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
Mark for the Price of the High calling of God in Christ Jesus Which denotes that there was a state attainable beyond that state of Perfection whereunto he had then attained Moreover that the Scriptures in other parts thereof denote a State of perfection is plain from these following testimonies amongst many others recorded therein Luk. 6.40 But every one that is perfect shall be as his Master Mat. 5.48 Be ye therefore perfect as your Father which is in Heaven is perfect Obj. This perfect State which you speak of we readily confess unto so far as the mind of the Spirit is signified unto us therein because 't is the very Language of the holy Scriptures But yet we are dissatisfied that the Meaning of the Spirit by this perfect estate is such a state as therein to cease from Sin Answer To this we answer that such a Construction cannot hold in truth unless truth should lead to impeach our heavenly Father as guilty of sin which cannot be for the very words are Be ye perfect as your Father which is in Heaven is perfect Besides 't is an undoubted truth that a Cessation from Actions manifested to be sinful is the duty of all professing Christianity and we cannot but have so much Charity for all so professing as that none such will deny this but if any should they would therein deny the End for which Christ was manifested in the Flesh which was to destroy the Works of the Devil which is sin 1 Joh. 3.8 according to this testimony of the Apostle He that committeth sin is of the Devil for the Devil sinneth from the beginning For this purpose the Son of God was manifested that he might destroy the Works of the Devil Obj. This also we cannot deny being the express testimony of the Apostle but yet since Scripture ought to be compared with Scripture when there is a seeming Contradiction as on this occasion we suppose there is we therefore say that we do not believe that the meaning of the Spirit is according to what the express words seem to hold forth in this Case 1. Because we do not understand from the Scriptures but that the Saints were subject to fail and that many of them did fail 2. 1 John 1.7 Though the Apostle 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 therefrom whilst on this side the grave which doubtless was the reason wherefore we find these testimonies recorded in the holy Scriptures Ephes 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 whilst Man is in the Body he can cease from working both Good and Evil. In many things we offend all Jam. 3.2 If we say we have no Sin we deceive our selves and the Truth is not in us 1 Joh. 1.8 Ans As to the first reason contained in the objection That the Saints were subject to fail and that many of them did fail we say That this doth not contradict any thing asserted by us for we have declared that we do not believe that there is any such perfect state attainable on this side the Grave wherein it is not needful for man to watch c. That he may be preserved c. But if through Unwatchfulness which is a plain Neglect of what is the Duty of all true Christians according to the words of Christ what I say unto you I say unto all watch any one comes either to fall away from that good State whereunto he hath attained or else not to attain unto that State which is attainable this cannot be a sound argument to prove the matter against us intended by the Objection viz. That man cannot cease from sin no more than the not going of some Travellers to a certain Land when 't was their duty to go or the returning of others from the same Land after according to their duty through travel arrived there is an argument that 't is impossble to go thither and there remain to the end of our days To the 2d reason contained in the aforesaid Objection we say 'T is needful to distinguish what sort of Works were excluded as unnecessary to accompany that Faith through which Salvation is and what sort of Works were necessary for though the Language of Paul excludes Works yet James tells us Jam. 2.20 26. That Faith without Works is dead And no doubt but the Testimonies of these two Apostles have been understood to be repugnant and contradictory each to other and on this Foot different means to the Salvation of Mankind have been held forth whenas if the mind of the Spirit through them both were but rightly understood there would then be no seeming Occasion to declare their Testimonies contradictory each to other For the clearing therefore of this matter we shall distinguish touching Works treated on by Paul and James There are two sorts of works treated on by Paul the one is Works of the Law that by the one offering of Christ as an eternal Sacrifice unto God whereby the law of Commandments was abolished is excluded as unnecessary to accompany that Faith which is unto Salvation for otherwise though the Salvation of God through Christ was extended as well to the believing Gentile as the believing Jew yet the Jew might have whereof to glory contrary to the Apostle's testimony Gal. 6.14 15. God forbid that I should glory save in the Cross of our Lord Jesus Christ by whom the world is crucified unto me and I unto the world For in Christ Jesus neither Circumcision nor Vncircumcision availeth any thing but a New Creature And therefore did the Apostle Paul testifie That by the Works of the Law no Flesh shall be justified And so no doubt but the works of the law were that sort of works which the Spirit of God through that wise Apostle Paul signified when he said and that in relation to such as were once dead in Trespasses and Sins but then quickned and become New Creatures By Grace are ye saved through faith Ephes 2.8 9. and that not of your selves it is the gift of God not of works lest any man should boast The other sort of works is of the Gospel and may properly be termed the Fruit of the obedience of Faith which indeed was the very end wherefore Paul testified That he had received his Apostleship and that the mystery kept secret since the World began was revealed Read Rom. chap. 1.5 and chap. 16.25 26. and no doubt but that those very works which are the Fruit of the Obedience of Faith were the works intended by the Spirit through Paul so
as that without them it might be just cause to question whether they were in Christ Jesus and if not then certainly not attain'd unto the New Creatures State which is a state of Salvation because the Testimony of the Apostle is on this wise 2 Cor. 5.17 If any man be in Christ he is a new Creature and not only so but that the very works of the obedience of faith were spoken also with relation to those spoken of Ephes 8.9 Who by Grace were saved through Faith and not by works For Paul in the very next following verse thus saith For we are his workmanship created in Christ Jesus unto good works which God hath before ordained that we should walk in them Besides 't is apparent that this our sense is true from Paul's very express words to the Philipians Chap. 2. ver 12 13. Wherefore my beloved as ye have always obeyed not as in my Presence only but now much more in my Absence work out your Salvation with fear and trembling For 't is God that worketh in you both to will and to do of his good pleasure This positively shews that though there was an exclusion of one sort of works yet there was another sort necessary to Salvation else he would not have said Work out your Salvation c. All which being seriously considered 't is evident that the meaning of the Spirit through Paul was the same with the Mind of the Spirit through James for that Paul's words plainly signifie that God hath ordained that those who are saved by Grace through Faith should walk in Good Works and that 't was needful to work out Salvation which doubtless related to the same sort of Works spoken of by the Apostle James when he said That Faith without works is dead Jam. 2.20 26. Because 't is clear from the context that James speaks of works in no other sense than to be as an evidence of True Faith and that 't was as impossble that True Faith could be and yet not accompanied with Works as that a Brother or Sister naked and destitute of food would be relieved by a bare saying Be warm and filled and so we may reasonably conclude that though the Apostle's Doctrine touching Salvation through Faith and not of Works be true not only with respect to the exclusion of Works which were legal but others also acted in the will of man yet from thence it cannot justly be implyed as in the Objection that good works may be wanting to such as are saved and sin committed instead thereof We now come to take notice of this Scripture mentioned in the Objection viz. Jam. 3.2 That in many things we offend all This was spoken by the Apostle in relation to a state which was not free from sin but yet it cannot be inferred from thence that such a state is not attainable nay the Apostle's following words are in some measure an evidence against such a Construction for he thereby saith If any man offend not in Word the same is a Perfect Man which was needlesly spoken by him if that inoffensive State was Not attainable and if a Cessation from sin in that case was attainable why not in all others also And as to these words cited 1 John 1.8 If we say we have no Sin we deceive our selves and the Truth is not in us we say as before to the words of the Apostle James that this also was spoken in relation to a State which was not free from sin but yet it cannot be inferred from thence that such a State of Freedom is not attainable and this sense is proveable to us from the very following words in the next verse If we confess our sins he is faithful and just to forgive us our sins and to cleanse us from all unrighteousness But if this satisfie not and that any should yet object that the Apostle's meaning touching the word Cleansing was but a cleansing from the Guilt and not from the Fact of unrighteousness To that this may in truth be answered that those who are cleansed from all unrighteousness are so cleansed by the Blood of Christ and such are born of God 1 Joh. 3.9 and of these the same Apostle saith Whosoever is born of God doth not commit sin For his seed remaineth in him and he cannot sin because he is born of God Which positive expression in relation to such a state as being born of God cannot admit of any other meaning though compared with other Scriptures in relation to the same state spoken of under other terms and therefore we conclude that these latter words cited out of John is a clear Evidence to prove the Interpretation signified in the Objection on the Apostle's words unsound viz. That the Blood of Christ cleanseth only from the Guilt and Not from the Act of sin so as to cease therefrom whilst on this side the Grave Especially if we consider that one of the Qualifications that the Apostle Peter expresly assigns to such whom he declares of to be cursed Children 2 Pet. 2.14 was this viz. that cannot cease from Sin and that also the condition spoken of by John on which a cleansing from all sin through the Blood of Christ comes to be witnessed was a walking in the Light even as Christ is in the light Read 1 John 1.7 Which cannot be witnessed but through a Cessation from Sin CHAP. IV. Touching Wisdom and Knowledge THe Apostle James tells us Jam. 3.17 There is a Wisdom from above this Wisdom may be taken to be that Wisdom Ephes 3.10 which Paul describes to be the Wisdom of God Jam. 3.15 and that there is a Wisdom which is not from above 2 Cor. 1.12 which may be taken to be the same wisdom which the Apostle Paul describes to be Fleshly and of this World 1 Cor. 3.19 The Apostle Paul also saith 1 Cor. 8.1 Knowledge puffeth up and yet 1 Tim. 2.4 Speaks of the Knowledge of the Truth As to the Wisdom that is not from above Jam. 3.14 15 16. James thus describes it If ye have Bitter Envying and Strife in your hearts Glory not and lye not against the Truth This Wisdom descendeth not from above but is Earthly Sensual Devilish For where Envying and Strife is there is confusion and every Evil Work But the Wisdom that is from above Jam. 3.17 he thus describes viz. 'T is first Pure then Peaceable Gentle and Easie to be intreated full of Mercy and Good Fruits without Partiality without Hypocracy But notwithstanding the Apostle hath so plainly described the Difference yet Experience tells us that Wisdom without Distinction is so much preacht against that many ignorant people are even set on float uttering their folly and confusion in a boasting self conceited spirit as if it were sufficient evidence that they are Good Christians and in the Feeling of the Power of God and Life of Christianity because they have confidence enough to cry against Wisdom
and managed the same by his own and Families Labour having no more nor less Land than at first nor yet is his outward Estate added to or diminished from since that time to the Value of Twenty-Five Rounds to this Day He Travels often alone without a Companion but at all times without any Attendant as his proper Servant and contented with the meanest of Meats and Drinks that the Houses wherein he usually Lodged afforded His Conversation lowly and meek And takes not upon him to give forth an Outward Directory for the Children of Light to walk by nor yet was ever known to write to any That if they were in the Light and Power of God they would come to him when he sent for them As to G. F. He was a poor Shoe-maker and of mean Parentage having very little if any Outward Estate at all that never as we can understand set up his Trade but work't journey-Journey-works For his Meanness he neither was nor is Despised as we know of for that cannot savour of a Christian Spirit Since his first Coming forth we never have understood that he hath Laboured with his Hands at his Lawful Calling or any other but are well satisfied that at teast for many Years past whether in Bonds or at Liberty he hath not Since his first Coming forth he hath marryed Judge Fell's Widdow of Lancashire When he Travels 't is certainly known he hath had such Attendance which considering the Work he is on may be termed Great as well as when resident in some Places and not on Travel and of late hath Travelled with a Man termed George Fox's Man And as to Enjoyment of Things that are Lawful in the Creation that may be termed Necessary for the Ease of the Body and Pleasure of the Palate it is certainly known that G. F. hath often freely made use thereof when to be had in a manifold larger Degree than John Wilkinson so far as we can understand ever did Moreover G. F. by a Letter written unto William Rogers dated Swarthmore the 14th of the 11th Month 1676. thus writes 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 that all those Things which have made such a Noise might have been fairly ended in the North and not have troubled any in the South Those whom William Rogers termed Accused are John Wilkinson and John Story and some of the Matters whereof John Story was Accused were Acted in the South and so no reason to come to G. F. or any to have them Judged in the North. We now query Whether G. F. is not hereby manifested to be a Man of so High and Losty a Spirit as to endeavour to Assume unto himself a Power to Judge of all Cases amongst Friends even from North to South and that such who will not come unto him at Swarthmore in Lancashire for that end when he sends for them are not lyable to be Censured to be wrong and departed from the Light and Power of God Which being compared with what is written in a Marginal-Note in the ‖ Meaning the afore-said Manuscript Ninth Section gives us occasion to query Whether there be not just Cause to conclude or at least to be Jealous That G. F. looks upon himself Invested with Power to Judge all Causes amongst the Children of Light in this Day as Moses was amongst the Children of Israel in his Day Lofty Spirit of his Making a Jumble he brings forth nothing Convincingly to manifest the same So those Evil Qualifications fall to the Ground But yet G. F's Letter evidently shews that 't was his own State when he writ his afore-said Letter For had he not been of a High and Lofty Spirit he would not have reflected on them several times as not loving the Gospel of Peace because they came not to him especially since 't was not evident to their Consciences that he was free from having a Hand in the Occasion of that Strife touching which he would have had them come to him The End whereof was as we suppose that they might have submitted to his Sentence or Judgment therein Besides if he accounted them gone astray Why did he not act the Part of a Good Shepherd according to the Parable Leaving the Ninety Nine to seek that which was Lost and seek after them that so if such as he esteemed them to be they might be again Restored Had he so done it would have denoted more his Humility and Tenderness than his bare saying as in his Letter he doth Poor Men and People For my part I pitty you I am sorry for you And yet in the same Letter threatens them That their Failings Sins and Transgressions without their Repentance will he Recorded Which Threatning seems very unbecoming him not only because he hath never manifested his Readiness to Condemn his own Transgressions or to Assent to their Recording though they are very Notorious as in this Treatise is largely manifested but also because he seems to allow unto them Liberty to continue therein Else Why should he use in the said Letter such an Expression as this If Thou and You have such a Love to them you may keep them meaning their Sins as the fore-going Words plainly shew Which being but duly considered together with what hereafter follows of the other Parts of his Letter he hath made to use his own Language such a Jumble as in Reason we cannot take him if it be just to measure his Meaning by his Words heartily to desire their Repentance if so fallen as he took them to be nor yet that he was free from the Characters he assigns to John VVilkinson viz. An Angry Disquieted Froward Peevish Fretful Malicious Spirit when he brought forth his said Letter so full of Impertinencies invective Expressions undeservedly and remote from the Matter which in a Tender and Christian Spirit was his due to have kept unto that so far as he was Capable he might have removed Stumbling-Blocks out of their way and not have added a New Occasion of Offence as if he above all the rest of the Sons of Men was Priviledged to cast Stumbling-Blocks before God's People and yet not be accountable for such Unchristian-like Actions unto Christ our Lord and Master who said Wo unto him by whom Offences come As to the Second Particular viz. That G. F. might clear himself that he approves of no Force about Religion but the Force and Effect of the Word delivered we say That G. F. hath not writ one word in all his large Reply to satisfy Friends in that Particular which doubtless he would have done if he could have said any thing that might have cleared that Matter to the Satisfaction of such Friends as were wise in the Wisdom that 's from Above as well as what he hath so largely done for the Sakes of the Simple
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
away from the Truth as the setting up of a graven image through the want of Knowledge was under the Law and that at this day the words of the Prophet are again fulfilling Hos 4.6 My People are destroyed for lack of Knowledge because thou hast rejected Knowledge I will also reject thee 'T is now needful to signifie the occasion on which the Apostle Paul saith that Knowledge puffeth up 1 Cor. 8.1 Now as touching things offered unto Idols we know that we have all Knowledge Knowledge puffeth up but Charity edifieth And further in the same chap. ver 10 11. If any man see thee which hast Knowledge sit at meat in the Idols Temple shall not the Conscience of him which is weak be emboldned to eat those things which are offered unto Idols and through thy knowledge shall the weak Brother perish In this Chapter the Apostle Paul was a Reproof to such as abounding in Knowledge and clearly seeing that to put a difference between Meat offered unto Idols and that which was not was but the fruit of weakness had not a regard unto the weak Consciences of their Brethren and so he tells such Knowledge puffeth up but Charity edifieth From whence we cannot conclude that Paul meant strictly according as his words may be construed no more than he intended by his saying Let your Women keep silence in the Church that none of them though Members of the Church should prophesie when moved of God whenas in a few verses before he tells the Church which consisted of Women as well as Men They might all prophesie one by one and the reason seems evident because the Knowledge which the Apostle seems to hint at was a Knowledge sprung from a growth in the Truth that the weak had not attained unto which may be taken to be signified in these words of the said Chapter VVe know that we all have knowledge howbeit there is not in every man that knowledge for some with Conscience of the Idol unto this hour eat it as a thing offered unto an Idol and their conscience being weak is defiled All which being considered the Mind of the Apostle writing those words viz. Knowledge puffeth up but Charity edifieth may be taken to be this that though they had Knowledge yet they should not have their Eye so much to that as to exercise their Liberty to the offence of any that were weak lest the Enemy to true Knowledge should interpose and puff them up so as not to condescend through Charity for the sake of a weak Brother 'T is the work of the Enemy of man's Soul to puff up but the Word of Knowledge is one of the Gifts 1 Cor. 12.7 8. which through the manifestation of the Spirit are given unto every man to profit withal and therefore I conclude that the Apostle writing unto the Philippians thus exprest himself Phil. 1.9 10. I pray that your love may abound yet more and more in Knowledge and in all Judgment that ye may approve things that are excellent that ye may be sincere and without offence From whence it may reasonably be concluded that the contrary Fruits viz. things that are contemptible and vile insincere and offensive spring through the Want of that Love which abounds in Knowledge Obj. By this discourse you seem to exalt Knowledge as an excellent thing * See an Epistle evidencing the Qualifications of such whom Satan makes use of to rend and divide the Church of Christ being contained in the first Part of the Christian-Quaker How comes it then to pass that divers amongst you called Quakers have preached reflectingly on such as are indued with knowledge above many of their Brethren as if their Religion were in their Heads and not in their hearts telling us That the Tree of Knowledge was not good for Food and not only so but have appeared in such an invective Spirit against Reason also without distinction that in your publick Meeting this imperative Expression hath been uttered Away with all Reasoning Ans 'T is very true However that doth not prove that all such Expressions are according to the Truth Peoples tongues are their own and we cannot use Violence to prevent any from delivering that which they may pretend they have to say and therefore for the clearing of the Truth in relation to the aforesaid objection we further add Pure Religion and undefiled is to visit the Fatherless and the Widows and to keep unspotted of the World wherein if our heads be not exercised our hearts will not bring forth the Fruit thereof As to to the Tree of Knowledge of Good and Evil though the Scriptures do not positively declare whether it was good for Food or no as in itself yet it doth clearly import that Adam's Sin in eating of the Tree of Knowledge was the Sin of Rebellion for that he was commanded not to eat thereof A Father may command his Child not to eat an Apple and yet give him leave to eat of other food fitter at that season for him if the Child should therein disobey his Father his rebellious eating would be no Argument to prove the Apple in itself not good for food These things being considered it may reasonably be concluded that there is no Ground to assert that the Tree of Knowledge of Good and Evil was not good for Food as in itself Besides it hath been much observed that when the aforesaid doctrine hath been by some declared it hath been by way of Reflection on the Wisdom and Knowledge which some of the Publishers thereof account sensual and devilish though others have not thereby so intended but therein they have manifested their own Weakness because that which is a Discoverer of Good and Evil being in it self good as the Tree of Knowledge is cannot be a proper Comparison or Allusion to represent the thing that is devilish John the Evangelist testifies This is life eternal that they might know thee the only true God John 17.3 and Jesus Christ whom thou hast sent And yet many of those who cry up Life are apt to cry down Knowledge without distinction though 't is evident that Knowledge is the way to life These things being duly considered we know not on what foot of Truth any one can assert that the Tree of Knowledge is not good for food as in itself and that it can be a proper similitude to represent any thing that is in opposition to that Knowledge which is from above But yet I would not be understood to reflect on all that have used that expression viz. The Tree of Knowledge is not good for Food because I question not but many have so exprest themselves not thereby to represent that Wisdom which is accounted Sensual and Devilish but rather to shew forth that if we should feed upon or admire any excellent Qualification or Endowment whatsoever and not have the Eye of our Mind chiefly unto the Giver we might then come to a loss even as
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
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
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
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
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
F. against William Rogers and vilified him to one not related to the people called Quakers taking no care first to speak with him to know what he could say for himself neither hath G. F. cleared himself from being the Author of that scandalous Paper before cited subscribed S. H. though by a Letter written to him the 11th of the 11th Mo. 1678 by Thomas Gouldney William Ford and William Rogers they manifested their jealousie that he was not unacquainted with the Person that writ it and so desired him to advise who it was if he knew saying Truth sought no Corners Thus far the citation out of the aforesaid Manuscript 'T is now worthy the Reader 's notice that G. F. hath written nothing thereto in Answer to this day but hath given a further Occasion of jealousie that he was the very Dictator thereof because it appears that he writ unto John Story with relation to me very much after the same manner and in the same Language mentioned in part of the before cited Letter subscribed S. H. That the Reader 's judgment may be free I think it necessary to insert the very words written to John Story touching me which are as followeth ANd also I do hear that a Book or Narrative is made of our Meeting which we had at Bristol when I was there last and spread up and down Westmoreland Cumberland Yorkshire and the South amongst prejudiced People which was utterly contrary to the Agreement then that no Papers should go forth without the knowledge or consent of both Parties which Agreement was taken down in writing as there at Bristol may be seen and therefore this Practise to the contrary is below Common Moral Men and not for the Society of civil People short of Christianity c. This their Work bespeaks their Spirit A Truce-breaking Spirit a Covenant-breaking Spirit and not to be Credited c. short of Christianity and below some Priests to spread such things behind our Backs in a secret underly way which doth clearly manifest it is not the Spirit of Christ nor Honesty amongst men Thus far G. F. to John Story At the penning of this unrighteous Reproach I cannot but call to remembrance that there have been of G. F's Party who have propesied Withering in Basquet and Store upon me and all that joyn unto that Spirit as the term was 't is well if G. F. hath not spread his ungodly Reproaches against me undeservedly that so thereby my Name and Reputation may be defam'd as a Proper Expedient to bring a withering on my Outward Estate I confess 't is a very likely Expedient if my Commerce were only amongst such as are ready to give Credit to G. F's Scandalous Reproach before cited written unto Joan Hily concerning me in one Letter which seems to be on the same foot as his writing unto John Story as aforesaid is Were his Character concerning me and those whom he accounts concerned in spreading the Narrative made mention of justly applied to me I should then blame no man refusing on that foot to commerce or trade with me And if so be his unjust reproach should have such an Influence as that all should refuse Commerce with me what might become of Me my Wife and Children whom 't is well known I have hitherto comfortably maintained by my Industry as a Merchant and been able to be assisting unto others in my generation May the God of heaven abate the pride of G. F's lofty Spirit that he may cease to make Lyes and Scandalous Reproaches as well as a False Certificate of which more anon his Refuge and Defence For I affirm in the presence of the Almighty God they are Sins whereof he is guilty and in this treatise effectually demonstrated if the Papers spread abroad in his Name and annexed thereto are to be credited as coming with approbation from him which to me is past question being handed by those that are great Espousers of his Actions and Opposers of John VVilkinson and John Story And now forasmuch as I have occasion to know from the words of G. F's Mouth that he accounted me Blame-worthy or Reproveable for securing a part of my Estate though for my Wife and Children out of the Hands of the Spoilers which at length gave me occasion to prove G. F. guilty in a thing of the same Nature which he condemned as hereafter will appear I therefore think needful in order thereto to cite a part of the 15th Section of the 2d part of the before-cited Manuscript which now follows The Reader may now take notice that since the time William Rogers hath been so much concerned in the matters relating to this Controversie Persecution arose at the Meeting whereto he belongs in Glocester-shire viz. Olvestone and to prevent the Informers who raised the Persecution for no other end but to Enrich themselves as is notoriously manifested from making a Prey upon all his moveable Goods in that Place he secured a part thereof which lay without Doors having unsecured Within and Without to the value of about three hundred pounds which lay Subject to the Spoilers at the place of his Residence that so none should suffer either for him or his family On this occasion Reports suddenly spread abroad that William Rogers had now Manifested himself of what Spirit he was of and was so improved by his Enemies under the Name of Friends that he would not suffer a Groat and that others were fined for him if not paid Fines for him which was very false for that he affirms the Fines laid on him exceed ninety if not an hundred pounds and that a part thereof is levyed on his Goods without Doors and never returned but sold away to an Enemy to Friends This we thought Necessary to insert because we do not doubt but that the Cause of Truth hath suffered through the Belief of Lying Reports relating to him for when a Mare of twelve pounds value was distrained from him 't was suddenly Reported that he caused his man to buy her again which was utterly false for that the Mare was sold by the Distrainer to an Enemy to Friends and Truth that kept the Mare for his own Use On this Occasion we think meet to recite a Paper given forth by G. F. touching securing of Worldly Estate in time of Persecution together with an Answer thereto by William Rogers London 4th Mon. 1678. Friends ALL you that do make away or over your Estates to the World or your Servant for fear of the Spoilers in time of Persecution for the sake of Christ and his Gospel and the Worship of God First do not you Distrust and Despair of God Almighty his Protecting and Delivering you with his Almighty Power Secondly Are you sensible that the Earth is the Lord's and the Fulness thereof is the Lord's and that he giveth the Encrease and that how that he may Try you whether your Minds are in the Creatures or with him the Creator And whether is it not
distrustful and despairing So the Reader may consider whether this adds to the Account of his Lyes or no. I shall now proceed to cite G. F's Paper WHereas William Rogers hath falsly charged me that I should Flee in time of Persecution and it is spread up and down City and Country and brought to ballance John Story and his Company 's Fleeing in time of Persecution who had a Boy set on a Hill to wave his hat to Friends when they met in Holes and Gills in Westmoreland which brought a Dishonour to God's Truth and People over a great Part of the Nation and several went to admonish him and the others of it but never did any of these these fourteen Years come to me and admonish me concerning Ringwood Meeting or Bristol Meeting where I am reported to Flee as they say in Persecution which are all horrid Lyes As for Ringwood Meeting there is a Certificate to the contrary that clears the thing As for the Meeting at Bristol there came no Souldiers nor Officers while I was in the Meeting neither before nor after Now at that time I lay at Edward Pyotts and several Friends came from Bristol to me and desired me not to come to the Meeting and said What were they and thou art more than a thousand of us if they were taken they said it was no great matter but they would not have me to come unless I was Eternally Moved I reserved my Mind to my self and bid them Go their way and did not say I would or I would not and afterwards I said to Edward Pyott I shall go to the Meeting and one may stay to guide me through the Fields and Edward Pyott said his Son Edward might go with me so walking through the Fields I met Dennis Hollister and Thomas Gouldney and Dennis Hollister said What! would I go in the mouth of the Beast and Thomas Gouldney smil'd at me and I bid them Walk by because many People were walking there and I met George Bishop after and he said what would I go into the mouth of the Dragon and I bad him Walk by Now they did all that ever they could to stop me so I past up into the Meeting and Margaret Thomas was speaking but had quickly done and the Fear was upon the People concerning me but after the Power of God struck the Fear out of them and Life sprang and a precious glorious Meeting we had and when I was cleared I was moved to Pray and when I had stept down about three or four Steps I was moved to turn back again and stood up and told them Now they might see there was a God in Israel that could deliver and so I stept down and went away and Friends began to busle out and I said Why do they busle and make such a throng and George Bishop said 't was time to break up the Meeting so I came down the Stairs and there was neither Officer nor Souldier nor nothing like any such thing and many Friends and People were in the Street Now if I had been persuaded and had hearkned to them that would not have had me come to the Meeting what work would these evil Spirits have made above fourteen Years afterward and for any to say I went up the Back-Stairs I did not know which was Fore-Stairs and which was Back-Stairs but went as I was guided and Friends say since The one was as common as the other This is a Malicious Charge above fourteen Years afterwards and never come to my Face till now to justifie John Story they accuse me Now something I shall say concerning Ringwood Meeting or about a Mile and an Half thence I came there over-night and in the Morning about the sixth hour there came about ten or twelve Women from Pool and I was sitting within in the house till towards the eight hour and it being summer time and hor I walked out with a Young Man into the Orchard and after I had walked a while with him and asked him of the Affairs of Truth for they had been many of them convinced by me before I was Prisoner in Cornwal and there came another Young Man to us and told us The trained bands were rising and he heard they would come and break up the Meeting so one desired me to walk over the Stile it being as I judged about the eight hour so I walked over into the corn fields on the out side of the hedge and one of the Young Men went from me and of the Women some walked in the Orchard and some went to refresh themselves and I asked the Young Man VVhat time of the day it was and he said Betwixt Eight and Nine and I asked him VVhat time the Meeting would come in and he said about Eleven or Twelve of the Clock and I said If the Souldiers should come before that time we might happen to get a good Meeting afterward and the Man said They are Neighbours and Civil People if they should come they would hardly meddle But after the Young Man went from me a matter of two Bow shots he stood under the Hedge waving his Hat to me so I bid the other Young Man see what ailed him so I kept my walking and they did not come at me again and as I turned back to go round about the Orchard there was a place I could see over the Hedge the Souldiers were all over the Orchard I heard say some of the Souldiers did see me but they were loth to meddle so I being out in the open Fields where they might easily see me truly I did not go in among them for it was between nine or ten a Clock and they swept the Barn and got in Stools and Blocks and we had a very large and blessed Meeting till about Three of the Clock and broke up our Meeting in the Power of God and in Peace and afterwards the Woman of the House being Dead some desired me to walk up to a Friends house about two Bowshots off in our way and Friends went along with us and I bad them bring up my Horse thither for I was to ride twenty Miles to one Fries house that Night and so I went up to that house and Friends went generally with me and after we had refreshed our selves we past away in Peace and Quietness and no Souldiers at all came And how can this be called a Fleeing in time of Persecution and that was a horrid Lye that I hid my self in a Ditch there was as I saw but a Bank cast up from a Lane and I think it was a Market High-Way and at this Fries House I had a Meeting and there the Constables came to the Meeting but News was brought That their house was broke up so they let us alone and also I heard that the Souldiers came after from Ringwood to the House when our Meeting was broke up but we knew nothing of them being gone before and they never spake to me
none of them about these things these fourteen years and in these Meetings the Glory of God was seen and Fleeing in time of Persecution it was abhorred And as for their saying Some body spoke in Bristol Meeting after I was gone down I know nothing of that but I came down to Joan Hilyes and Friends were in the street and came to me there and I knew nothing but they all came down and if I had fled in time of Persecution I had not been in so many Goals and Prisons but might have kept out of them and yet this they say Iohn Story he hath born the heat of the day and George For he hath fled in time of Persecution G. F. I now come to make these following Observations on the words of his late Answer and former Testimony touching my Charge concerning him in his late Answer to my Charge he saith I remember I was sitting in a Meeting at Bristol when another was speaking and some Officers came up and took him away and when he was gone I kept the Meeting and none meddled with me Now let us compare this with the former Testimony which thus begins Whereas William Rogers hath falsly charged me that I should flee in time of Persecution c. and then proceeds thus saying As for the Meeting at Bristol there came no Souldiers or Officers whilst I was in the Meeting neither before nor after He that runs may read that George Fox in some cases doth not matter what he saith which by his own Rule witness his before-cited words in relation to Nathaniel Crips is the very Mark of that Spirit that made some like Devils By his former Testimony it also appears that there were some Friends at Edward Pyott's and that he bid them Go away that Edward Pyott's Son who I know was a Young Lad then accompanyed him through the Fields that when Dennis Hollister and Thomas Gouldney met him he bad them Walk by because many People were walking there and after that he met George Bishop whom likewise he bad Walk by and though at length he came to the Meeting and as is credibly reported by back and unusual Ways yet I find not one word positively testifying That he stayed in the Meeting until the Meeting broke up neither is it rational from his words to suppose that he thought the Meeting ought then to break up for if he had to what end did he ask this Question Why do Friends busle and make such a Throng since 't is certainly known that at the Breaking up of Meetings 't is usual to have a Throng and Busle and therefore comparing this with Testimonies that hereafter will follow viz. that G.F. should say Friends keep your Meetings keep your Meetings 't is rational to conclude that though G. F. designed to depart himself yet he thought it not meet that the Meeting should then break up and if so no doubt this in G. F. may as justly be termed Fleeing in time of Persecution as the like action pretended to be done by another may And to be very plain I no way doubt but that if a False Witness-Bearer had wrongfully said but thus much of John Story as G. F. hath said of himself there would not have wanted a G. F. or some of Party with him that would have scrupled to have said John Story had acted from that very Spirit which said Master save thy self And although all impartial and understanding Readers from what is already said may have a sense that G. F. hath Fled in time of Persecution if the Rule of himself or his Party be good in relation to their Pretence of John Story 's departing out of a Meeting yet for a further manifestation of what is now intended the following Certificates are cited WE do hereby declare that we were present at a certain Meeting held in Broad Mead within the City of Bristol on account of the Worship of God and that it was at a time when Persecution attended Friends in their Meeting and that at that Meeting George Fox stood up and spoke in the Meeting and after departed out of the Meeting at a Back-Pair of Stairs a very considerable time before the Meeting broke up and was not taken Prisoner that day and the ground of his Departure at that time we have cause to believe was to avoid being taken Prisoner Mary Gouldney Mary North. Ann Day To this Testimony I also can bear witness with this further Addition that after he stept down from the place he stood upon to speak and was departing some Friends were moving to go with him and he perceiving it as I took it said holding out his hand Keep your Meetings Keep your Meetings and accordingly the Meeting was held a considerable time longer after his Departure William James I Do remember on this Occasion aforesaid that George Fox did depart out of the Meeting aforesaid before the Meeting broke up or Friends departed and that at that time Friends were attended with Persecution and as he was departing he said to Friends to this Effect Keep your Meeting and I believe his so departing was to save himself from being taken by the Persecutors Nathaniel Day I Do on the Occasion aforesaid declare that I do remember that George Fox did depart out of the Meeting aforementioned a considerable time before the Meeting broke up or Friends departed and that at that time Friends were attended with Persecution I do also remember that my Uncle Dennis Hollister did acquaint me that George Fox did advise him to absent himself from Meetings in time of Persecution Samuel Hollister And now though it be not so immediately my concern to take notice of what he writes touching the Meeting at Ringwood as that at Bristol yet since he hath made mention thereof and that 't is as I take it the most he can speak in his own favour in relation to that Matter I think it needful to make some Observations thereon which are real Cause of Jealousie that G. F. was at that time led by such a Spirit as would have by him and many of Party with him been termed The Spirit that seeks to save Self had it but appeared in John Story The First thing I take notice of is these his Words There came ten or twelve Women from Pool who in Probability came with an Intention to come to a Meeting and yet by G. F's Relation they came five or six Hours before the Meeting was to begin whether this be probable I shall at present leave to the sense of others The Second thing I take Notice of is this G. F. walkt with a Young Man and then there came another Young Man this is Cause of Jealousie that G. F. had a shifting kind of design to take Young Men for his Companions even as he did Edward Pyott's Young Son Edward and bid some whom he calls Friends Go their VVay how good they were in G. F's esteem is a question because he tells us
the Authority of God's power have an Vnderstanding given them of God to act and determine in Affairs appertaining to the Gospel and its Order John Blaykling hath been so puft up with spiritual Pride as that the Lord hath suffered his Wisdom to be turned into Folly and his Zeal into Envy whereby he now is as well as heretofore hath been in another Case relating to John Story so dexterous in giving forth a False Certificate And now to conclude I recommend the whole to the Righteous Witness of God in all Consciences nothing doubting but that the Lord will yet more and more arise to oppose that prophane ungodly Spirit which thus strives against his Heritage making Lyes False Certificates Vnjust Slanders and Reproaches as the chief Instruments to take away the Good Name and Reputation of such as cannot bow to the Will of Man nor leave the way of the Spirit of Life wherein they have begun in Expectation to be made perfect through Conformity to Outward Ordinances knowing this that those who have begun in the Spirit cannot be made perfect by the Flesh William Rogers We shall now conclude with a particular Matter relating to G. F. and J. Story George Fox writes unto John Story on this wise John Story I have seen a paper that is scattered up and down in Yorkshire and Westmoreland as I have heard and also that thou shouldst shew it to a Friend at Kendal now if thou hadst had so much Humanity before thou spreadst this Paper abroad thou mightst have sent to me to have known the Truth of it or them that spread it also this practice is not Common Morality nor Civil Honesty amongst Men which I do declare that thou either hast forged or hast some to forge for thee those horrid Lyes for I never thought nor heard of those horrid Lyes before except that of Drunkards and Swearers and it is a VVork of Darkness from a Malicious Spirit The matter thus denied by George Fox is what is contained in a Certificate given under the hand of Henry Sweeting of Hartford which hereafter follows And forasmuch as George Fox hath charged John Story That he either hath forged or hath some to forge them for him meaning many things contained in Henry Sweeting's Certificate and thereupon expresly writes unto John Story in these words Thou must bring forth the Authors and the Informer with his Town and County else they will lie on thine own Head We thought it just and reasonable that what is done in persuance thereof might be here cited that so every Reader 's Judgment may be free and the Reader left to savour in this matter for himself and so we shall leave all after purusal of the following Testimonies to consider whether 't is so rational to conclude John Story a Forger in this Case as George Fox for he that will adventure to add to another man's words and render them as another man's words materially altering the sense which is accounted plain Forgery and not only so but write many Lyes when he may be detected both of the one and the other from the sight of his own Lines and compared with what he pretends to answer even as before is manifested to have been done by G. F. 't is much to be doubted that he might sooner adventure to do as he is charged by Henry Sweeting c. when the Matters charged are not to be proved under his hand for then he hath not only the Advantage to deny the same if he please but also to have recourse to John Blaykling and others for a False Certificate as in another case already treated on in this Section is manifested Here now follows not only the Testimony of Henry Sweeting but of several others to the same purpose GEorge Fox did say that to the Separate Meeting of John Story there was VVhores and Rogues Drunkards and Swearers there came a couple to be married and one stood up and said Mr. Story I take such a one to be my Wife and the other stood up and said Mr. Story I take such a one to be my Husband and they went afterwards to drink and eat some Cake and Cheese and said Sir I will drink to thee and doft his Hat the other said Thank you Sir and doft his Hat and where this was done G. Fox he sent for the woman of the House to know the Truth of it he asked whether it was true and the woman said it was true it grieved her heart to see it Also he said that there was fallen from John Story thirty at one time of the honestest of them These Words were spoken by George Fox in my house in Hartford and if G. F. will come to Tryal I shall then prove the substance of what is above written by other Testimonies that he spake it in this Town in other places Witness Henry Sweeting Ann Sweeting Hartford 29th of the 12th Month 1678. The cause of this my writing is chiefly because I have met with a Paper wherein my name with others is that came from G. F. which is a very abusive Paper although he speaks so much of John Story 's sending and spreading a Paper and not sending to him first G. F. has done it and must not be corrected for this his great failing I shall leave it to the Lord who correcteth and judgeth in Righteousness who is God that sees and knows all Thus much following in Vindication of Truth I coming to Henry Sweeting 's house in Hartford there was George Fox and the time I was there I heard him speak the greatest part of what is in a little Paper written by Henry Sweeting with his name to the same where I spoke to G.F. then asked him Wherefore he related all those miscarriages to which he would not answer me And also I asked him about the Woman High Sheriff that he spoke so much of in our publick Meeting and this he referred me to Thomas Robertson this I here set down that these things may bring him to remember the Truth of what he spoke then so if he did speak a rable of Lyes of people behind their Backs be it upon his own Head and he must be careful in his Travel the time to come to speak nothing but the Truth for indeed I must say I never heard so much spoken by no man that did profess himself to be a minister of the Gospel as if he had surrounded the Countries to get up all the miscarriages and failings done and committed in time past which indeed I told him then at Henry Sweetings That it grieved my heart to hear him relate such things and so I left him at Henry Sweetings where I found him in his Carriage going on hushing any one that had any thing to speak besides himself This in Love from him that is his Friend Edward Perkin Friend G. Fox THou hast sent a Paper to judge me concerning what I heard thee speak about John Story thou deniest it
but I testifie in the sight of the Lord that thou saidst Master Story I take such a one to be my Wife and I take such a one to be my Husband and eat Bread and drink Wine go together like Whores and Rogues Thou saist I have laid my foundation with Tyes but I have laid it with the Light within thou spakest at Richard Martin 's house there was Richard Martin Christopher Taylor and others Mary Beal AT Baldock in the County of Hartford George Fox said There came a couple to a Meeting to be married where Iohn Story was present and the man said Mr. Story Mr. Story putting off his Hat and when they had done they had Wine and Cakes and the Man put off his Hat again and said here 's to you Mr. Story Witness Thomas Moss of Baldock aforesaid It now remains that we inform the Reader what John Story said to the matter of Charge contained in Henry Sweeting's Certificate which is as followeth and as it was taken out of a Letter written by John Story unto a Friend of Truth as to the Report the Inclosed carries I know nothing of it no more than a Child Vnborn and in the presence of Almighty God I do deny any such thing was done where I was present or that I ever heard of any such thing done any where under the Profession of Truth And as to that which they call a Separate Meeting in Westmoreland to manage Church affairs I never was at any of them to this day neither was I of Counsel with them about any Business they transacted in those Meetings to this day I have acquainted them with it they also deny they know any such thing and do deny the abominable practices of all Rogues and Whores in the World These are not the first Lyes George Fox hath reported both against my self and the Meeting they call Separate He hath not given us Ground of late years to expect any Right of Justice from him Thus far John Story on this Occasion We now think it needful to take notice that G. F. in his lines to John Story before-cited seems to import that John Story did not act as a Moral Civil Honest Man short of Humanity to spread the Paper of Henry Sweeting before he sent to him to have known the Truth of it whether John Story did so or no he best knows yet hence we may reasonably take Occasion to query What became of George Fox's Humanity Civility Morality and Honesty when he spread William Rogers his Name up and down the Nation for a Breaker of his Covenant under hand upon the bare Report of others that he had sent abroad a Narrative and therein broke Covenant before he sent to him to have known the Truth thereof if G. F. hath a Conscience to evade an Answer hereunto because he will not fairly as in truth he ought to do acknowledge that if the import of his own words may be taken to be sound he is thereby detectable of a practice neither Humane Civil Moral or Honest Then we further query Whether 't was not abominable Wickedness for him to render William Rogers a Breaker of his Agreement that was written down at Bristol by which he is rendred a Breaker of his Covenant under hand upon Report that a Narrative of Passages at the Meetings at Bristol were spread whenas he neither pretended to be informed what particular Matters were contained in those Papers nor yet to which of the Meetings they did relate for touching some Meetings there was no agreement made under-hand as to their Order though there was to some other but yet not one word of Covenant or Agreement that any person should be obliged not to send abroad a Narrative whether it might relate to all any or either of the Meetings and so consequently his rendring William Rogers to be a Breaker of his Covenant c. is certainly far short of Civility Humanity Morality and Common Honesty if G. F's Rule be good And now that the Reader may have a view of the very words written by G. F. unto John Story in relation to G. F's aforesaid Charge against William Rogers for Breach of Agreement we think meet to add the copy thereof which now followeth ANd also I do hear that a Book or a Narrative is made of our Meeting which we had at Bristol when I was there last and spread up and down Westmoreland Cumberland Yorkshire and the South amongst prejudiced people which was utterly contrary to the Agreement then That no Paper should go forth without the knowledge and Consent of both Parties which Agreement was taken down in writing as there at Bristol may be seen and therefore this Practice to the contrary is below Common Moral Men and not for the Society of Civil People short of Christianity c. This their Work bespeaks their Spirit a truce-breaking Spirit a Covenant-breaking Spirit and not to be credited c. short of Christianity and below some Priests to spread such things behind our backs in a secret underly way which doth clearly manifest is not the Spirit of Christ nor Honesty amongst men We desire the Reader to compare the above-cited lines written by G. F. to John Story with a Letter subscribed by a nameless Author S. H. already cited in this Treatise and so leave such who have Salt in themselves to savour withal to consider whether or no it be not rational to suppose that G. F. was the dictator of that Wicked False Charging Scandalous Letter signed S. H. especially since Thomas Gouldney William Rogers and William Ford on a Jealousie that G. Fox was the Author thereof writ unto him as is subscribed but received no Answer from him to this day Bristol the 11th of the 11th Month. 1679. G. F. G. F. A Letter whereof the above written is a copy came several Weeks past to our hands but being dated from no place nor yet signed any otherwise than S. H. we could not tell unto whom to send Answer We have sufficient Cause of Jealousie that thou art neither unacquainted with the Matter therein contained nor yet the Party that writ it and therefore we desire thee to acquaint us if thou canst who it was that wrote such a Letter or a Letter to the like import but if thou shalt pretend thou canst not then we desire thee to acquaint us Whether thou dost know of any thing acted by us or either of us according as in the above copy is mentioned to render us or either of us Covenant-Breakers as in the above Copy exprest The Reason why we thus desire of thee is this 't is commonly reported that thou hast thus rendred us and in particular to Joan Hily thou hast written of William Rogers c. as a person concerned in sending abroad a kind of a Narrative in the Nation c. contrary to their order Friends Agreement c. George Truth seeks no corners we desire thee to be Plain-hearted and send
a part 2d Part p. 85 to 92. Iews An Objection raised Whether they acted not from the Light within in Crucifying Christ An Answer to the said Objection 2 d. Part p. 9 10. Ignorant The way how the Ignorant have been Ensnared 4 th Part p. 32 33. Imposer See Church-Government Independency The written Words of a Publick Preacher insinuating as if the Tendency of some of our Spirits were down-right Independencies are treated on shewing That we are Principled to depend on the Sufficiency of God's Grace and not on Man c. 1 st Part p. 38 to 42. Infallibility As relating to Internal Things annexed only to the Spirit of God 2 d. Part p. 11 12. How Men endued with the Infallible Spirit are Deceived Fallible 2 d. Part p. 12 13. An Animadversion on this Sentence That the Church of Christ is Infallible and cannot Err 3 d. Part p. 13. Iniquity not distinguish't by our Opposers from Conscientious Scruples 3 d. Part p. 50 51. Innovation See Apostacy Innovators 3 d. Part p. 49. A Part of their Doctrine 3 d. Part p. 50. Iohn Story and Iohn Wilkinson Some concerned in drawing up Forty-Four Articles against them confessed under their Hands That 't is not any Personal Trespass against any of them that they charge Iohn Story and Iohn Wilkinson with nor any particular Concern of their own as Men that they are in the Defence of but the Cause of Almighty God and the Wrong they have done to him But yet some of us know and that from their own Writings that their pretended Wrong to God is a Slighting some of George Fox's Rule c. which in some of John Wilkinson's and John Story 's Opposers Sence are to be urged with Severity which is no less than an Enforcing on God's Faithful People 1 st Part p. 86 87 88 89. Iohn Wilkinson writ to some who of late were his Opposers That the Word of the Lord came to him the 20 th Day of the 6 th Moneth 1675. the Import whereof is That the Lord would break his Opposers and turn them one against another about their Orders if they Repent not 4 th Part p. 28. John Wilkinson and John Story their Accusers chuse Judges to Judge the Matters whereof they Accuse them 4 th Part p. 29 30. The Testimony of John Wilkinson and John Story in Relation to Five Heads from whence the Forty-Four Articles of Accusation were drawn up against them relating to Church-Government wherein they particularly bear their Testimony against Payment of Tythes 4 th Part p. 37 38 39 40. Isaac Penington his Testimony touching That Authority which Christ excluded out of his Church and Of the Danger of running into Religious Practices before led thereinto by the Spirit and Of receiving Things for Truths because others see them to be Truths and That the great Error of the Ages of the Apostacy hath been to set up an Outward Order and Uniformity and to make Mens Consciences bow thereto 3 d. Part p. 89 to 98. Iustification and Salvation through Faith in Christ owned and cleared from the Objections of such as have seemed to extend the Benefit of Christs Obedience unto Persons whil'st Sin is reigning in their Mortal Bodies shewing That though such as are in Christ are Redeemed from under the Law which consisted in Carnal Ordinances yet they ought to be subject to the Law of Faith which is accompanyed with Works of Righteousness wrought in Man by the Spirit of God 2 d. Part p. 61 to 71. K KIngdome of GOD Things relating thereto are revealed to the Creature but by one way viz. the Spirit though the Manifestation may be various viz. sometimes through Man or the Scriptures as Instruments and sometimes through Himself 2 d. Part p. 2 3 4. Knowledge without Zeal Some Part of the Fruits thereof discovered 1 st Part p. 73 74 75 76. The Want of Knowledge the Cause of a Perishing Estate and Bowing to Men 2 d. Part p. 25. The Meaning of these Words of the Apostle Knowledge puffeth up 2 d. Part p. 26 27. L LIberty and Forbearance in Robert Barclay's Sence refuted 3 d. Part p 80 81 82. Liberty of Conscience A Description wherein it doth consist 3 d. Part p. 17 18. What that Liberty of the Conscience is that is according to the Gospel In particular it admits of no Liberty to Sin 3 d. Part p. 86 87. Light of Christ What the Measure of it is and the Effects of Obedience to it 1 st Part p. 3 4. See the 2 d. Part p. 2 5 6 7 8. Those who this Day say We were taught to follow the Light in our Consciences and not the Orders of Men and That we will not have Men to Rule over us thereby meaning such Men as being in a Separation from the Establish't Religion by Law would yet be accounted Church-Governours over us utters Language becoming Christians And though Robert Barclay hath reflected on such kind of Language yet 't is proved to be Sound 3 d. Part p. 43 44. M MAgistracy Obedience Active or Passive due to it 2 d. Part p. 30 31 32. Master On what Ground and to whom the word Master is dis-used by us 2 d. Part p. 34. Meetings Some part at least of Nine Meetings for Worship of God in Westmoreland submit their Affairs without Restriction either to Temporal or Spiritual Affairs to Establisht Monthly and Quarterly-Meetings and Discharge the Separates so termed who are reputed to be of Party with John Wilkinson and John Story to concern themselves in their Affairs meaning as by the Scope of their Words appears the Churches Affairs 1 st Part p. 89 90. Such Submission may be by us reasonably taken to be in the Sense of such Submitters a Mark to know a Member of the Church at least in those Parts p. 90. And such their Discharge seems a Token of some Imaginary Authority and Designe of the Exaltation of One Man namely George Fox for which several Reasons are given in the Defamation of others and that the Name of Monethly and Quarterly-Meetings are but as a Conduit to convey it to him p. 90 91 92. See also what is written touching Monethly and Quarterly-Meetings in 1 st Part p. 11 12 13 14 and then consider whether 't is not wholly Irrational that such should assume unto themselves the Title of Church and on that Foot expect Submission p. 14. The Order in Collecting the Sence of such Meetings spoken of 1 st Part p. 14 15. And in what Sence the Counsel in holding such Meetings was embraced and the End thereof 1 st Part p. 15 16. Monethly Quarterly-Meetings of Men and also of Women distinct from Men not owned by us to be Established as a Part of Christ's Government 3 d. Part p. 8 to 14. Womens-Meetings distinct from Men how they came to be held and for what End 1 st Part p. 63 to 67. The General-Meeting hath usually consisted of uncertain Numbers of uncertain Qualifyed Persons 1 st
understood the most pertinent Arguments might be produced to prove Church-Government or a Government in some Member or Members over the rest Mat. 18.15 16 17. We find Christ thus saying Moreover if thy Brother shall trespass against thee go tell him his Fault if he will not hear thee take with thee one or two and if he shall neglect to hear them tell it to the Church but if he neglect to hear the Church let him be unto thee as an heathen man Verily I say unto you whatsoever ye shall bind in Earth shall be bound in Heaven Comparing this Scripture touching the Trespass of one Brother against another with what Paul Writes 1 Cor. 2.4 Dare any of you having a matter against another go to Law before the unjust do ye not know that the Saints shall Judge the World if then ye have Judgment of things pertaining to this Life set them to Judge who are least esteemed in the Church we reasonably conclude that the words of Christ and of the Apostle only hinted at either Personal Offences or Differences touching Worldly Matters and that therein the Duty of the Church was only to exhort to submit to their Counsel which If they did not they might Justly be esteemed as Heathen Men but this is nothing to the purpose of those who have approved a Plea for such a Church-Government as Claimes a Power of Deciding Matters relating to Conscience and outward things also on the occasion of Differences raised touching Worldly Estate and that others ought to obey such Decisions which in its natural Consequence hath as we take it no Less Tendency than to claim Power over our Properties as well as Consciences We are now sensible that many Friends who have not been acquainted with the secret Cause of all the Differences amongst Friends will be even startled at this and be ready to query Are there any such amongst the People called Quakers We Answer Yes Verily and that those who may be accounted Christians too viz. those who approved in the Second Dayes Meeting at London the before-cited Book of R. B. relating to Government in the Church We shall begin first with the Matter of Conscience the Title of the sixth Section thereof runs thus How far this Government doth extend in matters Spiritual and purely Conscientious and then treating thereon the Author thus saith in which the great Question is How far in such Cases the Church may give Positive Orders or Rules and so proceeds to ask this question viz. Whether the Church of Christ have Power in any Cases that are Matters of Conscience to give a Positive sentence or Decision which may be Obligatory upon Believers and then goes on thus answering viz. I answer affirmatively She hath which being compared with what he writes Page 68. of his said Book on this wise viz. that their De facto giving a Positive Sentence in such Cases will not import Tyranny and Usurpation neither will the pretences of any contradicting them or refusing to submit on the account they see it not excuse them of being guilty of Disobeying God clearly shewes to us his meaning to be That in some Cases the Consciences of Believers ought to be bound by the Positive Sentence of Others without leaving any Liberty for a Believer to refuse to submit on account of not seeing it his Duty to submit This Meaning and Government over the Consciences of Believers we take to be contrary to the Principle of Truth and Liberty we have in Christ Jesus for that no Outward Sentence or Matter whatsoever can obliege the Conscience to be approving this or that Exercise or Practice or to be in the Belief of this or that Judgment Sentence or Decree until such time that the Conscience thorough the inshining of Christ's Light therein comes to be satisfied and thereby to be bound and obleiged and though we find the Author to the Hebrewes Chap. 13. Vers 7. saying on this wise Remember them which have the Rule over you yet he doth not say Such who had the Rule were the Church but discribes them in the next following words to be such who had Spoken unto them the Word of God so that if any Authority be given to any to Rule as Members of Christ's Body it appears from the Scriptures of Truth to be unto such who had Spoken the Word of God unto them over whom they had the Rule and therefore can be no President or Proof that mixt and uncertain Assemblies as to Number and Qualification may call themselvs the Church and under that Notion give forth Orders Rules and Sentences telling the rest of those whom they may account their Fellow-Members 'T is your Duty to Obey though you pretend YOU SEE IT NOT. Besides it doth not appear that those who spoke the Word of God did give forth any Sentence by vertue of their Authority that might become a Bond on the Conscience before Conviction by the Grace of God and Why Because it is by that Grace that the heart comes to be Established according as the Author to the Hebrews writes Vers 9. of the same Chapter For 't is a good thing that the Heart be established with Grace But Perhaps some may quote Paul 2 Thes 3.6 Who thus saith Now we Command you Brethren in the Name of our Lord Jesus Christ that you with-draw your selves from every Brother that walketh disorderly and not after the Tradition which he received of us To this we say Paul in the following Verse gives the Reaon for the Urging Obedience to his Precept viz. For ye your selves know how ye ought to follow us hence we may conclude that their Hearts were so established in the Grace of God as that the Knowledge of their Duty became a greater Obligation upon them then Paul's Command Verse the 14th of the same Chap. Paul saith If any Man obey not our Word by this Epistle note that Man and have no Company with him that he may be ashamed This may some say seems very positive to imply that God hath given Authority to some to Rule in the Church Our Answer to this is Paul's words related to such of whom Vers 11 12 13. of the same Chapter he saith We heard that there were some amongst you that walked Inordinately and work not at all but are Busy-Bodyes therefore them that are such we Command and exhort by our Lord Jesus Christ that they work with quietness and eat their own bread and ye Brethren be not weary in well-doing and then he exhorts Vers 14th If any man obey not our Word by this Epistle note that Man and have no company with him This clearly shewes what the Apostle had relation unto viz. to that necessary and commandable Duty mentioned in Vers the 11th that such who were Busie-Bodies walking inordinately might not in their busie inordinate Spirit eat the Bread of others but work that they might eat their own Bread were this Command of the Apostle obeyed by many of those who run
to and fro having little other Business or Matter than to cry against some Friends under the term of Dark Seperate Spirits though such as are Faithful we should not have so many False Accusers as we have troubling the Countries raising publick Contentions in Meetings for worship amongst us to the open Scandal of Truth and Observation of our common Enemies whereby they rejoyce and cry ha Several instances of this nature are recorded in the Second part of the said first Manuscript mentioned in the Preface ready for the View of Friends as aforesaid And though they give the first onset by Publick Testimonies against particular Persons Ancient and Honourable in the Truth yet a sober Request from any of us desiring to know the Matter that 's Evil whereof such are guilty is with them sufficient ground to lay the Contention at our Doors saying Why cannot you bear all things would have been well if you could have born But alas we are not of those who can so suffer Truth to fall in our Streets and so they go on where they have Credit proseliting simple People against honest Friends by their Lies and Slanders But to return let us consider Whether the last recited Quotation speaks any thing to encourage one Brother to claim Authorty over the Conscience of another or that some Members of the Church of Christ may meet together and give forth Sentences and Decrees in Matters relating to Conscience against others oblieging all to submit thereto Nay verily that Construction cannot stand in Truth and Righteousness though it should come from an Assembly called a General Assembly For albeit the Author to the Hebrews tells them They were come to the General Assembly and Church of the First-Born which are written in Heaven Yet he speaks nothing of their Authority as Judges much less that their Sentences or Judgements should obliege the Consciences of others without relation to a Conviction from the Appearance of the Spirit of Truth or Grace of God in themselves but tells them that God is the Judge of all The next thing we are to manifest is that some there are amongst the People called Quakers who may be accounted Chieftains too that approve of a Plea for Government amongst themselves which in its natural consequence hath as we take it no less tendency than to claim a Power over our Properties as well as Consciences For Proof whereof we say the Second Days Meeting of Ministring Friends in London took upon them the Approbation of the aforesaid Book relating to Government whereby they are Entituled to the Matter therein contained The Reader may peruse the Fifth Section of the aforesaid Book of Government beginning Page 37. the Title of which Section is In what Cases and how far this Government extends and first as to Outwards and Temporals the Author treating thereon Page 39 sayeth thus In the second place this Order reacheth the Taking-up and Composing of Differences as to Outward Things and so proceeding on that Subject the Author comes thus to affirm We do boldly Averre that as a People gathered together by the Lord unto the same Faith and distinguished from all others by our Joynt Testimony and Sufferings that we have Power and Authority to decide and remove these things This we Testifie is repugnant to the Light of Christ Jesus within us and Testimony of the Scriptures of Truth without us for as Christ's Kingdom is not of this World so 't is not likely that his Members should by his Authority claim a Jurisdiction in the Matters relating to this World and if Christ himself when he was desired by a certain man * Luke 12.13 14. to bid his Brother divide the Inheritance with him refused to be a Judge in that Matter relating to Property when desired by one Party saying Who made me a Judge over you how much more unreasonable is it for his Members to assume a Jurisdiction when desired by neither Party we leave it to the Consciences of impartial and understanding Readers to weigh and consider and in the Light of Christ to Judge saying in our Hearts Blessed be the Lord that neither the Second Dayes Meeting nor those who are at Unity with them as Approvers of the said Book have any Jurisdiction over our Properties for if they had and should appear so unjust in their Sentences towards us as some have been Scandalous in their Tongues the Prophesies of our Outwardly Withering in Basket and Store might quickly come to pass but Blessed be God the Lord hath hitherto been a Blessing to us so that at this time in a Sense of his Mercy and of that Charity which obliegeth us to love our Enemies we do heartily desire that the False Prophesies and Plagues against others whom the Lord hath and doth Bless may not be fulfilled on the Heads of such Prophesiers Object But perhaps some may query of us What ought to be done in Cases of Difference between Brother and Brother Answ To this we say The Parties differing ought to choose Honest Men skilled in the matters wherein they differ to end the same and not go to Law and if any shall refuse so to do the Church of Christ have only Power to Admonish them to their Duty and if they refuse to take their wholsome Counsel may then declare such unworthy of their Society but for any Members under the notion of the Church to say We have Power to decide and remove these things without the assent of the Parties differing is an Usurpation and that the assent of Parties was not intended by the Approvers of the said Book of Government it is evident to us for that there is not in any part of the said Book one Tittle to that purpose neither could such Assent be so exprest and yet the Case whereunto unto it related be pertinent to the matter of Power treated on in that Section which was In what Cases and how far this Government extends whenas any Heathen Man might claim the like Power when given by assent of Parties And to us 't is evident that the Purport of Paul's Counsel to the Corinths 1 Cor. 6. at variance was That they who were at Variance should choose some of the least in the Church and not the rest of the Church choose or set apart any for them to decide their Differences For that when he said I speak to your shame is it so that there is not a Wise Man amongst you He could not in Truth intend shame to those in the Church who were not at Variance but in Peace Love and Unity in the Truth each towards other for no question but they were ready to choose Wise Men to judge the matter if they had had Power or the differing Parties would have assented but doubtless the shame intended by the Apostle related to the Parties differing who had Power to choose Persons to decide their Differences and yet would not but go to Law On the whole matter we have this further
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