnly promised but is not yet performed and so the spreading of that Paper or any Paper under the notion of Copy thereof in my Name without my Privity or Assent was very Abusive and I can account it little better than forgery For my Memory is so good as to know that my Hand was never to any Paper whereof this given forth in my Name is Copy And forasmuch as the said Pretended Letter declares nothing of Error contained in my Answer therefore the force of the said Answer is nothing abated thereby And now if that very Paper which is sent abroad under my Name without my Assent were sent by me for the sakes of such who may misconstrue the same I thus Observe 'T is therein thus said I am satisfied that Robert Barclay is not Principled so as I and others have taken his Book to Import And in another place as I and many by some Passages in his Book took him to be The words spoken by Robert Barclay himself unto me before Friends manifested that he is not principled as his Book teacheth and therefore I hope none will abuse my Charity in believing the words of Robert Barclays mouth rather than what his former Writing saith my so doing doth not import that I mistook his Book for I Affirm that his Book is Erronious and shewed him otherwise Principled than the words of his mouth imported Again in the said Paper 't is thus said In Particular he doth declare That his Book teacheth not that the Church of Christ hath Jurisdiction over the Outward Concernes of Friends in case of Difference without assent of the Differing Parties and that it was far from his Intentions As to this I thus say I hope none will read so carlesly as to conclude that because I say He doth Declare c. therefore they will conclude that I do so declare If I should have so said I should have egregiously wronged my Conscience because I knew not where to find such an Explication of his words this Sentence was inserted to tell Friends what he saith and not what I say And so every one hath liberty to search his Book that they may see whether he speaketh Truth or no for I now positively Affirm having since searched his Book again that there is not any one Word or Sentence to be found thorough all his Book that doth in the least measure import that his Book doth so teach as he saith it doth and yet since my departure from London he had the Confidence or rather I may say the Impudence to Affirm that Forty Brethren had given it as their sense that it did so teach whenas it appeared that many of the Meeting who also had put their hands to the account given of the Meeting as aforesaid were not Principled that it ought so to teach as R. B. saith it doth and being for the satisfaction of many desired to shew the Sentence that so imported he refused so to do and doubtless the real Reason of his so doing was guilt upon his Conscience for that he could not tell where to find it I also find in the said Paper that Robert Barclay in one place Affirms to this purpose That there never will nor can be wanting in case of Controversy the Spirit of God to give Judgment thorough some or other in the Church of Christ so long as any assembly can properly or in any tolerable supposition be so termed and that he Declares the Words are sound and so he hath concluded as the said Paper imports That 't is disobedience to God not to submit to the sentence of such Assemblies though the Persons refusing to submit pretend they see it not Here also I cannot but Observe That 't is unreasonable for any to conclude that I Judge the Sentence sound for I testifie 't is Erroneous and never assented or thought it otherwise and that there is no consistency in Truth between that which he declares to be his further meaning thereon and the words in his Book Which cannot but appear by comparing his further meaning in the said Letter and his Book together The said Paper doth further manifest that Robert Barclay thus in his Book asserted viz. That the Antient Apostolick Order of the Church of Christ is re-stablisht on its Right Basis and Foundation and that his meaning therein was not onely with respect to all the Outward Orders and Forms of Discipline in Government amongst the People called Quakers but with Respect to the Power of God which is the Great Order of the Gospel and that though Robert Barclay hath given these Explications of his meaning yet the very Explications as he saith are to be Found in his Book Let the Judicious Reader Consider whether this can any way credit Robert Barclay or the Second Dayes Meeting that approved his Book as evidence that it cannot I say that all the Outward Orders and Forms of Discipline in Government amongst the People called Quakers do not appear to be the Antient Apostolick Order of the Church of Christ and that I have sufficiently evidenced in my Answer and if so how can his Meaning be according to truth Secondly 'T is true that the Power of God is the great Order of the Gospel and is of ability to Establish us but we not of ability to Establish it and therefore whatever Robert Barclay may say 't is not rational to conclude that according to his Meaning when he writ that Sentence it had Relation to any thing but Outward Orders and Forms of Discipline in Government and as to his saying that the very Explications are to be found in his Book I Affirm on a further Diligent Search that there is no such Explications to be found therein and I hope those who have a concern on their Spirit for Truth will do me so much Right as to Examine his Book since the Case by the spreading of the said Paper under my Name is brought to a narrow issue for now 't is easily to be manifested whether herein I have wronged Robert Barclay or whether Robert Barclay is not wrong and the Second Dayes Meeting too whil'st they Justify and own his Book In the said Paper 't is thus further said viz. This further lies upon me to signify unto you on behalf of Robert Barclay I am satisfied that he is not Principled as I and many by some passages in his Book took him to be and since it is so that many have taken an offence against him for that cause and as may be doubted even so far as to reject his Testimony and Service for the Truth it lies upon me as my Duty even for his and the Truths Sake to warn all that they take heed not
to entertain a prejudice against his Testimony on Jelousies that may enter on the score of any apprhensions or mistakes of his Book and that Answer that I have given thereto but rather in an unprejudiced Spirit to wait on the Lord to feel and Savour his Testimony even as if the occasion taken had never been This Caution plainly appears to be written on this Charitable foot that would be unjust to measure his present Testimony in publick by his Errours in his Book or from Jealousyes or mistakes of any kind whatsoever And as to these words any apprehensions or mistakes of his Book and that Answer I have given thereto it doth not follow that I mistook or Misapprehended his Book for had I so done I would plainly have confest the same The said Paper as I am Informed is termed my Paper of Condemnation this I suppose is taken from these words that I find written therein viz. I do freely confess that inasmuch as I Publisht my Book before I gave Robert Barclay notice of my Objections and Intentions therein I acted in that respect not according to Gospel Order but am Justly worthy of Blame therein as to this I have this to say that though I confess my self Blame worthy not acting so civil as became me to my acquaintance for that I writ not to him that I Intended to Answer his Book yet I in no respect took Blame to my self more than so and to speak the Naked Truth I rather took more Blame to my self than the Case did require being no way inclined to Extinuate that which I thought was not so Civil as became me I dare not say evil for I really thought that he was in Holland and so knew not where to write to him when I intended to Answer some Passages in his Book but yet alwaies did and still do Justific the spreading abroad of my Answer and that I had no Obligations to send him a Copy thereof since all the Copyes I had Leisure to write were little enough to clear my Conscience by endeavouring to undeceive those who either were or might be deceived by his Book And if by that eminent Preacher's aforesaid earnest Pressing to alterations at a time when I gave not my self up to discourse with any there be any such Word as not according to Gospel Order I must say that Word is rather the Word of that other Persons than any thing freely coming from me For I must say again I am not conscious of any Blame unless my not writing a few Lines to Robert Barclay to signify my Intentions may be termed blame worthy for his Indeavours if he should have been so minded to call in his Book would not have Obstructed my writing that Answer I did because his Book was so spread that 't was out of his Power to call them in and inasmuch as this Book could not be so Properly called a Particular Trespass against me as a Reproach to the Truth in General and the Profession thereof I cannot account my spreading an Answer to detect the Errours a breach of Gospel Orders though not sent to him first Besides t is Observable that the aforesaid account given by Charles Marshall and Thirty six Persons more on this occasion signifies nothing of my acknowledgment to have acted contrary to Gospel-Order And as to the Paper given forth by Charles Marshall and Thirty Six other Persons I have this to say that 't is hereby manifest that the Second Days Meeting in London approved Robert Barclay's Book of Government and so consequently are Approvers of the Errour and False Doctrine therein contained That his Book is Erroneous and doth contain False Doctrine I sufficiently manifested and is more largely treated on in my Answer and if it appeared not to the Meeting as they say it did not I am sorry it should be so but I know it did appear to several of the Meeting and yet I must confess I wonder not at such a Testimony since I certainly know some of the Subscribers of the said Paper have been exercised so much to preach False Doctrine for Sound as that I account such improper Judges of what is False Doctrine and what Sound and as to the rest not so accostomed I hope 't is no worse than the Fruit of their dull hearing or want of Memory However my great Satisfaction is that every unprejudiced Person hath Opportunity to inform himself by a serious Perusal of Robert Barclay's Book without either giving Credit to them or me barely because we so affirm And whereas they thus say And hath dispersed his Manuscript in several parts of this Nation without so much as first giving either to the said Robert Barclay or the Second Days Meeting any Account of his Scruples contrary to all Rules of Brotherly-Love Christian-Fellowship Gospel-Order and the Exemplary Practice of the Church of Christ to the Defamation of the said Robert Barclay the great Derogation from the Christian Authority of the said Meeting and the General Disservice of Truth If by this they mean that my sending abroad my Manuscript was contrary to the Rules of Brotherly-Love c. I utterly disown that Testimony as Erroneous for I have sufficiently proved both by Word and my Manuscript that Robert Barclay's Book is Erroneous containing false Doctrine and inasmuch as 't was Publickly spread abroad to the Dishonour of God and Truth a Concern for the Truth came upon me to discover that Errour that the Souls of the Simple might not be deceived and Inasmuch as I knew that had he been willing to call in his Book yet it could not take off the Obligation on me for 't was out of his Power to call them all in being so publickly dispersed I thought it not my Duty to give him or the Second-Dayes Meeting Copy thereof first yet as soon as my leisure permitted I sent Copy to London directed to Steven Crisp and another publick Person that so when I came to London as afterwards I did they might if I had comitted any Errour therein have treated me according to the merit thereof but when I came to London no one accused my Answer as erroneous in any Respect and if there was any neglect to peruse it 't was their Fault and not mine since there was Opportunity for the said Subscribers to view it for I manifested that I had it with me at the Meeting held as aforesaid and though I desired the Priviledge to make use of it before the Meeting to help my Memory even as Robert Barclay made use of his yet being then desired to forbear I made no use thereof at the Meeting However if they have this to say it was their Duty to have perused it before they had given a Judgement that my dispersing the said Manuscript c. is to the Defamation of the said Robert Barclay the great Derogation of the Christian Authority of the said Meeting and General Disservice of Truth c. but I certainly know all that
in the Latter-End of the Quarterly-Meeting a Paper of Anthony Pearsons that directed That the Way of Truth should be as the Way of a Ship in the Sea and such like Answ I consented to a Paper that had some such Words but knew not 't was Althony Pearsons Qu. 14. Whether didst thou advise That Papers of Condemnation should not be Recorded or gain-sayed it and the bringing in Friends Testimonies concerning Friends Faithfulness or Unfaithfulness in the Case of Tythes Answ To this Fourteenth Query John Story answered much to the same purpose as John Wilkinson did to the same Questions signified in the Fourth and Fifth Queries to John Wilkinson already Cited Qu. 15. Whether didst thou consent to approve of or wer 't present at the racing or tearing out of the Book H. G's Paper of Condemnation for his being Marryed by a Priest Answ No. Qu. 16. And Whether didst thou say Thou wouldst have all Friends left to their Freedom to pay Tythes or not to pay Tythes Answ To this Sixteenth Query John Story answered much to the same purpose as John Wilkinson did to the same Question which was the Seventh proposed to John VVilkinson Though before the giving forth of these Queries there might be some small Differences amongst Friends in the North which were aggravated by G. F's Wife partly by her causing to be Read in the Quarterly-Meeting in VVestmoreland a Paper dated the 21 st of the 11th M on 1672. given forth by her against John Story and therein signifying that he judged the ‖ Note John Story denyes that he ever Judged the Power of God Power of God as it broke forth in Hymns or Spiritual Songs Yet many were not so well satisfyed that G. F. was one of the chief Persons that occasioned or at least encouraged the keeping alive of those Differences until these Queries were sent to John VVilkinson and John Story But then Jealousies entred many that occasion was sought against them and meerly because they could not gratify that Spirit in G. F. which as was also Jealoused had Accepted of such Submission from some as many Faithful Friends have abhorred I now come to make some Observations on the afore-said Queries wherein I shall consider the Matter of them and the Manner of Negotiating that Matter 'T is plain to me that if John VVilkinson and John Story had answered to each Query proposed to them respectively Yea then since G. F. received the Information and prosecuted the same the Informer against them to G. F. would have had his End which doubtless was To render them guilty of Evil Principles or Practices and have G. F's imaginary Authority to prosecute them for the same The Consideration whereof leads me thus further to observe That if any one of the Matters therein contained could not render the Person therein concerned by his Answer Yea guilty of Unsoundness in Principle or of any Evil Practice then 't would follow That G. F. as well as the Informer endeavoured to make the Person so concerned an Offender in that Particular which is no Offence The Reader may now weigh the Matter in the Ballance of the Sanctuary which if he doth he will doubtless perceive that the Answer Yea to several of the Queries will not render either of them either Unsound in Principle or Blame-worthy as to Matter of Fact From the Nineth Query to J. S. and his Answer 't is observable That if J. S. had said Keep Order by way of Reproof to the Noise of Deceit by one Person though pretending to sing for Joy whil'st another was Praying 't is no Matter of Evil Fact but a Shame to any one so to Esteem it since God is a God of Order and not of Confusion in the Church And indeed to me there is one thing above many others that seems worthy of Observation and that is the Second Query to John VVilkinson when an Answer Yea could not render him an Offender unless 't is sound Doctrine That the People called Quakers ought to practise Things that are Imposed by Man or in the VVill of Man which the Scripture gives no Authority or VVarrant for If G. F. would be so plain as positively to assert that which seems to be implyed in that Query if from a Query any thing may properly be implyed then 't would put an End to the Controversie with many For then it must be asserted That there is either One or more that have Power to Impose in the Will of Man that which the Scripture gives no Authority or Warrant for But notwithstanding I will suppose in favour to G. F. that as Answer to this he may thus say I did not put that Question with an intent to justify Imposition in the will of man but rather to find out whether what Robert Barrow and others have endeavoured to impose having a perswasion that my Papers have been given forth in the Motion of God was accounted Things imposed in the Will of Man and that if it should so appear John Wilkinson unto whom the Question was proposed might condemn the same since I affirm that I have given forth nothing to be imposed but what I have been Moved by the Spirit of God to give forth and therefore ought to be submitted to The Consideration of this suposition puts me in remembrance of an Objection raised in the seventh Section of the First Part of the Manuscript wherein the Differences amongst Friends are collected as before is hinted which with the Answer thereto may be proper to Cite on this Occasion The Objection and Answer followeth Object The Spirit of God which is but One in All hath moved in our Brethren to give forth certain Orders Commands and Prescriptions and therefore we ought accordingly to obey and this cannot be called the Dictates of fallible Man but of the Spirit given forth through man and wast thou that pretendest Thou seest it not thy duty to obey but obedient to thy ow measure thou wouldst then see it so and be one with the Brethren and therefore we cannot but tell thee 't is Thy Duty to obey since the Reason thou seest it not thy Duty is thy Want of Diligence and not waiting in thy own Measure Besides we find that G. F. hath lately given forth a Paper the Import whereof is to justifie Prescriptions To this we say That if the Spirit of God moves in any Member of the Body of Christ to give forth certain Orders and Prescriptions with respect to the rest of the Members as that which though relating to their Consciences they ought to perform and practise whether they see it their Duty or no or whether they are free so to do or no then no doubt but they ought so to Act and Do because the Spirit of Truth hath so moved But this is to suppose that which under the Dispensation of the Second-Covenant we have not the least Ground from the Scriptures of Truth or Light of Christ to suppose and so we do
though the Apostle thus exhorted Little Children keep your selves from Idols yet thy Book touching Womens-Meetings c. very Scandalous to the Truth and worthy in several Particulars to be Judged and Condemned informs us as if Micah's Mother spoken of Judges 17. when she gave Money to make a Graven Image to be Worshipped was a Virtuous Woman for touching her thou hast thus written And Was not Micah's Mother a Virtuous Woman Read Judges 17. and see what she said to her Son And in a few Lines after thou thus testifyes These and such like Women are Recorded to Posterity for their Wisdom and Virtue See thy Book Pag. 43 44. Thirdly Though there are Endeavours to send Papers to and fro to bespatter John Story for going out of a Meeting when the Persecutors came yet I know that thou thy self hast been found in the like Action and if Reports be true the frequentest of any Man that ever I heard called by the Name of a Quaker And 't is to me a broad Signe that this would not have been omitted as a grand Article against him amongst others at Drawel hadst not thou been Guilty in the like Case Fourthly That though John Wilkinson and John Story are persecuted by such unto whom thy Papers seem a Strength because they will not Condemn themselves Yet I never heard that thou as yet hast ever given forth any Paper of Condemnation for the Errors thou hast Committed in writing the Book about Womens Meeeting c. or any thing else Though I cannot believe but that thou art Conscious to thy self that Truth is scandalized thereby unless so great Imagination hath entred thee as to conclude That all thy Words Writings and Actions are Right because they are brought forth through thy Earthly Vessel And to speak plain I must tell thee Thou art not free from giving Occasion to be Jealous that thou dost so conclude Else when I treated thee about the Business of Micha's Mother Why didst thou tell me as thou then didst viz. That thou knewest what thou didst and that Thou sawest 't would be a Stumbling-Block But rather on the Sight of thy Mistake have ingeniously confest the same for 't is an Abominable thing in thee or any Man knowingly to put Stumbling-Blocks in the Way of God's People And know this from me thou wilt never be able to wipe away the Reproach that lyes upon thee for writing that Book until thou Condemn and Judge thy self for many things therein contained And to be yet more plain When I do consider that the Reputation and Respect that hath been given unto thee by many if not most of those who in the Parts here-a-way were first convinced of Truth did first spring from the Testimony we had concerning thee from the Mouths of those whom we believed the Lord and not Thou sent forth to gather us it seems a very strange Thing and the Badge of a grand Apostacy That any of the surviving Remnant of those Antient Labourers being as sound in Doctrine and Principle and as blameless in their outward Lives and Conversation as in the Beginning and thereby manifesting themselves Stayed in the Unchangeable Truth should be Persecuted and rendred Offenders for that which Truth declares to be no Offence and yet thou so far from being a Reproof thereto that 't is evident to me from my Discourse had with thee at Swarthmore and other things that thou art become a Strength to them Hast thou forgotten that Truth was Preach't in the Beginning under the Name of the Vnchangeable Truth And Is the Day now come that a Remnant of the Antient Stock who bore the Brunt and Heat of the Day must now be Persecuted whenas I am satisfyed if they could but now run with others to Change their Way they might yet be esteemed Good Friends Hast thou forgotten how often the Testimony of the Ancient Brethren were on this wise We Preach not our selves look not unto us but unto the Appearance of Christ in your selves And yet one Cause Assigned by thee that John VVilkinson and John Story are wrong is their not Coming to thee and by the sixty six Subscribers at Ellis Hook's Chamber in London their not Coming to Them Truly those who have received their Ministry from God are not to run hither and thither at thy Call or any man's Call whatsoever though I do know thou hast in a Letter written to me Assigned their not coming to Thee when thou send'st for them to be as a Proof that they were not Right nor in the Light and Power of God But by what Authority or according to what Principle of Truth Men called of God into the Work of the Ministry must be declared to be not right nor in the Light and Power of God because they come not to Thee when thou sendest for them I understand not for thou in thy best Estate wast but a Member of the Christ of God unto whom we are all to come when he calls And if any shall Affirm that thou hast and dost retain thy place yet in that Case Thou canst be but a fellow-servant accountable unto the Christ of God as every Member of the Body whereof Christ is Head is Hast thou forgotten how Thou hast Testified against James Naylor's Spirit whose great fall was his owning or at least not Reproving the Women when they Cryed with a Carnal Tongue Hosanna to him And hast Thou no Sense that its gross Ignorance and thick Darkness for any to look upon Thee as that Prophet whom the Lord by his Servant Moses Prophesied he would raise up like unto him whom the People are to hear in all things I cannot believe thou art Ignorant that such there are who so Look on thee and I never understood thou becamest a Reproof to this Spirit Hast thou no Sense that the same Spirit of Ignorance hath and can look upon that abominable Quotation touching Micahs Mother as well enough which where-ever it is doth undoubtedly Spring from this that 't is George's giving forth and so there must be something in it And hast Thou not been desired to Clear things of this Nature and to be a Reproof to such Ignorance and Darkness which tends to lead us into Egypt again I am the man who have Cause to be Jealous that there are some who look upon others either Apostatizing from the Truth or standing in slippery Places when they find not a more than ordinary Respect for thee I will not say an Hosanna in their Breasts as the Women had in their Mouths for James Naylor and therefore I cannot but say it might well become thee by a plain Testimony to Clear things of this Nature Many for Truth 's sake and out of an indeared Respect for thee in particular and a Hope that these little Differences amongst Friends might pass over and that thou wouldest use the Interest thou hast in the Hearts of the Professors of Truth to quell those many little Commotions which seemed some