Persons Dictator thereof we writ unto thee desiring thee to acquaint us if thou couldst who it was that wrote such a Letter or a Letter to the like Import and whether thou didst know of any thing acted by us or either of us according as in the said Copy was mentioned telling thee also that Truth seeks no Corners But notwithstanding the aforementioued four Letters on the aforesaid Occasion yet nothing is come to this Day to either of our hands as Answer from thee so far as I know which considering how forward thou hast been in other Cases to answer in thy Vindication it s to me a Demonstration that thy Guilt is such as that no Answer in Truth can render thee an Innocent Man This is not all the Abuse which thou hast offered to me as well as to the Truth it self But thou hast farther and that at a large rate too persisted by thy Lyes Slanders c. to gainsay the Truth as I have sufficiently manifested in my rejoinder which thou hast not yet Answered so far as ever I understood to thy Reply and John Blackings Postscript which was written in Answer to what I writ unto thee dated the 20th of the 7th Month grounded on thy sending Queries to be read in our Mens Meeting in Bristol and not only so but thy Agents have been very busy to publish thy foresaid Reply into divers parts of the Nation to the corrupting the Minds of many who give Credit thereto all which being in much seriousness of Spirit weighed by me encreaseth the Concern of Conscience on me to wipe away thy Refuge of Lies by detecting thee in Print if by any reasonable means the Door may be open so to do for thy manifold Abuses of me unless some other Expedient agreeable to the Truth may be found to satisfy my Conscience touching which I hope I shall forever have an Ear open to any one that may speak unto me in the Word of Truth And thus I am concerned the more for that I have been by several Friends from divers Countryes and Places called upon to Vindicate the Truth as well as my self against thy Reproach However I doubt not but I may yet forbear to Print against thee if per the next Post after thy receipt hereof thou give me that satisfaction as is proposed in mine above cited of the 11th of the 11th Mounth 1678. and acknowledge the Errours Lyes Slanders and Forgery c. whereof I have detected thee in my aforesaid Rejoynder sent unto thee several moneths past with direction that it may be read amongst Friends as publickly as thy false Scandalls have extended or otherwise if thou shalt pretend that thou art not convinced of being guilty of Lyes c. if thou furnish me before the General Meeting with such a number of fair Copies in Manuscript of my Rejoynder as may be sufficient to Inform all such of the Truth as have been mis-informed by thy Fallacious Reply and give thy Directions that it may be read in the General and other Mens Meetings it may be for ought I yet know a consideration to me to forbear For my desire is not to discover thy Errours and Evil Practices further than amongst those who Profess the Truth if by any meanes posible I can and yet so clear my Conscience as that they may have a Proper Looking-Glass to behold thee in as thou art and ought to be seen If thou condescendest to what is last proposed it may also be ground of Hope that thou wilt condescend to give Satisfaction for other thy Miscarriages And of this I desire to hear from thee by a Letter to be directed to James Claypoole under thy Cover desiring him to send it unto me If thou answer not my Request I then think it needful to inform thee that my self and others may then have no ground of Hope that thou wilt give us Satisfaction for other thy Offences committed against thy Brethren to the Dishonour of God and his Truth which the Friends thereof profess and so my Concern will then be not only to detect thee for such thy Errours and evil Practices which thou hast occasionally committed with respect to me but forasmuch as I am fully satisfyed in my Conscience on such grounds as I think not my self oblieged to reiterate that thou hast been one chief Instrument or at least an Abetter of such as have whereby Note This Letter is intended to be spread abroad amongst Friends and the Reason wherefore I Insert these general Reflections without particular Evidence is chiefly to become a Remembrance unto Friends that they may consider whether they have not been Witnesses that my Sense is true for I know there are many amongst us who if Occasion required are ready to give the like Testimony I certainly know the particular evidences hereof producible are so many as might fill a large Volume and for that reason also improper on this Occasion a biting and devouring Spirit is entered some amongst the Flock and that Heaps of unsound and aiery Teachers that appear amongst us as if they were sent to call for Fire from Heaven receive Life from thee and thereby are emboldned to entertain the Congregation with Empty and Idle vain Discourses to the obstructing of such as I firmly believe have the Word of God to deliver in the demonstration of the Power and Spirit and therefore my Concern hath been to treat on several Particulars which have been as so many several Steps by which Divisions have ascended to the Height they now are at To send the Copy thereof is unreasonable because thou mayst when I have so done take no more notice thereof than thou hast of the four forementioned Letters However lest thou should now imagine that I will act against thee in a secret underly way and to prevent thee from running into further Errour by such evil Suggestions from thy Imaginations as heretofore with Relation to me thou hast done I think meet to signify unto thee the Matters whereon I have treated in that Manuscript prepared by me for the PRESS unless my Conscience can be otherwise satisfyed in Relation to thee wherein I doubt not but to every Impartial Reader there will appear matter whereby thou wilt be manifested guilty of many Evil Practices and Errours for which thou ought to give Satisfaction both to Particular Persons whom thou hast wronged as well as to the Church of God in General In the said Manuscript I treat on the seven Queries sent unto John Wilkinson the sixteen Queries sent unto John Story making Observations on Proceedings thereon and which had Relation thereto I also take notice of two of thy Letters to John Wilkinson and John Story and of several of mine to thee and of John Story 's Letter to the two Meetings in the North the Dissatisfaction relating to thee at Bristol thy Queries read at Bristol and other things relating thereto I now come to take Notice that John Blaickling in his Postscript to
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
in Isa 9.6 't is thus said And the Government shall be upon his shoulders and his Name shall be called wonderful Councellor c. Secondly Because 't is wholly repugnant to the Light of Christ in our Consciences that the weight of a Government that is Spiritual and Everlasting the Laws whereof are written in the Heart and wherein nothing but true Judgment and Justice hath been is and shall be executed for evermore should rest upon any Man or Men as a Governour or Governours over others since there is no Man nor Men but are subject through Temptation to Err if they watch not and therefore we may well say much less on any such one man though termed by some the great Apostle of Christ whose Actions towards his Brethren have been found injurious to them undeservedly and reproachful to the Truth nor yet upon any such Assemblies as the usual General Meeting so termed though improperly of the People called Quakers is because the Meeters have usually consisted of Uncertain Numbers of Uncertain Qualifyed Persons that take upon them so to assemble whilest others beholding the Ill Consequences of their Meeting conscientiously forbear to joyn with them Thirdly Because it is evident that the Disciples of Christ had their Eye so much on his outward and bodily appearance as that Christ their Lord and Master saw it meet to tell them in these words Joh. 16.7 It is expedient for you that I go away and when he so said he did not then tell them nor yet at any time before or after I will commissionate some Man or Assembly of Men in my Stead that so you may have your Eye unto and expect Written Orders from him or them to walk by and to lead you into all Truth but John gives them a Reason for his so saying in these words Joh. 16.7 For if I go not away the Comforter will not come but if I depart I will send him unto you meaning the Spirit of Truth which as he promised should abide with them for ever and should be in them which undoubtedly was in order to the Exaltation of his Government in the Heart and that they might have their whole Dependency on the Spirit of Truth which as before is signifyed Christ promised should abide with them forever And so this may truly be termed that Everlasting Unerring Unchangable Governour unto which the Subjects of Christ's Kingdom owe Obedience And why so but because under it the Promise of Christ was That they should be guided into all Truth according as is plainly signifyed from these following words spoken by Christ himself Joh. 16.13 I have yet many things to say unto you but you cannot bear them now Howbeit when the Spirit of Truth is come he will guide you into all Truth for he shall not speak of himself But whatsoever he shall hear that shall he speak Here is no room left for the Church of Christ to contend about Forms of Government or who shall be Governours under Christ's Government for if the Spirit that is in us and that is to remain with us forever shall guide us into all Truth then our Dependency ought to be thereon that so thereby we may be led into all Truth or else we cannot manifest our selves to be obedient Subjects unto Christ under his Government that he is exalting in the Hearts of the Sons and Daughters of Men. The consideration of these things leads us to give this Testimony That there is no ground either from the Scriptures of Truth without us or Light of Christ within us to believe that any Christian Professour can in Truth affirm That there are Outward Prescriptions and Orders given forth by the Spirit of God through any one or more Mortal Men in this our Day which others ought to obey and follow of which more anon in answer to R. B's Book of Government whether they see it their Duty or no and if they do not may therefore come under the Curse and partake of the same Judgments from God which happened to Corah Dathan and Abiram for their Rebellion against Moses and though the sin of Corah c. hath frequently in our Publick Meetings for Worship been spoken of and intended as we have taken it to be as a proper Citation to describe the state of such as on a Conscientious score cannot submit unto the outward Orders of one man yet we testify that such sort of insinuating and thretning language seems much more agreeable to the first Covenant then the second under which we are and when countenanced or spoken by any expecting such a submission it then seems to savour of a spirit that speaketh of himself and not what he hath heard from the great Lord and Master Jesus Christ and so consequently from another spirit than that which Christ promised he would send for Christ's own words signify He shall not speak of himself Moreover t is evident that Corah and his Company rebelled against Moses who was King in Jesuran and a Leader of Israel and thorough whom the Lord gave forth his Law to the People but we know that none can according to truth at this Day pretend that any other Governour is raised up amongst the Children of Light to be like unto Moses whom we ought to hear in all things save Christ Jesus who by his Spirit manifested in every Subject of his Kingdom is thereby become their Lawgiver and whilest they are obedient thereunto they may in truth be reckoned to be of the number of those that are in Christ Jesus because they may then truly be termed such as walk not after the flesh but the spirit and to such according to the Apostles Doctrine there is no Condemnation Objection This Discourse touching Government may occasion some to raise this Objection We understand that many called Quakers do hold Monthly and Quarterly-Meetings of Men and also of Women distinct from Men about their Church Affairs and that these Meetings are reputed to be Established on certain dayes that ought not to be altered by one man amongst them that hath pretended he was moved of God so to do and that the same person hath by his Paper spread abroad in divers parts of the Nation signified that none but loose spirits and such as tend to looseness pretend to set up a better way or to alter them to another day for fear of Corruption in Observing a Day and that it is but from a corrupt spirit of darkness which God will blast and that some call these Meetings the Government of Christ set up amongst them and establish't by the power of God to take care of the Churches affairs and that true Judgment and Justice which are the fruits of Christ's Government may be executed To this we answer we confesse there have been and yet may be such Meetings but if any think they have been or are establish't by any one man or that therein the Government of Christ is set up any otherwise than as any
Basis and Foundation To which I thus say This kind of Language with respect to divers Practices in Discipline amongst the People called Quakers or any outward Form and Order which is or hath been by any called the Order of the Gospel I do not understand to be rightly applicable to those amongst the said People who have retained their first Love to and Savour of the Truth and right Understanding of the Principle thereof not that I would hereby be understood that it s not necessary to be in the Exercise of Outward Order with respect to that Gospel-discipline which becomes the Church of Christ but that which I understand not to be rightly applicable unto them is manifested in what follows Though the principle of Truth in these latter dayes hath and may further lead into the Practice of Outward Order in Discipline with relation to the Church of Christ yet I affirm that part of that Outward Order in Discipline wherein divers of the People of the Lord called Quakers have been acted is such as that there is not the least Footsteps thereof to be found in the Scriptures as exhorted to or as practised by the Apostles I could give many Instances hereof but one shall suffice viz. The Form of Proceedings in Marriages wherein the Scriptures are wholly silent as to the Primitive Christians and tho the Papists pretend to Tradition yet the People of the Lord called Quakers do not Besides 't is evident by the Scriptures of Truth that the Apostles were found in the Practice of that which the People called Quakers do not only out of Conscience to God forbear but have had many Contests with others touching the same as esteeming it though permitted for a season by reason of the Weakness of the People amongst the number of those Outward Ordinances out of which the Lord hath at this day gathered his People witness Water-Baptism The word Order with respect to Outward Government Establish't by the Church of Christ over it self I remember not in the Scriptures of Truth yet much of late is spoken of the Order of the Gospel and of establishing the same and that with respect to Outward Prescriptions and Orders practised or endeavoured to be introduced amongst the People of the Lord called Quakers and in perticular R. B. Page 40. speaks of the Truth and Faith we have been and are in the Lords Hands building up To which I say The Consideration that Christ is the Truth and the great Power of God and that an Establishing in the Faith cannot Properly be termed A building up of Faith gives me occasion to treat a little touching the words establish and build up We know from the testimony of truth in our selves as well as from the Scriptures of Truth without us that we may be Instruments in the hands of the Lord to build up one another in the most Holy Faith in Christ the Truth the Power of God but 't is neither agreeable to the Testimony of Truth in us nor yet the Scriptures of Truth without us for any to account themselves of Ability to establish God's Power for its that by which the World was made Now the Order of the Gospel is the Power of God and nothing else according to the declared sence of our ancient Friends can properly be called the Order of the Gospel but the Power of God for though some outward Form or appearance may be according to the Order of the Gospel yet it can no more properly be called the very Order of the Gospel than the Fruit of a Tree can be called the Tree it self and therefore those who pretend to establish the Order of the Gospel may as well pretend to establish the Power of God it self 'T is true this Power is of Ability to establish Man in the Faith of God's Elect but Man is not of Ability to establish it those who understand the Nature and Tenours of the two Covenants may easily discern the Truth hereof Under the First Covenant which was outward the mind of God was manifested to the People from the Priests Lips which were to preserve Knowledge and this Covenant did consist in divers Outward Ordinances c. establisht and impos'd upon the People until the Time of Reformation Under the Second Covenant being the New Covenant or Gospel dispensation the Mind and Will of God is manifested in his People through the Revelation of his Spirit according to that of Paul Rom. 1.19 That which may be known of God is manifested in them Christ also said John 14.26 The Comforter which is the Holy Ghost whom the Father will send in my name he shall teach you all things The Law under this covenant is written in the heart Heb. 8.10 11. I will write my Law in their Hearts they shall not teach every man his neighbour and every man his brother saying Know the Lord for all shall Know me c. Here 's not the least ground of encouragement for any man under the New Covenant which was not to be like unto the Old to pretend that Gods Spirit doth or will lead any to establish Outward Orders relating to matters of Conscience as the Order of the Gospel for if that which is to be known of God is manifested in us then though it may be needfull to stir up according as the Lord shall move in his servants the pure Mind in us that so we may be in the Exercise of what God requires through the maifestation of himself in us there is no need to establish any thing without us to shew it If the Spirit of Truth is to lead into all truth those who would be leading us in another way will prove little better then Thieves and Robbers which Climb up another way to enter in than by the door If the Law be written in the heart and that no Obedience finds Acceptance with the Lord but Obedience to his Law from an inward Impulse and Drawing of his Spirit thereunto in our selves there 's no need of establishing Outward Indispensible Rules which may relate to the Conscience to walk by for were it possible so to do and any should yield Obedience on no better ground then because'tis so establish't by such a Man or Assembly of Men this sort of Obedience would find no more acceptance with the Lord than the offering of Swines flesh or the Halt and Blind for a Sacrifice under the First Covenant did For though many may be so Weak as not to know the difference between the two Covenants in some respects yet there are Few of the Lord's People called Quakers but have this undoubted Truth sealed in their hearts That none of their Outward Practices under the Exercise of Christ's Government find's acceptance with the Lord but as they have an Evidence in their Consciences that therein they Answer the measure of Truth in themselves Paul writing to the Colossians thus saith As ye have received Christ Jesus the Lord so walk in him Rooted and built up
declare the Intent of his Mind and are not the slip of his Tongue or Pen But how unreasonable it is that Matters of Worldly Property and things relating to Conscience should be decided by such Assemblies without an Election for that Service by the Parties differing I shall leave it to the Judicious Impartial Reader to savour having elsewhere in this following Treatise plainly evidenced that there may be such Assemblies and yet not owned by the Lord for the Church of Christ and so may be remote from giving Righteous Judgment though R. B. saith Gods Spirit will never bewanting in such Assemblies And whereas some may be so charitable as to conclude R. B. intends not by his words that any should assume Authority to decide Differences relating to Outward Things without consent of the Parties concerned to such I say He hath left no room for a reasonable Man so to think because he hath written several Pages to prove his Assertion which in that case is all unnecessary for who can be so Ignorant as not to know that Persons chosen by the differing Parties have of Right Power to decide but if any should I know that R. B. is none of them my Acquaintance with him tells me not only so but also that he is a man of better reason than to have written so many Lines on this Subject without telling the Reader so if that had been his meaning Besides if the Assent of Parties was intended and that the Order of this Government reach'd not to this Case without such assent it naturally follows that the Power and Authority pretended to in this Case is none at all And now that the Reader may not have a misunderstanding of my Sense in relation to Differences touching Outward Things I have this Testimony on the behalf of Truth to give on this Occasion viz. That as on the one hand I do conclude 't is contrary to the Truth for any number of Men under the Notion of the Church of Christ to assume a Jurisdiction over their Brethrens Properties and Worldly Concerns when not chosen by consent of such over whose outward Concerns they assume Power to Judge so on the other hand if Differences arise between Brother and Brother I do conclude that going to Law before Unbelievers is an Indication that one or both are departed from the Truth and that it is the Duty of Such who are at Variance to request such Brethren as are Skil'd in the Matters touching which they differ to hear and determine the Cause and then of a willing and ready Mind and not as by Constraint to submit unto such Determination and that it ought to be as an Incombent Duty on the Members of Christs Church to be watching over one another so as that by wholsom Counsel Admonition and Sound Doctrine all Variance Strife Emulation Rents and Divisions both in relation to Temporal as well as Spiritual Matters may as much as in them lies be kept out from amongst the Members of Christs Body R. B. asserts Page the 11. That the Ground of Schismes Divisions or Rents in the Body is when any Member assumes another Places than is allotted it or being gone from the Life le ts in the Eye that watches for Evil. This Position is Truth and rightly Stated but yet notwithstanding I cannot but Testify that if any Member of Christs Body doth recommend that Administration or Operation wherein by Gods Spirit he is Exercised unto his Brethren and shall Judge all such Dark Spirits and out of the Unity of the Body who on such a Recommendation become not Exercised as he is or doth not immediately close with his Experience and Operation though otherwise Faithful to the Measure of Grace received such an one so Judging may justly be Judged of the Lord as a Person not only assuming another Place in the Body than is allotted him but also as endeavouring to draw others into the like Snare for that it is as probable that a true Member of Christs Body may be as remote from having Experience of his Brothers Operation as the Ear of the natural Body may be from discerning what the natural Eye doth see and yet the Ear according to that of Paul 1 Cor. 12.16 may as truly be accounted a Member of the Body as the Eye 'T was an Exhortation in the Beginning of the Day which in these latter Years hath Dawned amongst us Though thou grow but slow yet grow sure This sure growing was Obedience after Convincement or Obedience to the Measure of Grace received All Performances before with respect to Worship or Services for God were accounted but Will-worships or Will-services and therefore many whose Faces were Sion-ward did rightly testify on this wise I must stay until I be Convinced and since I see not this to be wrong I dare not be in the Practice of another thing contrary thereto lest I become a Will-worshipper And yet this kind of Language is according to my Understanding too reflectingly spoken of by the afore-said Author witness his 13th Page This puts me in mind to signify what the Apostle Paul said 1 Cor. 12.3 No man can say Jesus is Lord but by the Holy Ghost 'T is the Fame of Truth that Jesus as in himself is Lord and so we know a wicked man not acted by the Spirit may say these words Jesus is the Lord Yet none can in Truth say Jesus is Lord in them but by the Holy Ghost from whence I observe That no Testimony though ever so true in it self can become the Testimony of Truth in any further than through certain Conviction it s known to be so even as Jesus cannot in Truth be called Lord by us until by his Spirit we are convinced and experimentally know that he is Lord in us And therefore I cannot but say 'T is savoury Language to say I MVST STAY VNTIL CONVINCED though R. B. as his lines to me import accounts such Language to be a Reasoning Truth from ones self through the deceitfulness of the Serpent querying How did they meaning the primitive Labourers amongst the People of the Lord called Quakers knock down this manner of Reasoning But doubtless herein he hath abused both himself and the Truth not so much for that he knowes no other than by report whereof he treats as to this matter if his meaning be That the primitive Labourers in the Gospel at the beginning of that Day which in these latter Ages hath dawn'd amongst us did condemn such kind of Language but for that many of those who yet remain witnesses of the first gathering remember no such thing Those who at this day say We were taught to follow the Light in our Consciences and not the Orders of Men and that we will not have Man to rule over us utter Language becoming Christians notwithstanding R. B's Reflection on such kind of Language as this also in his seventeenth Page For Christ in this day as well as in that day wherein Truth was
gave that Judgment had not then perused it And as to their saying 'T was to the great Derogation of the Christian Authority of the said Meeting meaning the Second Daies Meeting I have this to say That I never understood that Friends owned any Authority in any of our Meetings as a Christian Authority but the Power of God which is Invisible and cannot be diminished and therefore I may well query whether 't is not Great Weakness in any to conclude that I am capable to do any Action which can either lessen diminish or take from that Authority and I hope none of the said Subscribers are so remote from Truth and a good Understanding as to conclude that the Second Dayes Meeting hath any Authority given them by Man but if any should be so Weak I must tell such that as I never gave it any so am wholly uncapable by writing to lessen it if they have any And whereas 't is said that the Objections of the said William Rogers lay not so much against the Matter and Substance of the said Robert Barcly's Book as against the way of Expressing some Passages therein This I say is untrue my Objections were against the very Matter and Substance of some things contained in his Book On the whole matter I have this to say I could not obtain a Meeting of Friends to be chosen by Robert Barclay and my self though the Person immediately concerned which agrees not with the Examples of the Scriptures of Truth Read Acts 15.1 2. And that the aforesaid Eminent Preacher as the Mouth of others under the Notion of the Church Obstructed and though in the Meeting held Friends Deportment was grave orderly and inoffensive as to me ward whilst the debate on my Objections held yet I am greatly satisfied that by the Publication of the said two Papers every Impartial Reader that will be at the paines seriously to weigh the said Papers this Answer and Robert Barcaly's Book and Postscript may easily discern the Errour of Robert Barclay and Charles Marshal with the Thirty Six subscribers but those who will have an Eye to Papers and Bookes for the Writers Sakes more then for the matters Contained therein may in time come to have their Understanding so Vailed as to be brought to worship Images and to esteem * See George Fox his Book of Womens Meeetings wherein he queries and was not Micah's Mother a virtuous Woman Read Judges 17th and then a few Lines of these and such like Women were recorded for their Wisdom and their Virtue Michah's Mother a vertuous Women in Israel though she caused a Molten Image and a Graven Image to be made and put in the House of her Son Judges 17. If any should be offended at these Lines let such Exhort Charles Marshall and the other Thirty Six Subscribers concerned to make better Use for time to come of so much Condescention as appeared in me for the sake of Robert Barclay whom I once accounted my Brother when I perceived from the Words of Robert Barclay's Mouth that he appeared a better Principled Man than his Lines imported William Rogers The FOURTH PART OF THE Christian-Quaker Distinguished from the Apostate Innovator WHEREIN A RELATION is given of several Proceedings since George Fox's Wife caused a Paper dated the 21 th of the 11 th M on 1672. to be Read against Iohn Story in a Quarterly-Meeting in Westmoreland Therein signifying that he judged the Power of God as it broke forth in Hymns or Spiritual Songs And is chiefly to discover That George For hath Erroneously concerned himself in the Divisions amongst the People called Quakers Which therefore may serve for A WARNING TO THE Children of Light that their Dependency may not be on G. F. a mis-led fallible Man nor yet on any Mortal Man Men or Name whatsoever save the Name of JESUS who is given of the Father to be Salvation unto the Ends of the Earth By William Rogers Hosea 9.7 The Dayes of Visitation are come the Dayes of Recompence are come Israel shall know it the Prophet is a Fool the Spiritual Man is Mad for the Abundance of thine Iniquity and great Hatred Printed in the YEAR 1680. The FOURTH PART OF THE Christian-Quaker Distinguished from the Apostate and Innovator c. THis small Treatise is chiefly designed to be Communicated unto those who profess the Appearance of Christ Jesus the Son of the Eternal God by his Light in the Consciences of the Sons and Daughters of Men to be a sufficient Guide unto the Father of Life The Faith of such is That those who receive this Appearance or Gift of God so as to Live and Walk according to the Divine Motions and Dictates thereof shall come to know the Salvation of God through Christ Jesus their Law-giver Lord and Saviour 'T is publickly known that this Principle of Truth hath been held forth and owned by those who in Derision have been called QUAKERS of whom it may be now said to the great Grief and Exercise of the Spirit of the Faithful Followers of Christ amongst them That though the Principle in which such of them who have received from God a Divine and Spiritual Knowledge have believed is Unchangeable yet the Enemy hath so prevailed as that the Seeds of Dissention and Discord sown amongst them have taken so deep Root as that their Publick Meetings for Worship in several Parts of this Nation have become the Stages of Contention to the Dishonour of God his Truth and People And in divers Parts of this Nation 't is reputed that George Fox is at least one of the Chief Abettors of one Party and Iohn Story of another But how far that Report may with respect to G. F. have Credit with others besides my self I shall leave to the Sense and Savour of the understanding impartial Reader when he hath throughly perused this Treatise And though from their Names mentioned in the Title-Page some may be in Expectation that the Difference between the People called QUAKERS with respect to the present Seperation in some Parts of this Nation may be Treated on at large yet that 's not my present Design or Purpose Though I must confess that Matter is at large Collected and impartially Stated and lies ready by me for the Press and in Probability may come forth or at least a Part thereof more than what is in this Fourth Part contained in its proper Time and Season unless the Lord shall be pleased to change the Hearts of the Persecuting Opposers of John Wilkinson and John Story and other Servants of the Lord unto whom the Truth is as dear as ever and that the Door may be opened again in our Publick Assemblies for Worship of God whereby those who have the Word of the Lord to Publish in the Demonstration of his Power and Spirit may not be so frequently obstructed by the airy imaginary and empty Discourses of such as have pretended to have the Word of the Lord to declare when
though the Apostle thus exhorted Little Children keep your selves from Idols yet thy Book touching Womens-Meetings c. very Scandalous to the Truth and worthy in several Particulars to be Judged and Condemned informs us as if Micah's Mother spoken of Judges 17. when she gave Money to make a Graven Image to be Worshipped was a Virtuous Woman for touching her thou hast thus written And Was not Micah's Mother a Virtuous Woman Read Judges 17. and see what she said to her Son And in a few Lines after thou thus testifyes These and such like Women are Recorded to Posterity for their Wisdom and Virtue See thy Book Pag. 43 44. Thirdly Though there are Endeavours to send Papers to and fro to bespatter John Story for going out of a Meeting when the Persecutors came yet I know that thou thy self hast been found in the like Action and if Reports be true the frequentest of any Man that ever I heard called by the Name of a Quaker And 't is to me a broad Signe that this would not have been omitted as a grand Article against him amongst others at Drawel hadst not thou been Guilty in the like Case Fourthly That though John Wilkinson and John Story are persecuted by such unto whom thy Papers seem a Strength because they will not Condemn themselves Yet I never heard that thou as yet hast ever given forth any Paper of Condemnation for the Errors thou hast Committed in writing the Book about Womens Meeeting c. or any thing else Though I cannot believe but that thou art Conscious to thy self that Truth is scandalized thereby unless so great Imagination hath entred thee as to conclude That all thy Words Writings and Actions are Right because they are brought forth through thy Earthly Vessel And to speak plain I must tell thee Thou art not free from giving Occasion to be Jealous that thou dost so conclude Else when I treated thee about the Business of Micha's Mother Why didst thou tell me as thou then didst viz. That thou knewest what thou didst and that Thou sawest 't would be a Stumbling-Block But rather on the Sight of thy Mistake have ingeniously confest the same for 't is an Abominable thing in thee or any Man knowingly to put Stumbling-Blocks in the Way of God's People And know this from me thou wilt never be able to wipe away the Reproach that lyes upon thee for writing that Book until thou Condemn and Judge thy self for many things therein contained And to be yet more plain When I do consider that the Reputation and Respect that hath been given unto thee by many if not most of those who in the Parts here-a-way were first convinced of Truth did first spring from the Testimony we had concerning thee from the Mouths of those whom we believed the Lord and not Thou sent forth to gather us it seems a very strange Thing and the Badge of a grand Apostacy That any of the surviving Remnant of those Antient Labourers being as sound in Doctrine and Principle and as blameless in their outward Lives and Conversation as in the Beginning and thereby manifesting themselves Stayed in the Unchangeable Truth should be Persecuted and rendred Offenders for that which Truth declares to be no Offence and yet thou so far from being a Reproof thereto that 't is evident to me from my Discourse had with thee at Swarthmore and other things that thou art become a Strength to them Hast thou forgotten that Truth was Preach't in the Beginning under the Name of the Vnchangeable Truth And Is the Day now come that a Remnant of the Antient Stock who bore the Brunt and Heat of the Day must now be Persecuted whenas I am satisfyed if they could but now run with others to Change their Way they might yet be esteemed Good Friends Hast thou forgotten how often the Testimony of the Ancient Brethren were on this wise We Preach not our selves look not unto us but unto the Appearance of Christ in your selves And yet one Cause Assigned by thee that John VVilkinson and John Story are wrong is their not Coming to thee and by the sixty six Subscribers at Ellis Hook's Chamber in London their not Coming to Them Truly those who have received their Ministry from God are not to run hither and thither at thy Call or any man's Call whatsoever though I do know thou hast in a Letter written to me Assigned their not coming to Thee when thou send'st for them to be as a Proof that they were not Right nor in the Light and Power of God But by what Authority or according to what Principle of Truth Men called of God into the Work of the Ministry must be declared to be not right nor in the Light and Power of God because they come not to Thee when thou sendest for them I understand not for thou in thy best Estate wast but a Member of the Christ of God unto whom we are all to come when he calls And if any shall Affirm that thou hast and dost retain thy place yet in that Case Thou canst be but a fellow-servant accountable unto the Christ of God as every Member of the Body whereof Christ is Head is Hast thou forgotten how Thou hast Testified against James Naylor's Spirit whose great fall was his owning or at least not Reproving the Women when they Cryed with a Carnal Tongue Hosanna to him And hast Thou no Sense that its gross Ignorance and thick Darkness for any to look upon Thee as that Prophet whom the Lord by his Servant Moses Prophesied he would raise up like unto him whom the People are to hear in all things I cannot believe thou art Ignorant that such there are who so Look on thee and I never understood thou becamest a Reproof to this Spirit Hast thou no Sense that the same Spirit of Ignorance hath and can look upon that abominable Quotation touching Micahs Mother as well enough which where-ever it is doth undoubtedly Spring from this that 't is George's giving forth and so there must be something in it And hast Thou not been desired to Clear things of this Nature and to be a Reproof to such Ignorance and Darkness which tends to lead us into Egypt again I am the man who have Cause to be Jealous that there are some who look upon others either Apostatizing from the Truth or standing in slippery Places when they find not a more than ordinary Respect for thee I will not say an Hosanna in their Breasts as the Women had in their Mouths for James Naylor and therefore I cannot but say it might well become thee by a plain Testimony to Clear things of this Nature Many for Truth 's sake and out of an indeared Respect for thee in particular and a Hope that these little Differences amongst Friends might pass over and that thou wouldest use the Interest thou hast in the Hearts of the Professors of Truth to quell those many little Commotions which seemed some
is now so opened as to see that if thou own them thou wilt bring thy self under the Just Censure of Truth for endeavouring to make any Brother an Offender for that which is no Offence And if thou own them not then thou wilt shew thy self out of Unity with the great Opposers of John Wilkinson and John Story However if thou refusest to Answer 't will be Evidence enough that thou walkest not by that Golden Rule To do as thou wouldst be done by More-over Since thy Papers give Testimony against a Spirit Why dost thou not tell us in plain Words who they are in whom according to thy Sense it works For I much doubt that if thou art not the Secret Mover to all this Strife yet the want of the Right Application of some Expressions in thy Papers testifying against Bad Spirits c. is one great Cause of the Increase of Bad Spirits and of their Scribling And therefore be Plain-hearted For I do know that a dark imaginary Spirit is entred and under the Outward Profession of Truth and that also such a Spirit appears amongst those who espouse the Cause against John Wilkinson and John Story and the Fruits that are brought forth by them which evidence that they are of such a Spirit are as followeth viz. Judging the Lord's Servants out of the Truth for particular Matters laid to their Charge without hearing them speak for themselves or first sending their Judgment or Condemnation to them before the spreading thereof contrary to the known Practice of Friends in Truth gathering Friends together on purpose to entertain their Ears with Reports against John Wilkinson and John Story and refuse to bring forth the same to John Story 's Face before Friends equally to be Chosen though desired so to do both by John Story and others Magnifying Unity amongst Brethren and yet appear those who break the Unity reproving the Spirit of Strife and yet not only the Movers but Carryers on of Strife both by Word and Writing or to speak in thy Language Stribling to the Dishonour of God and the Cause of Truth And though such who espouse the Cause against John VVilkinson and John Story may suppose themselves capable to quote Thee for an Example or at least as an Approver of such Actions for none of them as I know of do so much as suppose that thy Words or Scribling tends to reprove them yet know this from me That there are many of God's Antient Flock who retain their First Love for Truth and every Honourable Labourer in the Vineyard dare not approve of this Late and New-found Doctrine publish't against All Reasoning and All VVisdom nor yet can suffer their Faith to stand in Thee or any Man And therefore if Thou or any Man bring forth a Dream or pretend a Night-Vision to run against Faithful Friends and on that foot Scrible against them under the Notion of Bad Spirits it hath no place with them because the Day hath discovered such Folly to Men of Conscience and indued with the Wisdom that 's from Above But yet I cannot say but that as it hath it may have place with some who are of this Number and Sort viz. Such whose Ignorance is so Great as to conclude it the Fruit of Vertue to avoyd All Reasoning and All VVisdom or whose Understandings are so vailed as to have an Eye to the Night-Visions or Dreams of Men more than to the Truth in themselves and on that foot eyeing the Scriblers of Papers more than the Matters therein contained as being convinced that they ought to shut out All VVisdom and All Reasoning a most dextrous Expedient where it takes place for Anti-christ so to exalt his Kingdom as that all manner of Iniquity and Deceit may quickly enter the Flock if once the Leader or Leaders of the People bring forth their own Imaginations under the Notion of Night-Visions and publish them for the VVord of the Lord and then no marvail if such conclude That every Friend is justly Condemned if they are not at Unity with the Paper given forth by the Sixty-Six Subscribers at Ellis Hooks's Chamber as if now 't were Good Doctrine or Exhortation to direct to the Spirit and Power that appeared in the Sixty-Six Subscribers when they brought forth their Unchristian like Papen instead of directing to the Measure of Grace in themselves One thing more lyes upon me to say unto thee That though amongst the Princes of the World there are such Politick Contrivances to carry on their Designs as to ingage such others therein who for Self-Advancement become of a Temporizing Spirit or for want of the Things of this World are ready to follow for the Loaves for being of a Mean Spirit are Hurried or Over-awed with Fear And so if their Designes succeed ill then 't is the Fruit either of Evil Counsel or ill Management but if well then they carry away the Glory thereof Yet it becomes not any one or many professing themselves Members of Christ's Body thus to do And now to Conclude I have this further to Query VVhether thou Conclude thy self no way obliged to bring thy VVritings to the Second Dayes Meeting in London to be approved of there before they be Printed If thou dost not Thou hast been wrong Represented if thou dost and yet think'st all other Friends are as 't is to be doubted thou dost for I have never heard that thy Book about VVomens Meeting was there approved or that all the Things therein contained will be stood by or owned by any one Friend in Truth then 't is an evident Token Thou wouldst Exalt thy self For What is that less than to conclude That the Infallible Spirit is limited to appear through thy Earthen Vessel only For if according to the Principle of Truth the Spirit is the Judge and that its pouring forth in our Day is upon many Sons and many Daughters Why then should not the Appearance of the Spirit through any Vessel have its free Passage as well as through Thine Or Why must Some VVritings given forth by the Spirit be brought to the Second Dayes Meeting to be approved and Others not But to return I have this further to say That if Thou or any are so imaginary as to conclude That all thy Writings and Books are given forth by the Infallible Spirit and that as such they ought to be made use of a part of which I am satisfyed have so been thereby to obtain Proselytes against John Story and John VVilkinson it appears to me as if thy Notorious Erring from the Infallible Spirit in writing some things contained in thy Book of VVomens-Meetings hath been permitted to be as an Evidence Recorded against all such who ignorantly look upon thee so to be as afore-said And therefore it becomes thee to be Humbled before the Lord and to Acknowledge thy Errors therein I am not without a Sense what Entertainment my plain Dealing will have amongst many if thou suffer it to be read or spread
Things have a Tendency to insinuate Submission without Conviction to nurture up Ignorance instead of Wisdom and to introduce Bondage instead of Freedom in Christ as much as ever was under the Cover of a Black-Coat in the Dark Night of Apostacy where this Maxime viz. Ignorance is the Mother of Devotion is known to be true with respect to a Zealous Observation of what the Clergy have imposed and taught What is already signified may give some little Taste of Apostacy or Innovation unto such as have been acquainted with the Primitive Doctrines and Practices of the True Christian-Quaker or Children of Light for so we were called in the Beginning But yet 't is with me a little to treat of one other grand Mark of Apostacy or Innovation viz. Iudging the Merit of a Cause without Hearing the same As before is signified 'T was the Saying of Christ As I Hear I Judge But yet I am a Witness that Ignorance or Envy or that which is worse hath so abounded as that the True Christian-Quaker hath been judged and censured by such as retain that Name but not his Nature when See the Appendix to the Second Part of the Christian-Quaker unheard in the Defence of Himself and the Cause of Truth which he hath stood for When I consider the aforesaid Words of Christ As I Hear I Iudge John 5.26 27. and that it sprang from him who was Partaker of his Father's Life and Power and knew all Things John 16.30 it s to me a real Confirmation that a Pretence to Life Power and Discerning of Spirits cannot be sufficient Plea to justify a Practice contrary to that Example And therefore since I know that such a Pretence hath been the only Plea for that Practice I conclude it no better than the Fruit of Ignorance or Envy or that which is worse Ignorance in those who have believed that outward Ministers are Ordained of God amongst the People called Quakers to See for the Body and Hear for the Body and on that Foot signe and glory in other Men's Lines made ready to their Hands whether they know any thing of the Truth thereof or no. Envy or that which is worse in such an one as hath used both Acquired and Natural Parts from the Strength of Reason Testimonies of Scriptures Arguments from the Light of Christ Citations out of Antient and Modern Writers as well as Examples of Antient Fathers to convince some Professors of Christianity of their Errors and yet imperatively signify To God's Friends every where as before is cited on this wise Let not this Spirit be reasoned with enter not into Proposals and Articles with it but feed it with Iudgment that is God's Decree And indeed the Endeavours of some have taken such an Effect as that the abused Parties Readiness to abide a Hearing before a competent Number of Persons equally to be chosen if any one had Matter of Evil Fact or False Doctrine to lay to their Charge would not be accepted but instead thereof a Persevering to term them dark and rending Spirits without evidencing wherein Which is far short of that Justice which appeared in Festus when he directed the Jewish Informers against Paul to Accuse him of Wickedness if there be any in him These Things considered What ingenious Reader can conclude that Persons so qualifyed are of any better Spirit than those Persecuting Jews were of unto whom the aforesaid Festus on the Behalf of Persecuted Paul said Acts 25.16 It is not the Manner of the Romans to deliver any Man to Dye before that he which is Accused have the Accusers Face to Face and have Licence to answer for himself concerning the Crime laid against him And though the Testimony of Festus runs not parallel with respect to the taking away of the Natural Life yet several Instances might be produced to manifest that there are amongst the People termed Quakers such as practise so far as in them lyes the bringing a Death upon the Good Name and Reputation of the True Christian-Quaker without giving Opportunity to know Whether they pretend to Accuse of Matter of Evil Fact or no. These Things considered puts me in mind to note That one great Part of the Matter of Controversie is touching John Story who in Publick Meeting for Worship hath in my Hearing been accused for a False Prophet and when the Accuser hath been desired to prove him so the Answer hath been He is of a Dividing Spirit and therefore a False Prophet But when in Answer it hath been said as of late it hath Bring forth and prove Matter of Evil Fact or False Doctrine against him and we will disown him then nothing of that Nature hath been brought forth much less proved against him Which considered I rationally infer That such Opposers of the Christian-Quaker whom in this Preface I intend are guilty of one other Mark of Apostacy or Innovation in not admitting to be put in Practice the Rule of Christ when he said Ye shall know them by their Fruits Matth. 7.16 meaning as the Scripture declares such as were False Prophets And that they may the better evade the Rule prescribed as by Christ sometimes affirm That a Good Cause may be ill managed and a bad Cause well managed Thereby insinuating into Ignorant People that though John Story and his Friends have managed their Cause well whil'st their Opposers have managed their Cause but ill yet that John Story and his Friends are Persons of Bad Spirits and their Opposers Persons of Right Spirits And for my own part I no way doubt but that this sort of Argumentation hath become a Defence and Cover for False Certificates Lyes and Slanderous Accusations whereby some have been proselyted to oppose the Truth it self Oh great Abomination If Living Well and holding forth nothing but Sound Doctrine shall not be brought to the Measuring Line of Christ What Defence can there be against a Slanderous Tongue And if Evil Practices and Unsound Doctrine pretended to be publish't in the Name of God shall admit of this Cover he is notwithstanding of a Good Spirit A little Religion and common Sense will give an Understanding of what Absurdities and Gross Darkness may be introduced under those Notions 'T is then easily to be discerned that if the Envy of a Proud Man that seeks Lordship over the Consciences of others do but once put to speak comparatively the Bare-Skin upon the Back of a Friend in Truth there will not be wanting a Company of Ignorant or Envious Persons ready to bite and devour him and to spread abroad Certificates of Defamation Right or Wrong amongst Enemies as well as Friends according to the Example given by G. F. when writing to H. S. R. T. and another Person of Harford he thus said Here is a Certificate enclosed from Two of John Story 's Neighbours who very well know he hath been an Encourager of the Separate-Meeting in Westmoreland which you may shew both to Enemies and Friends with the other
for the Reasons mentioned in this Preface to Publish the Second Part of the said Manuscript we instead thereof for the Satisfaction of all Friends do declare That 't is ready for the View of any Friend in order to prove the Reasonableness of the Reflections made or Objections raised Having thus premised I now come again to lay down the Three before-mentioned Queries and to give direct Answers thereto Quer. 1. Why hast thou omitted to mention the Names of some Persons and Authors of some Books and Papers reflected on in this Treatise Answ Though I have been reflected upon at an Ungodly Rate by many because I have been concerned to oppose an Erroneous and Persecuting Spirit which I have beheld entring amongst the Flock of God yet Blessed be the Lord he hath so preserved me by the Arm of his Power as that none of my Opposers have so far as I know laid any thing unto my Charge but for Matters wherein I have acted though misrepresented by them to keep a Conscience voyd of Offence towards God And as it became my Concern of Conscience to prepare the Manuscript first mentioned that so the Truth of some Material Matters occasioning or accompanying Division and Separation amongst the People called Quakers might lye on Record at least Vntil an Vnion might again be witnessed So also it hath been my frequent Breathing unto the Lord That I might not bring forth an Vntimely Birth but might so be led and guided in this Affair as that I might Answer the Witness of God in all Consciences And to my inward Peace and Joy in the Lord I can say That I have the Evidence of his Spirit notwithstanding what any Man may say to the contrary that he hath owned my Proceeding therein hitherto And not only so but that there hath been an Answer thereto in many Brethren And as I was seriously waiting on the Lord I became satisfied in my Conscience to forbear reflectingly to mention in this Treatise the Names of many reputed Quakers that as yet I doubt remain deviated in some things from the Line of Truth And I hoped such a Spirit of Mediation and Justice would have appeared amongst some of our Friends who would not be understood to be concerned in the Difference between others as that they might have been a Means to cause G. F. to stoop so timely to Justice as that there might have been no Concern upon me and others to discover any Part of his Errors so publickly as now they are The Considerations occurring in my Breast when I became so satisfied as aforesaid were these First Several of my Brethren as before is premised interceded to forbear and if for my thus doing any should reflect upon me they might as well reflect upon the Apostle's Counsel when he exhorted the Ephesians To submit themselves one unto another in the Fear of God For I was sensible that those who so concerned themselves had a true Sense that the Cause wherein I was concerned was the Cause of Truth On which Foot their Treatment of me was in much Love and Tenderness and forasmuch as I perceived they were not without hope that a little longer Forbearance might work for the better I became satisfied 't was my Place to submit and forbear a while Secondly Though Hardness of Heart hath so overtaken some as that they may still continue to oppose their Brethren in the Truth without the least just Ground or Pretence either from the Light of Christ within the Scriptures of Truth or Right Reason yet I am not without hope that some others concerned against their Brethren in the present Differences may in some time come to a Sense of their Failings and Repent and then either the Memory of their Offence may be blotted out or their Repentance therewith if timely known recorded and that according as Opportunity may permit and Truth require Thirdly 'T is hoped that this Treatise may become a Warning to many but more especially to such as have departed from the Anointing in themselves that they may Repent and turn to their First Love viz. The Appearance of Christ by his Light in them and not in neglect of God's Teachings lye doting on Outward Orders As if that which was promised to be written in the Heart were now to be sought after in Pieces and Scraps of Paper or that the Written Orders of any at this Day should become a Certain Rule through which a Heavenly Possession may be obtained by such as could not own the Scriptures themselves though by the Spirit given forth to be that Certain Rule but instead thereof the Spirit it self to be it And if any think themselves hereby reflected on unjustly because at some Times they have appeared of another Language yet if such by their Fruits have given the Lye to the Offering of their Lips the Deceit is the greater and more worthy to be discovered Fourthly This Treatise is chiefly intended for the Service of the People called Quakers amongst whom the Religious Differences are so publickly known as that I have no Cause to doubt but that the Matters treated on will be intelligible by them though the Names of some Persons and Authors of some Books and Papers be not mentioned However if any amongst them for want of that Publick Converse which others have had shall manifest the least Jealousie that there is no Reason so to Object or Reflect as in the ensuing Treatise I shall then be ready to give unto such particular Satisfaction from Matter of Fact relating to Person or Persons And forasmuch as it was not possible that all Papers and Books which may evidence the Reasonableness of all Objections and Reflections could lye at once in many Hands and are for the most part with me therefore this Treatise is Signed thus By William Rogers on Behalf of himself and other Friends in Truth concerned And so the Names of those others my Brethren concerned with me in this Work are omitted partly because they might not be capable to give a ready and satisfactory Answer for want of the Books or Papers signified of as aforesaid Quer. 2. Why hast thou treated on Principles held forth by the People called Quakers since many Books have already been given forth by some amongst them treating on many if not all of those Things which thou hast done Answ 'T is the Duty of all Christians to clear their Consciences as by the Light of Christ in their Consciences they are directed which doubtless was the Real Ground whereupon many Antient and Honourable Friends already fallen asleep have given forth their Testimony touching the same Principles publickly held forth both by Word and Printing by some other Servants of the Lord before them And if no more were said to this Query it ought to suffice But yet for the Sakes of some I shall lay down the Considerations attending me when I became Conscientiously concerned so to do The Deportment of some Vnruly Women and Ignorant Self-conceited
was they should not forbear might thereby come to lose their strength in the Lord for that we believe 't is the duty of every Christian to think nothing too dear to offer up for the Lord when he commands or calls for it Mark We do not say at every time that any Informer that thirsteth after our ruin and Estates thorough Malice especially when not prompted thereto by such as are Ministers of the Law calls for it but we say when the Lord Commands or Calls for it And if peradventure any should be so overcome as through Disobedience Fear or Weakness not to stand stedfast to the Testimony of Truth in the day of Tryal even in that manner that the Lord willeth it is then the Duty of those that are strong to deal gently with such and in that Charity spoken of by the Apostle 1 Cor. 13. That beareth all things that endureth all things endeavour to convince them of such their weakness that so their Faith and Strength in the Truth may come to encrease and not be so remote from bearing the Infirmities of the Weak which was the Apostles Counsel to those who were Strong as instead thereof to publish such their Weakness by way of Recrimination through the Nation especially whilest such Weakness might truly be termed want of Sight or clear Conviction We also do believe that the Government of Christ is an Inward Government that the Laws thereof are Inward and that the only place wherein they are to be exalted is in the Heart of Man for that Christ's Appearance is there to be waited for and that this Government cannot be established by Man because 't is already on Christ's Shoulders and he that sits on the Throne of David is to establish it Notwithstanding 't is well known that some called Quakers by writing under their hands have declared themselves to be the Establishers of the Churches in the Holy Order of Truth We also do believe that those who have lived under this Government of Christ bring forth the peaceable Fruits of Righteousness strive not for Preheminence nor yet like the Gentiles exercise Lordship over one another but are meek gentle humble and easie to be entreated ready to pass by and forgive Offences even as God for Christ's sake hath forgiven us and so shew forth the Fruit of that Love whereof Christ our Lord and Master did declare when he said By this shall all men know that ye are my Disciples if ye Love one another But on the contrary we cannot but testify that those who are so far from following Peace with all men which was the Apostles Counsel as to raise Contention amongst their Brethren endeavouring to make them Offenders for those things which in the Sight of the All-seeing God are no Offence do not appear to be Subject unto Christ's Government though they may stile themselves Establishers of the Churches in the Holy Order of Truth Object But perhaps some may here Object How come you and those your Opposers who run against you as dark leavened superate Spirits thus to disagree for certain we are that we have heard them testifie to the sufficiency of Gods Grace in Opposition to the Teachings of Man magnifie the Light of Christ Jesus as the Guide to the Father and bear witness against Tyth-payers and Fleers in time of Persecution Answ Yes verily we believe so too but yet we are not of those who can hold an Unity with such who sometimes tell us We must walk according to the Measure of Gods Grace in our selves and that magnifie the sufficiency thereof as the only unerring Rule and yet be Judging their Brethren because they cannot have an Eye to some Outward Rules and Orders given forth by such who have said Look not unto us but unto the Lord when at the same time such as may be so Judged shall solemuly affirm it reaches not to their Consciences unto which all Papers Outward Rules and Prescriptions are to be brought that so by the Light of Christ Jesus therein they may be tryed and not our Consciences brought unto Papers or any thing Outward to be a Bond thereon before an Inward Conviction from the Measure of the Grace of God received neither can we be at Unity with the Appearance of that Spirit in any one that villifies others for Fleers in time of Persecution Backbiting instead of endeavouring to restore in the Spirit of Meekness such when such an one hath appeared a Fleer at such like times himself neither can we be at Unity with the Appearance of that Spirit be it in whomsoever it will that can recriminate men as Tyth-payers who have been Faithful in their Testimony relating to Tythes and yet advise a Friend to Purchase Tythes which is G. F's Case with relation to his Advice unto Nathaniel Crips and Robert Arch according as is treated on and proved by Certificates under their hands recorded in the 21th Section of the Manuscript first mentioned in the Preface ready to be seen We are now sensible that some of our Opposers may take occasion from a part of our fore going words thus to Object Obj. This your Language of Offering up all seems not according to the sence of some to square with the practice of securing any part of your Estates when you foresee a probability of incurring a Premunire or being fined for Meeting which as report saith hath been the Case of some of you and not only so but that you have Justified the same notwithstanding some whom we account faithful have in Publick Meetings for Worship declared against it instancing the words of Christ when he said unto Peter Get thee behind me Satan thou art an Offence to me for thou savourest not the things that be of God which was so spoken by Christ because Peter said unto him Be it far from thee Lord this shall not be unto thee meaning as the Context shews that he would not have Jesus go to Jerusalem there to sufer though 't was manifested to him that he must go thither and suffer c. Read Mat. 16.21 22 23. and so by consequence it appears that Christ reproved that Spirit which exhorted to save Self Besides 't is well known that on this occasion the rebellions and condemned Action of Saul in saving Agag and he best of the Sheep and Oxen alive being a part of what by the Commandment of the Lord he took of the Amalakites hath frequently been brought as an instance against some of you to shew that all ought to be offered up Read 1 Sam. 15. Answ Forasmuch as this very Objection hath been made use of as a prevailing Argument to affect some ignorant People against the Friends of Truth 't is needfull it should receive a particular Answer and Observation which now followeth Peters words had a tendency to divert Christ from what he knew to be his Duty Sauls Action was known and confest Rebellion in saving that which was no part of his own proper Substance but
which the enemy of the Soul of Man hath spread before him since his first coming forth to Preach the Light c. to concern himself so much as he hath against some that cannot own an urging with severity his Directions or Prescriptions on Gods Faithfull People and in Particular to appear a Persecutor of such which can certainly be proved against him if endeavouring unjustly to take away a mans Good Name and Reputation can be termed such To this the Answer is As the Serpent beguiled Eve so Eve beguiled Adam in prevailing upon him to eat of the Forbidden Fruit which she had eaten and the Argument used by the Serpent to tempt Eve was this Ye shall be as Gods Even so are we persuaded that there hath not been wanting unto him to speak comparitively a tempting Eve which hath been too aspiring after such a State which with respect to humble self-denying Persecuted Members of Christs Church is neither fit nor presidented and yet 't is to be doubted that this aspiring Mind hath had so much place with him as that he hath taken too much upon him which hath occasioned Rents and Divisions amongst the flock and sometimes to pretend that he hath seen things in the Vision of the Almighty which hath been no other than the Imagination of his own Heart and having given way thereto and finding a fear upon Friends thorough a tender respect unto him to Judge or dislike what he might bring forth under pretence of the Motion of the Spirit it in Probability encreast his Confidence especially when he considered what had been written unto him by some Friends in the Day of their Infancy which being in such Language as was suitable to an aspiring mind might tend to his hurt At length his fame grew so great as that amongst some Weak Friends it became even as a Proverb that none would prosper who should oppose him This by others hath clearly been seen to be a subtil way to obliege all such as should so believe to be Servants to his Will and for ought we know this Perswasion hath the more easily obtained him the repute with some of being set by the Lord in the like place amongst the Children of Light at this Dayas Moses had amongst the Children of Israel in his Day and this we doubt is the Occasion that the Rebellion of Corah Dathan and Abiram is much treated on to affrighten Simple People in our Publick Meetings for Worship of God since the Divisions amongst Friends especially in those Places where G. F's Papers relating to Church-Government have little place But alas those who are sound in the Faith cannot be affrighted with such things no more than they can be convinced with the sight of such False Certificates * Note The Reader may peruse the Fifth Part of the Christian Quaker and therein the said Certificates are more largely treated on recorded in the 21st Section of the Manuscript first mentioned in the Preface and ready for perusal of any Friend desiring the sight thereof as of late have been spread abroad in his Favour to render him an Innocent Man and to acquit him from the Guilt of some Matters of Fact laid to his charge when the Certifiers knew nothing at all thereof and of this he himself could not be Ignorant though the Occasion of spreading such Certificates abroad if he knew what was contained therein which would have been proved to his Face had he been but so Just to the cause of Truth as to have submitted to a hearing according as was desired and in the Preface signified before Friends of things Reproachful to the Truth whereof he is guilty But notwithstanding all this we dare not say that his Preaching the Light in the beginning of his Travels abroad as well as the Preaching the Light by others his Fellow-Servants in the Beginning with him was not the Ministration given them of God for at the sound thereof many Faces gathered Paleness Horror and Amazement seized many who then became sensible of their Lost State and Condition whilest they were admiring their Teachers and busied in Outward Ordinances more than in the Cross of Christ And that Day wherein many were not only so strucken with Amazement but through Faith received the Testimony given touching the Light of Christ might truly be termed The Day of their Infancy in the Truth and so the more likely to be prevailed upon by the Enemy who in that Day as in Ages past sought how he might destroy that Tenderness to the Truth which was so begotten for 't is certainly known that many whose Eyes ought to have been unto the Creator Admiring and giving Glory unto him for his Gifts of Grace and Ministration of Light then revealed did on a sudden admire the Creature in such an abundant manner as if not only the planting and watering were by him but the Encrease also and in that Day some whom the Lord hath made as Watchmen in the House of Israel were concerned thereat and Jealous with a Godly Jealousie and though at present 't is not with us to declare what that Jealousie was yet if the Tree may be known by its Fruit we may with Boldness affirm that the then admiring the Creature might be truely paraleld with that State out of which the Lord through the Ministration of Light or Spirit of Life had led many at that Day who had so learned the Truth as according to the Testimony thereof to have their Eye to the Light within viz. the Light of Christ and not instead thereof to any Outward Person through whom amongst other Brethren the Ministration of Light was revealed But yet notwithstanding some there were as before is signified that admired the Creature which not only became unto them a snare but 't is much to be doubted unto the Creature also that was admired for the Acceptation of more respect than was meet stands in the same ground with the Offering thereof and 't is too much to be feared that the imprudent Acceptation of what was unduely offered hath begot a Spirit of Pride and Exaltation in G. F. which the Lord is determined for his Name-Sake to bring into the Dust and if he did but seriously mind his State and Condition and was but more ready to appear little in his own eyes than to be accounted Great in the Eyes of others and not give way to such a false Imagination that true Judgment was committed to him in all things which can now be Testified was spoken by him and that at that time wherein his Judgement was known to be false and that he may take a Liberty knowingly to put Stumbling Blocks in the way of Gods People and yet be justified therein * Note When William Rogers discoursed with him touching this particular Passage in his Book of Womens Meetings And was not Micahs Mother a virtuous Woman Read Judges 17 and then a few Lines after though she was an Idolotrous Woman sayeth these and such
like Women were recorded for their Wisdom and their Vertue c. he answered William Rogers thus I knew what I did I saw 't would be a Stumbling Block but there is something in it We cannot otherwise be perswaded but that he would then see that he is fallen from the Truth that the words reported to be spoken by J. Naylor when he said in Relation to his own falen state I am but the figure of another are now fulfilled in him Oh! that the Lord would change his Heart bring him to a true Sight of and sorrow for his sin as he did J. N. after his Fall and then we hope as he hath been an Offence unto the Church of God so the Lord will lay a Constraint upon him as he did upon James Naylor to travel amongst Friends whom he hath offended to clear the truth of that Scandal and Reproach which thorough him hath been brought upon it For 't is an Abomination before the Lord and at this day seasonably testified against by the Children of Light that G. F. should be an Occasion of so much Division Strife and Contention as hath been made in the Nation touching his Papers under a pretence That he hath been moved of God to give them forth that Friends might be supplied with Directions to keep all things clean and sweet amongst Friends meaning thereby amongst other things and that according to the Express words of his Papers That there should be no Backbiting Tale-bearing Judging one another and that evil reports should not be concealed but be followed until the Authors thereof be found c. and yet be the very Person that is notoriously guilty in all those things himself which would have been proved against him had he submitted to a Hearing as aforesaid But for as much as he hath refused to submit to such a Hearing though several Letters from Friends in Truth have been written unto him to entreat him thereto and in particular hath been treated withal by Daniel Smith of Malborrough to whom he gave this Answer he Judged 't would be a jangle as 't was at Bristol and so refused as by a Letter from the said Daniel Smith doth appear therefore we do at present refer for Proof of the Matters whereof we assert in this Paragraph that he is guilty to the last mentioned Manuscript and in particular to the 21st Section thereof which is ready for the perusal of Friends desiring to view the same William Rogers on behalf of himself and other Friends in truth concerned The SECOND PART OF THE Christian-Quaker Distinguished from the APOSTATE INNOVATOR WHEREIN DOCTRINES of TRUTH cleared from Objections are laid down agreeable to the Scripture of Truth given forth by Inspiration and according as they have been received and owned by the Children of Light or such amongst the People termed in Derision Quakers who have received from God Divine Understanding and kept their Place and Habitation in the Unchangeable Truth Also An APPENDIX detecting Charles Marshal and sixty five more as Unrighteous Judges in a Case pretended to relate to John Story and John Wilkinson two antient and honourable Labourers in the Gospel of Christ By WILLIAM ROGERS on behalf of himself and other Friends in Truth concerned 1 Cor. 3.11 For other Foundation can no Man lay than that which is already laid which is Christ Jesus 2 Tim. 4.3 For the time will come when they will not endure sound Doctrine but after their own Lusts shall they heap to themselves Teachers having itching ears LONDON PRINTED in the Year 1680. The Contents The INTRODUCTION WHerein is manifested that there is but one way whereby the Things appertaining to the Kingdom of God and Salvation of Mankind comes to be revealed though the Manifestation thereof may seem various Page 1. Chap. II. Touching the Light of Christ within and Exhortation to Obedience thereof Page 5. Chap. III. Touching Infallibility and Perfection Page 11. Chap. IV. Touching Wisdom and Knowledge Page 21. Chap. V. Touching Magistracy and Obedience thereunto Page 30. Chap. VI. Touching Respect of Persons plain Language disuse of the word Master unless by a Servant to his Master of Customes and Fashions of this World and of the Cross of Christ Page 33. Chap. VII Touching Swearing Page 37. Chap. VIII Touching Tithes Page 40. Chap. IX Touching Baptism Page 45. Chap. X. Touching the Supper of the Lord with his Disciples the Night before he was betrayed Page 51. Chap. XI Touching Justification and Salvation through Faith in Christ Page 61. An Appendix Containing an Answer given forth by some Friends of Bristol to a Paper Dated from Eilis Hooks his Chamber London the 12th of the 4th Month 1677. against John Story and John Wilkinson c. and subscribed by Charles Marshal of the County of Wilts and Sixty Five more together with some few Observations on part of a Reply thereto by Jasper Bat of the County of Sommerset and three others Page 72. The SECOND PART OF THE Christian-Quaker Distinguished from the APOSTATE and INNOVATOR c. CHAP I. The Introduction Wherein is manifested That there is but One Way whereby the things appertaining to the Kingdom of God and Salvation of Mankind come to be revealed though the Manifestation thereof may seem various IN the first part of the Christian-Quaker distinguish'd from the Apostate and Innovator Several Subjects are treated on relative to the Matter intended Viz. To manifest a part of those things touching which the Faithful were at Unity and by what Ways and Means that Unity came to be broken c. And now that every Reader who is desirous to be informed in these Dividing Times what those Children of Light unto whom the Lord hath revealed of the Mysteries of his Kingdom own with respect to the other Doctrines and Practices whereon little or no occasion is taken to treat in the First Part it is at this time upon us to add a farther Testimony to the Ancient Truth according as the Lord in his tender Mercy hath through the Appearance of his Son Christ by his Light or Manifestation of his Grace and Testimony of his Faithful Servants in the Scriptures of truth opened wherein our intent is not to treat largely on every Subject because the ensuing Discourse is chiefly to manifest What a remnant stand for who being faithful unto their first principle cannot in a temporizing spirit change their way The Desires and Breathings of our Souls unto God are that every Reader may be serious and unprejudiced in the perusal of this our Testimony and then we do not doubt but 't will be reaching unto the Consciences of such as that which is not inconsisting with the Testimonies given forth by Inspiration recorded in the Scriptures of Truth and spirit of God or Appearance of Christ by his Light which is that by which the Lord doth see and is seen in the Conscience wherewith every man coming into the world is lighted for that the Lord by his spirit
9th and 5th As long as I am in the World I am the Light of the World And Chap. 12.35 Yet a little while is the Light with you walk while you have the Light And ver the 36. While ye have the Light believe in the Light that ye may be the Children of the Light To this may be answered That these last recited Scriptures do in the most favourable construction on the objectors part intimate that Christ the Son of God while he was in the World was the Light of the World but doth not say that he is or would be no longer the light of the world Such a saying or sense would limit the Appearance of Light to that Body only and dispensation of time wherein the said Body appeared on Earth which is contradictory to the very words of the Evangelist before quoted viz. That was the true Light that lighteth every man that cometh into the World Which Scripture sentence relating to every man is so universal that it cannot but extend to those who never beheld the face of Jesus in his fleshly and Bodily Appearance nor yet came to be informed by any outward Instrument of his Doctrine though Partakers of his Light which therefore may properly be termed by such his Light within that is the Appearance of Christ by his Light shining in their hearts agreeable whereunto in effect we take the Testimonies of the Apostle to be viz. That which may be known of God Rom. 1.19 is manifest in them For God hath shewed it unto them Seeing you seek a proof of Christ speaking in me 2 Cor. 13.3 which Riches is Christ in you Col. 1.27 the hope of Glory Who shall descend into the deep that is Rom. 10.7 8. to bring Christ again from the dead but what saith it the Word is near thee even in thy mouth and in thy heart this is the word of faith which we preach And all this appears agreeable unto what the Prophet Isaiah hinted at who speaking of what should be in the last daies signified Isa 1.2 3 5. That the God of Jacob will teach us of his Ways and therefore said Oh house of Jacob come ye let us walk in the Light of the Lord which being compared with what the same Prophet said in relation to a people Isa 5â— â— In whose hearts was the law of the Lord and with what the Prophet Jeremiah saith I will put my law in their Inward Parts Jer. 31.33 34. and write it in their Hearts and they shall teach no more every man his Neighbour and every man his Brother saying Know the Lord for they shall all know me from the least of them to the greatest 'T is evident to us that this written Law in the Heart is that Light Within whereof the faithful Messengers of the Lord in our day have born witness unto and whereof the same Prophet gave testimony when he said as before O house of Jacob come ye let us walk in the Light of the Lord. Besides such a limitation as aforesaid would have a tendency to make void the virtue and efficacy of the blood of Christ who was offered up a sacrifice to take away the sins of many and on this score doth the author to the Hebrews testify Heb. 9.28 that unto them that look for him shall he appear the second time without Sin unto Salvation which is a clear Evidence unto us that the benefit of the blood of Christ is not witnessed effectually in this our day but by those who having looked for his second appearance have received him in his Appearance this Appearance we take to be his Appearance by his light and spirit in the hearts of those who through faith in his blood have known their Consciences purified from Dead Works and so come to serve the living God in Truth and righteousness 'T is now to be considered Whether these words Turn in your Minds be agreeable to truth for that this kind of objection may be raised Objection Doth not this put the Creature upon Action in his own Self-will when as the Will of Man cannot bring forth that Birth unto which power is given to become the Sons of God For answer hereto 't is necessary to consider that the faithful Labourers in the Gospel of Christ commended their Exhortations and testimonies to the Consciences of the Hearers in the Sight of God and the reason doubtless was because there is a Capacity in Man which through the assistance of the Grace of God renders Man capable to do the will of God in righteousness unto life and those who are so acted cannot be said to be acted in the Self-will of Man And on the contrary the same Capacity letting in Tempration and joyning thereto renders Man a servant of Sin unto Death and being once so dead in Sin no redemption comes to be obtained but through Christ as the Apostle testifies Ephes 2.1 You hath he quickned that were dead in Trespasses and Sins These things considered 't is evident that through the Appearance of Christ those who have cast off the Old Man are become renewed in the Spirit of their Minds unto God and so have put on the New Man which after God is created in Righteousness and true holiness and therefore since there is such a capacity in man as aforesaid 't is agreeable to Truth to exhort the sons of men to turn in their Minds unto the appearance of Christ by his Light that through the Assistance thereof the will of God may be done in their earthen vessels The next thing to be considered is whether there is any weight in this objection Do you not think that the Jews who crucified Christ acted not from the light within since some of them at least thought they did God good service therein To this may be answered That the friends of Truth never preached up the Light Within but with respect to the Appearance of Christ by his Spirit as that Light Within intended by them and since Christ cannot be divided to act against himself therefore the Jews did not therein act from that Light Within unto which we have been directed From what then may the objector say did those of them act who verily thought they did God good service therein Ans Phil. 3.6 From Zeal without knowledge not having their Minds staid and ordered according to that universal Principle of Truth Acts 26.9 11. which if hearkned unto would teach all men to do as they would be done by in which zeal Paul verily thought in himself that he ought to do many things contrary to the name of Jesus and in that Self-thought being exceeding mad persecuted the Church of God consented to the death of the Saints and compelled them to Blaspheme but when the Lord was pleased to appear unto him and to make him a Minister of his everlasting Gospel he was sent unto the Gentiles to open their eyes that they might turn from
Spirit Neither did we dare to give any other than Plain Language to any single Person not only because it was according to the Propriety of Speech but because we were sensible that there was a Will in Man which was ready to hold the Faith of our Lord Jesus Christ with respect of Persons and that this VVill is to be crossed that so a Spirit of Pride and Partiality might not be nourished in any And on the same ground that we have been led into the use of Plain Language and Plain Habit have we also been led not to use the word Master unless unto such as are really Masters and unto whom as Masters Obedience was or is due from such as have or may use that Title though some may have ignorantly thought that the words of Christ unto his Disciples viz. neither be ye called Masters was our only ground Obj. Do you place Religion in Thee and Thou and Not putting off your Hat and calling men by their proper Names without adjoining the word Master and going plainer in your Apparel than some others may Ans To this we answer VVe place Religion in keeping our Consciences void of Offence towards God and if thy Conscience be convinced by the Light of Christ that the words Thee or Thou to a single person is not only more proper than You but that which on the aforesaid consideration thou oughtest to use and that thou oughtest not to use the word Master according to the custom of the world unto such an one as is not thy Master then it becomes thee to bridle thy Tongue and express thy self according to such a Conviction else thou mayest only seem to be religious when thy Religion is vain and so likewise may we say that if thou hast the like conviction with relation to the Putting off thy Nat and going in Plain Apparel thou oughtest so to do lest the contrary become Sin unto thee since thou canst not pretend after such a Conviction that Freedom therein which may stand with the Faith that is in our Lord Jesus Christ Obj. We have observed that your Friends have in many particular respects behaved themselves so cross unto the Customs and Fashions of all others as that they have appeared not only Rude but as if their Ignorance were so great as to conclude that the taking up the Cross of Christ doth consist in acting a Cross unto all other Societies of People whatsoever To this we answer If any have given just Occasion for this Objection 't is to be lamented because the great sign of taking up the Cross is to deny Self according to the words of Christ If any man will come after me Mat 16.24 let him deny himself and take up his Cross and follow me Besides we do testifie the principle of Truth leads none to be Rude either in Word or Action nor yet to cross the Customs and Fashions of other Societies which in themselves are Comely Decent and of Good Report The Apostle tells us That the Preaching of the Cross is to them that perish 1 Cor. 1.18 foolishness but unto us which are saved it is the power of God An Earthly-Spirited man may become singular and cross unto all others and yet not denying himself through the Operation of the Power of God may therein be an enemy to the Cross of Christ Another man may be made Partaker of the Power of God unto Salvation and yet not led by his Spirit to act cross unto all others though through the denial of Self he may be truly exercised in the Cross of Christ and therein acting many things which some through Envy or want of right Understanding may term the Fruit of Rudeness and Ignorance when not so in itself To conclude therefore we say 't is Good for every one in all things to mind the inward divine and spiritual Teacher that so none may run before that Guide and then doubtless such will be led to take up the Cross in denial of Self and not be active in any thing that may justly be termed Rude or Ignorant but in those things that are Comely Decent and of Good Report CHP. VII Touching Swearing THose unto whom the Lord hath given a divine understanding have declared that under the Dispensation of the Gospel of Christ 't is not agreeable to the truth to Swear in any Case whatsoever This position is justifiable according to the Scriptures of Truth and is not disagreeable to the light within Matth. 5.33 34 35 36 37. 'T is thus said by Christ Again ye have heard that it hath been said by them of old time Thou shalt not forswear thy self but shalt perform unto the Lord thine Oaths But I say unto you Swear not at all neither by Heaven for it is God's Throne nor by the Earth for it is his Footstool neither by Jerusalem for it is the City of the great King Neither shalt thou swear by thy head because thou caust not make one Hair white or black But let your Communication be yea yea nay nay for whatsoever is more than these cometh of evil These words of Christ are in themselves a positive prohibition not only of vain Oaths but of all other whatsoever which were accounted lawful and though some have objected that vain Oaths were only forbidden by Christ Heb. 6.16 because the Author to the Hebrews thus writeth For men verily Swear by the Greater and an Oath for Confirmation is to them an End of all Strife thence inferring that under the Gospel-Dispensation Oaths by way of testimony for ending of Controversie were lawful yet these words will not bear any such inserence for the words in themselves do only signifie what was practised by men but nothing is said in justification of that Practice and if we peruse the 13th and 17th verses of the same Chapter 't will thence appear that the Occasion whereon these words are written was by way of Illustration or Comparison in relation to the promise which God made unto Abraham and confirmed by an Oath Moreover 't is evident that Christ intended the Prohibition of something which was lawful which could not be if nothing be prohibited save Vain Oaths because such the Law allowed not Obj. On this Subject some may readily thus object Do you believe that the Light Within would have directed you to have denyed the taking of an Oath before a Magistrate on any Occasion whatsoever had the Scriptures been silent in this case Ans The Matter of Swearing especially the Form thereof as it relates to the practice of the People of England is but an Humane Political Institution not justifiable by any Testimony given in the Scriptures of Truth either under the first or second Covenant and introduced on this score as supposing a greater Dread might lie on the Consciences of Mankind to Speak the Truth and Perform a Covenant when sworn so to do than when not But those who are guided by the light of Christ Jesus do know
verse 64. But notwithstanding we would not be understood positively to affirm that Christ intended not a Baptism of Water Joh. 4.2 as needful to be administred by some by reason of the Weakness of the People for a season because 't is evident that not only Christ's disciples before he was Crucified when it appears not that they had any Power to baptise with the Spirit did baptise but also that some after that time of his being Crucified Act. 8.16 29 36 37. were baptised in the name of the Lord Jesus and yet they had not received the holy Ghost which being compared with what is written touching the Eunuch and Philip Act. 38.39 who by the Spirit was bid to Go near and Join himself to the Eunuch's Chariot doth clearly import that Water baptism was used as well after the Crucifying of Christ as before But whether by vertue of any command from Christ so to do is yet the question and uncertain from any positive Scripture However suppose that the Baptism of Water was the Baptism intended by Christ in the words Go teach all Nations baptising them c. it then seems naturally to follow that this was but a Confirmation of John's Ministry and that being a Legal Administration but for a season and not to the End of the World and was not that baptism wherewith John testified Luk. 25.49 Act. 1.4 Act. 2.4 Christ should baptise which was with the holy Ghost and with Fire especially if we do but consider that Christ was not yet ascended after which the promise of the Father was to be fulfilled viz. the pouering forth of the holy Ghost which undoubtedly was the Baptism of the Spirit and that every Baptism in the name of our Lord Jesus Christ was not that Baptism of the Spirit as is clearly signified Act. 8.15 16. Who when they were come down prayed for them that they might receive the holy Ghost for as yet he was faln on one of them only they were baptised in the Name of the Lord Jesus All which being duly weighed it 's rational to conclude that the Baptism of Water ought to end in time and that these words And lo I am with you unto the End of the World are no sufficient ground to believe that the Baptism of Water was thereby intended to continue as an Ordinance of God unto the dissolution of all things But could nor so much be said as already is to evidence that the continuance thereof to the End of the World was not the meaning of Christ unto his disciples yet it may be affirmed that the words themselves in the Greek Tongue if we compare Scripture with Scripture will not hold forth such an interpretation For the sentence And lo I am with you always unto the End of the VVorld is in Greek thus expressed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which may properly be rendred thus And lo I am with you every day unto the Consummation of the Age. This interpretation being compared with the words of Christ unto John when he being forbad by John to be baptised by him said Suffer it to be so now for thus it becometh us to fulfil all Righteousness clearly shews that Christ did not by that Commission intend a Continuation of that Administration unto the End of the World but rather that as other Shadows Types Figures and Patterns of Heavenly Things under the Law were to have an End in Time So the Baptism of Water being a Type of the Baptism by his Spirit was also to have an End in Time and this interpretation is clearly evidenced from the Scripture itself to be according to truth for we find the Author to the Hebrews thus testifying Heb. 9.24 25 26. Christ is not entred into the Holy Places made with Hands which are the Figures of the true but into Heaven itself now to appear in the Presence of God for us nor yet that he should offer himself often as the High Priest entereth into the Holy Place every year with Blood of others for then must he often have suffered since the Foundation of the World but now once in the end of the world hath he appeared to put away sin by the Sacrifice of himself On this Scripture 't is thus observed that the time of Christ's appearing to put away Sin by the Sacrifice of himself is termed in the End of the VVorld and so translated from the Greek words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which may properly be translated in the consummation of Ages experience tells us as well as the signification of words that these words are not so intelligibly translated as they might since it now relates to time above sixteen hundred years past Now forasmuch as we find that in this sentence And lo I am with you alway unto the End of the World the same greek words are rendred to signifie the End of the World as is in the aforesaid quotation to the Hebrews which related to a time above sixteen hundred years past saving only that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Matthew is the singular number and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the Hebrews the plural there is no reason to conclude that Christ's Commission to Baptise was intended to continue as an Ordinance under the Gospel-dispensation until the Consummation of all things And as a further Evidence that this interpretation is the very Truth 't is to be observed that the word World in this sentence before cited viz. Since the Foundation of the World is rendred in Greek not by the same words as the word World in the two other sentences are viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which may be truly rendred an Age or the time of a man's life but by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which properly signifies the world viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Could no more be said to render Christ's words in Matthew not sufficient ground to practise Water-Baptism at this day as a Gospel-Ordinance it were sufficient to every impartial Reader unto whom God hath given Divine Understanding in relation to this matter But since we find that after Christ's Ascension it was used for a season we think it necessary to add that our faith is That the practice thereof was chiefly by way of Condescension to those who were VVeak and not easily brought off from the Observation of Outward Ordinances to have their Eye unto Christ Jesus the great Ordinance of God unto Salvation and this spirit of condescention seemed to be in Paul when he said 1 Cor. 9.20 21 22. Vnto the Jews I became as a Jew that I might gain the Jews to them that are under the Law as under the Law that I might gain them that are under the Law to them that are without Law as without Law being not without Law to God but under the Law to Christ that I might gain them that are without Law to the Weak I became as VVeak that I might gain the Weak I am made all things to
of Gods Spirit to publish unto the World for God be over-ruled by Timothy a Son when according to the aforesaid Author he ought to be ruled by Paul the Father nay perhaps by one that is of much lesser rank in the Body if so be he hath a word of Exhortation on the behalf of Gods Truth is usually exercised therein in publick But suppose no such Obstruction hath or may appear yet I query Whether it looks like a part of Christ's Government for Timothy the Son to be admitted as a Judge over the Writings of Paul who as a Father begot him unto the Truth Paul 1 Cor. 12. Treats of the diversities of Gifts by one and the same Spirit mentioning several of them viz. The Word of Wisdom the Word of Knowledge Faith Gifts of Healing Working of Miracles Prophesy Discerning of Spirits divers kinds of Tongues Interpretation of Tongues and then at length saith God hath set some in the Church First Apostles secondarily Prophets thirdly teachers and after that Miracles c. and then saith are all Prophets are all Apostles are all Teachers c. And again Rom 14.6 7 8. He thus saith having then gifts differing according to the Grace that 's given to us whether Prophesy let us Prophesy according to the Proportion of Faith or ministry let us wait on our Ministry or he that teacheth on teaching or he that exhorteth on Exhortation From all which 't is evident that God hath given diversities of Gifts and that those Members who may be skilful through the Grace of God to Exercise one Gift may be unskillfull to exercise another and so every own ought to wait on their own Gift that therein they may be exercised and that also not beyond but according to the Proportion of Faith for doubtless the Apostle was sensible there was a proneness in some to run beyond their Gift and therefore he saith according to the Proportion of Faith Now should any number of Persons amongst whom there should be only such whose Gifts are either to Prophesy Teach or Exhort but not to discern Spirits sit together and take upon them to consider whether that which is given forth for publick Service by any Brother seriously declaring that God moved thereunto ought to come to publick View and be found hindring the coming forth of the same when nothing unsound appears they would therein make a Breach on that Christian-Liberty which ought to be preserved inviolable in the Church of God Nay if peradventure there should be some amongst them whose Gifts are to discern Spirits and so accordingly gives their approabation or disapprobation it becomes not others not gifted therein to concern themselves because their Duty is if Paul's Counsel be good to wait on their own Gift and though such may declare they have Unity therewith in the Life Yet that may be only the Fruit of their Lips or of a hasty Spirit that may have Zeal without Knowledge when the Matter wherewith they declare themselves at Unity is without the Compass of their Gift Knowledge or Capacity to Judge of But yet I would not be understood that it is unnecessary for the Members of the Church of Christ to take care that nothing Scandalous to the Truth come forth in Publick under the name of any who make profession thereof and were it so that I had ought upon me on Truths behalf to bring to publick View I should be glad of the Opportunity to lay it before such Brethren with whom the Word of Wisdom Knowledge and Discerning of Spirits dwelt yet am perswaded the Lord would preserve me from suffering the Counsel of any to lead me contrary to what I believed the Lord moved unless through the Word of Wisdom and Knowledge they could convince me of Errour and so come to see it my place to forbear And this I account agreeable to the Truth which preferrs Obedience to our own Measures of Grace before Obedience to the Measures of others and to wait on our own Gifts and not the Gifts of others even as I account it contrary to Truth and as a Branch springing from that Spirit which would limit the Holy One of Israel to subject the Approbation of Coming or not Coming of all Writings whatsoever given forth on a Religious Account to publick View unto the Judgment of any unless such as are perfectly skilful in all Spiritual Gifts Mysteries and Knowledge relating to the Matters appertaining to Gods Kingdom and the Salvation of Mankind Had this uncertain unselected Assembly spoken of been such at the time when R. B's small Treatise was approved doubtless it would never have past as that whereby Truth would be promoted through a Belief of all the Matters which therein he asserts for Truth Moreover when I consider that all Miscarriages in Writings approved at that Assembly doth not only become the error of a perticular person but of that Assembly also not only so but peradventure may be reflected though unworthily on the whole Body of the People called Quakers on a common Presumption that having past the Test of that Meeting the whole Church approves thereof I am even ready to query Whether it were not better to let every Man stand or fall to his own Master in this respect unless some better Expedient might be found than such an one as hath admitted of such Erroneous Assertions as to the dishonour of Truth are contained in R. B's Treatise And if any one should object and say What wouldst not thou submit to the Sentence of such Apostles with whom the Word of Wisdom and Knowledge dwelt Yes verily I should and ought so to do if my Faith were such as certainly to believe they are such Apostles to me but not before read 2 Cor. 10.13 14 15 16. From all which I do according to Truth thus conclude That it is groundlesly asserted by R. B. in the Sense I take his Lines to import viz. with respect to Outward Orders that the ancient Apostolick Order of the Church of Christ is Re-established amongst the People of God called Quakers Yet I do testify that the Government of Christ ought to be exercised in and over his Church and that though the Order of this Government is not so described as that by any Outward Rule or Written Prescription as a sufficient Means Man may exactly walk therein Yet I am perswaded that there are many of Gods People amongst those who in Derision are called Quakers that have been so Obedient unto that Grace which hath been given them according to the Gift of Christ as that it may be truly said of them That they are Established in the Faith of Gods Elect and that they are in Subjection according to their Measures to the Government of Christ which by the Authority of his own Power and Spirit he hath Establish'd in their Inward Parts so that through that Obedience which is of Faith other Obedience availing not they are exercising themselves according to the Leadings of
your Faith is Increased that we shall be enlarged by you according to our Rule abundantly not to boast in another mans Lines of things made ready to our Hands Hence t is evident those who keep to their own Measures follow Paul as they have him for an ensample and that those who hope and desire their Brethrens Conformity to their Lines before they have faith therein are of another Hope than Paul was who as is above recited thus said Having Hope when your faith is encreased that we shall be enlarg'd by your according to our Rule abundantly And so it plainly appears that Paul did not desire the Corinthians to walk by his Line until their faith was encreased otherwise they might become Proud Boasters of other mens Lines made ready to their Hands as many yea too to many at this day are I now come to consider of his 6th Section the Title whereof Page 47. is this viz. How far this Government doth extend in matters Spiritual and purely Conscientious in which the great question saith the afore-said Author is How far in such Cases the Church may give positive Orders or Rules How far her Authority reacheth or may be supposed to be binding and ought to be submitted to For the better clearing and examination of which he thus further saith It will be fit to consider First whether the Church of Christ have Power in any Cases that are Matters of Conscience to give a positive Sentence or Decision which may be Obligatory upon believers Secondly If so in what Cases and respect she may so do Thirdly Wherein consisteth the Freedom and Liberty of Conscience which may be exercised by the Members of the true Church diversly without Judging one another And lastly In whom the Power Decisive is in Case of Controversy and Contention in such Matters As to the first Whether the Church of Christ have Power in any Cases that are Matters of Conscience to give Positive Sentence or Decision which may be obligatory upon believers I answer affirmatively she hath And shall prove it from divers instances both from Scripture and Reason Thus far the aforesaid Author The force of R B's Reason I apprehend to be chiefly comprehended in or drawn from these his following words as by his writing Page 48 49. more at Large appears viz. That we being gathered together into the Belief of certain Principles and Doctrines through the force of Truth on our Understandings and Practices necessarily depending upon them these are as it were the Terms that have drawn us together and Bond by which we become center'd into one Body and Fellowship Yet saith he by a Marginal Note Not so the Bond but that we have also a more inward viz. the Life of Righteousness The Scripture proofs that he quotes are these Gal. 1.8 1 Tim. 1.19 20. 2 John 10. thus further adding These Scriptures are so plain and clear in themselves that they need no greater Exposition to the unbyased Reader My place now is to detect the impertinency of R. B's reason and to shew that he hath quoted Scriptures which are not to the purpose yet I cannot but first observe that since the main scop of his Treatise relating to this Matter both from Scripture and Reason tends as it were cheifly if not wholly to evidence that such Principles Doctrines and Practices necessarily depending thereon are the Bond by which we became centered into one Body and Fellowship is it not to be doubted that these kind of Termes have the greatest room on his Heart and the Marginal Description of a more inward Bond viz the life of Righteousness is but like the entertainment of Christ in the Manger But to proceed I do affirm the Belief of certain Principles and Doctrines though believed thorough the force of Truth on the Understanding and Practices necessarily depending upon them are not the very terms and Bond by which the Church of Christ at this day is become center'd into one Body though I do confess that Certain Principles Doctrines and Practices held and Practised in a pure Mind are the Fruit and Off-spring of that which is the Bond but the Very Bond they are not If they were how comes it to passe that to this day the Members of Christs Body which is his Church have not declared and agreed what and how many are those Principles and Doctrines and what are those Practices necessarily depending thereon that ought to be believed received and Practised by every member of the Church of Christ as that by which they are center'd into the Heavenly Fellowship of Christ's Body With confidence I may say that I never heard or understood of any such thing yet extant amongst the Church of Christ neither do I believe there is and doubtless if there was the aforesaid Author being a man to speak after the manner of men that is well read and not of a Mean capacity would have quoted it to free himself from the censure of such who may Justly say He hath left us in the dark how to know these Members who to use his own Language Page 49. cut themselves off from being Members by dissolving the very Bond by which they were linked to the Body Nay I may truly say That in the primitive dayes there were many believers who were found in Opposite Faiths and Practices witness those who Circumcised kept a Day abstain'd from flesh and others there were who believed and practised quite otherwise and yet we do not find that the Bond which Center'd them into the heavenly Fellowship of Christ's Body was broken for doubtless many of them under those Differing Faiths and Practices were of the number of such who were sanctifyed in Christ Jesus or at least in some measure sanctifying which is the description of a Member of Christ's Body according as the aforesaid Author himself doth in his Treatise signify and this is answerable to the Truth it self Read Rom. 14. 1 Cor. 8. For further Discovery of the Truth of what I have asserted 't is necessary to query What are the very Terms and Bond by which the Church of Christ is become centered into one Body The Answer is plain 'T is the Spirit according to Pauls Testimony 1 Cor. 12.13 For by one Spirit are we all Baptized into one Body Now the Baptism of the Spirit may be witnessed by such whose Integrity might lead them to Die for Truth but should they be Questioned by any one What are those Principles Doctrines and Practices you hold which were the very Terms by which you came to be Centered into Christs Body and which were the Cause that gathered you for so are his words Page 47. relating to Principles and Doctrines they would be ready thus to say What blind Questions dost thou bring forth in thy Carnal Sensual reasoning 'T was Gods Power and Spirit gathered us from amongst such as being out of the Life gloried in their owtward Fellowships Principles and Doctrines and by his Power Circumcised our Hearts
part of the Glory of that Administration under which Thousands in these Nations were gathered unto God did consist in this that after they had been wandering from Mountain to Hill from under one form and outward Church-fellowship into another they came to be turned to the sure guide in themselves Christ's Light and warned not to look out neither to be in the Lo here 's and the Lo there 's but to be faithful to their Own Measures for that according to Pauls Testimony God's Grace was given to every one according to the Measure of the Gift of Christ But to return Let us examine how he proves his first Assertion viz. That there never will nor can be wanting in Case of Controversie the Spirit of God to give Judgment through some or other in the Church of God so long as any Assembly can properly or in any tolerable Supposition be so termed His Proof is on this wise For the first saith he To those who believe the Scriptures there will need no other Probation than that of the 28th of Matthew and the 20th And lo I am with you alway unto the End of the World And Vers 18. And the Gates of Hell shall not prevail against it How this proves the Matter to me appears not for these Scriptures do neither expresly nor by any natural Consequence say That any Assembly is the Church of Christ which may in any tolerable supposition be so termed nor yet speak any thing of Controversies arising amongst the Members of the Church of Christ Had he brought the first Scripture to prove that Christ would be with such whom he at this day makes use of to Teach all Nations as he did his Disciples at that day whilst they should teach to Observe the things that Christ to whom all Power is given commands not the Commands of Assemblies which may in any tolerable Supposition be termed the Church of Christ but the things that Christ Commands he had exactly hit the Mark But as to the Matter the aforesaid Author seems by his Words to drive at 't is far from being to the purpose And as to the second Scripture had he brought it to prove That the Gates of Hell shall not prevail against that Church which is built on the Rock Christ 't would have answered the End But alas 't is far remote from proving that God's Spirit will appear to decide Controversies in every Assembly that in any tolerable supposition can be termed Christs Church And so I cannot but conclude that these and several other Scriptures which he hath quoted as Proof of his Assertions seem rather strain'd to Vindicate what he asserts than that his Assertions are according to it on which hand he saith in his Epistle to the Reader That both Papists and Protestants have greatly gone aside which might have been a Caution to him not to have Erred in the same Path as now he hath done Let us a little further examine his Words Tolerable Supposition When we are not certain of the Truth of any thing and yet are apt to think it is or may be so we commonly say My Supposition is that it is or may be so and though the aforesaid Author adjoyns to the word Supposition Tolerable yet that ascertains nothing it only imports such a Supposition may be sufferable that is may be suffered to be a Supposition not a thing that 's Certain There are Assemblies Obvious to every Eye that knows any thing of Christianity which cannot on any Terms be supposed the Church of Christ There are other Assemblies which have several Marks and Tokens of the Church of Christ so far as several things outward profest and acted may be such and yet notwithstanding not owned by the Lord as the Church of Christ The present Age as well as Ages past yields many Presidents to prove the same for that 't is Obvious there have been many Assemblies under various Forms who profess Faith in Christ Works of Righteousness and divers Truths owned by the true Church of Christ Now whether such things profest and owned may not be ground for a tolerable supposition that such Assemblies are the Church of Christ I leave to the Judgment of the impartial and Judicious reader having this further Testimony to add that the World hath too much been troubled with the Sentences Decrees and Decisive Judgments of too many Assemblies supposed to be the Church of Christ or that on tolerable Supposition have been so termed who have rather increased than ended Controversies as History doth at large manifest And since R. B. undertakes by Reason to evidence the same I shall according to the Line of Right Reason and Truth take upon me further to discover the Fallacy of his so confident Assertion The Qualifications of a Member of Christ's Body is Sanctification through the Spirit Wheresoever any number of Persons so qualified are Assembled in Christs Name there is the Church of Christ though they are of that number who are of the lowest Degree or Rank in the Body Now an Assembly of such Members may be as Insensible and void of Understanding in many Divine Matters and Mysteries relating to the Kingdom of God as the Ear of the natural Body may be Insensible of what the Eye doth see and so may have Cases of Controversies brought before them whereof they are no more competent Judges not being Gifted thereunto by the Spirit than the Eye of the natural Body is capable to distinguish between the Diversities of Voices and Sounds or the Ear of Diversities of Colours and yet may be all Faithful in their Places walking according to their respective Measures of Grace which God hath given them so that none can in Truth say such an Assembly may not properly be called the Church of Christ being built upon him their Rock and having perfect Fellowship each with other in the Life of Righteousness Obj. And whereas some may be ready to Object and say Why dost thou seem to reflect on this Sort of Language We must Believe as the Church Believes * Note This Question is stated in a Printed Book and publish't by one called a Quaker whose name is omitted for the reason mentioned in the Preface to the First Part. Is not the true Church in the true Faith and must we not either Believe thus as the true Church Believes or else do we not manifest both Folly and Hypocrisy to profess ourselves Members thereof Answer To this Objection having in my foregoing Lines used such an Expression I thus say The General Assembly and Church of the First Born are written in Heaven Heb. 12.23 But I do not find that this General Assembly set forth their Creed recorded on Earth by that I thus mean I do not find any certain number of Articles of Faith written in the Scriptures of Truth which every Member of this General Assembly did Believe and which every one who should come to be gathered into the Fellowship of Christs Body
so also in this is mistaken if he meanes that Circumstances of Times and places are the Ground of Christian forbearance which is manifest from what the Apostle saith Rom. 14.3 4. Let not him that eateth despise him that eateth not and let not him that eateth not Jadge him that eateth Who art thou that Judgest another man's Servant To his own Master he standeth or falleth which evidently shews that in as much as every one must answer for himself 't is fit every one should believe for himself and so practise without being imposed upon by others And this is the Ground of all Christian Forbearance and not Circumstances of Times and Places And though Page 65. R. B. saith That is accounted a doctrine of Devils which in another respect was Christian forbearance which I take him to assert from his observation on 1 Cor. 8. throughout and 1 Tim. 4.1 2 3. The latter Scripture tells us That commanding to abstain from Meats is a Doctrine of Devils that to the Corinths saith If Meats make my Brother to offend I will eat no flesh while the World standeth This doth not in any wise shew that a Command to abstain from Meats was at any time or in any respect Justifiable for if he would have this Assertion pass for Truth he ought to have proved not only that a Command to abstain from flesh was a Doctrine of Devils which that to Tymothy doth but also that such a Command was once Christian Forbearance but nothing of this latter appears nor yet can be proved from the Scriptures of Truth And as to the case of Circumcision R. B. saith 'T was permitted to the Jewes for a time To this I say we find that many of the believing Jewes were not come from under it and that those Jewes who saw beyond it did not condemn such their Brethren but we do not find that the Apostles as persons that had power to permit or not permit such a practice in the Church did approve of it in any of the Jewes or condemn the same in such as practised it until by Faith they saw beyond it for as on the one hand 't was not in their Commission to preach up Circumcision so on the other 't was not in their Power to be a Bond on any to forbear who through Faith were not first lead therefrom For though the Apostle saith Gal. 5.2 I Paul say unto you if ye be Circumcised Christ shall profit you nothing and Gal. 4.9 10 11. But now after ye have known God or rather are known of God how turn ye again to the Weak and Beggerly Eliments Ye observed Daies and Months c. I am afraid of you Yet this did not at that time condemn that Christian Liberty and Forbearance which the Apostle before approved in and with respect unto such as made Couscience of Circumcision and the Observing Daies for it plainly appears he spoke to a People who were redeemed out of those Beggerly Eliments and were come past those Rudiments which is evident by these his words how turn ye again And so he might well exhort such neither to Circumcise nor yet be in the Observation of Daies for that God doth not usually lead into those things which he hath led out of and this might well consist with the Truth even at such a time and season when others thorough a Conscientious Scruple might in a plea for both with respect to themselves be uncondemned These things considered and that also we find the Apostle exhorting the Churches not to be Judging one another with respect to things relating to Conscience there is great need for every one to watch against a Censorious Judging Spirit lest whilest any are Judging their Brethren they themselves become Castawayes Having in some Measure cleared my Conscience I have this further to add That 't is a blessed thing for Brethren to dwell together in Love and Unity yet this Love and Unity ought to consist in the Truth else the blessing is not I doubt not but there are many who are ready to conclude That an Universal Unity ought to be establish't in the Churches by the Assistance of outward Instruments that as we are Members of one Body so we may not only be one in Faith one in Doctrine but also one in Practice with relation to Discipline Order and Outward Formes of Government My soul should rejoyce to see that Day wherein we might all be so led by the appearance of Christ's Spirit in us under his Government which ought to be exalted over all as that this Oneness might thereby be witnessed amongst all the Families of Gods People at this Day But since it is so with the Church of God at this day as it was with the Church in the Primitive Dayes viz. that there are diversityes of Administrations and diversityes of Gifts Operations in the Body and yet thorough the same Spirit it behoves every one diligently to watch that we Judge not one another by reason of these differing exercises as if these things consisted not with the Unity of the Body And since also it is so that amongst the primitive Believers there were such as practiced Circumcision some made Conscience of keeping a Day and some that Absteyn'd from eating Flesh and others that did not and yet a Christian-Liberty and Forbearance was so exercised as that they were not to be Judging one another about these things and that we find not that these differing exercises in a Christian-Liberty did subject any of those Believers exercised therein to the Censure of being out of the Unity of the Body I therefere do reasonably conclude that the infallible Mark whereby any Member of the Body is known to be in true Unity with the Body doth not consist in Profession and Belief of certain Principles and Doctrines and Practices depending thereon nor yet in Obedience to the Measures of others but in the Circumcision of the heart and an Answer of a good Conscience towards God and that every Member keeps his own order Office and Place in the Body thorough his Obedience to the Measure and Gift of Grace in himself which he hath received from God to Profit withal The most infallible mark and token then of a Member in the true Unity with the Body of Christ is an inward invisible mark that cannot be stampt on any but by the impression of Gods Power on the heart and therefore is it that the outward endeavours of all such Christian Professors as have been and are in the Apostacy instead of attaining to an Heavenly Union in the Spirit have at most but arrived to an Outward Unity consisting in their Outward Conformities and Uniformities according to the Commands Traditions Decrees or Examples of Men. When in Ages and Generations past the Apostacy first entred as a Flood I am perswaded that all who have known the Truth and have had the Consideration and true Sense thereof upon their Spirits do conclude that the Cause thereof
in the Latter-End of the Quarterly-Meeting a Paper of Anthony Pearsons that directed That the Way of Truth should be as the Way of a Ship in the Sea and such like Answ I consented to a Paper that had some such Words but knew not 't was Althony Pearsons Qu. 14. Whether didst thou advise That Papers of Condemnation should not be Recorded or gain-sayed it and the bringing in Friends Testimonies concerning Friends Faithfulness or Unfaithfulness in the Case of Tythes Answ To this Fourteenth Query John Story answered much to the same purpose as John Wilkinson did to the same Questions signified in the Fourth and Fifth Queries to John Wilkinson already Cited Qu. 15. Whether didst thou consent to approve of or wer 't present at the racing or tearing out of the Book H. G's Paper of Condemnation for his being Marryed by a Priest Answ No. Qu. 16. And Whether didst thou say Thou wouldst have all Friends left to their Freedom to pay Tythes or not to pay Tythes Answ To this Sixteenth Query John Story answered much to the same purpose as John Wilkinson did to the same Question which was the Seventh proposed to John VVilkinson Though before the giving forth of these Queries there might be some small Differences amongst Friends in the North which were aggravated by G. F's Wife partly by her causing to be Read in the Quarterly-Meeting in VVestmoreland a Paper dated the 21 st of the 11th M on 1672. given forth by her against John Story and therein signifying that he judged the ‖ Note John Story denyes that he ever Judged the Power of God Power of God as it broke forth in Hymns or Spiritual Songs Yet many were not so well satisfyed that G. F. was one of the chief Persons that occasioned or at least encouraged the keeping alive of those Differences until these Queries were sent to John VVilkinson and John Story But then Jealousies entred many that occasion was sought against them and meerly because they could not gratify that Spirit in G. F. which as was also Jealoused had Accepted of such Submission from some as many Faithful Friends have abhorred I now come to make some Observations on the afore-said Queries wherein I shall consider the Matter of them and the Manner of Negotiating that Matter 'T is plain to me that if John VVilkinson and John Story had answered to each Query proposed to them respectively Yea then since G. F. received the Information and prosecuted the same the Informer against them to G. F. would have had his End which doubtless was To render them guilty of Evil Principles or Practices and have G. F's imaginary Authority to prosecute them for the same The Consideration whereof leads me thus further to observe That if any one of the Matters therein contained could not render the Person therein concerned by his Answer Yea guilty of Unsoundness in Principle or of any Evil Practice then 't would follow That G. F. as well as the Informer endeavoured to make the Person so concerned an Offender in that Particular which is no Offence The Reader may now weigh the Matter in the Ballance of the Sanctuary which if he doth he will doubtless perceive that the Answer Yea to several of the Queries will not render either of them either Unsound in Principle or Blame-worthy as to Matter of Fact From the Nineth Query to J. S. and his Answer 't is observable That if J. S. had said Keep Order by way of Reproof to the Noise of Deceit by one Person though pretending to sing for Joy whil'st another was Praying 't is no Matter of Evil Fact but a Shame to any one so to Esteem it since God is a God of Order and not of Confusion in the Church And indeed to me there is one thing above many others that seems worthy of Observation and that is the Second Query to John VVilkinson when an Answer Yea could not render him an Offender unless 't is sound Doctrine That the People called Quakers ought to practise Things that are Imposed by Man or in the VVill of Man which the Scripture gives no Authority or VVarrant for If G. F. would be so plain as positively to assert that which seems to be implyed in that Query if from a Query any thing may properly be implyed then 't would put an End to the Controversie with many For then it must be asserted That there is either One or more that have Power to Impose in the Will of Man that which the Scripture gives no Authority or Warrant for But notwithstanding I will suppose in favour to G. F. that as Answer to this he may thus say I did not put that Question with an intent to justify Imposition in the will of man but rather to find out whether what Robert Barrow and others have endeavoured to impose having a perswasion that my Papers have been given forth in the Motion of God was accounted Things imposed in the Will of Man and that if it should so appear John Wilkinson unto whom the Question was proposed might condemn the same since I affirm that I have given forth nothing to be imposed but what I have been Moved by the Spirit of God to give forth and therefore ought to be submitted to The Consideration of this suposition puts me in remembrance of an Objection raised in the seventh Section of the First Part of the Manuscript wherein the Differences amongst Friends are collected as before is hinted which with the Answer thereto may be proper to Cite on this Occasion The Objection and Answer followeth Object The Spirit of God which is but One in All hath moved in our Brethren to give forth certain Orders Commands and Prescriptions and therefore we ought accordingly to obey and this cannot be called the Dictates of fallible Man but of the Spirit given forth through man and wast thou that pretendest Thou seest it not thy duty to obey but obedient to thy ow measure thou wouldst then see it so and be one with the Brethren and therefore we cannot but tell thee 't is Thy Duty to obey since the Reason thou seest it not thy Duty is thy Want of Diligence and not waiting in thy own Measure Besides we find that G. F. hath lately given forth a Paper the Import whereof is to justifie Prescriptions To this we say That if the Spirit of God moves in any Member of the Body of Christ to give forth certain Orders and Prescriptions with respect to the rest of the Members as that which though relating to their Consciences they ought to perform and practise whether they see it their Duty or no or whether they are free so to do or no then no doubt but they ought so to Act and Do because the Spirit of Truth hath so moved But this is to suppose that which under the Dispensation of the Second-Covenant we have not the least Ground from the Scriptures of Truth or Light of Christ to suppose and so we do
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
the Gospel of Peace and in the Wisdom that is peaceable you would have sought the Peace or come to me as I desired You before these things broke out as I said before but you are of a High Lofty Spirit which those Vertues are over it and they and the Truth remain in themselves and amongst them that have right to them but they have little place in You till you come to that which will bring you to Condemn all the contrary For though you think you may get ease by Scribling and Writing but that will not ease you for what you Sow that you must Reap for had they had place in You you would have been preserved in Peace My love is to all that fear God and retain their First Simplicity in the Humility the Foundation of God that stands sure My writing so largely has been for the sake of the Simple which Thou mayst Communicate to them that they may Hear Fear and Consider The 16 th of the 10 th M on 1676. George Fox Though the above-written Answer given by G. F. to John Wilkinson be in it self very remote from a Pertinent Answer to John Wilkinson's last recited Letter and cannot but be very obvious to many without Observations and Answers to any Part thereof Yet for the sakes of some that may be more Weak we think it needful to make some few Observations and short Reply unto some Part thereof The Purport of John Wilkinson's Letter we take to be chiefly that G. F. might manifest Two Things viz. First Wherein John Wilkinson John Story and such as G. F. might account their Company were separated from the Light of Christ within the Doctrine of Truth or had builded again the Things which they once destroyed Secondly That G. F. might clear himself that he approves of no Force about Religion but the Force and Effect of the Word delivered G. F's chief Matter as we take it produced against them is this How is the Lord sanctifyed amongst you concerning your Paying of Tythes or your Conniving at your Wives or others Paying for you This amounts to a plain Accusation against John Wilkinson others amongst whom it may reasonably be taken that he means John Story for one Tythe-Payers either by themselves directly or else by their Conniving at others Paying for them 'T is no marvel that G. F. is so generally Reputed amongst Friends far and near to report that John Story and John Wilkinson are Tythe-Payers since he hath written with Relation to John Wilkinson c. touching Tythe as afore-said But though he hath so done yet 't is a notorious Falshood and Untruth for John Wilkinson hath not only been a great Sufferer for Tythes but also was never known to evade his Testimony in the least or that his Wife or any for him ever paid * We are now sensible the Reader may be ready to query Whether there be no Pretence to render John Wilkinson a Tythe-Payer To this we answer We never understood any other Pretence that such as have Accused him thereof have made when narrowly examined but this viz. That he payeth Tythe-Male-Silver and whether that can he such a just Occasion as to render him a Tythe-Payer by which he is taken to be a Man that hath no Testimony against Tythes as a Maintenance for the Priests we shall leave to the Consciences of Vnprejudiced Readers when they have in the Light of Christ throughly weighed the ‖ Note The said Testimony is in this Treatise already Cited Testimony of John Wilkinson John Story Recorded in the Fourth Section of this Second Part of * Meaning the aforesaid Manuscript mentioned in the Preface to the First Part of the Christian-Quaker this Treatise and compared the same with this ensuing Testimony given under the Hand of John Wilkinson in relation to the Payment of Tythe-Male-Silver his Tythes And as to John Story he never was in a Capacity to bear any Testimony therein being a Single Man not managing any Estate in his Possession more than by Declaration against that Oppression AS to Tythe-Male-Silver payable by me John Wilkinson I say That I pay Two Shillings Seven Pence yearly termed on my Deed Tythe-Male-Silver and that the same I alwayes paid ever since I enjoyed my Land and that the said Sum is under Fine as the rest of the Rent to the King is And this Fine hath been enjoyned on the Possessor in former Deeds and that on the Death of a Tenant the next Taker is Finable for the same And I never did understand that there ever was any Deed of Purchase of Tythes for the Lands I enjoy nor yet that the afore-said Sum of Two Shillings Seven Pence was ever paid in lieu of Tythes nor that any Friend accounted me an Offender for paying the same until of late But though this be the State of my Case yet I know others of my Neighbours possessing Lands of another Hold are lyable to pay a small Sum termed Tythe-Male-Silver or Composition-Money and in Default of Payment are lyable to Tythe in kind and such have Deeds of Purchase for Tythe wherein such Composition-Money is expressed But that is not my Case Witness my Hand this 3d. of the 12th Month 1678. John Wilkinson which he hath often done and in particular both of them gave in a Testimony in Writing of their Clearness in that Particular both as to Judgment and Practice And yet notwithstanding this Falshood hath undoubtedly been a great Means by which G. F. hath obtained many Proselytes on his Side to oppose John Wilkinson and John Story as Tythe-Payers and so Consequently Apostates and Dark Spirits The Lord rebuke that Evil Spirit that hath entred the Leader of many People to cause them through the Belief of Lyes to err And as to G. F's so frequent telling them That they are Separated from the Inward Light and Spirit c. that falls of it self being proved by no Convincing Instance greater than this his Saying viz. If not you would have been at Unity with me as at first And whereas G. F. tells John Wilkinson That he is of an Angry Disquieted Froward Peevish Pretful Malicious High ‖ Note As to the words High and Lofty Spirit with Application to John Wilkinson by G. F. we think it needful to give a Character of John Wilkinson and likewise of G. F. according to their Deserts and leave it to the Consciences of Impartial Readers to consider which of them deserves to be termed of a High and Losty Spirit John Wilkinson when he was first Convinc'd of Truth had an Estate of Tenant-Right Land valued between Fifteen and Twenty Pounds per Annum and ever since at Times and Seasons when he is at Home exercises himself in Bodily Labour sometimes at Plow and sometimes otherwise He also hath ever since kept his Family to labour and so hath Lived handsomly according to the manner of his Country upon his Estate which he hath kept in his own Hand
we never knew that he hath flinched but hath endured Patiently as also the known Care that hath been upon him for the Preserving and Encouraging of all by Word and Pattern to stand in time of Persecution And this we thought fit to insert as persons concerned for the Vindication of our dear Friend George Fox's Innocency in this Case which we have done according to the best of our Knowledge and Remembrance who never saw any just Occasion for such a Charge as William Rogers hath so wickedly aspersed him with John Ware and twenty seven Persons more I now come to make some Observations on the above Certificate they render me False Charging and seem concerned to Vindicate G. F's Innocency in this Case yet they have done it but at a very poor rate much like the perjured Informers that on the late Act have appeared against Friends for first they say It is a False Charge which is a positive Testimony against me wherein they undertake to prove such a Negative which is impossible to be proved by them unless they had been Eye witnesses of what George Fox did in every Meeting in time of Persecution at the Meeting-house in Broad-Mead that I also was present at but that by their Certificate it seems they dare not say for when they came to disprove me by particular Evidence they then thus said WE WERE GENERALLY ALL OF US AT ALL OR MOST OF THE MEETINGS AT WHICH GEORGE FOX WAS HERE and that we never knew or can remember that ever any Persecutors came up the Stairs while George Fox was speaking I appeal now to every Impartial Understanding Reader whether my charging of him for stepping down on a sudden and hastning out of the Meeting must be wrong because they never knew another matter of fact relating to others or whether it doth follow that the Persecutors did not come up the Stairs at no such Meeting because they don't know or remember the Matter when not assigned to any Meeting wherein they dare say that they were present They say that I have charged George Fox to be one of the greatest Fleers in time of Persecution of any that I know professing the Truth and accounted by others a Faithful Friend Herein they as I take it and as I am persuaded all Impartial Readers will falsly charge me my Words were these And if Report be true this is but very little of what might at large be manifested to prove him one of the greatest Fleers c. in time of Persecution that ever I knew professing the Truth and esteemed by others a Faithful Friend 3dly They say that I for Confirmation thereof brought an Instance of a Meeting here at Brastol which George Fox was present at about 15 years since c. this also cannot be taken to be a true Charge from my words not only be cause I did not positively charge him to be one of the greatest Fleers in time of Persecution c. but also because I did not signifie the Time at which the Meeting was held though they say 't was about 15 years since and so it appears that they are detected of several Lies by comparing their Testimony with what I have written This occasions me to observe that they do not say they never knew or could remember that he stept down and hastned out of the Meeting at a Back-pair of Stairs which is the matter wherewith I charge him with the sight of mine own Eyes and others also on this Occasion And this also I know that his so Departure was a very considerable time before the Meeting broke up and were it not so that these False Witness-Bearers were conscious to themselves that about fifteen years since George Fox so did as I said my Eyes were witness of what reason should they have for limiting my Charge to that time I shall now leave it to the Consciences of all Impartial Readers to consider whether John Ware and the other twenty seven Persons do not justly deserve the title of False-Witness-Bearers and not only so but since George Fox in his Answer to me hath signified on this Occasion that he believes there are many in Bristol that will witness against this False Charge it be not rational to suppose that the aforesaid John VVare and the other twenty seven Subscribers have been by him betrayed to affirm whereof they know not and yet notwithstanding their Testimony is lame and not sufficient to serve his turn not only for the Reasons aforesaid but also because they do not so much as affirm that the Meeting held about fifteen years since was in the time of Persecution and that he staid therein until the Meeting ended One thing more is Observable G. F. informs me some said My Paper was not worth answering to which I said Doubtless these words came from some of George Fox 's Party and since George Fox hath acted contrary to their sense and written six Sheets of Paper in Answer to one of mine what 's become of their Vnity now and whether this shews not that they are in Confusion amongst themselves especially since G. F. in his Answer saith the less I do take notice of them because I know them to be * By George Fox's Rule those who matter not what they say c. are exercised by this Spirit that made some like Devils witness his before-cited words spoken as he was walking in Nathaniel Crips his Chamber which occasions me to query from his words all False and Malicious Charges Whether by his own Rule he hath not manifested himself to be exercised by the same Spirit for had he been a man that had taken Care to have affirmed nothing but the truth he would not have been the Publisher as well as Author of so many Lyes and Falshoods whereof to his shame he is detected all False Malicious Charges whenas he hath not only written six Sheets of Paper for the Copy delivered me contains so many by way of Answer which is a taking notice thereof at a large rate but also it appears that many of them which by his general Expression he accounts False Charges are not in his particular Answers denied to be true but rather an owning thereof is plainly implied from his words as is already manifested this I take to be one sign or Token that the Word of the Lord by his Servant John Wilkinson is fulfilling I now come to take notice that G. F. accuseth me that I threatned the Constables at their Perils not to meddle with any thing of mine within doors c. This I say is a False Charge my words on that Occasion were to this purpose the Door is open the Goods in the house are mine they might go in and there was enough but then I also told them That if they did meddle c. before I spoke with the Justice I should lay that Injustice at their Doors because of right I ought to be first heard before my Goods ought to be
Part p. 7 8. See also the 3 d. Part p. 7 8. The General-Assembly of the Cburch of the First-Born 3 d. Part p. 74 78. Members of Christ's Body not certainly describable by Outward Marks and Tokens Outward Orders insufficient for their Conservation 3 d. Part p. 57 58. No Member of the Church of Christ one more than another is exempted from being lyable to err pag. 75 76 77 78. N Â O OBedience What kind of Obedience finds Acceptance what not 3 d. Part p. 26 33. See Church-Government Though the Obedience of Christ made many Righteous yet 't is no Proof that any were or can be made Partakers of that Righteousness whil'st Sin reigns in the Mortal Body 2 d. Part p. 67 68. Opposers From an Objection raised Occasion is taken to shew the Difference between Us and our Opposers though our Language relating to Principle and Practice in some things agree 1 st Part p. 30 31. Order of the Gospel is the Power of God and cannot be Establish't by Man 3 d. Part p. 25. Outward Orders The Establishers thereof under the Notion of Christ's Government Invaders of Christ's Prerogative 1 st Part p. 4. Reasons given why they are unsuitable to be accounted a Part of Christ's Government 3 d. prt p. 6 7 8 9 11 23 24. See 1 st Part p 6 7 8. See Church-Government P PErfection Every Gift of God is Perfect No such Perfect State attainable wherein 't is not needful for Man to Watch 2 d. Part p. 14. A Cessation from Sin attainable 2 d. Part p. 14 15 16 19 20. Persecution An Objection touching Securing Outward Estate in Time of Persecution Christ's Words to Peter and Saul's Action of saving Agag being instanced is Answered 1 st Part p. 30 to 36. Plain-Language On what Ground used 2 d. Part p. 34. Power of Decision of Differences by Robert Barclay's Words imports a Jurisdiction in such as he accounts the Church over Property 3. Part p. 35. Observations on the said Sence shewing the Inconsistency thereof with Truth 3 d. Part p. 35 to 41. Power to Bind and Loose is not from Christ's Words so far as from the Scripture we learn pleaded by the Apostles or any Assembly under the Notion of Christ's Church 3 d. Part p. 66 67. Principles Reputed by Robert Barclay the Bond by which we became Centered into One Body meaning Christ's Body the Church 3 d. Part p. 54. His Assertion and Argument refuted p. 54 to 59. The like he saith touching Practices and Doctrines p. 54. Professors of Christianity How they come to disagree touching some Religious Matters whenas whil'st they keep to Scripture-Language they agree in Principles termed Fundamental that are relative to the Matter wherein they differ 2 d. Part p. 69 70. Prophet Raised like unto Moses is Christ Jesus and no other is owned by us like unto Moses under the Second Covenant but Christ Jesus 1 st Part p. 10 11. Q Â R REign of Christ is by his Spirit in the Heart 3 d. Part p. 4. Robert Barclay An Answer to his Book of Government manifesting Erroneous Doctrines held forth by him 3 d. Part p. 15 to 88. The Chief Matters discours'd of in the said Answer p. 19 20 21 22 23. Robert Barclay's Postscript to the said Book by way of Epistle to Friends wherein he affirms That he never found Occasion to Repent or Retract any thing from the Matter and Principles there asserted by him And further also That though the Things chiefly scrupled at are as he saith cleared by Will m. Rogers his own Letter yet that all may be satisfyed by having them from his own Hand he was free to Write his Postscript William Rogers his Observations adjoyned to the said Postscript shew First That Robert Barclay Justifies his Book Secondly That the pretended Letter of William Rogers is by Robert Barclay acknowledged to contain Robert Barclay's Sence and Explication of the Matters scrupled in his Book Thirdly That his Postscript was writ that all might have his Sence of the Matters chiefly scrupled under his own Hand according to the Explications given in William Rogers his pretended Letter Fourthly That notwithstanding all this the Explications in the said Letter are not to be found in his Book nor yet all of them in his Postscript neither doth his Postscript and Book agree nor yet either of Them with Truth in many Things 3 d. Part p. 99 to 124. Rule See Church-Government S SAlvation of Mankind See Kingdom of God and Justification Sathan The Qualifications of such whom Sathan hath made use of to rend and divide the Church of Christ viz. such as have Zeal without Knowledge such as have Knowledge without Zeal and others that have abounded in Confidence without either Knowledge or Zeal 1 st Part p. 69 to 78. Schismes The Ground thereof and some Marks by which 't is known 3 d. Part p. 41 42. Scriptures may be an Instrument through the Spirit whereby Faith in Christ may be attained unto 2 d. Part p. 3 4. And albeit they have been owned by Us and our Antient Friends to be a Rule yet we have not owned them to be the Infallible Rule but instead thereof the Spirit And yet they have been of late streined by Robert Barclay to make them the Rule to rule over our Brethren p. 48 49 50 51. See Church-Government Sentences or Degrees of any Assembly though pretending themselves the Church in Matters relating to Conscience no Bond upon Believers without inward Conviction 3 d. Part p. 58 61 62. See Believers Sin See Perfection Spirit What is meant by this kind of our Opposer's Language viz. Dark Leaven'd Rending Dividing Separate Spirit 1 st Part p. 6. Spiritual Matters Cognizable by the Government held forth by Robert Barclay 3 d. Part p. 53. Swearing under the Gospel-Dispensation not Lawful in any Case 2 d. Part 37 38 39. Submission to any Assembly that in any tollerable Supposition may be termed the Church of Christ is so pleaded for by Robert Barclay as that Want of Sight shall not excuse being Guilty of Disobeying God 3 d. Pare p. 69. That Sence refuted his Perversion of the Scriptures cited discovered 3 d. Part p. 69 to 80. Supper of the Lord the Night before he was Betrayed p. 51. The Doctrine of Christ at that Supper Owned p. 51 52. Scripture reputed to relate to that Practice Explained p. 52 to 61. T TEstimonies In what Case these words Let th'Testimonies of Friends arise have been notoriously abused 1 st Part p. 18 19. Traditions See Church-Government Tree of Knowledge of Good and Evil cannot properly be a Comparison to represent Knowledge that is Devilish or the Thing that is Evil 2 d. Part p. 28 29. Tythes no Gospel-Maintenance to a Gospel-Ministry 2 d. Part p. 40 to 44. U VNity Divers Things laid down wherein the Faithful were at Unity 1 st Part p. 2 3 4. In what Sence the Apostle exhorted thereto 1 st Part p. 36 37. Inconveniences attending this Doctrine no Unity but in Conformity 1 st Part p. 72 73. An Universal Establish't Unity with respect to Faith and Discipline relating to Believers in Christ by Outward Instruments is inconsisting with Gospel-Liberty 3 d. Part p. 82 to 86. See Believers The Mark of a Member of Christ's Church in Unity with the Body is an Inward Invisible Mark 3 d. Part p. 83 84. W VVArs not Lawful to be entred into by Us to work our own Deliverance from under Oppressive Laws and Magistrates 2 d. Part p. 30 31 32. Weak Believers may be Received to doubtful Disputations by assigning the Decision of Controversy to the Church since Contention may arise who or where they are 3 d. Part p. 59 60. Wisdom from Above and that which is not from Above is deseribed Wisdom which we have as Creatures is not that Wisdom which by the Apostle is termed Sensual and Devilish but is given us of God 2 d. Part p. 21 to 25. Women having received a Revelation to Utter in the Church may Speak Unruly Disorderly Women may be warned to be Silent even as it is their Duty so to be in the Church 3 d. Part p. 52. Works What sort are Necessary to Salvation and what not Works spoken of by the Apostle James are the same sort of Works spoken of by the Apostle Paul 2 d. Part p. 16 17 18 19. Writings for Publick View By whom Approved or else not to be Printed 3 d. Part p. 29 30 Reasons against the Method of such Approbation and Limitation 3 d. Part p. 29 30 31 32. X Â Y Â Z ZEal without Knowledge Some Parts of the Fruit thereof described 1 st Part pag. 70 71 72 73. Zeal according to Knowledge accepted by God 1 st Part p. 70. A Part of the Qualifications of such as are endued with it 1 st Part p. 77. THE Postscript following the Preface is added to clear the Truth as well as my self from this pretended Argument against my Printing viz. That I came up to London to read a Charge behind George Fox 's Back and That though I pretended a Readiness to Meet him I had no Desire thereto Which gives me Occasion to lay down several Observations and Reasons invalidating the pretended Argument together with a Letter written by Me to James Claypoole and Three other Friends in London to cover a Remonstrance to the Friends of London All on purpose that they might use their Interest to cause George Fox to submit to a Hearing that so if possible some Expedient might have been found to satisfy my Conscience otherwise than by Printing Which I acquainted them of as well as George Fox and that I intended to proceed therein unless so much Notice should be taken of my Call for Justice against the Reproachful Actions and Trespasses of George Fox as that he might be brought to a Hearing before Friends to the end that if Guilty he might give Satisfaction if not he might be Quitted There are also signified in the said Postscript several Things which are clear Evidences that George Fox would not assent to any Meeting for the aforesaid End Which coming to my Knowledge I was then free of all Concern to sollicite him more either by Word or Writing for a Meeting and had no further Bond upon me to forbear proceeding to Print as Expeditious as I could William Rogers
THE Christian-Quaker Distinguished from the Apostate Innovator In FIVE PARTS WHEREIN RELIGIOUS DIFFERNCES amongst the People termed in Derision Quakers are treated on GEORGE FOX one at least if not the chief reputed Author thereof is detected DOCTRINES of TRUTH owned by the Children of Light and cleared from Objections are laid down according to Holy Scriptures and Revelation of the Spirit By WILLIAM ROGERS on behalf of himself and other Friends in Truth concerned Eccles 2.9 There is no new Thing under the Sun Gal. 2.11 But when Peter was come to Antioch I withstood him to the Face because he was to be Blamed LONDON PRINTED in the Year 1680. THE PREFACE TO THE READER IT was the Saying of Christ As I Hear I Judge I hope that Christ's Example in that Case will be such a Bond on every one that may concern themselves touching this Treatise as that I may have no just Occasion to reflect on any Christian-Professor even as Nicodemus a Pharisee once did on those of his own Sect Joh. 7.51 Doth our Law Judge any Man before it Hear him In Confidence that this Treatise may meet with so much Justice at least from True if not from all Pretended Friends 't is now brought to Light And though some amongst the People termed in Derision Quakers appearing to stand as Neuters in the present Controversy amongst them not knowing the Christian and Orderly Proceeding of others may conclude That 't is an Untimely Birth Yet let such know that the Moderation of those who are concerned in the Publication hereof hath for many Years past been manifested Note The Divisions amongst the People called Quakers have been at least Eight Years encreasing to the Height they now are at by endeavouring as much as in them did lye as hereafter will more largely appear that those small Differences which at first seemed but like unto little Sparks might not arise unto so great a Flame as they now are And were it not so that many Meetings of the said People for the Worship of God in divers Parts of the Nation have been entertained with frequent Contention and Opposition and in particular that both Priest Professor and Prophane have become Eye and Ear-Witnesses of such Rude and Unchristian-like Deportments as of late have been mafested by many speaking at once in their Publick-Meeting within the City of Bristol before many Hundreds by which the Meeters have been reputed as in an Uproar and their Meeting-House accounted rather a Stage of Scolding than a Place for Worship of God It might not as yet have been brought to Light without some further Endeavour to have sought a Reconciliation if so be the least Hopes should have been given of its Acceptance But being void of all such Hopes Now so it is that so great a Concern of Conscience lyes on many to encourage the Publication hereof as that we can no longer forbear lest it should be reputed That the Doctrine and Life of Christianity were wholly Extinct amongst the afore-said People My Desire now is That the Reader may seriously weigh the Four following Notations and the Observations thereon and then 't will easily be savour'd at what Door the Publick Disorders have entred and whether or no they are not the very Birth of some Politick Unchristian-like Contrivance First Many in that City retain their Antient Respect for John Story and John Wilkinson Two Antient and Honourable Labourers in the Gospel of Christ whose Conversations and Doctrine I have not known or understood to be Exceeded in Godliness by any Mortal Man whatsoever and on that Foot are accounted such as Joyn to Separates or a Separate Spirit as the Term or Nick-Name sometimes is because some Upstarts and Innovators Adherents to George Fox have been pleased to disown the said John Story and John Wilkinson though they could not justly Charge them with Evil. Secondly In a Paper given forth by an Eminent Preacher and Opposer of John Story and John Wilkinson whose Name I omit for the Reasons herein after mentioned thus directed viz. To God's Friends every where concerning the present Separates and their Spirit 't is thus said Let not this Spirit be reasoned with enter not into Proposals and Articles with it but feed it with Iudgment that is God's Decree So may the Souls that are deceived come by the Right Door into the Heavenly Vnity Thirdly The same Person that writ as aforesaid was also concerned in a Paper subscribed by Charles Marshall and Sixty-Five more given forth at Ellis Hooks his Chamber the 12 th Day of the 4 th Moneth 1677. wherein 't is thus writ with Relation to John Story and John Wilkinson Therefore Brethren every where stand up in the Power and Wisdom of God for the Testimony of Truth against that Wrong Iealous Murmuring and Dividing Spirit And where they come warn them in the Name of the Lord to go home and not go thus up and down to offer their Gifts Fourthly The very same Person that writ as aforesaid thus That is God's Decree did also some Years past threaten That Bristol should be as an Anvil to beat upon meaning with Respect to Religious Differences My Observations now are That in as much as the Meeting at Bristol hath become as an Anvil whereon many Apostates or Innovators Opposers of John Story and John Wilkinson have in a Disorderly Manner frequently beat it may not rationally be taken to be the Fruit of a Politick Unchristian-like Contrivance in the best Sense And that albeit they have been apt to stamp their rude Discourses and severe Judgments in the Name of the Lord resusing to reason with such against whom they strike or in a Christian Spirit to treat of the Differences yet therein I am fully perswaded that they act rather from the Line of Another than Their own And not only so but from the Line such an one as hath taken Liberty to Violate that which he would Impose as by a Decree from God on others For though he Imperatively thus said as aforesaid Let not this Spirit be reasoned with Enter not into Proposals and Articles with it but feed it with Iudgment that is God's Decree Yet he himself did a few Moneths after accompany George Fox to the City of Bristol and there entred into Reasonings Proposals and Articles with such as owned John Story though termed a Separate or Separate Spirit which by the Scope of his Writing may reasonably be taken by those who understand his Meaning by these his words viz. This Spirit To be an Acting contrary to his own Counsel When I compare this with these kinds of Declarations frequently publish't amongst the aforesaid People viz. Let us Exclude the Reasoning the Wisdom and the Iealousie and let us have an Eye to the Brethren Further insinuating as if God had ordained Ministers amongst them that are to see and hear for the Body and common Members of the Churches as the Printed Terms are I cannot but be full of Jealousie that these
eminent amongst the said People and therein laid down many Particulars relating to Doctrine Discipline and Practice Printed Written Publish'd and Acted which we were perswaded were Erroneous and ought to have been Testified against And therefore did propose unto them to joyn with us to give Testimony against such Things if in their Consciences they were satisfied so to do as one proper Expedient for the Removing Stumbling-Blocks out of the Way as by the said Letter Dated Bristol the 22th of the 2d Moneth 1679. may more largely appear unto any of the said People who may desire of me to peruse the same In the aforesaid Letter we did advise That the Manuscript made mention of was prepared and that the Contents thereof were as is already cited But forasmuch as no Answer came from the Parties written unto before the General-Meeting and that the Matter treated on was not with an Intent that it should be kept private in the Breasts of those to whom 't was written but be communicated to the Body of the People called Quakers therefore we sent the aforesaid Letter unto the General-Meeting next following for the same End as we did unto those Three Persons to whom we first writ giving a Cover thereto in these following Words Only 't is to be noted that a Blank thus is left instead of the Name of a Person for the Reasons hereafter mentioned Bristol the 4 th of the 4 th Moneth 1679. Friends THe Inclosed being Two Sheets and a Part of a Sheet is a Copy of what was sent unto the 11th of the last Month to be Communicated unto the rest unto whom 't was directed and is now sent unto you with request That it may be read amongst you for this end that when it is so read you may if free in Spirit declare your Approbation that it may be read in all Mens and Womens-Meetings of Friends Whatever your Thoughts may be touching the Inclosed yet know this that it was neither given forth nor yet is now recommended to you but upon very Serious Consideration and Concern of Conscience And therefore t is now requested that you will Seriously and Conscientiously weigh the Matter that so neither your Tongues nor Pens may be so Exercised on this Occasion as that you may for the future see Cause to Repent the same One of us viz. William Rogers intended to have come up to the General-Meeting not only to recommend the Inclosed to be read amongst you but also to have offered unto you that the Manuscript whereof it makes mention might be read in the General-Meeting if you would assent thereto But some Emergent Occasion which he hath Communicated to his Correspondent James Claypoole under whose Cover this goes hath obstructed that And therefore 't is now proposed unto you That before it be made publick amongst all Friends you may appoint a Meeting as General as you please to have it first Read and if you think so to do this now informs you that 't will be assented unto provided you appoint the Place of Reading the same to be either in the County of Wilts or City of Bristol before the last Day of this instant Moneth But if that Time and Place please you not and yet are willing to have the Hearing thereof 't is now desired that you will be pleased to signify so much and make your Desires known to our selves Directed to William Rogers in Bristol And we doubt not but you shall have such an Answer as may answer the Truth in all The End wherefore this is now proposed is because You and other Friends as well as They unto whom we first writ if you shall not be at Unity with us may have Opportunity to clear your selves unto and concerning us before the said Manuscript become publick amongst all Friends And if the Word of Truth shall be in your Mouths we doubt not but 't will have Place with all concerned in preparing the said Manuscript But if in the Word of Truth you and others shall have nought to say against the Matter contained therein then let all such for the future be wary of Rash and Unjust Censures lest they should be found Fighters against the Lord. 'T is desired that an Answer may be given hereto and left with James Claypoole by the 16th Instant at farthest to be sent unto us Directed to William Rogers Merchant in Bristol We are Your Friends William Rogers William Forde This Letter wherein the Former was inclosed was delivered Sealed in the General Meeting by James Claypoole who according to my Request there declared That it came to him under Cover from me with Direction to be delivered Sealed in the aforesaid Meeting James Claypoole having thus Faithfully discharged the Trust reposed in him 't was then committed to Six Persons to Unseal and Peruse and Report the Contents to the Meeting who thereupon made this ensuing Report only 't is to be observed that instead of the Names of Three Persons where of George Fox was one in one Place and of One Person in another a Blank is left The Letter delivered Sealed to the General-Meeting and so delivered to us to Peruse contains a Copy of one lately directed to and Signed by him William Rogers c. bearing Date the 22th of the 2d Moneth and sent the 11th of the 3d. Moneth to And our Iudgment is That it should be left to them to Answer as they find Freedom in Truth and that the General-Meeting ought not to be concerned with it seeing they have not refused to Answer nor had convenient Time or Opportunity thereto neither jointly nor severally The aforesaid Report Occasions me to make these ensuing Observations First That the rest of the General Meeters who are kept ignorant of any Letter directed to them were therein deceived Secondly That Wrong was done to the Persons concerned in writing to the General Meeting because their Minds were not Communicated unto those unto whom they writ Thirdly That the Generality of Friends in the Nation might deem it Injurious to them because the said Letter was of a General Tendency with respect to Friends and Affairs relating to them This Proceeding encreased the Jealousies of many Friends that a Spirit of Partiality seeking to exercise a Gentilian sort of Lordship was entring some under the Profession of Truth and that the Door was so shut against some others besides my self as that those things which become our Burthens must not be represented to those whom we were concerned to advise thereof or to treat withal in a Christian-Spirit that so some Expedient agreeable to the Truth might be found to remove our Burthens and so if possible prevent the Publication in Print of the Manuscript prepared in which the Names of several Hundreds on each part concerned in the Division were mentioned But yet the Noise of Printing had this Service seveveral Friends from divers Parts of the Nation came to the City of Bristol being the Place as before is noted that one
of the Eternal God who was with the Father before the Foundation of the World was laid is become the Horn of their Salvation and hath brought Immortality to Light in them and revealed that Teacher that can never be moved into a corner and therefore these cannot depend any longer on the teachings of man nor yet on outward Canonical Articles Creeds Directories or Church-Faiths prescribed by man but on the teachings of Christ alone by his Light and Spiritual appearance in themselves to lead and guide unto the Father of life The sound of this Alarm as many can yet witness became a joyful sound to that soul which was hungring after the Lord though piercing as a Dart through the liver to the man of sin so that astonishment and amazement seemed to take hold on many whereby they became a By-word a Mock and a Taunt unto such whose dependencies were on their outward Teachers c. as aforesaid I say again Oh Friends let the Remembrance of this Day come before you and consider further what was the voice of the Eternal Power unto such who were struck with amazement after they believed the appearance of that power whereby they were so struck to be the appearance of the Power of God I well remember the voice was on this wise To your own To your own To your own Meaning thereby that they should turn in their minds to the Light of Christ in their consciences which was declared to be that teacher which could never be removed into a corner that so they might witness the fulfilling of that loud voice uttered by the Angel flying through the midst of Heaven Having the everlasting Gospel to preach unto them that dwell on the Earth c. Fear God and give glory to him for the Hour of his judgment is come and worship him that made Heaven and Earth c. For no doubt but the Spirit of the Lord revealed unto those first labourers in the Gospel that there was a pronenesse in the Sons and Daughters of Men to admire to depend upon and sometimes through an affectionate part or blind Zeal to worship such are were instruments to give forth outward Directories or Church-Faiths For we find that the Apostle tells us of worshipping Angels which are Messengers whom God hath sent by him that intrudes into things which he hath not seen therefore I am perswaded that the voice of Truth through them was not only thus viz. To your own which being observed leads into an independency upon others but also frequently on this wise We preach not our selves look not unto us In the Consideration of these things I cannot but cry aloud in the aforesaid words of the Angel that had the everlasting Gospel to Preach Fear God and give Glory to him And then no doubt but every such one that hath concerned himself to condemn his Brother on no better ground than from the example and prescription of another will come to see that therein he hath not kept to his own and so hath been led into a By and Erring Path. Oh Friends let therefore this cry pass through every heart To our Own To our Own To our Own That is to say to every one 's own measure of Christ's Light or Grace of God Received which the Apostle saith is sufficient with this secret breathing of Spirit unto the God of our lives that all may be thereto retired For if that Counsel might but take place it seems to me that there could then be no room for any to impose or press the observation of other mens Lines upon any which no doubt is one great occasion of the religious differences treated on and not only so but it would mould all who retain the name of Christianity into the very nature thereof and so consequently a reconciliation in the everlasting Truth might quickly ensue For if that Door be but once shut through which variance and disunion entred there may then arise a hope of cessation to such contention and strife as is out of the Truth but if not I may then say how can the effect cease whilst the cause remains I well Remember and many with me that whil'st friends kept to their Own and concerned not themselves to promote a zealous observation of other mens Lines made ready to their hands we then heard not of so much contention strife and debate both publick and private as of late years hath been but since the promotion thereof Confusion Disorder Emulation Malice and Envy hath been its Offspring which hath been manifested by publick unjust revilings against some when zealously contending for the Faith of Gods Elect and though these are of that number that prefer obedience to their own measures of Grace received before obedience to the measures of others yet other some there are who have endeavoured to bring Friends into conformity to the pretended Dictates of the Spirit through others or at best through that one man G. F. before spoken of and that under the penalty of being accounted guilty of Corah's sin for scrupling to conform and thus the variance is like to continue unless the God of Heaven for his Names sake by the Arm of his own Power shall put a stop thereto And forasmuch as I could not but say in all seriousness of Spirit for the clearing of my conscience Let the remembrance of the dayes that are past come before you wherein the Servants of the living God sounded by his trumpet an Alarm to the Nations and that the Servant of the Lord Edward Burrough many years deceased is honourably spoken of by some if not by all of both parties of the People called Quakers at variance one that had the Trumpet of the Lord to sound and hath therewith sounded as a Son of thunder as well as of consolation many Alarm unto the Nations I shall conclude with the citation of a part of an Epistle written by him in the Year 1658. to the Friends of the City of London and so leave the consideration thereof to the Impartial Reader to savour whether according to the sense of his counsel we ought not to know the Spirit of God in our selves to be the ground of all our actions and if so then to practise from other mens Lines without an inward conviction by the Spirit in our selves can be no more accepted as indeed it is not than the offering of the halt and the blind for a Sacrifice under the first Covenant was Here follows the citation out of Edward Burrough's aforesaid Epistle YEa it is peace to the Soul and gladness to the Heart and refreshment to the Life to feel and witness the teaching of the Spirit of the Father leading into all Truth and preserving out of all transgressions wherefore I beseech you all let this be your whole desire and the full practice in your life and then shall the Countenance of the Lord shine upon you and his face shall make you glad if in all things you look unto
ninety four Miles to London out of all the throng of his other Occasions or if in London to wait for George Fox's coming thither when near it to ask him by Word of Mouth that which hath been before asked by Writing and no Answer given signifying the least assent to meet as hereafter will appear This indeed will be a very ready way to bring Outward Blasting according to the Prophesies of some of my Opposers if they could but create a Belief in me that on I. C's notice that G. F. will be in London I must then run after him and attend upon him on no other Foot but to know whether he will meet me without any assurance that he would be willing notwithstanding I have laboured and endeavoured so long before to obtain it and all in vain On this Occasion two things are worthy of some Enquiry First Whether George Fox is really so dignifyed as that 't is an Additional Errour in one whom he accounts a lost Sheep not to run after and wait on him If he were in reality the great Apostle of Christ as esteemed by some methinks he should have in his Remembrance the Parable spoken of by Christ touching leaving the Ninety nine Sheep to seek the One that was lost and so account it his Duty to seek after much more be ready to meet one accounted a Lost Sheep that hath been so desirous to meet him as I have been Secondly Whether James Claypoole be in reality so dignifyed as that on his Notice 't is the duty of a friend having a concern upon him relating to George Fox to ride ninety four miles or wait out of all his urging occasions many days to attend on G. F. When not willing to Answer the end to be waited for or else must incar such like Censures as are pat upon me for such an Omission I cannot but conclude that the Lord hath not so dignifyed either of them and that the Occasion of this Enquiry is the Fruit of Pride or a Gentilian sort of Lordship which the God of Heaven is determined to abase As to the report That I came up to the City of London to read a Charge behind George Fox's Back I thus Answer as 't is above represented the Action seems vile and unchristian-like because from that Representation it may be understood as if I would in a Secret way endeavour to back-bite and reproach George Fox and avoid all Occasions of meeting him Face to Face which I abhor and as on the one hand I so do so on the other hand I account it vile and unchristian-like to spread such a Representation of the matter and not declare the whole Truth and End for which my coming then was which if it had I might not then have had Occasion to have added this Postscript but since it is so I think it needful to inform the Reader of the very naked Truth from whence I take that evil Insinuation or partial Report to arise After I had by several Letters signifyed to G. F. divers Things touching which I expected Satisfaction from him and had sufficient ground to believe that he would not give it and having a Jealousie that many under the Name of Quakers looked upon him as Infallible I was constrained in my Spirit to prepare a Manuscript to discover his Errours out still with this reserve that if Friends would so assist as that I might have Justice among them in relation to him I might forbear Amongst other Places I came to London and spread the matter before James Claypoole and three other antient Friends reputed of the chiefest from whom I could have no hopes that a Meeting would be assented to on the Occasion desired to clear my self and therefore a concern of Conscience was upon me to write the ensuing Letter to James Claypoole and those other three Friends to give cover unto the ensuing Remonstrance to the Friends of London from both which the purpose of my Mind may be collected and whether or no I did not therein Act Christian-like and do as much as in me did lie with a clear Conscience that G. F's Nakedness might not be so publickly discovered as now it is William Rogers his Letter to James Claypoole and three other Antient Friends of London London 25th of 12th Month 1679. James Claypoole c. FRiends you may remember that when I parted with you Yesterday you were desirous to know where I would be in the Evening I told you to this purpose I knew not certainly but yet also acquainted you to this purpose That if you would appoint me to meet you I should readily assent thereto and though you did not appoint me yet I was in Expectation that you or at lest some of you might have had a Desire to speak with me again but understanding nothing thereof I am clear in my Spirit to depart the City and to let you have the Enclosed with an earnest breathing unto the Lord that he may direct you to make that use thereof as may tend to his Honour And that I may not be wanting to open unto you that Counsel which I believe is the Counsel of the Lord in this Case I thus say that my Perswasion is 't will tend most to the Honour of God not to keep the enclosed from the Knowledge of the Friends of the City and if you are not free to appoint a Meeting for the reading thereof then to consider of some other Way to communicate the same unto the Flock of God in this City For you know not but that a Word from the Lord may arise out of the Breast of a Babe or Suckling that may in this Case be piercing as a Dart to cause the High and Lofty to bow to Justice and no longer give Occasions of Jealousy that any one amongst those who profess the Truth should stand as an Infallible and Justifyed Person when such an One being charged with things reproachful to the Truth endeavours to evade the stroke of that Justice which in like Cases he hath prescribed for others Oh Friends In the presence of the Lord I affirm the Sins of G. Fox to have been notorious God in his Mercy hath manifested him to be a Fallible Man and according to a Gospel Method his Errours have been laid before him and he will not hear and now my Concern of Conscience is to cry aloud for justice and to signifie that I am constrained to detect him for his Evil and Errours by a printed Record unless some Expedient may be found agreeable to Truth to satisfy my Conscience otherwise And if you and others appear not to take Notice of the Call and Cry so as in Truth you and they ought then since he will not hear the word of Truth from my Pen let both you and all such unto whom this Cry and Call may or shall come stop your Mouthes from gainsaying my proceeding to clear my Conscience in the method that may seem to me most expedient
the contrary of what is intended for the PRESS I reasonably conclude that whatever is written in the above cited Sheets was there approved I should now proceed to cite a few Sentences out of it which amounts to a Publication of Divisions Page 4. The Lord hath suffered Blindness in part to happen to some through declining their First Love who came out amongst us and had a Part in the Belief and Discovery of the Way of Truth but now some only have the Sheeps-Cloathing and others have lost that too who through a prejudiced Mind are alienated from that Unity of Spirit and Bond of Peace in which we keep our wholsome Practices which we have received in the Unity and Order of the Gospel of Peace and Truth of Christ Jesus in the Fellowship of the Spirit in Bowels of Mercy being like-minded and of one accord in whatsoever things are True Just Honest and of good Report not that we should think of them only but be in the Practice of them as we are In the same Page it is further thus written But to our Burthen and Grief we find amongst some a Contrary Spirit that will not subject to Unity in wholsome Practices amongst us and that will needs Interpose to destroy Unity in some Places and obtrude it self to Confound our wholsome Order and Practices received amongst us as a Church and People and through this contrary Spirit and Prejudiced Mind the Accuser of the Brethren is broken out under a specious Pretence crying Liberty of Conscience Liberty of Conscience in Opposition to those needful convenient and wholsome Practices exercised amongst us in outward Things Also Page 5th thus This Note An accusing Spirit is now accounted a Confounder of Order by this Rule may not the Accusers of I. W. and I. S. be accounted Confounders of Order Accusing Opposing Dividing Spirit that is at work in this our Day to confound Order against the Peaceable Government of Christ amongst his People This Dividing Accusing Prejudicial Worker would introduce a Belief that an Apostacy is Entring and we are gone from the Beginning and First Principle and the Power lost and now Forms are setting up and Imposition on Consciences and the like and amongst whom is all this say they but amongst us who are in Unity of Spirit both in Faith and Practices and 't is amongst such that they imagine this Fearful Imposture and Arbitrary Rule Imposing Prescriptions and Laws on the tender Consciences of the Weak is now gotten up to exercise and so the Liberty of the tender Conscience is lost and you say they are intangled with the Yoak of Bondage to this Day And Page 10th thus Inasmuch as the envious Worker is suffered to proceed that would even race out the Foundation of Christ's Kingdom and Government under which his Subjects do only own their Christian-Freedom and true Liberty of Conscience c. In the 12th Page it is thus written And he meaning G. F. as by his Name before cited in the same Page appears was moved of the Lord to advise to a Womens Meeting c. and when Dear G. F. declared unto us what the Lord had made known unto him by his Power that there should be a Womens Meeting that so all the Sick the Weak the Widdow and the Fatherless should be Note here is no mention made of bringing Marriages before them minded and looked after in their Distresses And Page the 13th thus I have a word in my Heart to say unto you all Back-Sliders Obstructors Opposers and such as Countenance them secretly of this our heavenly Order of Men and Womens Meetings which the Lord by his Power hath set up and further thus You that have despised Dignities to speak Evil of the Servants of the Lord such that faithfully have laboured amongst us from the Beginning which the Lord hath found worthy of double Honour for I do know and the Lord hath sealed it in my Heart that that Spirit which hath opposed the Blessed Unity and Order of Truth in those our Mens and Womens Meetings shall never prosper nor they who are in it inwardly to God without Repentance And in the 15th Page 't is thus written And a true Sense hath been upon me of our Dear Friends up and down the Nation of their great Tryal and Exercise that hath been upon them because of this Wicked Dividing Spirit and especially in my Native Country viz. Willshire Thus much out of the aforesaid Sheets to manifest that this Treatise containes not the first printed and published Papers evidencing Divisions amongst the People called Quakers I am now sensible some may be apt thus to Object If the Meeting held on every Second Day whereof thou makes mention may be Justifyed in approving the aforesaid sheels to be printed yet it can be Plea to Justify thy Printing because thou hast descended more particularly to describe wherein the Difference doth consist and hast mentioned some Names of both Parties concerned in the Difference But in the aforecited Sheets we find but some Names of one Party only viz. G F. and the two Subscribers of the said two Sheets Answ I confess the latter Part of the Objection to be true but yet not sufficient for any to condemn my printing who may Justify the printing of the aforesaid Sheets For if the mentioning of one particular Matter wherein the Difference is reputed to consist even as in the said Sheets it is be according to Truth in one Party I know not why the mentioning of more may not be justifiable in the other Party and if it be justifyable to mention a Part of the Names of one Party concerned in the Difference why not also of the other And though in the aforesaid Sheets there is not so particular a Description wherein the Differences do consist as in this Treatise is mentioned Yet the understanding Reader may collect many things of importance from it and in particular that in the Sense of the Subscribers thereof and such as are at Unity with them who may reasonably be taken to be of one Party they are such as are for True Love Unity Order of the Gospel of Peace Fellowship of the Spirit Bowels of Mercy and things that are True Honest Just and a good Report c. And that the other Party whom they oppose are such as are for Disorder Confusion unto whom Blindness hath happened and that they are declined from their First Love having only the Sheeps-Cloathing of Prejudiced Minds Opposing Dividing Confounding Order against the Peaceable Government of Christ Envious Workers that would raze at the very Foundation of Christs Government Despisers of Dignity c. All which leads me to this Observation that since no matter of Fact is signifyed to evidence any under the Profession of Truth worthy of those General Reflections nor yet any thing referred to for Evidence I may reasonably conclude that the Intended Opposition to Christ's Government is in their Sense no other than a supposed Dislike
thereof as given to every man to profit withal to be that Law that Order that Rule of the Spirit of Life in Christ Jesus unto which every one respectively ought to be subject and yield Obedience not by Constraint but of a willing Mind and that for Conscience sake And as we were so subject we became Members of that Body against which the Gates of Hell never did or can prevail nor yet against any one Member thereof whilest abiding on the Rock Christ which is that Body the unworthy Eaters discerned not And thus for many Years it continued amongst the Friends of Truth or Children of Light for so were we called in the beginning magnifying by their Testimonies Obedience unto the Light of Christ Jesus which as the Scripture Testifies lighteth every man that cometh into the World as the only RVLE and GOVERNOVR in the Church of God unto which whosoever took heed and was obedient was esteemed to live under the Government of Christ knowing and believing that as Christ's coming is to be waited for in the Hearts of the Sons and Daughters of Men so there his Governments to be exalted and that whosoever should endeavour by outward Ways and Means to establish an Outward Government and Outward Rules Orders Laws or Prescriptions over the Heritage of God under the Notion or Pretence of Christ's Government would be found Invaders of Christs Prerogative and building the things which in the Light of Christ Jesus had been often testifyed against as more agreable to the First Covenant than the Second under which we are and touching which 't is thus said by the Prophet I will put my Law in their inward Parts and write it in their Hearts and they shall teach no more every man his Neighbour and every man his Brother saying Know the Lord for they shall all know me from the least of them to the greatest of them saith the Lord. Jer. 31.33.34 In these things we with many others were at Unity We now recommend the same to every Conscience in the Sight of God whether this our Unity was not and yet is consisting with and agreeable to the unchangable Truth The next thing we are to treat upon is By what ways and means this Vnity came to be broken In order to the Discovery thereof we think it necessary to answer one Question which probably may be asked by some Persons who may not be sensible of such a Variance hinted at Viz. How doth it appear that there is such a great Difference and Dis-union To this we say The publick Testimoneis of many Persons in those publick Meetings for Worship where we have been conversant and that when many others not under the same Profession with us have been present against dark bad leavened rending dividing or seperate Spirits with Application to such who are under the Profession of Truth and as we believe have born the Brunt and Heat of the Day and do yet continue unchanged as to the Principle of Truth and as blameless in Life and Conversation as ever they were in dayes past when their Opposers were at Unity with them so far as we know doth evidently demonstrate that the Breach is not only very wide but so publick as it cannot but concern some of the wrongfully scandalized Party whereof we are a part as Men and as Christians for our Reputations or at least the Reputation of some of us in both respects have been struck at to appear thus publick in the Vindication of Truth and therefore having long born the Reproach and Scandal of Scandalous Tongues hoping that those who have so persecuted us and others our Brethren for whose sakes we also are the more concerned would have come to see their Error and repented do now think our selves oblieged for the Honour of Truth and Information of all the Friends thereof as well as for the sakes of such as have been betrayed and led from the Simplicity of the Gospel of Christ to proceed to manifest for what Cause both we and many other our Brethren in the Vnchangable Truth are accounted such dark leavened rending dividing and seperate Spirits which being truly stated the impartial Reader will easily discover by what ways and means the aforesaid Unity came to be broken and at whose Door that will lie and which of those divided Parties do yet stand in and for the unchangable Truth That the aforesaid Cause wherefore we and others are accounted dark leavened rending dividing or seperate Spirits may be the more clearly manifested 't is needfull to consider that some enquiring Reader may be ready to ask this Question What do you believe is meant by the words dark leavened rending dividing or seperate Spirits To this we answer that many signal and outward Demonstrations both by Words and Writings too large here to insert have been given us to believe that the Publishers of such Reflecting Expressions on many ancient and honorable Brethren who we believe have approved themselves to this day Faithful Labourers in the Gospel of Christ do intend that if any one who hath been convinced of the Truth as preached amongst us in the beginning doth scruple though conscientiously to put in practise the Outward Orders and Prescriptions of some Person or Persons taking upon him or them to give forth the same such an one may justly be accounted of a dark leaven'd rending dividing or seperate Spirit And though of our certain knowledge we can declare that the understandings of many are so enlightned by the Truth as clearly to discern a deceivable Spirit entring in by this Door yet we are sensible that there are many Honest-hearted Friends who being ignorant of many things that are come to our Knowledge may have a Dread upon them lest they Err in taking part either with one or tother Party until they have further enquired and satisfyed themselves and these peradventure may be ready thus to object and tell us Objection That they are informed that some of those whom we term some Persons taking upon them to give forth outward Orders and Priscriptions are such as usually frequent the General Meeting and have been ancient Labourers in the Gospel and have been Instruments to gather us from the Lo henes and the Lo theres to follow that Teacher that cannot be removed into a Corner and that the General Meeting is an Established Meeting and that they have Power to Command Govern and Rule over others and that 't is the Duty of others to Obey for we find as they may say Robert Barclay in his Book of Government which Friends ought not to Judge because 't was approved by the Second Days Meeting in London which is a Meeting of Ministring Friends to inform us Page 27 28. That the Apostles and Primitive Christians practised Order and Government in the Church that some did appoint and ordain certain things condemn and approve certain Practices as well as Doctrines by the Spirit of God that there lay an Obligation in point of Duty
upon some others to obey and submit and that such as are in the true Feeling and Sense will find it their places to obey and be one with the Church in such like cases and that its such that have lost their sense and feeling of the Life of the Body that discent and are disobedient under the false pretence of Liberty To this we answer First that General Meeting doth usually consist only of such Persons as pretend a Freedom in their Spirits to go thither or have Outward Business calling them to the place where it is usually held and though it hath been accounted a Meeting of Ministring Friends yet of late Years we are very certain it hath consisted and so for the future may of some other Persons professing the Truth that will take upon them to assemble amongst them and to be very plain we cannot but appeal to the Consciences of all such Honourable Friends who are both intelligent and impartial whether some who have usually there assembled or may pretend right to be Members thereof have not been false Accusers and Man-pleasers and many of them a sort of Persons who being Lovers of Preheminence and Time-servers take that as an Opportunity to appear unto others that which they are not in themselves On the whole matter 't is evident to us that some Persons uncertain in number as well as to Persons and Qualifications do take upon them to call themselves a General Meeting and though such when met may on that foot take upon them to ordain and appoint certain things condemn some Friends as Rending Seperate Spirits and approve of others as Faithfull Bretheren and that as they may say in the Name of the Lord yet it is not likely to have any more place with us on that account than if they spoke in their Own Name since 't was never evidenced to our Consciences that they had any Call from God to act and give forth all those things which they have taken upon them Objection But suppose some Persons in their respective Countries should undertake to Meet together Quarterly and at such Quarterly Meetins choose two Persons to go to the said General Meeting as was endeavoured the last Year To this we answer We deny that it can be agreeable to the Truth for such to assert that from thence they are invested with Power to Ordain and Appoint certain things unto which others as Members of Christs Body ought therefore to yeild Obedience whilst not perswaded by Christs Light in their Consciences of their Duty therein First Because though such Quarterly Meetings as men may be capable to choose Persons yet they are not capable to invest them with a suitable Power since 't is taken for granted that the Authority of all those Meetings ought to be the Power of God which man is not capable to confer neither have those Meetings affirmed they are Secondly Because no Outward Order Counsel or Advice is sufficient Ground for any man to Practise this or t'other thing so as thereby to find Acceptance with the Lord until the Conscience of such an one by the Light of Christ Jesus be convinced thereof For every Action in relation to the things of God that springs not from an enlightned convinced Conscience is but the fruit of a liseless Form without the Power and seems not to square with this Doctrine draw water out of your own Wells let it be your own and not anothers nor yet with that Doctrine which hath often been sounded in our Ears to gather us from the Lo heres and the Lo theres But yet we are sensible that this further Objection may be raised viz. Obj. * Note in the manuscriptfirst made mention of in the Preface the Ground of this Objection from the Words and Writings of divers Persons is cited out of the second part of the said Manuscript but their Names for the reasons in the Presace are omitted here 'T is true Friends in the Beginning were turned to the Light in their own Consciences as their Guide but when it pleased the Lord to gather so great a Number into the Knowledge and Belief of the Truth as were in few Years gathered then the Heavenly Motion came upon G. F. as the Lords Anointed and Chosen having the Care of the Churches as being the great Apostle of Christ Jesus and as one whom the Lord had ordained to be in that place amongst the Children of Light in this our Day as Moses was amongst the Children of Israel in his Day to set forth Methods and Forms of Church Government and to establish Monthly and Quarterly Meetings of Men and of Women distinct from Men and these Meetings since are called the Church whose Counsel Advice and Judgment as Occasion should offer is to be submitted unto by every one who professes himself a Member of the Church of Christ and that we ought to believe as the Church believes else why should an Eminent Friend in the sixteenth Page of his Bookthus say I affirm that the true Church is in the true Faith that is in God and we must either believe thus as the true Church believes or else it were but both a Folly and Hypocrisie to profess our selves Members thereof And so in the same Page proceeds to manifest that he who seems to own the Church of Christ as a Member of her and yet tells the World that it is a most dangerous position that we are to believe as the Church believes is a treacherous Enemy to the Church of Christ From this Objection these three Positions seem to be deducible First That the Lord hath ordained G. F. to be in that Place amongst the Children of Light in this our Day as Moses was amongst the Children of Israel in his Day Secondly That monthly and quarterly Meetings are called the Church and ought to be submitted to Thirdly That 't is Folly and Hypocrisy to profess our selves Members of the true Church and yet not believe thus as the true Church believes SECT II. An Answer to the First Position deducible from an Objection raised toward the conclusion of the first Section to wit That the Lord hath ordained G. F. to be in that place amongst the Children of Light in this our Day as Moses was among the Children of Israel in his Day THe Lord under the First Covenant promised To raise up a Prophet like unto Moses whom the People were to hear in all things Deut. 18.15 This Prophet spoken of was Christ Jesus who in the fullness of Time appeared upon the Earth and then 't was the Duty of the Sons and Daughters of Men to hearken unto his Voice since he ascended on high the Father according to the Testimony of his Son Christ hath sent unto us the Comforter the Spirit of Truth who is to lead and guide us into all Truth this Spirit we witness to be in us according to the Testimony of the Scriptures It shall be in you Our Testimony now is that it 's
on this wise Choose from amongst you the faithfull yet such a limitation we have cause to believe will not now be born by some 't is well if the ground thereof in our opposers be not to bring in the multitude if they can and that under a pretence that all Friends in Truth may have free access that so the Generality may be on their side for of late Mens Meetings are known to consist of many such who if any ought to be Governed are much fitter to be Governed then appear as Governours and who we are well satisfied in our Consciences would of themselves be more modest than to appear in such Meetings as Governours were they not prompted to be there The secret end thereof as we have cause to doubt is for the carying on that which we believe Truth will never own And as to the Apostacy never entering the generality more we say may the Lord preserve us all so stayd in his Unchangable Truth as that we may never apostatise from it nor be drawn away from the hope of the Gospel by false Prophets and seducing Spirits for we do firmly believe that as many of those who formerly were in the Truth and do now account us Dark Spirits because we cannot be at Unity with them in such actions as we account Persecution against antient Brethern are already Apostatized and doubtless they with their adherents account themselves the generality yet we hope better things than so We now come to say somthing to these foregoing words viz. That in London and other part of this Nation where such Meetings where usually held the sense of the Generallity hath been taken for the sense of such Meetings To this we answer if thereby is intended that the generality may claim power to declare that their sense is the sense of the Meeting it opens a Door whereby the Reputation and Honour of Truth as Profest owned and practized amongst the Freinds thereof may fall in one day For when these Meetings were assented unto we cannot say establisht by any man we lookt upon our selves all Servants one unto another and not Masters and Rulersover one another and so had then no occasion given us to discourse of Authority but when there was we well Remember that we ascribed all Authority unto the appearance of the invisible Power of God and so no encouragment was given by us that any one Man or Men should take upon him or them to Rule and Govern in such Meetings but our expectations were that every Member should there appear in subjection to Christ the Head and higher Power unto which as Members of his Body we owe Obedience In this sense we readily embraced the Counsel to Meet together to Serve but not to Bear Rule over one another's Consciences and the matters intended by us to be transacted in those Meetings and by others also as far as we understood were chiefly To take care of the poor the fatherless and the widdow And that if any professed the Truth and dishonour'd the same by prophane and evil Conversation we might by such ways and meanes as the Lord on every occasion might direct not then thinking that the day would ever come wherein an Outward Directory should be placed as a Judg over our Consciences Indeavor to reclaim such from the Evil of their Ways and for these Services we are sensible that Meetings are proper and therefore do continue in the services thereof yet never thought that we should have seen the Day wherein any professing the truth would have attempted to treat on such a Subject as this viz. How far doth this Government extend in matters Spiritual and purely conscientious and not only so but be approved as the aforesaid Book of Government wherein the said sentence is written hath been by a Meeting that takes upon them to take Care as they pretend that nothing be Printed whereby the Truth may be dishonour'd Alas Friends can such appear to us as men staid in the Unchangable Truth who have suffered and highly contended for Liberty of Conscience and that Christ alone is Lord over it and is its only Lawgiver and yet now reckon that Mens-Meetings which we or at least several of us do know having been much conversant therein even from the begining to this day have most usually consisted of Men Vncertain in Numbers as well as to Qualifications and Persons may assume a Power over Conscience under the Notion of the Church of Christ Truly Friends we cannot but testify that our Souls have no Unity with such things and cannot but look upon the Promoters thereof as Lovers of Preheminency more than Lovers of God having let in a dark seperate rending dividing Spirit from the Truth and opened a Door whereby as great Darkness may be brought over the People As ever was in any Age under the profession of Christian Religion Objection But perhaps some persons may thus Object We cannot but have more Charity for some at least of those who are concerned in these things you strike at and cannot believe they intend an imposition on any of our Consciences for when we have been in Meetings with them we have been Witnesses that the Life hath been raised and our Souls have been refreshed through their Ministry and in their Epistles they tell us how eminently the Lord appears amongst them unto which we cannot but give Credit because when they are with us the Life in us answers to the Life in them as Face answers Face in a Glasse but when those whom they oppose do speak then Deadness Dryness and Barrenness appears besides many of the Ministring Friends have exhorted us and as they say in the Name of the Lord that we ought to shut out Jealousies the Reasoning and the Wisdom telling us as before is hinted That the Apostacy shall never enter the generality more and that we ought to have an eye to the Brethren Answ This Objection may seem very weighty with some especially such who may conclude that if they are of the true Brotherhood the Lord will give them an inward sense when they wait upon him whereby a Testimony according to the Truth may arise from them in every Case wherein they may Concern their thoughts but alas 't is either the fruit of Weakness or Presumption so to conclude with respect to every Brother in what estate soever which hath been sufficiently evidenced to us by the Fruits of those who have taken upon them to Judge the Merit of a Cause without hearing of both Parties of which more anon Besides if we do but consider that the Scriptures of Truth do testify there are diversities of Gifts diversities of Administrations and Operations and yet by the same Spirit it were sufficient to prompt us to be so Serious and weighty in this day of Tryal as to be found waiting every one in his own Gift that so all may be preserved and not meddle with things that are too high for them He that is not
sensible of the Danger in running beyond his Gift and is so puft up with Spiritual Pride as to conclude himself more Faithful more Holy more Circumspect more Discerning than his Brother thinking of himself not only better than of his Brother but in other things above what is meet contrary to the Counsel of the Apostle who exhorted Not to think of our selves more highly than we ought may easily run himself on this Rock of Judging those whom the Lord Judgeth not especially if such an one give himself liberty to Judge from an apprehended Inward Sense grounded on no Outward Knowledge or Evidence That now which is with us farther to signify in relation to this matter is this we have great cause to doubt that this kind of Weakness or Presumption hath been and is yet like to be one meanes by which the variance amongst such as have been formerly at Unity may continue because 't is well known that when Testimonies have arisen against some persons in publick as dark seperate and dividing Spirits and that some such as have been dissatisfy'd have desired to know what is the Matter and what is the Fruit whereby it may be evidenced The Answer commonly is Let the Testimonyes of Friends arise this Word when it Springs from such who have been Instruments to beget into this Faith that we ought to shut out the Reasoning the Wisdom and Jealousy and that without distinction and that the Apostacy shall never enter the Generality more and that we ought to have an eye to the * We would not be understood that 't is not fit to have an Eye to faithful Brethren in any thing but yet we cannot but take notice that it sounds not very comely out of the mouthes of those with respect to themselves who have in publick frequently thus Testified We Preach not our selves look not unto us but unto the Lord and the measure of his Grace in your selves that 's given to you to profit withal Brethren easily raises the like Testimony that such an one is of a dark seperate Spirit and then this comes to be spread abroad as a Seal to that which cannot be evidenced either by Doctrine or Conversation as if the Tree were not now to be known by its Fruit as in daies past and so whilst they have been in the Exercise of one part of the Counsel viz. Excluding the Reason and the Wisdom by which means some have been betrayed to act contrary to all Reason and all Wisdom they have acted contrary to the other part of the counsel which was to shut out the Jealousy For had they not entertained Unrighteous Jealousy we are perswaded that they would not have testified against such as have approved themselves unto us no other then Faithful Ministers of Christ Sound in Doctrine and as Blamless in Conversation so far as ever we knew as any Friends And thus the Variance we fear is but too likely to continue Now we appeal to the Witness of God Whether this kind of proceeding be not the Fruit of a Dark Rending Spirit that seperates from the Truth But to come a little nearer to answer other parts of the Objection viz. When we have been in Meetings with them we have been Witnesses that the Life hath been raised and our soules have been refreshed and that When those whom they oppose do speake nothing but Dryness Deadness and Barrenness appears We desire every one who may thus affirm seriously to weigh and consider First Whether if contrary to thine own Principle thou hast let in Jealousy this Jealousy may not darken thee so as to take Light for Darkness and Darkness for Light and that to be True Refreshment which is no other but a rejoycing in those imaginary sparks which thou by a false fire hast kindled for when the eye is not single to God and fixt upon that Teacher that cannot be removed into a Corner but instead thereof hast an eye unto man and to things that are without weighing not the matters wherein thy mind is concerned in the equal Ballance of the Sanctuary it may be Just with the Lord to suffer thee to be overshadowed with a Vail of Darkness and to become ignorant of the Mysteries of the Kingdom of God as they who are without are lest thou see with thine eye and understand with thy heart and be converted and saved even as it was said by Christ himself concerning them who are without Mark 4.11 12. For we know that when Truth was Preach't amongst us in the beginning and the Light of Christ Jesus shining in our Consciences magnified as our only Guide the Gift of the Father and Appearance of Christ Jesus the great Ordinance and Power of God unto Salvation our souls were wonderfully reacht and affected with the sound thereof believing that the day was then come unto us wherein the Promise of the Father according to the Words of Christ was fulfilled unto us viz. But the Comforter which is the Spirit of Truth which the Father will send in my Name he shall Teach you all things and Guide you into all Truth And thus the Eyes of our Understandings came to be opened that we saw most of the Professours then in being to be but in the Gentile nature and come no further than the Outward Court which the Angel as John Testified was not to measure for was not their Preacher Outward their Rule Outward their Order Outward their Ordinances Outward and the Tokens and Marks of Membership in their Church Outward And when those Outward Things were magnified and the Preaching of the Light of Christ Jesus as the Guide to the Father degraded by our Opposers we were even ready to fear on their behalf that they were of that number who saw but did not perceive did hear but not understand Our breathing now unto the Lord is That none of those who have formerly received the Truth in the Love thereof may continue so hardened as to see and not Perceive to hear and not Understand and so in a dark and vailed Estate conclude that as * Note This Sentence viz. as Heirs of the Gospel Life Salvation take your possessions hath been of late years srequently exprest by G. F. when speaking to friends by way of encouragement to continue Mens and Womens Meetings distinct from the publick Meetings for Worship by which meanes 't is much doubted that some ignorant People have concluded that their frequenting those meetings is an evidence that they are Heirs of Life and Salvation Heirs of the Gospel Life and Salvation they are entered into an Heavenly Possession whenas the Possessions they are entered into are but some outward Observations which may more properly be accounted to relate to the Outward Court than to the New Jerusalem and Heirs of the Kingdom of God but rather that they may so perceive and understand the things of God as to bow to the appearance of Christ Jesus in themselves as the only Lawgiver
Spiritual Guide and Teacher which is infailible and cannot be removed into a Corner with confidence then may we conclude that none such will ever more boast of the possession which they have taken as Heirs of the Gospel with respect to things that are without Secondly As to this part of the aforesaid Objection viz. that nothing but Dryness Deadness and Barrenness appears in those who are opposed by such with whom thou art at Unity we say This seems not strange unto us for the Apostle thus Testifies We are unto God a sweet Savour of Christ in them that are saved and in them that perish to the one we are the Savour of Death unto Death and to the other the Savour of Life unto Life This give us occasion to put every one that has or may Judge the sound form of words to be Deadness Dryness Barrenness especially when Springing from such whom thou hast known to be in the Life upon this search is not the reason thereof because I am watching for evil and have let in a Spirit of Prejudice believing an evil Report when perhaps it may not be Truth If this be thy State we must plainly tell thee they are the very Tokens of a Perishing Condition and then though it be the Word of Life that is Preached yet it can be no other according to the Testimony of the Apostle but the Savour of Death unto thee Besides we have this further Observation to make that some at least of those thus Testified against as Dead Dry and Barren are chiefly such unto whom God hath given a Portion of Understanding above many of their Brethren and have and yet do as far as ever we know appear Sound in Doctrine and as blameless in Life and Conversation as any friends we have ever known and so cannot run with the Current of the Times we desire therefore that every one of the Opposers of or Judges over such will yet more thoroughly search their own Consciences and in a Godly Jealousy over themselves put these queries unto their own hearts and try things in the equal ballance Have not I many times heard Unsound Doctrines and beheld Disorder and Confusion brought forth even in Publick Meetings for worship by those who cry against Dark Seperate Spirits and yet not been a Reproof thereto Concluding notwithstanding that there did a Freshness and Life appear Have not I been often affected with an Outward Tone and strength of Lungs when there hath been little to the Information and Building up one another in the most Holy Faith Have not I been better Contented to hear a Thundering kind of Voice Crying out against a Seperate Spirit though without Distinction when not a word was spoken to shew the Way to the Kingdom than to hear the Way of Eternal Life Plainly Demonstrated by a soft and moderate Voice We know there is great cause for many to put these questions to their Consciences and to be cool in Spirit that so they may have an Answer from the Lord whose appearance is not in the strong winds but in the still Voice SECT IV. An Answer to the Third Position deducible from an Objection raised toward the Conclusion of the first Section viz. That 't is Folly and Hipocrisy to profess our selves Members of the True Church and yet not Believe thus as the True Church Believes TO this we say we are altogether dissatisfied especially when we consider what a Body of darkness hath entered under the Belief of this Position we must believe as the Church believes amongst the Professors of Christianity in Ages past as well as at this present Day that such Language can become the mouth or pen of any one that professeth not only Faith in Christ but also that such his Faith is grounded upon the Inward Manifestation and Revelation of Gods Spirit in himself mark we say in himself Those who are accounted Apostate Christians have from such Assemblies which they call their Church set forth their Creeds by which it may be known what the Members of their Church do and ought to Believe and since 't is so that no Person is able to make out that ever any Assembly under the Notion of the true Church amongst the People called Quakers have published their Creed by which we mean a certain number of Articles of Faith recommending them as those things which every Member of the true Church ought to believe or else not be accounted a Member of the true Church we cannot account it unreasonable if any one that liketh not the Language touching Believing as the true Church Believes should ask the Publisher thereof this Question Hast thou not spoken this with respect to the People called Quakers as those whom thou accountest the True Church And if so is it not folly to talk of believing as this Church believes when no assembly under the notion of this Church have to this day declared and published their Creed for the ends aforesaid Nay may it not further be said we know how Papists and Protestants describe their Church but at the day wherein that which occasions this present discourse was given forth it was not discovered by any reputed Quakers publickly in Print that we know of who or were the true Church is with respect to visible persons more than what is to this effect given forth by the Author occasioning this present discourse viz. That the People called Quakers are the Church Wherein we do not take his meaning to be that all called Quakers were the Church of God but the Elect amongst them for he also saith The Church signifies the Elect and so the Reader is left without any certain Description who or where this Church is with respect to visible Persons since the Elect amongst them are not outwardly described For the clearing of the Truth and the opening of the Understandings of such as may be muddled about this matter 't is with us thus to Testifie 'T is well known that it pleased the Lord to reach unto many of our Consciences at the beginning of this latter Day that hath dawned amongst us whereby we came to Believe in the Everlasting Light of the Lord and as others held forth the Visible Orders and Written Faiths of a Visible Church to be as a Lanthorn to their Paths and as a Ground of their Faith so this Light of Christ was preach't up as a Lanthorn to our Paths and as the Ground of our Faith and then as our Understandings came to be more and more opened we clearly saw that as other Churches had outward Marks and Tokens whereby a man might manifest himself to be a Member of their Church when received into Society with their Church so we who had Believed in the Light of our Lord Jesus Christ and had the Evidence in our selves that we were of the true Brotherhood and Members of Christ's Body were at a loss infallibly to manifest unto others by any Outward Marks or Tokens that we were in
a Prey obtained by Commission from God and that with a severe Command to Destroy all and therefore we readily Confess that if any amongst us have endeavoured to divert another from what he knew to be his Duty or hath in saving any part of that Substance which God Commanded to be Destroyed acted contrary to his known Duty 't is justly to be condemned and the Scriptures before-cited may in that Case be termed a proper Allusion thereto But alas this is far remote from the Cases reflected on because some Persons therein concerned have received no Command from God to the contrary nor yet have saved any thing which the Lord commanded to destroy And therefore such may justly thus say How darest thou to Judge the Friends of Truth and Servants of the Lord for that wherein they are not Judged of the Lord Besides 't is worthy Observation that if any should go beyond their proper Gift and Line of right Understanding and in that state offer up their ALL when the Lord calls not for it but instead thereof a Company of Informers and that also by Illegal Ways to devour it on their Lusts this Offering might have no more acceptance with the Lord under this Dispensation of the New Covenant than the Offering of the Blind and the Lame under the First Covenant had And indeed it may not be unnecessary farther to confide the End wherefore the Lord hath made us Stewards of Worldly Estates doubtless 't was and is that therewith we might Maintain our Families and have a due regard to the Poor the Fatherless and the Widow that are or might be Objects of Charity and therefore it may well be deemed not contrary to the Truth Lawfully to preserve the same for the Ends for which 't was given and to endeavour by all Lawful Ways and Means to prevent the Spoylers Design of possessing our Estates to consume it on their Lusts And indeed Charity obligeth us to suppose that these very Considerations occasioned G. F. to advice Mary Penington to secure Worldly Estate from the hands of such who were Supposed in a Persecuting Spirit to Thirst after it though of her self if what G. F. hath Written in relation to this matter be to be credited she had no inclination to remove her moveable goods in order to secure it And if any should question the Truth of this relating to G. F. and Mary Penington we thereto say that Sufficient Witness to Prove Mary Peningtons Confession thereof can be now Produced besides G. F. Being charged therewith did not in his Answer written deny it This our Answer may in probability occasion from some another Objection on this wise Obj. This is but a subtil Evasion of that which is the Duty of all Friends for the Testimony of faithful Friends and the Words of Christ in Answer to Peter and of Samuel to Saul will stand over the Heads of Such Dark Spirits as you are Answ This Objection containing such Language wherewith we are well acquainted from the Mouthes of our Opposers may thus in Truth be Answered That it can no more stand over our Heads than the words of some Priests urging Abrahams payment of Tythes out of spoyles he obtained in War Gen. 14.20 can stand over the Heads of Friends refusing to pay Tythes of those Lands which are their Inheritance or proper purchase and no part of Spoyles obtained in War Those who will not receive this as a full Answer to evidence the Weakness of the last Objection but tenaciously persist in asserting that the said Objection is reasonable and that from the words of Christ and Saul will undoubtedly give Just occasion to confirm the sense of our common Enemies viz. That there are amongst the People called Quakers who make of the Scriptures a meer Nose of Wax for though the Scriptures mention not any Command from God to Abraham to pay unto Melchisedeck the Tenths of his Spoiles yet doubtless he therein did according to the Mind of God even as Saul would have done had he destroyed all according to the Command of God and if what was practised by Abraham might be taken to be an incumbent Duty on Christians at this day even as our Opposers would have what Saul ought to have practised according to the command of God to be Exemplary at this day yet 't is apparent that both one and 'tother had a real relation to what was obtained in War and so no proper Presidents either to pay a Tenth part or to offer up the nine parts with the tenth of that Estate which is our Inheritance or proper Purchase This we are farther sensible may also occasion another Objection to this purpose viz. Obj. Your Discourse seemes to encourage the avoyding all Suffering and then how in this our day shall that Testimony of the Apostle be fullfilled viz. All that will live Godly in Christ Jesus shall suffer Persecution 2 Tim. 3.12 Answ To this we answer Our former discourse encourages the assembling our selves together though not to put into the Mouthes of Informers at their Wills and Pleasures and doubtless Few so Weak but do know that Sufferings of divers kinds may therefore attend so that unless we were Discouragers of Assembling together to wait upon the Lord we cannot reasonably be understood to encourage the avoyding all sufferings And though Pauls Words seem so positive and general yet the meaning of the Spirit through Paul might be more particular viz. in relation to Times Seasons and Persons wherein the Lord might suffer the Adversary to exercise some of his People for the Tryal of their Faith and Patience and not strictly meant that if a man had not suffered Persecution therefore he had not lived Godly in Christ Jesus For who dares to be so uncharitable as to conclude That none who are fallen asleep that tasteth not of Persecution in their day nor had occasion offered for the spoyling of their goods for the Gospels Sake Dyed in the Faith of Gods Elect and of the number of those who lived Godly in Christ Jesus especially since we know it hath been the practice of some who have been apt to reflect as aforesaid to use divers wayes and meanes according to the best of their Skill and Understandings to prevent the Stroke of Persecution in their day Moreover 't is Observable that Paul's Words to Felix c. Acts 26.29 I would to God that not only thou but also all that hear me this Day were both almost and altogether such as I am Except these Bonds did clearly shew that Persecution is not such an absolute Companion to a true Christian as that without it it 's not possible to live Godly in Christ Jesus because no doubt but Paul was then in that state of Godliness and so also would those on whose behalf he so spoke have been had Paul's Desires been Answered notwithstanding he Excepted the Bonds he then was in by reason of Persecution And forasmuch as we know some of our Opposers
seems to Glory in suffering their goods to be taken away and to speak in their Language account it the Fruit of a Dark Spirit to endeavour to save any though but from the thirst of Informers occasioning Persecution meerly to enrich themselves we cannot but Query Whether it be not more Christian like so to act according to ones plain Perswasion than to contend so much for offering upall yet after taken away to use divers means to get it again sometimes by Law open-faced as in the case of Appeals and sometimes by private and Secret Solicitations wherein not only Time and Breath is Spent but as is credibly reported the Purse opened too as some of our Opposers have done We shall now return and consider what in probability may be Objected touching the sufficiency of Gods Grace c. as in the next following Section SECT VI. On the occasion of an Objection raised touching the sufficiency of Gods Grace Unity is treated on from the words of Paul to the Corinths that they should all speak one thing Touching the Word Independency occasioned by a Publick Preacher That leaving Friends to the Grace Light and Spirit of God is not the way to lead into Rantism Objection T Is true may some say this Doctrine of exalting the sufficiency of Gods Grace squares with the Principle of Truth as Preach't amongst us in the Beginning and it had then and still hath an Answer in our Consciences but now several of those who have been Instruments to gather us increase in the Knowledge of the Mind of God and they now tell us that they doubt if there be no care taken to preserve an Vnity amongst the Professors of Truth Friends may be scattered and broken and run into a Seperation c. for did not Paul exhort the Corinthians that they should all speak one thing 1 Cor. 1. 10. Answ To this we answer that when Paul came to understand that the Church at Corinth were some for Paul and some for Apollo and some for Cephas and some for Christ there was great need for him on that Occasion to exhort them to speak one thing lest their Faith and Hope in the Gospel might come utterly to be destroyed did those who cry against such whom we account Faithful Friends as dark Spirits and plead so much for Unity and to speak one thing exhort those who were apt to pin their Faiths on an Apollo a Paul or a Cephas to be for Christ we should think it good Exhortation therein to speak one thing and that which would cast a great Line of Reflection on those Ignorant Zealots who of late Days have much exhorted us to have an Eye to the Brethren in which 't is evident to us their meaning is to some particular Brethren whilest others ancient and honourable are dispised by them Besides we cannot on this occasion but observe that the same Paul doth sufficiently evidence his dislike of any Plea for Unity save that of the Spirit in the Bond of Peace And though he exhorts to Unity Ephes 4.3 yet Vers 7. he saith But unto every one of us is given Grace according to the measure of the Gift of Christ which clearly evidences to our Consciences that Paul never intended to magnify any * 1 Cor. 12.7 1 Cor. 15.10 Unity amongst Brethren but that which might be the natural product of this gift of Grace or manifestation of the Spirit as given to every one according to measure to profit withal and whereby they might in the language and according to the example of the Apostle Paul say each unto other By the Grace of God I am what I am We are yet sensible that another Objection may still arise Obj. What then are you for an Independency Yes verily we are for an Independency that is to say * Some may wonder why we raise this Objection but doubtless 't will come to the view of one and not a mean one too who manifested his doubt that some of us intended an Independency not to depend on the Counsel of one man nor yet to depend on the counsel of General Quarterly or Monthly Meetings but as there is sufficiency in the Grace of God that is given unto us to profit withal so to have a Dependency on that Grace to teach didirect and instruct in all things relating to the In ward man of the heart knowing that it s against the nature of that Principle in which we have believed to have a dependency on any thing that is Outward lest it prove unto us like the Reed of Egypt and Arm of Flesh that cannot save but yet we are not against appointed Meetings for the Outward services of Truth for that hath been and is our practice knowing that there may be a service therein as occasion offers provided all in such Meetings may be kept in humility as servants each to other and the Truth not exercising Lordship over the Conscience which is Gods Prerogative nor yet exalting themselves as if thereby they were entred into that Possession which can never be taken from them Object We are now sensible that some may be ready thus to say we can scarsely believe that any man of weight and under the name of one that may be accounted by any a faithfull Quaker would give occasion for such a discourse as this occasioned on the word Independency for that many may be apt to say 't is the Language of an Hypocrite that hath outward Power to uphold it because some who are accounted seperate from it are called Independents Ans This occasions us to signifie that * Note his Name is omitted for the reason in the Preface an eminent Person writing to Friends in Wiltshire by way of Reply to an Answer they gave to the Paper from Ellis Hooks his Chamber signed by Charles Marshall and sixty five more against two ancient and honourable Friends in truth viz. John Story and John Wilkinson c. thus repeats part of the words of the Friends of Wiltshire And what if we in this County or any Friends elsewhere should say to any of you of London or other Cities or Countries as to our Publick Concerns in the managment of our Affairs * Note Though 't is recited meddle not with us yet the very following words are thus unless concerned but if the Word of the Lord be really with any of you we are ready to hear it which being left out by the replyer we appeal to the righteous Judge whether he hath not therein acted notoriously unjust since there could not have been the least Pretence for him to have written as he hath on that Subject had the whole Sentence been repeated Meddle not with us if we should so say unto you we cannot think that this is of the nature of Imposition having no Penalty annexed thereunto neither do we understand theirs to be any otherwise These words being thus repeated the Replyer proceeds and gives this Answer To this I
Answer ye are out of the Wisdom and Fellowship of the Gospel herein for where-ever Truth is concerned the Friends of Truth may be concerned by counsel advice or other aid or assistance and to talk of Cityes Places or Countries by way of Limitation is narrow weak and unsound it is a plain restrain which is of the nature of Imposition it ariseth from the same Ground and tends to the same Center and the end of this very Spirit how small soever its appearances are thought now to be is down-right Independencyes Parishes and Schismes suffer but the Universal Cord to be cut and these things must follow hereby one Place will be ignorant of the Actions of another and each be as distinct Governments and by things happening between Persons of differing Meetings a Foundation is laid for Emulation Strife and Division but where Truth only Rules and Reigns and that all Friends of Truth have Free access in it Truth and not Man nor Men rules and raignes for they that would have a Meeting rule are as far from Truth as they that would have a Man rule for it is neither Man nor Men but Truth in all that must and will preside amongst us and the Faithful are of one mind because they have but one Head Here the Reader may take notice that the Replyer who is not a mean One useth the Word Independencyes and seems to speak against Seperate and Independant Priviledges and distinct Governments and yet also imports by his words that neither Man Men nor Meetings ought to Rule but that Truth must and will preside amongst us and that the Faithful are all of one Mind because they have but one Head Hence some may be apt to enquire What may be the meaning of these his words and the End of this very Spirit is downright Independencyes Parishes and Schisms To this we Answer That we take him to mean that there are some who in his sense either are or in the end may become Schismaticks because they are not principled to depend on the Assemblies of Men though under a Form of Government but on the Sufficiency of Gods Grace which seems to be evident from this his Expressions suffer the universal Cord by which we cannot take him to mean the Power of God but some outward thing to be cut and these things must follow viz. hereby one Place will be ignorant of the Actions of another and each will plead Seperate and Independent Priviledges in fine they will be as distinct Governments and by things happening between Persons of different Meetings a foundation is laid for Emulation Strife and Division but had he not so said we have sufficient Evidence satisfying us that what we take to be his Meaning may reasonably be taken to be his very Meaning since 't is not rational to take him to mean an Independency on the Light of Christ and Sufficiency of Gods Grace because 't is used by way of Reflection on those whose great Concern at this day as we believe is to contend and plead for this undoubted Christian-Freedom and Priviledge that as under the Profession of Christianity the Sons and Daughters of Men have by the True Ministers of Christ been committed to Gods Grace so they ought to be left free to the Sufficiency of his Grace as that Teacher of Righteousness on which they ought to depend notwithstanding many False and Hireling Ministers have usually thus said We commit you to the Word of Gods Grace and yet be found Persecutors of those who giving heed to the Word of Grace could not adhere to their words He that hath an ear to hear let him hear We appeal now to Gods Witness in every impartial Reader whether the Replyers Language in his afore-cited Reply favours of the Truth and in the mean while shall leave this our Testimony on record that Truth may appear amongst a Few Countrey Friends in a small Village and that they from the Appearance thereof may act by way of Counsel Exhortation Aid or Assistance charging troublesom turbulent Disquieters of Gods People not to meddle with them unless concerned and yet may not Justly be reflected on as such as would cut the Vniversal Cord which is the Power of God and cannot be cut whereby we were gathered nor yet that the end of their Spirits are Independencies Parishes Schismes and that they are Pleaders for such Seperate Independent Priviledges as have not a dependency on Gods leading Grace Oh Friends away with all such discourse that tells you in one Line that no Man Men nor Meetings but Truth must Rule and Preside and yet reflect on others as claiming and pleading for Seperate Priviledges and distinct Governments when in Reallity they plead for nothing but to be left according as the antient Labourers who were Instruments in Gods hand to gather us did leave us commit us and commend us to the Grace of God and the Teachings thereof as manifest in every ones Inward Parts making no mentition of having their Dependencies on General Quarterly Monthly or any other Meetings of Men whatsoever and therefore we cannot but give forth this as a warning to all to take heed that ye be not deceived by the cunning Sleights and Devices of Man to leave your Teacher that cannot be removed into a Corner and instead thereof be found depending on the Dicttates and Prescriptions of fallible Man He that hath an ear to hear let him hear But to come yet more close to the matter in hand we cannot but further declare that though the Replier thus hath said To talk of Cityes Places or Countryes by way of limitation is narrow weak and unsound it is a plain restraint it is of the nature of Imposition yet we must take Liberty to tell him that we are not so void of sense but to perceive that the General Meeting is that unto which in the sense of some all Friends ought to have an Eye above any other Meeting of Friends whatsoever and that the meaning of this Exhortation frequently uttered viz. Have any Eye to the Brethren is chiefly mean't with respect to that Meeting this we take to be both Limitation and a Design of Imposition And whereas the Replier hath said Hereby one Place will be ignorant of the Actions of another as if that were matter of ill consequence we think meet to add that we do know those who have busied themselves first to bring the Actions at one Place unto another have occasioned Emulation Strife and Division amongst Friends at Unity So that instead of approving themselves Keepers of other Mens Vineyards they have been Destroyers both of other mens and their own Vineyards too as by sad Examples is too too evidently manifested in the Countries and Places where we Live or have been Conversant If report be True it hath been Jealoused by some who cry much against some others under the term of Dark Spirits though Honest Friends That this kind of arguing to leave Friends to the Grace Light
and Spirit of God may lead into Rantism and therefore 't is the Care of Faithful Brethren to appear as watch-men over the Flock that so none under pretence of being left to the Light may run into Loosness Lightness and Vanity saying The Light in my Conscience Condemns me not To this we say the Lord rebuke that Spirit that doth so much as Jealous that leaving People to the Light may lead into Rantism such a Sugestion is notoriously wicked since the Testimony of Truth hath been unto which we this day bear record that the Light is a Reprover of all Sin And as to the latter part of the Objection we say That those who are true Watchmen will as much as in them lyes use their Endeavours to bring the Flock to the Light to prove their Deeds whether they are wrought in God and not to Papers rather than to the Light as knowing this that every Work and Word brought forth by Man is but the Effect of what is first wrought in the Heart which nothing outward can be a Bond upon to alter and change and if we do but consider how Fruitless in daies and years that are past as well as in this present Age all Mans Outward endeavours under the notion of Church-Government hath been to preserve in a real true Heavenly Society it appears to us as a meer Badge of Apostacy for any to have a Dependency on any such meanes of Preservation And whereas it 's Jealous'd Some may run into loosness and say the Light in my Conscience condemns me not and therefore t is the care of Faithful Brethren to appear as Watchmen over the Flock We say so too and those who approve themselves Watchmen will endeavour to convince such who in very deed run into Loosness c. that though they may pretend the Light condemns them not yet that their deeds are Evil and that the Light doth condemn that same though they may be hardened and see it not and so endeavour to awaken the Conscience that Gods Witness may be heard for that nothing that is outward can be a Bond on such an one to forsake his Sin and imbrace the Truth SECT VII Touching Church-Government and the meaning of the word Church-Government in the sence of our Opposers as we on sufficient ground take it laid down Our denial of that meaning Several Scriptures from whence a Proof for Church-Government hath been pretended are treated on shewing that from thence no Pretence can be to claim a Power over Conscience or Outward Property The Doctrine touching Power over Conscience and outward things relating to Meum and Tuum as the Authors Terms are which we therefore call Outward Property Examined and testified against as contrary to the Principle of Truth and Liberty we have in Christ Jesus Our sense what ought to be done for the Decision of Controversy with relation to Property between Brother and Brother An Objection raised to this purpose That what is given forth by the Spirit through the Brethren ought to be obeyed and not accounted the Dictates of fallible Man and that if thou see it not thy Duty to obey the Reason is thy Want of Diligence and not waiting in thy Measure and so no Plea for thy Disobedience is Good The said Objection answered An Examination from the Scriptures Whether Christ gave any Incouragement to his Disciples to become Rulers over one another THis kind of Discourse we are ready to suppose may at length occasion from some such an Objection as this Object What are you not for Church-Government Answ To this we say We are for the Government of Christ knowing 't is his Right to Govern his Church Obj. This may some say is an evasive Answer to the Question and therefore may again reply Be plain and tell us Are you for Church-Government Answ For Answer then we say We ought to ask what is meant by the word Church-Government Since we find not the word in the Scriptures of Truth and it being a word mostly used under the profession of Christianity by such who have become Persecutors we are the more Jealous that Corruption Usurpation and Injustice may creep in by such who contend so much for Church-Government with respect to Outwards Forms of Government since the Form some take to Govern is in some respect worse than the Forms of Divers Apostate Christians take this for one instance amongst many more that might be given viz. Judging the Merit of a Cause without hearing both parties as may be sufficiently evidenced by the giving forth that Paper from Ellis Hookes his Chamber London the Twelfth of the Fourth Month 1677. and Subscribed by Charles Marshal and Sixty Five Persons more against two Antient and Honourable Brethren viz. John Wilkinson and John Story though not then present to speak for themselves nor yet ever spoken to by many of the said Sixty Six touching any Evil laid to their Charge Besides we do know that many of our Opposers who appear to us highly affected with Church-Government as in their account is established amongst us and that with respect to Outward Formes do in an high decree manifest a Spirit of Persecution by endeavouring to take away the good name of honest men by Lyes Slanders and False Accusations wherein our Opposers have been to our certain knowledge so industrious as that we have scarcily known their Peers in that evil Work which in many Sections of the Second Part of the first Manuscript made mention of in the Preface Particularly the 13th 18th 12th 22th is laregly evidenced and ready for the view of any Freind that may desire the perusal thereof though for the reasons mentioned in the Preface not herewith publisht And now as to the meaning of the word Church-Government in the sense of our Opposers we take it to be thus viz. That some who account themselves Members of the Body of Christ claime a Power to Rule over other some if not all the rest and to give forth Sentences Directions or Orders which they ought to own receive or obey though they may pretend they see it not their Duty If this be the meaning of the word Church-Government in the sense of our Opposers as we have cause to believe it is not only from R. B's Book of Government but also from what hath been said or propagated by others which we are Perswaded will appear to all impartial Readers who shall diligently and in an unprejudiced Spirit weigh the Second part of the said first Manuscript mentioned in the Preface which as we said before is ready for the perusal of any Friend desiring so to do though for the reason mentioned in the Preface not herewith publisht we then directly answer we are not for such a Church-Government This Subject whereof we are now treating being as some may comparatively say the very Hinge on which the present Controversy seems to depend we think it necessary to quote those Scriptures from whence so far as ever we
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
Exaltation of one of his Disciples as an Head or Supream unto whom the rest ought to have had an Eye in a more peculier manner than ordinary he would have undoubtedly signifyed so much but doubtless he saw that their Eye and Dependency was too much on his Outward and Bodily Appearance and therefore signifyed 'T is Expedient I go hence that the comforter come agreeable to which are the meaning of the Apostles Words though we have known Christ after the flesh yet henceforth know we him no more that is to say after the flesh no more All which doth clearly demonstrate unto us it s not according to the Will of God that under this Administration we should have our Eyes out unto Man but that our great Dependency should be on that Comforter the Spirit of Truth which Christ Testifyed the Father would send in his Name to teach us all things and that this Comforter should be in us And therefore on this occasion 't is with us to give this further Testimony that every Member of the Body of Christ is thorough the Death of Christ made dead unto any other Law save the Law of the Spirit of Life manifested thorough the arising of Christ by his appearance in every such Member and so as perticuler Members are become maryed unto him and having all Fellowship each with other in the Spirit those who are such ought to demean themselves each towards other full of Love Charity Bowels of Compassion Longsuffering forbearance Meekness Humility Patience Gentleness and of all other vertues that are the Fruit of the Spirit of God but as to Obedience every Member owes that unto Christ his Head unto whom every thought according to the Testimony of the Apostle Paul ought to be brought into obedience SECT VIII A manifestation that the Variance hath originally risen from a Different Sense touching G. F. the General Meeting or Womens-Meetings c. The End for which Womens-Meetings were assented to ON the whole Matter the great Variance amongst some once at Unity we have cause to know hath risen from a different sense touching one some or all of these three particulers following The first relates to George Fox that hath taken upon him to give forth Directions and Instructions to others and his Proceedings The Second to the General Meeting and their Proceedings The Third To Womens Meetings and their Proceedings As to the First we say many there are amongst us who Affirm that they have more than ordinary cause to believe that many Professing the Truth do look upon G. F. as one whom the Lord in these latter dayes hath raised up and set in the like Place amongst the Children of Light as Moses was amongst the Children of Israel and that whosoever shall Oppose him shall never prosper which we are perswaded hath so over-awed many that they become Sacrificers of their own Sense and Understandings to the Will of Man and doubtless on this Foot many may think those who told him his Book about Womens-Meetings is Notoriously Erronious will never prosper though they have evidenced it to be so to his Face and that in the view of several Hundreds of Friends at a Meeting assented to by himself and those of Party with him when at Bristol in the 12th Moneth 1677. As one instance of the Errours of the said Book take this Pag. 43. he thus saith And was not Micah's Mother a Virtuous Woman Read Judges 17. and see what she said to her Son and a few Lines after he saith So these and such Women are recorded for their Wisdom and their Virtue and their Faith For our parts we cannot understand that any thing of Wisdom Virtue or Faith is recorded touching Michah's Mother unless Blessing or Cursing out of one Mouth from an Idolatrous Woman may be accounted the Fruit thereof Many other things might be quoted out of his said Book notoriously Erronious and therefore will certainly remain on Record to his shame until he repent And 't is not his proselited Parties saying None shall Prosper that Oppose him nor yet his saying That he knew what he did and saw it would be a Stumbling-Block for so William Rogers positively affirms he did say to him will excuse him in the Day of the Lord for we firmly believe that unless he repent he will become Despised and Vile before the People even as the Lord made those Priests in the time of the Law who as the Prophet said Mal. 2.8 9. caused many to stumble to be therefore despised and vile before all the People we know he hath been an Instrument to cause many to Condemn their Failings we desire that he may be so Ingenious as once to Confess his own Secondly We are perswaded some others have lookt upon the General Meeting as that unto which they ought to have an Eye being principled to receive own and stand by whatsoever comes from thence as the Oracles of God without bringing the Matter they appear at Unity with to the Test of Christ's Light in their own Consciences and no marvel if such as are principled to shut out Reason Wisdom and Jealousie without Distinction thus do And when any Papers are given forth by that Meeting or G. F. such as are at Unity with them bring them to the Mens Meetings for Outward Business which oft times occasions Strife and Contention the one party accounting themselves oblieged as we take it to receive and stand by what comes from them the other Party do the same also when it reaches to the Witness of God in their Consciences as Matter proper to be brought to such Meetings but if not they cannot receive it though an Angel from Heaven bring it then the other Party accounts this the Fruit of a Jealous Dark Leavened Spirit and thus Contention and Debate hath arisen even amongst those who formerly before the Outward Form of Government was so much pleaded for walked together in Peace and Concord Thirdly There is amongst many Friends a Difference touching the Meetings of Women seperate from the Men which though not hitherto treated on yet it may not be improper to be spoken to on this Occasion But first we think it necessary to answer this Question which naturally seems to arise for the Information of the Reader viz. How came those Meetings first to be held and for what end To this we answer that G. F. so far as we understood exhorted thereto and the End thereof in sum was to take care of the poor in some cases the Meeters themselves according to their Freedom * Note This Method of raising Monies for that Service was though very unreasonable because it reached not all by whom the Charge of the outwardly poor Members of the Church of Christ ought to be born raising Mony which caused the Charge to light much on some who were most constant in Meeting whilest others for want of another Method to collect Monies were very little concerned in the Charge of the Poor But in
on the behalf of the Truth for that therein is plainly demonstrated the Qualifications of such as Sathan hath made use of to rend and divide the Church of Christ SECT IX An Epistle evidencing the Qualications of such whom Sathan makes vse of to Rend and Divide the Church of Christ A Paper given forth by Edward Burroughs Anno 1661. Touching the Scattered in Israel wherein by a Parable is lively described a part of what hath happened amongst the Flock of God in these latter dayes The Conclusion manifesting Several Passages very material and worthy observation as a further discovery of the Fruit and Cause of Division An Epistle prefixed to the Historical Manuscript mentioned in the Preface to this Treatise Evidencing the Qualifications of such whom Satan hath made use of to rend and divide the Church of Christ THe great Evidence of pure and undefiled Religion is a Conscience void of Offence towards God but the contrary is attended with Anxiety and Trouble He that in the Light of Christ Jesus inclines to preserve such a Conscience must not so value his Repute and Name amongst men as thereby to loose his Peace with the Lord. The consideration whereof hath abundantly satisfied us to encourage the preparing of this Treatise knowing that the Long-suffering Patience and Warnings of many Faithful Friends have had little place with many such persecuting Opposers of the Friends of Truth as are under the Profession thereof And therefore it may be Just with the Lord to suffer their long-suffering to have an End We also know that the Unsavoury Testimonies and Unchristian-like Discourses of many such in our Meetings for the Worship of God have been so frequently as well as publickly manifested as that 't is thereby known both to Professors and Prophane that the People called Quakers are now Divided by which 't is to be doubted that some may really conclude that though their Name is not extinguish't yet that the Nature Doctrine and Life which accompanied them at their first coming forth hath of late suffered Shipwrack This having been seriously pondered by us hath encreased the concern of our Consciences thus to appear that so as the Door hath thereby been so far shut in some parts of this Nation as that there hath been of late but few gathered into a Belief of the Everlasting Light so it may again in the Lords time be more opened by a clear Discovery that there is yet remaining a Remnant of that Ancient Stock who have been and our Faith in God is that they will be preserved in his Fear to persevere in his unchangable Way Light and Life of Truth unto the End That now the Reader may have some short Account of what the Lord hath manifested unto us on this Occasion we further thus Declare The Original Cause of Division and Seperation between the Members of any Society once at Unity in the Truth touching Religious Matters hath sprung from Satan The Persons in whom he hath chiefly appeared to accomplish the same have been such as usually appear more publick than other their Brethren and that under various Qualifications some have had Zeal without Knowledge and some have had Knowledge without Zeal and others have abounded in Confidence without either Knowledge or Zeal and none of these whilst exercised under these Qualifications have found Acceptance with the Lord And as Satan hath made use of Persons thus variously Qualified for the Preservation of his Kingdom so Christ Jesus whose Appearance hath been and is to destroy the Works of the Devil hath and doth make use of such Instruments in his Hand whom he hath furnished with true Zeal and that according to Knowledge for though all have not the like Degree of Knowledge yet that Zeal which is exercised according to the Measure of Knowledge given by God and received by Man finds Acceptance with the Lord of Life Now forasmuch as in this Treatise variety of Matters is Discourst wherein Divers Persons have been concerned many of whom were once at Unity which we are perswaded consisted in the Everlasting Truth and that every one of them might reasonably have been taken to be under one of the aforesaid Qualifications 't is with us at this time considering that the Tree is to be known by its Fruit to note a few things attending such respective Qualifications and that Chiefly for the sakes of such as have Zeal without Knowledge and so if the Lord make us Instruments in his Hand to open the understanding of any whereby they may come to have a true Savour of and Unity with those who have so received the Spirit as to be exercising themselves in true Zeal and that according to Knowledge we then shall have our End We now begin to speak of those who have Zeal without Knowledge Charity obliegeth us not to conclude that they design any thing more than to Live well that so they may dye well or any thing less than to appear what they know they are not but yet this we certainly know that albeit these have professed Christ Jesus to be their Foundation yet many of them for want of Knowledge have been building thereon the Wood the Hay and the Stubble of other Mens Inventions whereby they have suffered loss having exalted their own Righteousness thorough a Zealous Submission to other Mens Lines made ready to their Hands as if therein the Righteousness of Faith consisted or that it were lawful contrary to the Counsel of the Apostle to Glory in Men The Apostle Paul Rom 10.2 thus saith I bear them record they have a Zeal of God but not according to Knowledge and from the next Verse we learn that they were such as being ignorant of Gods Righteousness and going about to Establish their Own Righteousness have not Submitted themselves to the Righteousness of God This was spoken of Israel for their Information that they might not have a dependency on the Righteousness of the Law as if thorough the Strict Performance and Observations of Outward Things Establisht under the Law they should come to know the Salvation of God thorough Christ but rather that their Dependency should be upon the Righteousness which is of Faith which according to the Apostles Doctrine Vers the 8th of the same Chapter informs us thus The word is nigh thee even in thy mouth and in thy Heart that is the Word of Faith which we Preach So that by this Doctrine and what Elsewhere is written in other of his Epistles it appears that the Apostles care for Israel was that they might be brought off those Outward and carnal Ordinances which were Established for a season untill the time of reformation unto the Word nigh in the Heart which undoubtedly was and is no other than that Law which according to the word of the Lord by the mouth of the Prophet Jeremiah Jer. 31.33 Was to be put in their Inward Parts and written in their Hearts All which leads us to make this Observation that whosoever
they are though under ever so specious Pretences that have indeavoured to Establish Outward indispensible Rules and Orders in matters relating to Conscience for the Church of Christ in this Gospel Day to Walk by neglecting to commit and Commend every one unto the Word nigh in the heart that thereby they may be preserved from subjection to any thing outwardly ordained which they may either scruple in Conscience or are not led by the Word nigh in the Heart to Practise are such as in the best and most Fovourable Construction act from Zeale without Knowledge in which kind of Zeal Paul himself Phil. 3.6 though as to the Righteousness of the Law blameless yet Persecuted the Church This kind of Zeal is accompanied with that Ignorance which the chief amongst Apostatized Churches have accounted the Mother of Devotion by which Thousands in Ages past in the Dark Night of Apostacy have been led into the Observation of many Unsavoury Dictates Erroneous Decrees Unwarrantable Traditions and Superstitious Examples either of one Man or assemblies of men not knowing what they have either believed or Practised to be an incumbent duty upon them through an inward evidence from Gods Witness in their Consciences or Tryal thereof by the Light of Christ May not the same Cloud of Darkness overshadow any of the Children of Light in this our day saith our Souls Moreover 't is observable that if Report be true this doctrine hath of late been exalted NO UNITY BUT IN CONFORMITY which if applyed to the Outward Prescriptions of one Man or Assemblies of men assuming to themselves authority to act and determin in matters appertaining to the Gospel and its Order thereby to become a Bond upon the Consciences of those who have Believed in the Everlasting Light of Christ Jesus as the great Order and Ordinance of God in this Gospel Day may occasion the Continuation of Discord Distraction and Division contrary to the Gospel and Doctrine of Truth which hath been publisht received and believed amongst the Children of Light in these latter days who neither have nor can receive any Doctrine contrary to this Testimony of the Apostle 2 Cor. 3.6 The Letter Killeth but the Spirit giveth Life We now appeal unto every understanding ingenious and impartial Reader whether since the Labour of the Apostles of Christ in the primitive dayes was to draw the Outward Jew off from the observation of these ordinances which were realy established by the appointment of God himself having exalted instead thereof the word nigh in the heart and Law written therein as a fulfilling of that which according to the Word of the Lord by the mouth of his Prophet was to come to pass under the new Covenant which was not to be like unto the Old can consist with the tenour of the new Covenant for any to attempt the establishment or giving forth of Outward Orders Prescriptions Sentences or Decrees to be on that foot a Bond upon the Consciences of those who have believed in the Everlasting Light Especially if they are of the Gentile Stock according to the Flesh unto whom the Law appertained not for so the People of England are and if not whether those who are otherwise perswaded and according to such a perswasion may be found acting may not though under the Outward Profession of Truth it self justly be numbered amongst those of whom in the best sense it may be said They have Zeal without Knowledge and Ignorance is the Mother of their Devotion And now as to those who have Knowledge without Zeal Charity doth not Oblige us to conclude that such in that state chiefly design to live well that so they may dye well for as Christ said so may we Luk. 12.48 Unto whomsoever Much is given of him shall be Much required the want of Zeal in a known Good Cause is as we take it the neglect of a Known Incumbent Duty wherein God hath given Power else how could it have been said to the Luke-Warm Church of Laodicea after an understanding was given unto her how she might come to see viz. by anointing her eyes with Eye Salve Lev. 3.19 be Zealous amend for doubtless Power was given of God into her to amend as well as direction how to see but of the want of Knowledge it cannot be so said as of the want of Zeal Because 't is not equally in our Powers to attain unto Knowledge when we want it as it is Zealously to Practise what we know to be our duty we may therefore conclude that where Knowledge is not accompanyed with Zeal though requisite t is in the best sense a token of a Luke-warm Spirit and in some where it hath predominated we have clearly discerned that first they have been over-awed by the Frowns of man or men and then under the Pretence of bearing all things neglect to give their Testimony for the Truth without respect to any Person whatsoever more than the Truth might require and by this means some have undoubtedly been the occasion whereby many have been caught in the Snare of the Evil one not Knowing through a Neglect of their Inward Teacher which way to turn and that Loads and Burthens have been the Portions of others who whil'st they have kept Stedfast unto the antient Doctrine Exalting the appearance of Christ by his Light to be our Law Rule and Guide have beheld some of their Brethren not only captivated with a kind of a slavish Fear but also in their Practices receeded from what their first Principle would have led them to having used politick Contrivances to retain the Favour and Affections of some who perhaps in their View have appeared to be like unto the rising Sun and so have given more way to a Temporizing Spirit than to acquit themselves as Good Christians in the sight of God by which the Conscience comes to be kept voyd of offence towards God and Man and all this as with respect to some 't is doubted for fear lest they should be termed Sect-masters by such as in this Gospel-day have assumed a Pretended Authority to establish Outward Orders to be a Rule for and Bond upon the Children of Light to walk by without any exception thereby to avoid oppressing a tender Conscience But this is far wide of that Zeal which accompanyed the Apostle Paul in his Converted State who was termed a Ringleader of the Sect of the Nazerenes by the Unbelieving Jews that would have Judged him according to their Law which undoubtedly would then have inflicted Severe Punishment on him which being duly considered we may well say 't is far wide of Pauls Zeal to fear under this Gospel-day the Title of a Sect-Master on the score of refusing Outward Conformity to Outward Rules and Orders relating to the Conscience under the Notion of Gospel-Orders establisht amongst the People called Quakers not only Because they have no Law whereby corporally to Punish but also because we have no Ground either from the Word of the Lord by the
which they could not as they have declared in Conscience consent unto did at length forbear to joyn with such on the Dayes of monethly and quarterly Meetings which were understood by us to be first assented to we cannot say unalterably establisht to relieve the Poor and take care of any other outward concern relating to the affaires of Friends as a Society gathered into the Everlasting Truth Abhorring Lord-ship over one anothers Faiths or Consciences But yet the Persons so refusing to joyn with others as aforefaid did as we have been credibly informed on convenient Times and Days appoint by themselves to meet together to take care in that method wherein they found Freedom in the Truth of the same services for which Monethly and Quarterly Meetings were first Understood to be appointed This by the other Party was called a Seperate Meeting and the Meeters accounted Dark Leaven'd Rending Dividing Seperate Spirits so that at length a Paper was given forth and subscribed by Robert Barrow and Sixteen Persons more Belonging to Nine Meetings for Worship of God wherein they thus declare And we being sensible of the great trouble and dissatisfaction in the Church of Christ throughout this Nation concerning this said Seperation we do therefore with one consent and at our several Meetings respectively signifie our Absolute dislike thereof and we do hereby in the fear of the Lord discharge all those concerned in the said Seperate Meetings in our Affaires as they stand in the Seperation and we do declare that as such a Meeting they have no Right to act in the Church Affaires in the Capacity they are in but we do hereby signify our Absolute Refusal to Submit any of our Affaires either relating to the Poor or otherwise to the Ordering of the said Seperate Meetings but do submit them to our Establisht Monethly and Quarterly Meetings aforesaid for Westmore-Land so far as our affaires are concerned therein to be Ordered as in the Wisdom of God and Unity of his Spirit they shall see meet From these fore-going Lines we observe That though the Giver-forth thereof do not positively say that the submission of ones Affairs without restriction to Temporal or Spiritual Affaires to the Establisht Monethly or Quarterly Meetings shall for the future be an Outward Mark to know a Member of the Church by or at least to distinguish such as are not Members of the Church yet who can but reasonably suppose that such a Meaning is their Meaning or at least the Meaning of him or them chiefly concern'd in drawing up the said Paper and promoting Subscriptions thereto since 't is Plain from the very Words cited that others concerned in the Seperate Meetings who have declared that for Conscience sake they cannot Submit to them have no Right to act in the Churches Affaires and not onely so but that they take themselves to be invested with Authority as to us appeares by using the Word Discharge for no one can Discharge another in any case without Power so to do And if we do but consider that the taking care of the Poor is one part of the Churches Affaires from which those of the Seperate Meeting are Discharged or declared to have no right to act in it seemes to us extreamly Unchristian-like for if it were so that they had been overtaken in a fault that can be no sufficient ground to declare that they have no right to administer their Charity to the Poor Members of the Church because the taking care of such is Commendable in any Society of People whatsoever Many other things might be observed from the said Paper subscribed by One Hundred Sixty six Persons which at present we here omit being largly treated on in the 19th Section of the Manuscript first made mention of in the Preface which is ready for the View of any Friend that may be Desirous to peruse the same However the Remembrance of the Paper subscribed by Charles Marshall and Sixty Five more at Ellis Hookes his Chamber already cited together with this last mentioned subscribed by Robert Barrow and One Hundred sixty five more Occasions this farther Addition That it seemeth to be the Fruit of some Design to exalt one Man above measure and not only so but unjustly to defame others as by Answers thereto have at large been manifested according as in several Sections of the aforesaid Manuscript appeares and we may truly say that what is already cited doth manifest but little less than such a Design for if a Conscientious slighting of George Fox's Pretended motions with respect to Formes of Church-Government imposed contrary to Faith and a Charitable Belief that he intended not to urge his Papers relating thereto on any of Gods Faithfull People with severity which is no less than an Inforceing but as Instructions or Directions commended them to the Churches leaving the Effect thereof to God and his leading Grace in his People to make use thereof as he should manifest a need of such Directions Counsel or Advice as before is cited be by a part of the said Subscribers reputed such matter of Evil Fact as that the Person concerned must be severely Testified against under the term of a Dark Spirit in Confusion it clearly shews a Design of unjust Defamation unless a Blina-offering under the Gospel may be accepted though condemnable under the Law And as to the seeming design of exalting one man 't is to us very evident and past all maner of Question as one evidence amongst many others that might be given we shal from what is already cited thus observe that a Submission is signified to some certain Monethly and Quarterly Meetings pretended to be establisht But if the Reader enquire of whom they consist the Answer in Truth is of those and of such like-minded with them as drew up the Forty Four Articles against John Wilkinson and John Story whose Declared Judgment is from the import of that Article already cited against John Story that what Gorge Fox hath given forth as a Rule or Form of Church-Government was so given Forth by him from an Heavenly Motion that such his Motion was pretiously felt and closed with in the Vnity and ought not to be slighted and for asmuch as Matters in those Meeetings are managed according to those Rules and Forms of Church-Government * Witness expressions frequently urged to this purpose when Friends being met about Outward Concernes of Truth have not agreed see what George Fox's paper saith it doth thence follow that the Submission spoken of clearly centereth in a Submission to G. F. and the name of Monethly and Quarterly Meetings we therefore reasonably take to be but as a Conduit to convey it to him and well would it be for him if he were clear of a Persecuting Spirit against some that cannot submit unto him in the Form and Method which others have The sense of these things hath occasioned in much seriousness of Spirit before the Lord this Enquiry What is that bait
hath opened that there is not any other way by which all things relating unto the Kingdom of God and Salvation of mankind comes to be revealed and this appears agrecable to the Scriptures of truth John 14.26 2 Cor. 4.2 3 4 5 6 7. 2 Tim. 3.15 16. We are now sensible that some who may peruse the foregoing Scriptures may be ready thus to say You seem to propound two ways by which the things appertaining to the Kingdom of God and Salvation of Mankind have been and are revealed viz. the Spirit of Truth or Appearance of Christ by his Light as One Way and the Scriptures of Truth as Another Way To this we answer The Way we propose is but One though the Manifestation thereof may seem various to Man viz. sometimes through Instruments and sometimes through Himself For though Paul wrote unto Timothy unto whom he was made an Instrument and therefore called him his Son telling him 2 Tim. 3.15 16. That the holy Scriptures were able to make him wise unto Salvation and that they were profitable for Doctrine for reproof for correction for instruction in righteousness yet 't is spoken with respect to those Scriptures that are given forth by inspiration of God and with this limitation viz. thorow the saith that is in Christ Jesus Whereon we observe that the Scriptures given forth by inspiration are but as an Instrument made serviceable to the Reader through the Spirit whereby faith in Christ comes to be raised even as a Man indued with the Spirit of God may in the hand of the Lord be an Instrument through sound Doctrine and wholsom exhortation to open the inward Eye of the Mind which hath been darkned and to awaken the Conscience which hath been defiled that so man may come to be renewed in the spirit of his Mind unto God through faith in our Lord Jesus Christ and the Conscience purified from Dead Works through the blood of the Covenant to serve the Lord in Truth and Righteousness and therefore we reasonably conclude That there is but One way though various in Operation and Manifestation through which the Things appertaining to the Kingdom of God and Salvation of Mankind comes to be revealed which is by the powerful appearance of Christ by his spirit and light convicting the Conscience converting and renewing the Mind unto God sometimes through Scriptures given forth by inspiration sometimes through Man as an Instrument and sometimes by the appearance of the Spirit and Light in Man without the Assistance of such Instruments but yet the end of all is that faith in Christ may be raised wherein as the Evidence of things not seen by the Carnal Eye the Light of the Knowledge of the Glory of God in the face of Jesus Christ is beheld which is that Treasure whereof the Apostle spoke that is hid in our Earthen Vessels that the excellency of that Power might be of God and not of man These things being duly considered this Testimony doth naturally arise that neither the Scriptures of Truth nor any other writings whatsoever though given forth by the Spirit of God itself can properly be termed so profitable a Rule unto us as the Light and Spirit from which they were given forth and therefore the Eye of our Mind ought chiefly to be unto the Spiritual Appearance of Christ by his Light and Spirit in us as that Unerring Guide which never can be removed into a corner Besides we find the Scripture itself testifying That no Prophecy of the Scripture is of any Private interpretation 2 Pet. 1.20 that is it ought not to be interpreted but by the Holy Ghost through whose Motions 't was given forth for all other Interpretations may truly be termed Private From whence we observe that if the Prophecies in the Scriptures of Truth should be read unto us from Morning to Evening and from Evening to Morning again we might receive little Benefit or Profit thereby unless the Eye of our Mind come to be stayed in the Unchangeable Light and Spirit of God whereby the meaning of the spirit through them out of all Private Interpretations hath been and is signified unto Man CHAP. II. Touching the Light of Christ within and Exhortation to Obedience thereof THose Faithful Messengers of the Gospel of Christ whom the Lord in these latter daies sent forth for the gathering of the Nations unto the Faith and knowledge of our Lord Jesus Christ who is the Way the Truth and the Life that their souls might be saved in the Day of the Lord frequently sounded in our ears on this wise Turn in your minds unto the Light within meaning thereby the Light of Christ within which shews you that a Tye is not of the Truth and as through Faith you come to be Obedient unto the Light Within and that measure of Grace given by God and received by you so will you come to be made Partalters of that great Salvation This Doctrine was acceptable to many who in the Love of Truth received the joyful Sound thereof but unto others mean and despised who notwithstanding that Testimony accounted the Scriptures of Truth a More Sure Rule and Guide unto the Father The consideration whereof at this time hath been as an obligation to examine whether the aforesaid Doctrine so acceptable to some and despised by others be consonant to the Scriptures of Truth which task is the more freely undertaken because the aforesaid Doctrine hath become so great a stumbling block unto many as that they have thought it a sufficient evidence that the professors thereof have been out of the path of truth readily objecting on this wise Objection Do you not think that those Jews who crucified Christ acted not from the Light Within Since some of them at least verily thought they did God good service therein Having thus premised 't is now needful to examine what may be spoken from the Scriptures of Truth for the Light within and to turn in the Mind unto the same to obey it c. In order thereunto we find John the Evangelist thus testifying Joh. 1.4.9 In him meaning the Word which was God was Life and the Life was the Light of men That was the true Light which lighteth every man that cometh into the world I am the Light of the World John 8.12 he that followeth me shall not walk in Darkness but shall have the Light of Life Joh. 12.46 I am come a Light into the World that whosoever believeth in me should not abide in Darkness These Scriptures plainly shew that we are to believe in and follow Christ who is that Light that lighteth every man that cometh into the world Objection However some objecting may say What 's this to a Light Within 't is very plain that John the Evangelist meant nothing of a Light Within in your sense but of the Personal Appearance of Christ Without as that Word which was made Flesh and as Evidence produce what the same Evangelist saith Chap.
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 have so much memory as from the mouths of others to use the words of that wise Apostle Paul when he said 1 Cor. 3.19 The Wisdom of this World is Foolishness with God as if thereby they had brought some Excellent Proof to Justifie all those Rude Actions and Impertinent Expressions which as the fruit of their Ignorance and Folly in a boisterous unruly Spirit they have brought up Were such but sober girding up the Loyns of their Minds they would undoubtedly come to see that such their Words and Actions are but the Fruits of that Ignorance that lusteth to Envy which is to be silenced and doubtless of this sort were these whom the Apostle Peter hinted at 1 Pet. 13 14. when he said Wherefore gird up the Loins of your Minds be sober as obedient Children not fashioning your selves according to your former Lusts in your ignorance But if such had less folly and confidence and were but as ready to ask Wisdom of God according to the Counsel of the Apostle James as they are to condemn that Gift of Wisdom and Understanding which God hath given unto others Jam. 1.5 they would not be ready to run at the Beck Nod or Call of such as in a boasting imperious Spirit glory exalting them as Judges over God's faithful Servants and that have brought forth * See the 5th Part of the Christian-Quaker Lyes in a bitter envious Spirit which things being earthly sensual and devilish are the very marks of that Wisdom that descendeth not from above As a farther illustration of what is aimed at in this discourse we now come to signifie that some have a far greater portion of Wisdom Knowledge and Vnderstanding than others and that it 's given them of God as they are Creatures distinct from what they are when acted by a good Spirit or a bad and in this respect is Man as a Creature the most excellent Creature that God hath made But yet such is the Ignorance of this Age as to accompt this Portion of Wisdom Knowledge or Vnderstanding as we are creatures to be that Wisdom which the Apostle termed Earthly Sensual and Devilish or the Wisdom of this World or the Wisdom of the VVise 1 Cor. 1.19 which the Lord by the Apostle Paul hath said he will destroy But herein such do manifest themselves not knowing whereof they affirm for that Wisdom Knowledge or Understanding which we have as Creatures is the proper Gift of God and a part of his own Creation and is honourable in its place and it is against the nature of the Divine Being to destroy this Wisdom because it is his own Gift even as it is against his Nature to destroy the Lives of Men which is his Creation Luke 7.5 for the Evangelist saith The Son of man came not to destroy mens lives Obj. What then did the Apostle hint at when he spoke of the VVisdom of the VVorld the VVisdom of the VVise and the VVisdom of VVords To this it may be said Act. 22.3 That as Paul was brought up at the Feet of Gamaliel and taught according to the perfect manner of the Law of the Fathers so doubtless many there were who through Education attained unto that which Paul in his converted state terms to be the VVisdom of this VVorld c. From whence it may be concluded that he hinted at those things which in that day were given forth by the Scribes and Pharisees and other Disputers against that divine Appearance whereby Paul was made a Minister of the Everlasting Gospel which things so given forth we do not take to be the natural Effects of that Wisdom Knowledge or Understanding given unto them as creatures but rather being in the state of Degeneration as the Fruits of their Education and Acquired Parts wherewith being not subject unto the Appearance of Christ they then became Opposers of the Truth Besides as the word Flesh in Scripture is sometimes used not with relation to a Carnal Body but in a Metaphorical and Mystical sense by way of opposition to the Spirit of God so are these words fleshly wisdom used not with respect to man as a creature but by way of opposition to the Wisdom of God that 's from above and therefore is another thing than that which man is endued withal as he is a part of God's Creation To conclude Solomon in his day magnified Wisdom at a high rate as the Scripture testifies too large here to be inserted who in his day did undoubtedly account it the sign of a just man Pro. 10.30 and therefore said The mouth of the Just bringeth forth Wisdom The Apostle in his day did magnifie Wisdom exhorting the Saints to walk in Wisdom Col. 4.5 Christ the Son of God testified Mat. 11.19 VVisdom is justified of her Children These things considered our desires are that those who have true Wisdom may prize it that those who lack it may imbrace the Counsel of the Apostle James Jam. 1.5 and ask it of God who giveth liberally and that those Fools who despise Wisdom may come to have a sense of what Solomon spoke when he thus said How long ye simple ones will ye love simplicity and fools hate knowledge turn ye at my Reproof Sure we are the Apostle's Writings encourages none to cry down Wisdom at the rate 't is of late without distinction exclaimed against by some but rather the contrary for we find the Apostle Paul writing to the Colossians thus to say Col. 1.9 28. VVe do not cease to pray for you and to desire that you might be filled with the Knowledge of his VVill in all VVisdom and spiritual Vnderstanding and again thus VVhom we preach warning every man and teaching every man in all VVisdom that we may present every man perfect in Christ Jesus But this ignorance we doubt hath happened unto many not only from a Principle of having their Eyes out unto man 2 Tim. 3.15 but also from a neglect to read the Scriptures of Truth given forth by inspiration which the Apostle saith are able to make thee VVise unto Salvation through Faith which is in Christ Jesus As to the word Knowledge this may be added That in the want thereof in days past those who are escaped of the Nations set up their Graven-images according as Isaiah the Prophet testified They have no knowledge Isa 45.20 that set up the Wood of their Graven Images and pray unto a God that cannot save Oh! that at this day there were no cause to take up a Lamentation that the want of Knowledge is the cause that many have appeared ready to exalt man to have an eye to men and in neglect of that heavenly Gift which is given unto Mankind to bow in their Hearts unto Men as having a dependency on the Dictates Prescriptions Orders and Outward Rules of Man this under the Dispensation of the Gospel of Christ we take to be as great a falling
accounted Crucifyers of the Son of God afresh and Putters of him to open Shame read Heb. 6.5 6. And though we have repeated the 23 24 25. Verses yet they being chiefly a Repetition of the Words of Christ already spoken to in this Chapter we shall say the less thereto and at present take notice only of these words therein contained viz. This do in Remembrance of me Had these Words been omitted by Luke as they are by Mathew and Mark on the same Occasion there would be no Pretence from the Scriptures of Truth to call Christ's Breaking of Bread at his Last Supper an Ordinance of Christ to continue for-ever Moreover 't is worthy our Observation That John the Evangelist wholly omits that Narration given by Mathew Mark and Luke John 13. from whence the Sacrament of the Supper so called is contended for more than to say He riseth from Supper and yet doth expresly unto his Disciples after Supper was ended thus say 4.13 14 15. Ye call Me Master and Lord and ye do well for so I am if I then your Lord and Master have washed your Feet ye ought also to wash one anothers Feet for I have given you an Example that you should do as I have done to you These Things being the Things of God ought to be weighed John 5. and pondered by his Spirit and those who so do will clearly discern that Christ by that Outward Action of washing the Disciples Feet did not only shew unto his Disciples a Pattern of Humility and an Example of Readiness to serve one another in Love but also to figure forth unto them the Necessity of being Washed Cleansed and Purifyed in the Inward Man and that Otherwise there is no having a Part in Christ and this is clearly signifyed in the Words of Christ unto Peter Then cometh he to Simon Peter John 13.6 7. and Peter saith unto him Lord Dost thou wash my Feet Jesus answered and said What I do thou knowest not now but thou shalt know hereafter Which clearly shews that there was a Spiritual Signification hinted at by Christ's Outward Washing for that Peter did know his Outward Washing and therefore said Verse 8. Thou shalt never wash my Feet Whereupon Jesus answered him thus If I wash thee not Thou hast no Part in me All which being duly weighed it appears that there is as much Ground at this Day from the Scripture of Truth to practise the Washing of one anothers Feet and call such a Practice a Sacrament to figure forth the Blood of Christ in which the Sins of those who are quickned unto God are washed away as the Eating of Bread and Drinking of Wine in Imitation of what was Practised or Commanded by Christ the Night before he was Betrayed may And now on the Behalf of our Selves and all the Children of Light amongst those called Quakers may it at this Day be said That though we are not found in that Outward Practice of Washing one anothers Feet as a Religious Exercise after that Outward Example which was given by Christ unto his Disciples the Night before he was Betrayed and enjoyned as their Duty nor yet are found in the Practice of Appointing certain Times and Seasons on purpose to eat Bread and drink Wine as that which we ought Religiously to do in a more solemn Manner than at other times Yet we can boldly say Christ our Lord and Master speaks no more Condemnation unto us as Persons in that respect neglecting any thing that he hath instituted for us to practise than he doth to many Elders of the Church at this Day who Visiting the Sick neglect to anoint with Oyl in the Name of the Lord and to others who being of the Gentile-Stock according to the Flesh Do not abstain from eating Blood and yet in neither of these respects Condemned though expresly Exhorted to by the Apostle read Acts 15.20 James 5.14 Moreover it is to be considered that though the Sacrament of the Lord's Supper so called is by some reputed to be Instituted by Christ Exod. 12.13 in the Room of the Passover and to continue as an Ordinance forever Heb. 9.10 14. even as Water-Baptism is taken to be Instituted in the room of Circumcision yet both are groundless For though the Scripture Testifies That the Feast of the Passover was to be kept by an Ordinance forever yet when the Time of Reformation came it ended even as all those Outward Services and Ordinances which stood only in Meats and Drinks and divers Washings and Carnal Ordinances imposed until the Time of Reformation did Now forasmuch as the Time of Reformation was the Time wherein Christ through the Eternal Spirit offered himself without Spot unto God we query Whether after this Time of Reformation it can be consisting with the Spirit of Truth for any one to impose upon the People of the Lord or for the People of the Lord though not imposed upon to practise such Ordinances as consist in Outward Meats Drinks and Washings as the Ordinances of Baptism and Sacrament of the Supper so called do as needful in order to the Salvation of Mankind Since not only the Author to the Hebrews testifies That the like Ordinances under the First Covenant had an End when the Law was changed but that Paul likewise exhorts against the Use of Ordinances after the Commandement and Doctrines of Men as is largely declared to the Colossians Chapt. 2.8 14 16. to the End And Whether the Introducing thereof at this Day is not a Building again the Things that have been according to the Doctrine of Truth rejected To conclude This is the Testimony of Truth that is with us to give on this Occasion That we are not at this Day convinced in our Consciences That there is any better Ground for the Practice of Water-Baptism and Breaking of Outward Bread as Ordinances under the Dispensation of the Gospel in this our Day than the Commandments and Doctrines of Men but yet are Witnesses that Christ is come in Spirit unto the Children of Light and that at the Hearing of his Voice they have opened the Door of their Hearts Col. 3.1 whereby they have Supped with him and he with them according to this Testimony Revel 3.20 If any Man hear my Voice and open the Door I will come in to him and will Sup with him and he with me and so these being Risen with Christ seek those Things which are above Rom. 14.17 knowing that the Kingdom of God consists not in Meats and in Drinks but in Righteousness Peace and Joy in the Holy-Ghost And therefore having received an Earnest of that Life which is Eternal through Faith in the Blood of Christ who was offered up a Sacrifice unto God for the Redemption of Mankind do inwardly feel the Benefit of that Offering and so being sensible Heb. 9 10. Chapters that the Flesh profiteth nothing are made Partakers of that Quickning Spirit which was signifyed by Christ
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
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
He never advised to the Erecting the same The Sixty Six Subscribers in their Paper are found Accusing John Wilkinson and John Story to this Effect viz. That they have Evil Designs and persevere in them by Word Writing and Practice That they despise Heavenly Dignities That they set up continue and promote False and Pernicious Iealousies Murmurings and Secret Smitings and that thereby they are Darkned in their Vnderfrandings That through the Power of the Enemy of the King of Righteousness His Peace they set up a kind of Standard of Separation from that blessed Fellowship and Communion that the Churches of Christ sweetly possest together to the Dishonour of God His Truth and People That they go on in Opposition Evil Smiting against the Faithful Brethren and Practice of the Church of Christ That the offering of their Gifts is not a Peace but a Division-Offering That they are Obstinate and Obdurate and gone into Self-wil That they cast Tender Love behind their Backs Amongst the said Sixty Six Subscribers we Read the Names of four Persons Inhabiting the City of Bristol by which they became Accusers since John Story and John Wilkinson were not before them at any time as Judges in their Cause and so having been Persons who at some times have Assembled with us in the aforesaid Meetings held for Relief of the Poor c. within the said City of Bristol where John Story and John Wilkinson have often published the Gospel of Christ for above twenty Years to our knowledge they have been desired to appoint a Meeting to make forth their Accusations to Iohn Story 's Face that so if the Accused be Guilty it may be sufficient Proof of Matter of Fact be manifest to us who in that Case shall then account it our Duty To Disown the Accused also But if they cannot prove Matter of Fact to render them so Guilty we may then justly expect the said Persons to own the Wrong they have done them by their False Accusation and give Satisfaction for the same But they will not as yet Admit a Meeting for that end before such Friends of Truth whereof one half may be Chosen by Vs and others Dissatisfied though they have liberty to Choose the other half themselves Neither will they as yet Admit a Hearing before any Meeting wherein the Witnesses to these Accusations shall be Excluded from being Iudges with other Friends And so what Issue this Matter may Admit amongst us is at present uncertain and whether this be Christian-like We Appeal to Gods Witness in all Consciences We Observe that in the said Paper the Subscribers Exhort Friends To be Zealous for the Lord and to stand up in his Spirit and Power for the Peace of his Church which Exhortation in it self is sound and wholesome But we are very Jealous that the said Paper hath notwithstanding given Life to a Contentious Spirit For on the Fifteenth Instant being the first Day of the Week John Story came to our Meeting and almost immediately after he had sate down there was one stood up who as we can prove declared Unity with the said Paper given forth against John Wilkinson and John Story and testified to this Effect The Trumpet of the Lord is sounded to Battle and the War is begun and so Exhorted on this Wise Come up to Battle and help the Lord against the Mighty using also these Scripture Words Curse ye Meroz And in the afternoon of the same day in our publick Assembly Francis Lea whilst John Story was declaring the Word of Truth stood up and thus began If any thing he Revealed to another that sitteth by let the First hold his Peace which was a clear Demonstration of his Hypocrisy for that 't is publickly known he Judges John Story out of Unity with the Church and so 't was altogether wrong in Fr. Lea to introduce his Discourse by a Scripture which if proper to be spoken in Order to the silencing of one declaring yet it ought to have been with Respect to one in Unity with the Church But as we said he ownes not John Story so to be and so it may reasonably be concluded that his Hipocrisy was not only thereby made Manifest but also his Discourse being Considered that he had no Revelation to Declare from God on that Occasion to the People But yet John Story observing how he introduced his Discourse not as an open Opposer of his VVords did for the People's sakes and that he might Administer no occasion of Discord give way and in a few words after drew to a Conclusion but Francis Lea's Discourse was such both Morning and Afternoon as gave occasion both to Professors and Prophane publickly to Manifest that we are now Divided Now whether this be a standing up in the Power and Spirit of God for the Peace of the Church of Christ or a Peace-Offering Let those who are Wise in Heart Judge But that which further Manifested Francis Lea's Rudeness is this After Francis Lea in the Morning-Meeting had ended his Declaration wherein he laid down seeming contradictory Assertions viz. That Two Hundred and Fifty Princes and Renowned Men in Israel were Revels and wicked Men and yet also said to this Effect as if they were Blameless and Harmless VVilliam Rogers stood up and took up his Words and spoke thereon in the Words of Truth and Sound Doctrine that so the People might not go away with a Misunderstanding and not as an Opposer of any Truth that Day Delivered nor yet as an Opposer of Francis Lea further than Francis Lea's own words Opposed himself And yet after VVilliam Rogers had ended Francis Lea in a Rude manner poured out Iudgments against VVilliam Rogers calling him Rebel and using that very Language as was used to Elimas the Sorcerer and this is become a Common talk amongst Professors and Prophane in Country as well as City which we and many Friends more do Account the Fruit of great Malice and Un-Christian-like Dealing for we know not any thing wherein VVilliam Rogers hath forfeited his Reputation as a Man or a Christian These things Considered and that also it is not made Appear to our Consciences that John Story and John VVilkinson are guilty of such Crimes and Offences as are laid to their Charge which if they were we also should disown them we dare not as we said before own the said judgment to be Righteous nor yet deny the said John VVilkinson and John Story lest we sin against God and despise those unto whom a Dispensation of the Gospel of Christ is committed And now our Counsel to the sixty six Subscribers is that they mind the Peace of the Churches of Christ by Calling in their Paper for we are well satisfyed that their Paper is not given forth from the Motion of Gods Spirit and if any of the sixty six Subscribers as men leaning upon others have asserted in the Name of the Lord when the Lord hath not spoken by them and that to Defame the
So the Light is Judge Besides 't is to be observed that in the said Paper being but halfe a sheet he often speakes against Backbiting and about thirty times makes mention of the Light though in a Paper lately given forth in Vindication of Prescriptions being about a Sheet he speaks almost as much to Iustifie Prescriptions He that runs may read the action of Jasper Batt Charles Marshall and others concerned in giving forth the said Paper from Ellis Hookes his Chamber cannot be Justified without making G. F's aforesaid Counsel voyd We now come to take notice of these Words in the afore recited Answer given forth by Jasper Batt and his three companions viz. We see there was such in those dayes as is now who did dispise Government Presumptions self-willed they are not afraid to speak Evil of Dignities which have forsaken the right Way and gone astray and so Wells without Water and Clouds that are carried without a Tempest c. Jude saith These be they who separate themselves Read Peter and Jude through and let these Scriptures be rightly applyed and see to whom they belong To this we say They would have manifested more plainness and simplicity if they had informed those unto whom they writ How to apply these Scriptures instead of bidding them Read the Scriptures and then rightly apply them For the great Question is what is meant by words Government and Dignities but since they are silent therein it 's rational for us to suppose on the whole matter that they mean the Sixty Six Subscribes whereof they are a part since the paper subscribed by them in the original matter occasioning this discourse and according to its Merit sufficiently despised And therefore we think it needful to inform the Reader That we cannot take such Men as Jasper Batt and his Three Brethren are nor yet Charles Marshall Subscriber also amongst the Sixty-Six to be the Dignities hinted at by Peter and Jude For all these and the rest of the Sixty-Six Subscribers are by their Paper manifest to have run in the very Way of Cain by persecuting the Brethren and have appeared as Raging Waves of the Sea foaming out their own Shame by their hard Speeches which are the very Marks and Fruits of those who despise Government according to the Scriptures which Jasper Batt and his Three Brethren have directed us to peruse Besides We doubt not but many of the said Sixty-Six Subscribers speak Evill of the things they know not having Mens Persons in Admiration because of Advantage which are some other Marks of such as Despised Government and speak Evil of Dignities Those things we leave to the Consideration of the impartial Reader hoping that for the future Jasper Batt will learn more modesty than to account himself a Governour and Dignity and that on that foot he may think to rule over such antient and honourable Labourers in the Gospel of Christ as John Story and John Wilkinson have manifested themselves to be whereof this Nation yields many Living witnesses To conclude Our earnest Desires are that all Friends may continually abide upon their Watch that so for the future none may be ensnared through the subtile Devices of Satan to put their hands to the Unrighteous Testimonies of others against such Antient and Faithful Labourers in the Gospel of Christ as keep their Place and Habitation in the Vnchangeable Truth nor yet slightly to esteem of such lest the Indignation of the Almighty break forth and a Famine of the Word of the Lord come upon them that may so do whilst those who are Unskilful to divide the Word aright ministring Death unto the Hearers are exalted Which though the Lord may permit for a season as an Exercise upon his Heritage yet our Perswasion is That he will have a Regard to those who in Faithfulness sitting under their own Vine wait upon him so that they shall be able to distinguish between the Precious and the Vile and through the Word of God's Patience be made Partakers of the Joy of his Salvation William Rogers on Behalf of himself and other Friends in Truth concerned The THIRD PART OF THE Christian-Quaker Distinguished from the APOSTATE INNOVATOR MANIFESTING That there is but two sorts of Government owned by the Children of Light or Christian-Quaker One is The Outward Government under which we Live unto the Laws whereof we owe either Active or Passive Obedience and ought not by Outward Force to endeavour Deliverance from under such Laws as we have or may term Oppressive The other is the Inward Government of Christ who alone is LORD over the Conscience which is not represented by persons visible by carnal eyes invested with Power from him to execute outward Laws Prescriptions Orders Edicts or Decrees in an outward Form of Government visible as aforesaid And for the better Illustration of our Meaning an Answer to a part of Robert Barclay's Book of Government is Cited To which is added A Testimony given forth in Print in the Year 1660. by Isaac Penington the younger being part of a Discourse Intituled The Authority and Government which Christ excluded out of his Church Also an Epistle written by Robert Barclay as an Explanatory Post-script to his Book of Government together with some Observations adjoyn'd manifesting the Shortness thereof to answer the End expected To which is added a Letter Written as is pretended by W. R. but Published by R. B. together with a Paper termed The Judgment of the Brethren in a Discourse had between R. B. and W. R. with Observations and Answer thereto By WILLIAM ROGERS on behalf of himself and other Friends in Truth concerned Isa 9.6 For unto us a Child is born unto us a Son is given and the Government shall be upon his Shoulders and his Name shall be called Wonderful Counsellour Isa 2.4 And he shall Judge amongst the Nations and shall rebuke many People and they shall beat their Swords into Plow-shares and their Spears into Pruning-hooks Nation shall not lift up Sword against Nation neither shall they learn War any more Printed in the Year 1680. The THIRD PART OF THE Christian-Quaker Distinguished from the Apostate and Innovator c. THere are but two sorts of Government which become every Christian to own The one is Outward the other Inward The Outward Government is represented by Visible Persons invested with Power to execute Outward Laws visible by our carnal Eyes and is suffered by Almighty God to be executed under variety of Forms and diversitie of Laws and for divers ends which we do not now pretend to be reveal'd to us but yet we believe it to be our duty either actively or passively to submit unto the Outward Government under which we live without designing to work our own deliverance from under such Laws which we have or may account oppressive by outward Force or Violence which is as much as is with us to say on this occasion with respect to Outward Government The Inward Government chiefly
designed to be treated upon is the Government of Christ which we do not believe to be represented by visible persons certainly known by outward Names distinguish'd by outward marks and tokens and invested with Power from him to execute Outward Laws in an Outward Form of Government visible by our Carnal Eyes as aforesaid That the Government of Christ is an Inward Government is evident from the words of the Prophet Jeremiah Jer. 31.31 32 33. I will make a New Covenant with the house of Israel c. not according to the Covenant that I made with your Fathers but this shall be the Covenant that I will make c. After those days I will put my Law in their Inward Parts and write it in their Hearts and will be their God and they shall be my People and they shall teach no more every man his Neighbour and every man his Brother saying know the Lord for they shall all know me from the least of them to the greatest of them saith the Lord. This we believe was spoken with respect to the Reign of Christ by his Spirit in the Hearts of the Sons and Daughters of Men and clearly shews that the Laws of Christ's Government under the new Covenant are written in the Hearts of his People and therefore an Inward Government Objection But if any shall object That the words of the Prophet relate not to those who are of the Gentile Stock of which Stock according to the Flesh it may be said that we are We thereto say That the words of Paul do effectually answer that Objection Rom. 10.12 There is no difference between the Jew and the Gentile for the same Lord over all is rich unto all that call upon him Col. 3.9 10 11. Lie not one to another seeing that you have put off the Old Man with his deeds and have put on the New Man which is renewed in Knowledge after the Image of him that created him where there is neither Gentile nor Jew Circumcision nor Uncircumcision Barbarian Scythian Bond nor Free but Christ is all and in all Many other Scriptures both out of the Prophets and Apostles Writings might be quoted to evidence the matter intended We are yet sensible that this further Objection may be raised Viz. Objection That neither the words of the Prophet nor of the Apostle cited by us make mention of Government over Jew or Gentile but doth shew as from the scope of the Scripture appears that the Apostle so writ to convince the Jews of the difference between the Righteousness of the Law and that of Faith and to shew unto Believers whether Jews or Gentiles that though some might appear in a Voluntary Humility Worship Angels intrude into those things they had not seen and be vainly puffed up in their fleshly minds and not give all Obedience unto the Head Christ through whom alone there is an increase in the increases of God yet they were therein reproveable as not being risen with Christ and further also to shew that those who were dead with Christ from the Rudiments of the world ought not to be subject to nor yet to touch taste or handle such Ordinances as were after the Commandments and Doctrines of Men. To this Objection we answer That though the word Government is not expressly mentioned yet there are words in what is cited out of the Prophet Jeremiah importing the three material Objects of Government viz. A Lawgiver the Place where the Law is to be found written and the People for whom it is given Besides from these words of Paul viz. The same Lord over all a Governour is implied viz. Christ Jesus our Lord and so consequently a Government over that All. And from what hereafter follows it will appear that the End of this Government is to lead into all Truth Moreover it leades us to observe That there are divers true Marks whereby the Opposers of Christ's Government may be distinguisht First They are such as are in a Voluntary Humility Secondly Such as Worship Angels which may reasonably be taken to be a Worshipping of some Messengers whom God hath sent because the signification of the word Angel is a Messenger Thirdly Such as intrude into those things they have not seen Fourthly Such as are puft up in their fleshly minds Fifthly Such as give not all obedience unto the head Christ And lastly Such as are Subject to Ordinances after the Commandments and Doctrines of Men. And to be very plain for the clearing the Truth we must give this our Testimony that we are really perswaded from what our Eyes Ears have been witnesses that many of those amongst the People called Quakers who have Zealously contended for the Observation of Outward Rules and Orders given forth by One Man bear all the aforesaid Marks for whosoever they are that pretend Zeal to promote submit unto and exercise themselves in other mens lines made ready to their hands and that on a pretended religious score when thorow the word of true Faith they see it not their duty or if they shall pretend they do and thereupon strive to enforce others to submit thereto there being no ground from the Scripture of Truth or Light of Christ so to strive it naturaly follows that the aforesaid Marks accompany such and this we confidently aver that thorough the whole Scriptures of Truth there is not one word from whence we may rationally expect and that according to the meaning of the Spirit that Christ hath or will Commissionate any One Man or Men to prescribe Outward Rules and Orders relating to Faith or Discipline in the Church to be binding on the Consciences of the Subjects of his Kingdom whether they should see it to be their duty from the Law written in their hearts or no. Besides if we consider the nature of Christ's Kingdom and Government it will appear to be such unto which outward written Laws visible by our carnal eyes and to be executed by perishing objects according to an outward Magistratical or Ecclesiastical Jurisdiction are wholly unsutable becaus Christs Kingdom is not of this world but is an Everlasting Kingdom and therefore 't is said That of the encrease of his Government there shall be no end and though John in the Revelations Chap. 11. V. 15. gives this Testimony That there were great voices in heaven saying the Kingdoms of this World are become the Kingdomes of our Lord and of his Christ And he shall Reign forever and ever Isa 61.11 yet there is nothing said to signify that the manner of his Reign was or should be otherwise then as before is described Moreover if any Man or Men have or may pretend him or themselves to be such on Earth on whom the weight of Christs Government which is Spiritual is laid it is not like to have any Evidence in our Consciences First Not only because we find no such Prophecy or Promise in the Scriptures of Truth but also for that we rather find the contrary for
Christ's Light and in Subjection unto the Laws appertaining unto his Government which are not written in Tables of Stone but in the Heart according to the Tenour of the New-Covenant Heb. 8.9 10 11. And that those who are Invested with Power from on high may be Instruments in Gods Hand according to the Dispensation thereof given them of God to stir up the Pure Mind in others sometimes by way of Admonition Exhortation and sound Doctrine and sometimes by Charge or Command according as the Spirit of the Lord moves and operates and yet every one of these Operations according to the Dispensation of God is only to stir up the pure Mind that so through a sensible Closing with the Light of the Knowledge of the Glory of God shining in the Heart God's Witness in the Conscience may be raised in Dominion for that 't is according to Truth to affirm that the Admonition Doctrine and Exhortation Charge or Command of any whatsoever cannot be rightly received and imbraced otherwise than according to the Leadings of Christs Light that so it may appear that the Excellency of that Power is of God and not of Men read 2 Cor. 4.5 6 7 8. That the Holy Scriptures give not the least Testimony that the Apostles nor any Persons under the Notion of the Church of Christ endeavoured to Establish any Outward Orders and then term them the Order of the Gospel the Power of God much less so to Establish any Outward Order or Form of Discipline in the Church as that not only a Deviation therefrom but a not Imbracing those Outward Forms or Orders by such Believers who were never in the Practice thereof should be a Token that they were departed from the Faith but their Labours were to Establish the Churches in the Faith and in the Power rather than to build up Forms or Orders having them so Establish'd to be in the Practice of that Form which the Power either had or should lead them into and therefore the Apostle might well say Be ye not unwise but understand what the Will of the Lord is he doth not say what the Will of the Church is but what the Will of the Lord is submitting your selves one to another in the Fear of God According to which Submission I appeal to Gods Witness Whether it may not become as well the Duty of the Brethren to submit to one or two as one or two to submit to the Brethren and whether these kinds of Submission have not been practised amongst the People of the Lord called Quakers in these latter Days And though I say as aforesaid not the Church but what the Will of the Lord is yet hereby I would not be understood to render Christ and his Church divided but rather to shew that his Will who cannot Err is a surer Foundation to Build upon than the Wills of those who if they depart from Christ their Rock may Err. R. B. in his sixth Section treating how far this Government extends Page 39. thus saith This Order reacheth the composing differences as to outward things And further saith We do boldly aver as a People gathered together by the Lord unto the same Faith c. that we have Power and Authority to decide and remove these things amongst our selves On which I thus observe If Differences happen between two Brethren and not through the least intention to wrong each other then the Power of Truth in themselves will constrain such to choose Faithful Brethren skil'd in the Matters wherein they differ to decide the same and accordingly to submit and all this of a willing and ready Mind through the Power of Truth in themselves and not through constraint of others and so in this case here 's no need for any to come to their Brethren and say We do Boldly aver we have Power and Authority to decide c. But suppose this ensuing case should happen viz That two Brethren are at variance touching their Properties and Outward Concerns relating to Meum and Tuum as R. B's terms are and one of them is so departed from Truth in himself as that he will not of a ready Mind submit his Cause to the hearing of Persons to be chosen by themselves indifferently but being Contentious will either go to Law or else so abound in his own sense as nothing shall serve but to be Judge in his own cause If we now enquire what Christ the Truth doth in general direct and wherein this Case may be comprehended which is so great an offence to the other Brother whom Truth constrains to submit his Cause to the Hearing and Judgment of Persons indifferently chosen and that of a willing and ready mind we shall find he thus saith Mat. 18.15 16 17. If thy brother shall Trespasse against thee go tell him his fault between thee and him alone but if he will not hear thee then take with thee one or two more if he shall neglect to hear them tell it unto the Church if he hear not the Church let him be unto thee as an heathen man Christ's words do not here import that the Church hath Power over any man's Worldly Property or Outward Concerns it only saith If he neglect to hear the Church let him be unto thee as an Heathen Man And when a Brother is through the declaration of the Church become so to the other Brother against whom he hath trespassed then the Offended Brother may Justly seek his Remedy if the Offence and Trespass be touching Outward Concerns according to the Just Lawes of men relating to Property But perhaps some may Object thus This relates not to Outward Affaires but to Offences that are of a Spiritual Nature In Answer it may be said As to that the Scripture is wholly silent and therefore every Case wherein one Brother may trespass against another may according to Right Reason be comprehended in it and since the Case is stated between two Brethren and that on an orderly proceeding and admonition of the Church the sentence for not hearing the Church is Let him be unto thee as an Heathen Man to me it seemes to import that the Trespass intended was such an one as in a particular manner is against one Brother more than another and so as probable to be about their outward concernes as any thing else Besides if we do but consider that if a Brother be so much departed from the Truth as after Admonition by the Church not to Joyn with his Brother with whom he is at Variance in the choice of one or more to decide the matter 't is a certain Token that he is out of that which was the bond by which he became center'd into the Heavenly Fellowship of Christ's Body the Church And so then if it really were so that any Assembly under the Notion of the Church of Christ should assume to themselves Power and Authority to decide in Cases relating to Property yet in this and the like Case there can be no
tolerable Pretence to exercise a Jurisdiction Because 't is in relation to one that hath cut himself off from being a member by departing from the Bond by which he was center'd into the Heavenly Fellowship of Christ's Body These two Cases duely weighed and considered seem to me to be comprehensive of all Cases of Difference touching Outward Concerns that may happen amongst the Members of the Church of Christ By the First it plainly appears there is no need for any to say We boldly aver we have Power and Authority to decide since in all such Cases there is no use of any such Authority when the Power of Truth manifested in themselves hath been a Bond upon them to submit to the thing that 's Just And by the Second it appears that if any shall assume such a Jurisdiction yet all such Cases are without the Cognisance thereof because 't is in the Case of one that hath cut himself off from being a Member of which sort R. B. saith Page 33 We are not so foolish as to concern our selves with those who are not of us as Fellow-Members and therefore I affirm That as in other things he hath deviated from the Line of Truth so also in this if his Meaning be according to his Words to me plainly Imports viz. That the Members of the Church of Christ have Power and Authority to decide and Remove Matters relating to Outward Things amongst themselves though the consent of the Parties differing be not had As property by the Law of Nature and according to Right Reason cannot be disposed without the assent of such in whom the Property is Vested according to that saying of * Act. 5.4 Peter to Ananias Whilest it remained appertain'd it not unto thee and after it was sold was it not in thy own Power So Differences arising touching Property and outward things relating to Meum and Tuum are of right by such outward Just Laws decideable as are according to such Fundamental Constitutions which were originally agreed upon and assented to by the People or their Representatives And therefore such Lawes have of right Power to Compel Obedience or Imprison especially when the Laws under such Governments become so far as any thing outward can be Protections to the Subjects and their Properties But neither the Scriptures without us nor the Light within us do evidence that under the Spiritual Government of Christ there is any need to Establish Orders or Laws touching worldly Property or for the Members of Christ to assume Jurisdiction therein without assent of the Parties differing For since his Kingdom is not of this World Is it not against the nature of his Government to exercise by Constraint a Jurisdiction in Matters relating to this World Besides 't is agreeable to Truth to affirm That nothing outward can Constrain the Subjects under Christ's Government to obey the Laws thereof since the only proper place where his Government is to be exalted is in the Heart the place where his Second Appearance to reign as Lord and King is and shall be and that the Means whereby under his Government Acceptable Obedience comes to be yielded is by his Spirit If then nothing Outward can be of force to Constrain Acceptable Obedience how can it be agreeable to Truth and Right Reason for the true Church of Christ it self muchless any Assembly term'd so and that on tolerable Supposition only of which more anon to assume a Jurisdiction in Cases relating to Property without the Consent of the Parties concerned when they have no suitable Power to Compel Obedience nor yet to inflict any Corporal Punishment or Restraint for the Non-performance of their Sentences And though the Prophet said which R. B. quotes I will restore thy Judges as at the first and thy Counsellors as at the beginning Yet this is no Proof that the Church of Christ ought to assume Jurisdiction in Temporal Worldly Matters without Consent of the Parties concerned muchless any Assemblies so termed and that only on tolerable Supposition For should the aforesaid Author by the words Judges as at the first and Counsellors as at the beginning conclude the Prophesy related to such Judges as were chosen Men over certain Numbers of the Children of Israel who Judged the People at all Seasons but brought the hard Causes to Moses Exod. 18.25 26. Yet this gives not the least Warrant for uncertain unselected Assemblies to assume such a Jurisdiction but to exclude it wholly we find Christ himself gives no Countenance to such a Sense with relation to Outward Matters Luk. 12.13 14. where 't is thus said And one of the Company said Master bid my Brother divide the Inheritance with me and what said Christ in this Case He thus said Vers 14 Man who made me a Judge or Divider over you And therefore I conclude there is not the least Countenance for any Assemblies of Men under the Notion of the Church of Christ to assume such an Authority R. B. also quotes Pauls words 1 Cor. 6. Dare any of you having a Matter against another go to Law before the Vnjust and not before the Saints This proves not the Lawfulness of assuming such a Jurisdiction as aforesaid it only shews that 't is Christian like that Differences arising between Brother and Brother should be brought before the Saints to Judge but doth not encourage any not chosen as aforesaid to assume Authority to Judge There is a vast difference between an assuming a Jurisdiction without a Lawful Authority as to Outward Things relating to meum and tuum and a rightful Consent and Election to Judge The First proceeds altogether from a Spirit of Usurpation and Imposition and is Intolerable The Second is tollerable and must proceed either from Assent of the Parties differing or a Power that hath rightful Disposition over the worldly Property of those concerned which being outward I question how any Persons who are neither invested with Outward Power nor chosen for that Service by the Parties concerned can at this Day reasonably claim Jurisdiction therein And therefore I do conclude that R. B. according to that Understanding I have of his Lines hath opened a wide Gap should his Judgment take place for an intolerable In-road to be made on the Properties of People even as elsewhere in his Treatise he hath done upon their Consciences as in this ensuing Discourse is plainly manifested for when I seriously consider how in his 68. Page he affirms That there neither can nor will be wanting in Case of Controversy the Spirit of God to give Judgment through some or other in the Church of Christ so long as any Assembly can properly or in any tolerable Supposition be so termed and that he would not be contented with these words properly so termed but must also add these words any tolerable Supposition and that with disjunctive or I cannot but suppose since I know he well understands the Propriety of Sentences and Signification of words that his words do
first publish't amongst us is become our only Teacher and Lawgiver by the in shining of his Light in our consciences and therefore his reflection seemes unsavoury But that which to me renders it the more Unsavoury is this when I consider the whole scope of his Treatise 't is to be doubted 't is used so far as in him lyes with respect to the Advancement of some Outward Government by Man or Men else what 's the Meaning that the aforesaid Author hath made such a dilligent search amongst the Apostles Writings after the words Order Rule Command Govern Government Traditions and such like and whether he doth not apply them to the Authority of any assembly which in any tolerable suposition may be term'd the Church of Christ let the impartial Reader dilligently peruse his Treatise and then Judge for so it s plainly to be discovered as to me appears by every impartiall Eye that shall seriously observe the scope of his Treatise and therefore I do conclude that his Reflection on such sound and savoury Language denotes a wrong Spirit and not the Spirit which appear'd amongst those antient Labourers who were Instruments in Gods Hands to gather many and who in the Approbation of such Language were accounted Honourable This puts me in mind to inform the Reader that R. B. in his third Section quotes divers Testimonies in the Scripture where these sentences are viz Know them that are over you hold the Traditions ye have been taught Though I should boast somewhat more of our Authority and we have confidence that ye will do the things which we command now we command you Brethren c. and then the aforesaid Author comments thereon what more positive then this And yet the Apostle was not here an Imposer And further If any obey not our word remember them which have the rule over you and submit your selves These filthy Dreamers despise Dominion And then thus saith There can nothing be more plain from these Testimones than that some did appoint and ordain certain things that there lay an Obligation in point of duty on others to * 'T is to be doubted his meaning is others ought to obey whether they see it their Duty or no as his 68. Page seems to import obey That this was no Incroachment nor Imposition on their Christian-Liberty nor any ways Contradictory to their being inwardly led by the Spirit of God in their Hearts And lastly that such as are in the true Feeling and Sense will find it their places to Obey and be one with the Church of Christ in such like Cases and that it 's such as have lost their Sense and Feeling of the Life of the Body that Dissent and are Disobedient under the false Pretence of Liberty Thirdly I Judge there will need no great Argument to prove the People of God may and do well to Exercise the like Government upon the very like Occasion Thus much may be collected out of R. B's 26 27 and 28. Pages Moreover in Pages 23. 24. 25. He quotes these Scriptures sayings viz In Christ Jesus I have begotten you through the Gospel wherefore I beseech you be followers of me As absent in Body but present in Spirit have Judged already c. From all which I shall observe saith the aforesaid author that it seems it was Judged no Inconsistency nor contradiction to be Followers of the Grace in our selves and also to be Followers of the Apostle Paul and his waies because his Waies and Example was no other than the Spirit of God in themselves would have led them to if they had been obedient and therefore he found it needfull to charge them Positively to follow him without adding this Reason Next the great Argument the Apostle useth to perswade them hereunto upon which he mainly insists because he had begotten them into the Truth Ye have not many Fathers for in Christ Jesus I have begotten you through the Gospel wherefore I beseech you be ye followers of me So he makes that as the cause c. We see then that the Lord hath and doth give such whom he hath sent forth to gather a People unto himself a certain authority in the Power over them and to bring them back to their Duty when they stray at any time and to appoint yea and command such things as are needful for Peace Order and Unity sake and that there lies an Obligation on such as are so gathered to Reverence Honour yea and Obey such as are set over them in the Lord. Thus far the aforesaid Author From all which I Observe First That here is nothing spoken in these Scriptures of the Commands of the Church and that if God hath at any time moved an Apostle on some Occasion to write unto a Peculiar Church and that perhaps with relation to perticular Members only by way of Command yet this according to right reason is no Ground for any Assembly of Persons under the Notion of the Church of Christ to give forth positive Commands in expectation that all the Members of Christs Church must obey the same whether they have a Sense thereof from the Measure of Truth in themselves or no. Secondly R. B. quoting this Scripture of the Apostle Paul viz. In Christ Jesus I have begotten you through the Gospel concludes that Paul did mainly insist upon his begetting them unto the Truth as an Argument to perswade them to obey his positive Charge to follow him by this then those who have begotten any to the Truth are the fittest to rule over such whom they have begotten If this be worthy Observation at this Day I then may well query Whether those who would Rule over such whom they have not gathered are not Intruders and Busy-Bodies medling with that which concerns others more than themselves Moreover I query Whether any of these fore-going Scriptures give the least Countenance for whole Assemblies to Minister by their Writings that which may be Matter of Faith and relative to the Conscience and to be a Bond thereon before their Vnderstanding is illuminated especially when what they do Minister first springs from the Gift either but of one or at most but a very few of them For since every man ought to Minister according as he hath received the Gift and that if any speak they ought to speak as the Oracles of God and that if any Minister it ought to be done of the ability which God giveth according to that of Peter 1 Pet. 4.10 11. I cannot but again query Whether the endeavouring to obtain a Multitude of Hands to confirm and approve that which is given forth by one or at least a very few may not become a Temptation to many to run beyond their own Lines and when they have so done instead of waiting on their own Gift make it their Business to stand by what they have done though it may prove no better in the best sence than a standing by the Gifts of others out of and in the
cannot account Sound Language if Pauls Testimony Phil. 1.15 18. was Sound who said Some Preach Christ of Envy and Strife What then Notwithstanding every Way whether in Pretence or in Truth Christ is Preached and I therein Rejoyce yea and will rejoyce Secondly That to pretend want of clearness in Sight will not excuse any from Disobedience to God who submit not to the Sentence of an Assembly or some or other of them which may in any tolerable Supposition be termed the Church of Christ and so are ready to Judge their Brethren as Apostatized from the Truth if they walk not according to the Lines and Measures of others though they have no Faith therein contrary to that of Paul who to the Corinthians said 1 Cor. 10.15 Having Hope when your Faith is Increast that we shall be inlarged by you according to our Rule And whether these are not of that number who bring another Gospel than what we have already received and so subject themselves to the Curse whilest they are endeavouring to manifest others Accurst Let Gods Witness in all Judge There are at this Day who seem to make no Distinction between such as would have no Iniquity reproved and those who Conscientiously scruple to submit to the Dictates of others till their Vnderstandings are Illuminated these are of that number who divide not aright and seem so void of Charity as not to distinguish between the Precious and the Vile for though it was so that Paul in Thes 3.6 a Scripture quoted by R. B. thus saith Now we command you Brethren in the Name of our Lord Jesus Christ that ye withdraw your selves from every Brother that walketh disorderly and not after the Traditions which he received of us and then Comments upon it what more positive than this and yet the Apostle was not here an Imposer To which I thus say that this Scripture is no Warrant for any to follow the Commands or Traditions of others at this day until convinced of the Truth and real Service of Obedience to such Commands or Traditions which is evident by the reason that Paul in the following Verse gives for the urging Obedience to his Precept viz. for ye your selves KNOW how that ye ought to follow us So the Knowledge of their Duty was the Bond rather than Pauls Command Vers 14. of the same Chapter being another Scripture quoted by the aforesaid Author Page 27. 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 related to such of whom Paul Vers 11 12 13 of the same Chapter saith we have heard that there were some among you that walked inordinately and work not at all but are Busi-Bodies 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 Bretheren be not weary in well doing and then he exhorts Vers 14. If any man obey not our Saying c. which plainly relates that to so undoubted necessary a Duty mentioned Vers 11. That such who were Busi-bodies walking inordinately might not in their busie inordinate Spirit eat the Bread of others but work that they might eat their own Bread but whosoever they are that shall bring such Scriptures as these to manifest that we ought to submit to the Outward Forms Prescriptions Ceremonial Dictates or decisive Sentences of others when they are or may be Matters of Conscience and that there lies an Obligation in point of Duty to Obey in every or any of such Things though we see it not shews themselves a sort of Busie-bodies wanting work Paul 1 Cor. 14.37 a Scripture quoted by the aforesaid Author thus saith If any man think himself to be a Prophet or Spiritual let him acknowledge that the things that I write unto you are the Commandements of the Lord and Vers 34. of the same Chapter Paul saith Let your women keep silence in the Church c. Here 's a positive proof that women ought to be silent in the Church and that by the Command of Paul and therefore me thinks it should be a shame for such who plead for Womens speaking in the Church and not only so but for their Service with respect to Exercise in Discipline to pin so much as to me appears the aforesaid Author doth in his Treatise on the word Command us'd by Paul when according to the measure of Gods Grace and Truth which the Children of Light have received they have and do testify and that according to Truth notwithstanding what Paul saith and hath Commanded that * Note I would not hereby be understood to justify All Women that have spoken in our Meetings because many of them have of late been so rude in their Opposition to John Story as that I take it to be a meer Scandal to Religion and am perswaded that by Pauls Command the meaning of the Spirit was not positively according as his own words seem to intiate not only because the Prophet Joel 2.28 prophesied that the Lord would pour out of his Spirit upon Sons and Daughters and that they should Prophesy but also for that in the same Chapter 1 Cor. 14. he exhorts the Church who doubless consisted of Women as well as Men to Covet Spiritual Gifts but rather that they might Prophesy saying Ye may all Prophesy one by one all which considered t is rational to take the Mind of the Spirit to he that there were some unruly disorderly Women then in the Church as in these our Days are who then had need as some now have to be warned to keep silence though others that had received a Revelation from God might declare the same in the Church when met together Women as well as Men and Men as well as Women may speak in the Church of God according to their respective Measures when the Spirit of the Lord moves And since as the Apostle Paul himself testifies 1 Cor. 10.8 That his Authority was given him for Edification and not for Destruction I cannot but be more Charitable than to think Paul ever used the Words Command Ordain Traditions and such like on any other account but that the Churches should be followers of him according as in their own Measures they had a Sense or Savour that he was a Follower of Christ and not otherwise which comparing Phil. 3.17 with 2 Cor. 10.13 14 15 16. doth evidently appear The forementioned Scripture to the Philipians thus saith Brethren be Followers together of me and mark them that walk so as you have us for an Ensample that to the Corinths saith But we will not boast of Things without our Measures but according to the Measures of the Rule which God hath distributed to us a Measure to reach even unto you for we stretch not our selves beyond our Measure c. not boasting of things without our Measures that is other mens Labours but having hope when
the Positive Sentence and dicision of the Church in Matters of Conscience may bind Believers 'T is so remote from it that it needs no explanation to shew it so Nay I may reasonably query Whether this Scripture be to ordinary capacities plain to the purpose that Paul himself intends For if we consult the Light it doth not tell us that a Delivery to Satan may be an Expedient whereby to learn not to Blaspheme if by the word Satan is meant the Devil as is usually understood The last Scripture he quotes for proof is Joh. 2.10 If there come any unto you and bring not this Doctrine receive him not into your house neither bid him rejoyce for so saith the aforesaid Author the Greek hath it Here also no mention is made of any positive Sentence or decision of the Church nor yet the import thereof by any natural Consequence and therefore we will consider what the word Doctrine is relative to The foregoing verse tells us thus whosoever transgresseth and abideth not in the Doctrine of Christ hath not God It s now necessary to consider what was Christ's Doctrine 't is well described by his Sermon in the Mount Mat. 5.6 Chapters wherein there is not the least title to countenance this Sentence That the positive Sentence or decision of the Church in Matters of Conscience may be Obligatory on Believers Nay in that very case Mat. 18.15 16. Where 't is said If thy Brother Trespass against thee go tell him his faults if he hear thee not take with thee one or two if he hear not them tell it to the Church if he refuse to hear the Church let him be unto thee as an Heathen Man The Scripture doth not say that Sentence ought to be Obligatory on all other Members of the Church of Christ who might be no way concern'd either in the Admonition or Sentence to look upon him as an Heathen Man but it saith Let him be unto thee as an Heathen Man Christ's Doctrine also was that when he should depart hence the Father would send the Comforter the Holy Ghost which saith he shall teach you all things he doth not say the Judgment of the Church must be Obligatory on all believers nor yet that the Church shall teach them all things for 't is evident by the Apostles writings that they themselves had need of teaching These things duely weighed I do according to Truth conclude that the three foregoing Scriptures which he hath quoted do no way import to prove the Matter he intends Besides I remember only one Example of Decisive Judgment or Sentence given in the Scriptures by the Apostles and Elders who did it not as assuming Authority so to do saying We are the Church of Christ and we have Power to Decide without your Assent but what they did was by assent of the Differing Parties which assent is worthy to be noted by such who say as R. B. hath we boldly aver we have Power to decide and that speaks nothing in favour of what the aforesaid Author seemed to drive at when he said And is not this Obligatory on all the Members but rather the Contrary and that is in the 15th of the Acts where a Dissention is Signified between Paul and Barnabas on the one hand and certain of the Sect of the Pharisees who Believed and Taught Unless ye be Circumcised after the manner of Moses ye cannot be saved on the other hand In Answer to this Question the Apostles and Elders agree that Circumcision was not fit to be laid on the Gentiles which were Believers who never were in the Practice nor yet had any Faith touching the same yet do not say that their Sentence shall or ought to be Obligatory on all the Members of the Church of Christ nor yet that those Jews who practized Circumcision after they believed should desist the same for then it might have been lookt upon as Obligatory on such Believing Jews and the reason of that Sentence doth plainly agree with the Testimony of Truth received amongst the People of the Lord called Quakers in the Beginning viz. To walk according to the Measure received For the Apostles and Elders well knew that according as Paul said to the Romans Chap. 14.5 23. It was necessary for every one to be fully perswaded in their own Minds and that whatsoever was not of Faith was Sin and so could not suffer their Sentence had they had Power so to do to be a Bond on those Jews who made Conscience of practising Circumcision after they had believed to forbear the same and as to the Gentiles it doth plainly appear that the Decisive Judgment of the Apostles c. with respect to that Controversy touching Circumcision was not a Bond upon them contrary but according to their Faith and therefore this Example can be no President or Warrant for any to submit to the Sentence or Decisive Judgment of any whatsoever wherein there is no Faith much less to conclude that the Conscience ought to be bound For it is no more in the Powers of Believers or any else to force an assent of their own Consciences to the Sentences and Decisive Judgments of others though pretending themselves the Church of Christ without an Invisible Operation and Conviction thereon through which alone it's capable to be bound than it is in our Powers so to alter the outward Shapes of our Faces as to make them like unto other Mens from whose they vary Moreover when I consider how Innumerable Controversies have a risen touching the Authority of the Church and the Decrees that have been brought forth touching Matters of Conscience under the Notion of the Church of Christ in Ages past and that the like Controversies in probability may arise at this Day should any number of Persons whatsoever Assemble and not only say we are the Church of Christ but also thus we have power to bind and lose and upon that foot give forth Positive Sentences and Decesive Judgments in Cases that are Matters of Conscience in order to be Obligatory upon Believers I cannot but query especially since the People of the Lord called Quakers have not Preached up this Doctrine ye must Believe as the Church Believes but have commended their Testimonies on the behalf of Truth to every Mans Conscience in the Sight of God that therein they might be manifested I say I cannot but query Where lies the Service to God and his Truth for any to concern themselves to treat on such Subjects as may give Occasion to receive the weak to Doutbfnl Disputations For though Christ said What you bind in Earth shall be bound in Heaven Yet we do not find in the Scriptures of Truth that the Apostles or any Assembly under the Notion of the Church of Christ ever made use of that Expression to shew their Authority as Christs Church but rather laboured to beget People unto God that so they might become Members of Christs Body which is the Church and be in
sprang through an Inward Departure from the Anointing in themselves Obedience whereunto according to the respective Measures of Grace given of God and received by each Member was a manifestation of that wherein the Unity of the Body stands and as the Apostacy entered no doubt but the Traditions and Rudiments of Men came to be exalted against which the Apostle Paul cautioned the Colossians saying Col. 2.8 Beware lest there be any that spoyl you through the Traditions of Men according to the Rudiments of the World and not after Christ but yet notwithstanding I Question whether any have been greater Pretenders to Unity than those who have been exalting the Traditions of Men and shall leave it to the Judicious Reader to consider whether a sufficient Evidence hereof appears not in divers Apostatised * Note * Men of prejudiced Spirits may conclude that I herein strike at the true Church God forbid I should so do for the true Church never exalted the Traditions and Rudiments of Men for though the Apostle said in 2 Thes 2.15 Hold the Traditions which ye have been taught yet his very Prayer in the next verse That the Lord would establish them in every good Word and Work shews that his Desire was not that any should follow the Traditions of any further than the Lord might establish them therein and this was far from following the Rudiments and Traditions of Men of Imposing his Traditions otherwise than according as they should be establish't therein by the Lord. Churches professing Christianity wherein is establish't by Outward means what is to be Believed and what is to be practised and yet doubtless as remote from the Unity wherein the Fellowship of the Saints in Light doth consist as the East is from the West and so in their Unity being but Outward have found no more acceptance with the Lord than the Vnworthy Eaters did whilest they discerned not the Lords Body Many of Gods People yet in the Body are Witnesses that one part of that Testimony which accompanied the Servants of the Lord in those latter Days was against Outward Forms Traditions Prescriptions Decrees Ordinances of men with relation to Matters Spiritual and Divine and wherein the Consciences of Gods People might be concerned as being those Rudiments of the World out of which he hath determined to gather his People for to the Children of Light they appeared more agreeable to the Nature and Tenour of the First-Covenant than the Second and not only so but to establish his Church on the Rock Christ that so as they received him they might walk in him according to their respective Measures of Grace given them of God to profit withal and which as the Apostle declared was sufficient for them Now Inasmuch as the Testimony of Truth hath been that what God leads out of he usually leads not into again I appeal to Gods Witness in all Consciences whether an Indispensable Establishment of Outward Orders Prescriptions and Decrees for the Members of the Church of Christ to walk by and submit unto at this Day and wherein the Liberty of their Consciences may be invaded of which my meaning is no other Liberty than what the Gospel allows doth not seem to exalt that sort of Unity wherein the Fellowship of the Saints in Light doth not consist and so consequently may become the means to draw the Minds of Gods People outward and to cause them to look at Outward things under the notition of Things establish't in the Church more than to the Anointing in themselves let Gods Witness in every Conscience Judge Objection But perhaps some may object and say May not a false Liberty get strength by a Plea for a Gospel-Liberty I answer nay For such a Plea being righteous Sin and Iniquity which is a false Liberty cannot get strength thereby And though I do confess the Enemy of mans Soul may make use thereof as the Devil did make use of Scripture when he tempted Christ to throw himself down from the Pinacle of the Temple saying The Lord shall give his Angels charge concerning thee yet 't is not reasonable to conclude a just Plea can strengthen any in a fleshly Liberty but the Tempter may if he prevail However I cannot see it yet to be my Duty to cease to do good though another may pretend that thereby evil may abound and since R. B. speaks Page 28. of a false Pretence of Liberty and that as I take his Lines to import with respect to Disobedience to certain things ordained relating to Order in the Church it s with me to describe What that Liberty of Conscience is which is according to the Gospel And in order thereunto 't is necessary to consider that the Gospel is Glad-tidings of Salvation which is not attained but by witnessing the end for which Christ was manifest in the Flesh and that was to save People from their Sins hence I conclude a Pleafor a Gospel Liberty of Conscience is a Plea for a Freedom of the Conscience from Sin and so consequently a Plea for a false Liberty of Conscience is that which pleads for Sin Objection I am yet Sensible that some may yet further thus object The difference lies not here for we find many who contend for Liberty of Conscience to plead against all Sin and that many who would not have it extend so large as thou seemest to plead for do also plead against all Sin and therefore thy distinction doth not yet satisfie To this then I thus say The true Professours of Religion say Heaven is the Mark they aim at and that this is not attainable without Peace of Conscience and that every man must give an account of himself to God Hence the Law of Divine Nature teacheth us that since we must give account for our selves we ought not to be imposed upon but suffered to believe for our selves and whosoever on that score and no Evil End claimes a Liberty of Conscience it ought to be granted him and this is not contrary to that Liberty which the Gospel allows If then any who deny all Pleas for Sin rest disatisfied in their Consciences touching certain Orders ordained by some for the Church to practise and refuse the practise thereof on this score that they have no Faith touching their Service in the Church this cannot properly be called a Plea under a false Pretence of Liberty but rather a just and righteous Plea according to that Liberty of Conscience which the Gospel allows To conclude let us all watch against that Spirit that would insinuate a Belief that we ought to follow the Commands Traditions and Examples of Men when Gods Witness in our Consciences answers not otherwise such Insinuations though none of the ancient Labourers in the primitive gathering may either stand by or own the same may make way for men principled as R. B. by his small Treatise seems to be to assume Authority to Command and Rule not only over such their Brethren whom they have been
about a Fleshly Uniformity which insnares and overbears the tender Conscience this is not Lovely nor Spiritual nor Christian And the Apostle who Exhorts Christians to one Mind yet doth not bid them force one another to one mind but walk together sweetly so far as they had attained and wherein they were otherwise minded God in his due time would reveal more to them Phil. 3.15 16. He that hath to him shall be given and the Intent and Work of the Ministry with the several Ministrations of it is to bring into the Unity Ephes 4.13 as Persons are able to follow and not to force all Men into one Practice or Way that 's the way to destroy the Faith and the true Unity and at best can introduce but a Fleshly Appearance of Vnity into such a Form of Worship and Godliness as eats out the Power And for being of one Heart and one Way Blessed be the Lord this is in measure known and witnessed The Way is one Christ the Truth of God and he that is in the Faith and in the Obedience to the Light which shines from his Spirit into the Heart of every Believer hath a tast of the one Heart and of the one Way and knoweth that no Variety of Practices which is of God can make a Breach in the true Vnity This is the one Way for every one to be subject to the Light of Christs Spirit which he hath received from Christ and every one keeping here there is also one Heart kept in the midst of all the Variety and diversity of Practices 'T is needful to be observed that in the City of London a Free Meeting was held between R. Barclay and me in the presence of G. F. and many others wherein we treated on many things contained in R. B's Book of Government which I then did and ever since have accounted Erroneous and on the whole matter one part of the Meeting viz. Charles Marshal with thirty six Persons more advised R. B. as anon by their Paper cited will appear on this wise It is the desire of this Meeting that the said R. B. as he feels in himself the Openings of Life thereunto will in Christian-Condescension to the Capacities of the Weak write an Explanatory Postscript to the said Book for the Sakes of all such as may be supposed to have misapprehended any Expression therein Now forasmuch as the said R. B. hath by way of Epistle to Friends written an Explanatory Rostscript though not Printed the same I thought meet to cite it together with my Observations thereon as followeth Aberdene Prison the 6th of the 1st Month 1679. Dear Friends and Brethren UNto all my Dear Friends and Brethren unto whose hands this Paper may come or who may be any ways more particularly concerned in the Contents hereof is the Salutation of my unfeigned Love in that unchangable Truth whereunto it hath pleased the Lord to call me according to his great Mercy so as to be a Partaker in some Measure of the Peace and Glory which in this Day is revealed wherewith my Heart hath been often filled as I have waited in Faithfulness according to the Dispensation of Light manifested in me and to me And since it pleased God to make me a Living Witness of the Precious Truth and to commit unto me my share of the Ministry thereof my Conscience bears me Witness in the Sight of God that I have Laboured according to my Knowledge to follow Love and Peace with all my Brethren and to do those things which might tend to Advance Strengthen and Confirm Unity and Brotherly-Love as also to avoid what had a Tendency to beget Strife Jealousie or Evil Surmises like as I have studied as well in my publick Testimony as in my Writings to beware of any thing that to my Understanding might minister just Occasion of Stumbling or Offence to the least of my Brethren or the youngest and weakest Babe in the Truth as such as are conversant with me in my own Country as well as those elsewhere where I have travelled can bear Witness Nevertheless as I cannot shun any part of that Labour and Service which my Lord and Master Jesus Christ calls me to so in Obedience to his Requirings near five Years ago I wrote some Sheets concerning the Lawfulness and Necessity of the Government and Order of the Truth having principally and only in my View therein to bear a Faithful Testimony against all false Liberty and Disorder on the one hand and against Imposition and Dominion on the other Intending no less to guard against the one than the other and this I did with particular Respect to some of my near Friends whom I found liable to some Mistakes in that matter And I do sincerely declare before God who knows I speak the Truth and lie not That in the writing thereof I had not the least Purpose nor Intention to meddle with nor concern my self in any of those Debates that have since fallen out amongst Friends in Westmoreland or elsewhere relative thereto much of which as it had not then a being when I wrote that Book so the Substance of that Matter was then unknown to me so I can safely say that I had not so much as one remote Thought or any Remembrance of the lest beginnings of that Affair which I knew during the time of my writing of it so that nothing could be Intended by me therein relative to that matter which as it is sufficient to vindicate my Innocency and Integrity to all as to my Intentions so I cannot forbear also to signifie that as often as I have had Occasion seriously and in the holy Fear and Dread of God to reflect upon those Papers which I have often done because of the Opposition they have met with from some W. R's First Observation [a] [a] This shews that R. B. doth not only Justifie what he hath done but also signifies that he laboured with all the Care and Circumspection he could so to express himself as not to offend in a word and therefore since I know he is well skil'd to word his meaning I might reasonably have expected that he would have cited out of his Book of Government those Passages therein contained which will Evidence that all his Explications by this his Postscript may he found in his Book which was needful to have been done if he so could but I certainly know he cannot that his circumspection might appeare especially since he hath affirmed that the very Explications of his words given in a Letter hereafter cited as his own Explications are to be found in his Book as appears by the said Letter sent abroad by himself and that as may reasonably be taken intended by him to be in his Favour But if the Impartial Vnderstanding Reader wiâ—l be at the pains to compare R. B 's Book of Government with this his Postscript and the Explications given of his words in the aforesaid Letter I may with
supposed to be the Church of Christ where either the true Doctrines and Principles are wanting or the true Life and Power in some good measure is not felt and known is far from my Thoughts Yea how far I am contrary-minded may be seen at large in my Apology upon the 10th Proposition now published in English Page 194 195 196 200 201 202 c. [g] [g] R. B's Discourse now shews that he holds forth TWO BONDS by which the People of the Lord are centered into one Body But the Apostle's Doctrine was that by one Spirit we are baptized into one Body and so the Bond but one And though R. B. terms my Comparison a Scornful Reflection yet I affirm 't was Christian-like enough so to say if the Reason given in my Answer be but duely considered which was That the main Scope of his Treatise relating to that Matter both from Scripture and Reason tended as it were chiefly if not wholly to evidence that Principles Doctrines and Practices necessarily depending thereon are the Bond by which we became Centered into one Body and Fellowship though he nameth not what those Principles Doctrines and Practices are For a further Manifestation of his weakness on this Subject I referre unto my Answer Thirdly W. R's Seventh Observation Whereas it was thought strange that I should call Doctrines and Principles the Bond and Terms of our being together I understood it only of an Outward Bond and that I laid the stress upon it no further appears in that I affirm these Principles and Doctrines to be the Product of Truths Power and Virtue upon the Heart which appears by what is Printed upon the Margent and W. R. saying in his Papers that this was but like the Entertainment of Christ in the Manger shews too little of Christian-Sobriety and too much of a Scornful Reflection for which I will rather choose to forgive him than therein to contend with him For how much I value that Inward Bond to wit the Life of Righteousness beyond the Outward and that I esteem the Outward not at all to be valued but as it comes from the Inward may be seen thorow out all I have written in my Apology upon the 10th Proposition W. R's Eighth Observation and elsewhere [h] [h] If this be his meaning yet his Book doth not so declare And my affirming that any denying of any of Truths Principles and Doctrines is a ground of disowning was only in respect that who do so do manifestly thence make it appear they have broken the Inward Bond first from which that Outward did naturally spring and arise W. R 's Ninth Observation [i] [i] Experience tells me that the great Difference among Friends in the Nation is about Outward Orders pretended to be Establish't by G. F. and by the aforesaid Letter which R. B. accounts a clearing of himself 't is signified that R. B. declared his meaning to be not only with respect to all the Outward Orders and Forms of Discipline in Government amongst us but also with respect to the Power of God which being Compared with his now declared Meaning on the same Subject shews again that he doth not by this confirm notwithstanding his pretence so to do what is signified in the aforesaid Letter because here is no mention made of any Outward Orders Establish't and Practized by the People called Quakers and that he pretends his Meaning to be an Establishment on the Spirit only and such as are led by it which is a clear discovery of his Fallaciousness and will so appear to such as may peruse his words whereon the Fifth Observation is made for therein he pretends to give the same Satisfaction as is signified in the same Letter Besides 't is worthy our Observation that from R. B's words some Persons are intended Establishers of the Government upon the Spirit only but yet with this Addition notwithstanding his word only and such as are led by it which to me seems a two-fac'd kind of Expression for if the heart of a man be the place wherein the Laws of Christ are writteu and his Government is to be exalted and that we have no ground to expect any other Government or Governours to be like unto Moses save Christ Jesus by the Manifestation of his Spirit in us why could not he have been contented to have stopt his Pen at the words SPIRIT ONLY but forasmuch as he makes this Addition and such as are led by it I must confess I am in some measure at a stand touching his meaning thereby and have a Godly Jealousie that notwithstanding his pretence to the Spirit and that nothing done by meer Imitation will any thing avail yet when it may serve his turn he may from his own Lines bring forth another Conclusion and inferr a Subjection to others under the Notion of Governours over the rest and that the Dictates of the Spirit in us must give way to the pretended Dictates of the Spirit in others by which means at length it may so happen that the Profession of the very Principles of Truth as held forth amongst us in the Beginning may be Irradicated for if once the Day come wherein the Faith of any is that certain Persons above or distinct from any others are the Men who are led by the Spirit and that the Government of Christ is Establish't on them then in probability it will naturally follow that instead of Embracing this Primitive Exhortation turn in your Minds unto the Light that shines in your own Consciences many will be turning their Minds out unto unto the Dictates of others and were it so that what R. B. aims at should be granted viz. the Establishment of Christs Government on men led by the Spirit this then might be objected that many might pretend thereto who were not led by the Spirit and where the Spirit of Discerning is wanting in such as are to be Governed they may be in a ready and open way to Destruction But on the contrary let this undoubted Truth be held forth viz. Let every one be obedient to his measure of Grace and Light received from God and that the Light and Grace is a Reprover of all Sin then there will be no Stumbling nor By-Path walked in Moreover his Language in another respect seems to me inconsisting with the Truth because the Government treated upon to be Establish't is pretended to be Christ's Government that the Establishers are certain Persons signified by these R. B's words We did Establish it that the Object whereon it is Establish't is the Spirit all which considered I may truly say that 't is a work not fit for poor Mortals to pretend to especially if we consider that 't is already Established by God himself on Christ's Shoulders But if instead of that which occasions this Observation R. B. had signified that those who are led by the Spirit are subjects under Christ's Government I know that such Language would have
reached the Consciences of many I now come to take notice of these R. B's words And yet 't is strange that W. R in his Papers should labour so much against this affirming very positively that nothing ought to be given forth in the Church of Christ but by way of Recommendation and not of Command On this I Observe First the said sentence is made up of a Part of one sentence of mine and with the addition to that sentence of these R. B's own Words and not of Command and all this as by his discourse to me appeares to insinuate a belief that I hold a Principle so large as that the very Murtherers of Christ those that persecuted and burned the protestant Martyes and all Idolotry wickedness and superstition were to be thereby Justified which my Soul abhors and blessed be the Lord he hath given me a better Understanding than to assert any thing from which such horrid conclusions may be drawn and indeed his language seems to favour of that Spirit which opposed the Children of Light in the beginning saying The Jewes acted from the Light in them when they crucified Christ And since R. B. is so disingenious as not to lay down all my words nor yet the occasion which if he had his present discourse hereon would have seemed more impertinent I shall therefore on this subject further add R B. in his book of Government asketh this question Whether the Church of Christ hath Power in any cases that are matters of Conscience to give positive sentence and decision which may be Obligatory upon believers and then proceeds to Answer the said Question thus I Answer affirmatively she hath on this occasion treating amongst other things I say that it doth seem plainly to contradict this Wholsome Testimony of and for the Truth viz. That the sentence and Judgment of any man or men whatsoever relating to matters of Conscience ought not at this day to be given forth but by way of recommendation to the Conscience which to my knowledge hath been the Practice of the People called Quakers and when the Conscience is sensible that Gods Witness therein Answers then the Conscience is or ought to be bound other bonds may make Hipocrites and busie Bodies but not good Christians 'T is now to be Considered how from these my aforesaid words spoken on the aforesaid occasion with respect to a dislikâ— of oâ—â— Believer or Disciple of Christ his imposing upon another Contrary to his Conscience R. B. can draw a conclusion that my my Language in that Sentence hath a Tendency to Justifie the Jews in crucifying Christ and those that persecuted and burned the protestant Martyrs and not only so but Idolatry Wickedness and Superstition c. And whereas after he hath made his aforesaid insinuation he freely agrees to my words if as R. B. saith his meaning be that no man of or from himself only or by Vertue of any office c. Ought to command any thing to be performed in the Church but saith R. B if he will say that no man albeit really moved by the Spirit c. ought to go further than a recommendation it is a most insolent limiting of God Under a false pretence of Liberty These foregoing words of R. B. gives me occasion thus to Answer that since my words would admit of a Construction allowable by himself for Truth his secret Evil Insinuations fall to the Ground and as to the latter part of his Construction thereon I thus say That what God moves to ought to be Obeyed that his power is unlimmitable that all his actions motions and commands are just because they are his But yet though I so grant I do Affirm that there is not the least Ground in the Scripture of Truth nor yet from the Light of Christ to believe that in this our day God hath or by his Spirit will move any member of the Church of Christ to give forth certain Orders and Prescriptions with respect to the rest of the members as that which though relating to their Consciences they ought to Perform and Practice whether they see if their duty or whether tehy are or no free so so do for if the Blind was not to be accepted for a sacrifice under the First Covenant much less can it be acceptable under the Second unless God should so command which we have no Ground to suppose and foarsmuch as this Subject is largly treated on in the 7th Section of the First Part of the Christian Quaker which is given forrh by me on the behalfe of my selfe and others concerned I shall referr the Reader thereto for the further Mani festation of the Truth relating to this this matter And whereas R. B. sayeth that things may be proposed to the Church by way of Command I shall refer the Reader to the seventh Section of the First Part of the Christian-Quaker and also to my Answer to his Book of Government contain'd in this Treatise in both which the Scriptures urged by him relating to the word Command and such like are treated on and the meaning thereof according to the Truth discovered Fourthly If any did suppose that by my asserting the Ancient Apostolick Order was Established among us upon the Right Basis and Foundation I intended that these particular Orders relating to Outward Things that were among the Apostles either were or were to be Established among us they did much mistake me for I never purposed any such thing but only to signifie that by Establishing the Government and Authority in and upon the Spirit only and such as are led by it we did Establish it upon the same Basis and Foundation whereupon that Exercise in the Church in the Days of the Apostles was built for I am far from Believing that the most exact Conformity to the Order and Method of the Church in the Apostles Days or even to what may be now appointed by the same Spirit without the Inward Life and Virtue go along signifies any thing for I know that nothing done by meer Imitation will any thing avail in the Worship and Service of God and therefore that no Act done without Conviction will any ways be profitable to the Doer yet that hindereth not but that such as forbear to do what by the Testimony of God in his Servants is commanded to be performed in the Church are justly to be blamed and be Judge dtherefore in respect that through Disobedience and unwatchfullness they have blinded themselves from the sight and knowledge of their duty for if it should be said no man were to be condemned for not doing that which he yet sees not to be his duty then no man were to be condemned who had by Iniquity and Unwatchfullness brought hardness and blindness upon himself for all the Iniquities be commits afterwards and how would this tend to Establish Rantism the Substance of which is to bring their Consciences to that pass as not to be sensible of any Checks then the
Nations are not to be blamed for all their Idolatry Wickedness and Superstition for that they are not sensible of the Evil of it whereas Truth teaches us to believe that had they been Faithfull to the small measure of Light in things more obvious it would have further opened and manifested other things Then should not the Jews have been condemned for crucifying Christ since Peter says they did it ignorantly and Paul testifies that if they had known they would not have crucified the Lord of Glory Yea then all those that persecuted and burned the Protestant-Martyrs were not to be Judged for it because they supposed they did well in it even according to Christ's Testimony who says that in killing you they shall think they do God good Service shall men then never be condemned for doing evil or omitting their Duty because they see it not what absurdity would folthereupon may easily appear and yet it is strange that W. R. in his Papers should labour so much against this affirming very positively that nothing ought to be given forth in the Church of Christ but by way of recommendation not of command wherein he doth either greatly mistake the matter as affirmed by me or otherways run into a far greater inconveniency than he is aware for if he mean that no man of or from himself only or by vertue of any office or place he either hath or hath born in the Church of Christ ought to Command any things to be performed in the Church I freely agree to it and have asserted the same in very full and ample termes But if he will say that no man albeit really moved by the Spirit of God ought to go further than a meer reomendation it is a most insolent limiting of God under a false pretence of Liberty will necessarily conclude that God hath not Power to command any thing unless men be content to agree to it For the Controversy is here drawn to a narrow Compass for he that will allow that God hath Power to command things to be practised in the Church and that those Commands must be conveyed by immediate Revelation through some of the Members of the Church and that it may fall out that some of the Members of the Church may thorough weakness or unwatchfulness not be sensible they must either acknowledge that such are to be condemned or say that God hath not Power to Command or that there is no such Revelations now a Days as do the Priests and Truths Enemies or that Man is not Condemnable for Disobeying God if he believe it not to be his Duty which is as much as to say that Unbelief is no Sin Now let these things be seriously considered how this is or can be avoided without granting the things affirmed by me for what way the Truth can be asserted the Honour and just Authority of God acknowledged the necessity and continuance of immediate Revelation affirmed and the Iniquity of Unbelief not justified and the just Judgement of God upon the Rebellious and Disobedient vindicated without affirming what I have done And if any can do this in words more wary than I have done I shall very readily agree to it For that things may be proposed to the Church by way of Command and further than a meer Recommendation the whole Current of the Scriptures shews not only to the Church among the Jews where Moses and the Prophets do propose the Will of God to be performed very positively and peremtorily but even under the New-Covenant as appears in the 15th of the Acts and in many places of Pauls Epistles particularly that on 2 Thes 3.14 If any Man obey not our Word by this Epistle note that Man and have no Company with him that he may be ashamed This then being manifested with respect to those times I would know of W. R. whether Christ has now lost any of his Authority or has left off to rule his church immediately by his Spirit whether so to affirm be not grossely to contradict the Ancient and Primitive Doctrine of Friends W. R 's Tenth Observation [k] [k] This is not my Concern having given no Occasion in my Answer for this his Defence and therefore do make no reply thereto Fifthly Whereas some did suppose that I did make the Difference in the End but very small betwixt Decissive Judgement among Friends and among Papists and other Persons because I say they place the Decisive Judgement in the Plurality of an Assembly made up of their chief Teachers and Ministers and albeit I limit it not to that yet I seem to affirm That it most usually is so conveyed and so the difference only is that they make it always so and I most usually To this I answer that if in Charity I may suppose this insinuation comes not from malice at least it proceeds from great Ignorance of the Popish Principles and it were better for such to be silent than to Judge of things they do not understand for the Difference here is very Great and Fundamental in respect both Papists and others do affirm that men by vertue of an Outward succession or vocation may have true Right to sit and give Judgment in such Assemblies albeit they be void of true Holiness and have not the Grace of God which they say is no necessary qualification to the being of a Minister so that they Place the Power of Judgment not onely in the plurality of Votes absolutely in which we differ from them but also in the Judgment of such as may without any absurdity by their own Principles be supposed to be all and each of them void of the true Grace of God and whom even supposing them to be Gracious they Affirm not at all to be led by the immediate Spirit of Christ which they say is now ceased now can there be a greater difference than is betwixt these two to wit to affirm that the Power of decision is in an Assembly of men to being Members of which assembly the Grace of God is no necessary qualification and who deny any such thing as to be immediately led by the Spirit of Christ as a thing not attainable in these Dayes and yet that all Christians must be Subject to what the Plurality of such an Assembly so Constitute do determin And to Affirm that the Power of Decision is onely and alone in the Spirit not necessarily tied to a general assembly but if it please God to make use of such an assembly yet neither to the Plurality of them but in and thorough such of his Servants as he sees meet and that none are capable or can be supposed to be Members of such an assembly or esteemed such from whom such a Judgment can be expected or ought to be received unless they be men in whom the Grace of God not onely is but has truly wrought to mortify and regenerate them in a good Measure in whom the Judgment of Truth really
desired me to give him that so raced and interlined Paper but not manifested his intent to Publish the same to whom I Answered I would not unless he would promise me to send it me without the least Alteration or Addition of a Title which he then Solemnly promised but is not yet performed and so the spreading of that Paper or any Paper under the notion of Copy thereof in my Name without my Privity or Assent was very Abusive and I can account it little better than forgery For my Memory is so good as to know that my Hand was never to any Paper whereof this given forth in my Name is Copy And forasmuch as the said Pretended Letter declares nothing of Error contained in my Answer therefore the force of the said Answer is nothing abated thereby And now if that very Paper which is sent abroad under my Name without my Assent were sent by me for the sakes of such who may misconstrue the same I thus Observe 'T is therein thus said I am satisfied that Robert Barclay is not Principled so as I and others have taken his Book to Import And in another place as I and many by some Passages in his Book took him to be The words spoken by Robert Barclay himself unto me before Friends manifested that he is not principled as his Book teacheth and therefore I hope none will abuse my Charity in believing the words of Robert Barclays mouth rather than what his former Writing saith my so doing doth not import that I mistook his Book for I Affirm that his Book is Erronious and shewed him otherwise Principled than the words of his mouth imported Again in the said Paper 't is thus said In Particular he doth declare That his Book teacheth not that the Church of Christ hath Jurisdiction over the Outward Concernes of Friends in case of Difference without assent of the Differing Parties and that it was far from his Intentions As to this I thus say I hope none will read so carlesly as to conclude that because I say He doth Declare c. therefore they will conclude that I do so declare If I should have so said I should have egregiously wronged my Conscience because I knew not where to find such an Explication of his words this Sentence was inserted to tell Friends what he saith and not what I say And so every one hath liberty to search his Book that they may see whether he speaketh Truth or no for I now positively Affirm having since searched his Book again that there is not any one Word or Sentence to be found thorough all his Book that doth in the least measure import that his Book doth so teach as he saith it doth and yet since my departure from London he had the Confidence or rather I may say the Impudence to Affirm that Forty Brethren had given it as their sense that it did so teach whenas it appeared that many of the Meeting who also had put their hands to the account given of the Meeting as aforesaid were not Principled that it ought so to teach as R. B. saith it doth and being for the satisfaction of many desired to shew the Sentence that so imported he refused so to do and doubtless the real Reason of his so doing was guilt upon his Conscience for that he could not tell where to find it I also find in the said Paper that Robert Barclay in one place Affirms to this purpose That there never will nor can be wanting in case of Controversy the Spirit of God to give Judgment thorough some or other in the Church of Christ so long as any assembly can properly or in any tolerable supposition be so termed and that he Declares the Words are sound and so he hath concluded as the said Paper imports That 't is disobedience to God not to submit to the sentence of such Assemblies though the Persons refusing to submit pretend they see it not Here also I cannot but Observe That 't is unreasonable for any to conclude that I Judge the Sentence sound for I testifie 't is Erroneous and never assented or thought it otherwise and that there is no consistency in Truth between that which he declares to be his further meaning thereon and the words in his Book Which cannot but appear by comparing his further meaning in the said Letter and his Book together The said Paper doth further manifest that Robert Barclay thus in his Book asserted viz. That the Antient Apostolick Order of the Church of Christ is re-stablisht on its Right Basis and Foundation and that his meaning therein was not onely with respect to all the Outward Orders and Forms of Discipline in Government amongst the People called Quakers but with Respect to the Power of God which is the Great Order of the Gospel and that though Robert Barclay hath given these Explications of his meaning yet the very Explications as he saith are to be Found in his Book Let the Judicious Reader Consider whether this can any way credit Robert Barclay or the Second Dayes Meeting that approved his Book as evidence that it cannot I say that all the Outward Orders and Forms of Discipline in Government amongst the People called Quakers do not appear to be the Antient Apostolick Order of the Church of Christ and that I have sufficiently evidenced in my Answer and if so how can his Meaning be according to truth Secondly 'T is true that the Power of God is the great Order of the Gospel and is of ability to Establish us but we not of ability to Establish it and therefore whatever Robert Barclay may say 't is not rational to conclude that according to his Meaning when he writ that Sentence it had Relation to any thing but Outward Orders and Forms of Discipline in Government and as to his saying that the very Explications are to be found in his Book I Affirm on a further Diligent Search that there is no such Explications to be found therein and I hope those who have a concern on their Spirit for Truth will do me so much Right as to Examine his Book since the Case by the spreading of the said Paper under my Name is brought to a narrow issue for now 't is easily to be manifested whether herein I have wronged Robert Barclay or whether Robert Barclay is not wrong and the Second Dayes Meeting too whil'st they Justify and own his Book In the said Paper 't is thus further said viz. This further lies upon me to signify unto you on behalf of Robert Barclay I am satisfied that he is not Principled as I and many by some passages in his Book took him to be and since it is so that many have taken an offence against him for that cause and as may be doubted even so far as to reject his Testimony and Service for the Truth it lies upon me as my Duty even for his and the Truths Sake to warn all that they take heed not
to entertain a prejudice against his Testimony on Jelousies that may enter on the score of any apprhensions or mistakes of his Book and that Answer that I have given thereto but rather in an unprejudiced Spirit to wait on the Lord to feel and Savour his Testimony even as if the occasion taken had never been This Caution plainly appears to be written on this Charitable foot that would be unjust to measure his present Testimony in publick by his Errours in his Book or from Jealousyes or mistakes of any kind whatsoever And as to these words any apprehensions or mistakes of his Book and that Answer I have given thereto it doth not follow that I mistook or Misapprehended his Book for had I so done I would plainly have confest the same The said Paper as I am Informed is termed my Paper of Condemnation this I suppose is taken from these words that I find written therein viz. I do freely confess that inasmuch as I Publisht my Book before I gave Robert Barclay notice of my Objections and Intentions therein I acted in that respect not according to Gospel Order but am Justly worthy of Blame therein as to this I have this to say that though I confess my self Blame worthy not acting so civil as became me to my acquaintance for that I writ not to him that I Intended to Answer his Book yet I in no respect took Blame to my self more than so and to speak the Naked Truth I rather took more Blame to my self than the Case did require being no way inclined to Extinuate that which I thought was not so Civil as became me I dare not say evil for I really thought that he was in Holland and so knew not where to write to him when I intended to Answer some Passages in his Book but yet alwaies did and still do Justific the spreading abroad of my Answer and that I had no Obligations to send him a Copy thereof since all the Copyes I had Leisure to write were little enough to clear my Conscience by endeavouring to undeceive those who either were or might be deceived by his Book And if by that eminent Preacher's aforesaid earnest Pressing to alterations at a time when I gave not my self up to discourse with any there be any such Word as not according to Gospel Order I must say that Word is rather the Word of that other Persons than any thing freely coming from me For I must say again I am not conscious of any Blame unless my not writing a few Lines to Robert Barclay to signify my Intentions may be termed blame worthy for his Indeavours if he should have been so minded to call in his Book would not have Obstructed my writing that Answer I did because his Book was so spread that 't was out of his Power to call them in and inasmuch as this Book could not be so Properly called a Particular Trespass against me as a Reproach to the Truth in General and the Profession thereof I cannot account my spreading an Answer to detect the Errours a breach of Gospel Orders though not sent to him first Besides t is Observable that the aforesaid account given by Charles Marshall and Thirty six Persons more on this occasion signifies nothing of my acknowledgment to have acted contrary to Gospel-Order And as to the Paper given forth by Charles Marshall and Thirty Six other Persons I have this to say that 't is hereby manifest that the Second Days Meeting in London approved Robert Barclay's Book of Government and so consequently are Approvers of the Errour and False Doctrine therein contained That his Book is Erroneous and doth contain False Doctrine I sufficiently manifested and is more largely treated on in my Answer and if it appeared not to the Meeting as they say it did not I am sorry it should be so but I know it did appear to several of the Meeting and yet I must confess I wonder not at such a Testimony since I certainly know some of the Subscribers of the said Paper have been exercised so much to preach False Doctrine for Sound as that I account such improper Judges of what is False Doctrine and what Sound and as to the rest not so accostomed I hope 't is no worse than the Fruit of their dull hearing or want of Memory However my great Satisfaction is that every unprejudiced Person hath Opportunity to inform himself by a serious Perusal of Robert Barclay's Book without either giving Credit to them or me barely because we so affirm And whereas they thus say And hath dispersed his Manuscript in several parts of this Nation without so much as first giving either to the said Robert Barclay or the Second Days Meeting any Account of his Scruples contrary to all Rules of Brotherly-Love Christian-Fellowship Gospel-Order and the Exemplary Practice of the Church of Christ to the Defamation of the said Robert Barclay the great Derogation from the Christian Authority of the said Meeting and the General Disservice of Truth If by this they mean that my sending abroad my Manuscript was contrary to the Rules of Brotherly-Love c. I utterly disown that Testimony as Erroneous for I have sufficiently proved both by Word and my Manuscript that Robert Barclay's Book is Erroneous containing false Doctrine and inasmuch as 't was Publickly spread abroad to the Dishonour of God and Truth a Concern for the Truth came upon me to discover that Errour that the Souls of the Simple might not be deceived and Inasmuch as I knew that had he been willing to call in his Book yet it could not take off the Obligation on me for 't was out of his Power to call them all in being so publickly dispersed I thought it not my Duty to give him or the Second-Dayes Meeting Copy thereof first yet as soon as my leisure permitted I sent Copy to London directed to Steven Crisp and another publick Person that so when I came to London as afterwards I did they might if I had comitted any Errour therein have treated me according to the merit thereof but when I came to London no one accused my Answer as erroneous in any Respect and if there was any neglect to peruse it 't was their Fault and not mine since there was Opportunity for the said Subscribers to view it for I manifested that I had it with me at the Meeting held as aforesaid and though I desired the Priviledge to make use of it before the Meeting to help my Memory even as Robert Barclay made use of his yet being then desired to forbear I made no use thereof at the Meeting However if they have this to say it was their Duty to have perused it before they had given a Judgement that my dispersing the said Manuscript c. is to the Defamation of the said Robert Barclay the great Derogation of the Christian Authority of the said Meeting and General Disservice of Truth c. but I certainly know all that
it hath evidently appeared The Lord hath not spoken by them if so be the Tree may at this Day be known by its Fruit as well as in Dayes past But rather that the Words of the Prophet are fulfilling if not fulfilled in them when he said The Prophet is a Fool the Spiritual Man is Mad for the Multitude of thine Iniquity and great Hatred Hos 9.7 For I am a living Witness that Imagination hath so possessed the Heads and Hearts of many that Travel under the Notion of Ministring Friends as that instead of manifesting a Divine Understanding in the Things of God or speaking the Word of Truth in season they have brought forth the Fruits of an unsound Mind shewing forth no better Resemblance or Evidence of being Ministers of the Gospel of Christ that divide the Word aright than the Confused Chaos before the Creation of God was of the Beauty and Order that now is in it And for my own part I am well satisfied and that on sufficient Ground too large to insert that either the Multitude of Iniquity or Great Hatred through the Influence of G. F. possessing the Hearts of such is the Occasion thereof But notwithstanding my Design is not as I said before to Treat at large on the present Difference between the People called QUAKERS with respect to the present Seperation in some Parts of this Nation yet since I am also satisfied and that on sufficient Ground that G. F. hath been one of those very Persons occasioning the Differences to arise unto the Heighth they now are or at least a Countenancer thereof at a large Rate I purpose to Treat a little thereon and partly as relating to G. F. that so the Impartial Reader may consider Whether if G. F. had contented himself in Reality and Truth with the Place of a Servant of Christ that sought not Dominion over his Brethren's Faith and Consciences nor yet to expect Submission to his outward Precepts Prescriptions or Orders further than every Friend to Truth was or might be by the Light of Christ in the Conscience led and guided therein The Differences now amongst Friends touching which some seem ready to bite and devour others might never have been For my own part I in no wise question but that G. F. is one chief Instrument that a destroying and devouring Spirit hath entred into some amongst the Flock and that many a Simple Honest-hearted Friend to Truth and Righteousness have received and believed Lyes and slanderous false Reports against many Brethren undeservedly to the betraying of their Simplicity and Love to the Truth and filling their Hearts with Hatred Enmity and Prejudice And of this am I as well satisfied as I am that there is a God in Heaven before whom both He and all the Sons of Men must come to Judgment and that the Blood of many such if they perish before true Repentance will be laid at G. F ' s. Door Otherwise I should not have appeared to discover the said G. F. as in Conscience I am now constrain'd to do And therefore a Warning is now proclaimed unto all such That they Redeem their Time because the Dayes are Evil and proceed no further to receive and believe Lies and Scandalous Reports against such whom they have once accounted Honourable on the Credit of G. F. as a Man that for several Years past hath not Erred For many are this day Witnesses that his Actions have rendred him an Erroneous Man And for as much as he hath refused to give that Satisfaction for his Errours as in the like Cases he hath prescribed for others it hath encreas'd the Concern of my Conscience to discover the same and that also for the sakes of the Simple and Honest-hearted and that those Innocent and Tender Children that are growing up from the Loynes of Believing Parents c. may in their tender Years be awakened and warned that they may not be Captivated in the like Snare and so bred up in a meer Form and affected with Airy Imaginations which have no Tendency to open their Understandings thereby to give unto them the Knowledge of those Principles of Truth which the Faithful by the Spirit have been led to own and hold forth nor yet the Way of the Kingdom of God that so their Foot-steps may be directed into the Path of Peace and they come to know a lively Feeling and Sense of that Immortal Power and Spirit by which the Everlasting God whose VVayes are Unchangeable reached unto many in the Beginning when the very Thoughts of being Embondaged again with the Beggerly Elements and Rudiments of this World or of having our Eye or Dependency on any Mortal Man was loathsome I shall now proceed to lay down a few of those things which are in some Measure an Evidence to me That my afore-said Sense touching G. F. is true referring the Reader for further Satisfaction to the First and Fifth Parts of The Christian-Quaker distinguish't from the Apostate and Innovator First I take notice of Seven Questions which were sent unto John Wilkinson by Robert Barrow and others who said They were desired by G. F. so to do The Queries are as followeth together with the Substance of the Answers thereunto Query 1. Whether didst thou say concerning that Paper sent down to the Quarterly-Meeting at Kendal That it came from the Female Answ I Remember no such Words yet was greatly troubled at a * Note This is that Paper mentioned in the Title-Page that G. P's Wife caused to be Read in a Quarterly-Meeting and was given forth in her Name Paper from the Female Read with grievous Accusations against our Faithful Brother John Story which as I said greatly troubled me and many besides me knowing his Clearness from such Things and knowing his Vessel filled with the Power of God in abiding in his House Qu. 2. Whether didst thou say at the Quarterly-Meeting at Kendal to Margaret Fox What Ground or Foundation have Friends to practise things which are imposed by Man or in the Will of Man which the Scripture gives no Authority or Warrant for or Words to that Effect Answ The Words as stated in this Question I did not speak to M. F. yet the Substance I own for the Truth in it Qu. 3. Whether didst thou Read or consent to be Read in the latter-End of a Quarterly-Meeting at Kendal a Paper of Anthony Pearsons or others that directed or advised That the Way of Truth should be as the Way of a Ship in the Sea or such like Answ Nay But if they mean no Impression of Form left behind I like it well Qu. 4. Whether didst thou advise That Papers of Condemnation should not be Recorded Answ Nay I had no Occasion to Advise But my Advice was and is That Condemnations should not stand on our Deacons Books to Posterity according as the Meeting agreed unto because Failings in the Holy Scripture have proved Weapons for the Man of Sin to fight with against Perfection
the Truth those who refuse so to Assent may be subject to an Excommunication by G. E. and his Adherents from the Meetings of the Men. Besides it hath been an Observation of late That these Questions or Questions to the like Import have been frequently ask't by such with whom we cannot be at Unity in all things viz. Are you for Womens-Meetings Meaning distinct Womens-Meetings from Men Amongst whom under Pretence of Taking Care of the Poor another thing seems to be more chiefly aimed at as anon will be made appear Are you for Recording Condemnations Meaning thereby whether the Parties who have Condemned their Failings and through the Mercies of the Lord have been Restored and their Offences blotted out and forgiven by him Assent thereto or no Are you for Settled Mouthly and Quarterly-Meetings touching Outward Business since those who would have Meetings as occasion offers are accounted Designers to throw down all Meetings for Outward Business relating to the Affairs of Truth And when these or such like Questions have been askt of Friends in Truth that could not answer thereto Yea we are sensible that it hath been taken by many Adherents to G. F. as a sufficient token of a Dark Leavened Rending Dividing Spirit and meerly as we take it from an Apprehension that the Form they stand for is thereby struck at though the Services would be effectually performed in another Method as Experience in the Counties of Westmoreland and Wilts have of late testified for were it not so that great Stress is laid upon the Outward Form of Things prescribed to be practised How comes it to pass that John Story is Articled against by Robert Barrow of Kendal and Twenty-Six other Persons as in the Second Part of this ‖ Meaning the afore-said Historical Manuscript Treatise Section the Fourth appears on this wise in the Fifth Article viz. John Story speaking amongst many Friends of the Danger of Forms because of the Consequences that might follow said That amongst the Christians of old the Differences that did arise were about Forms which could not be seasonable Words when we were Establishing the Churches in the Holy Order of Truth Much more might be Collected from the Articles being Forty-Four in Number Exhibited by the afore-said Robert Barrow c. to shew How Earnestly and Zealously the very Outward Form of Things is contended for Which occasions us in all Seriousness of Spirit thus to say May the Lord God of Heaven and Earth so Preserve his People that they may not be ensnared by those who have raised so great Contention about the Outward Forms of Things prescribed to be Practised amongst the Professors of Truth lest they with them prove to be Boasters Proud Blasphemous False Accusers Despisers of those that are Good which are the very Marks and Tokens of those who had a Form of Godliness but denyed the Power thereof From whom the Apostle exhorts to turn away And how far these Marks rest upon many of those who so earnestly contend for their Outward Forms we leave to the Impartial Reader with the Light of Christ to Judge when he hath throughly perused this †Meaning the afore-said Historical Manuscript Treatise especially the Second Part. Oh Friends The serious Consideration of these things bows us before the Lord and in a Sense of his Mercies to us we can no longer keep Silence but in his Fear declare unto all That our Consciences are concerned for the Cause of God and his Truth And since it is so that an ill Use is made of that Spirit of Forbearance and Condescension which we are sensible hath been used by many of our Brethren it is now become our Portion to unburthen our selves of that which hath been our Burthen believing that the Lord is not only Arisen but will yet more and more Arise Against that Spirit that would Exalt it self over the Heritage of God endeavouring to Rule over their Consciences whenas Christ alone is Lord thereof It may be now worthy our Observation to consider whether any Encouragement was given by our Lord and Master Christ Jesus whilst on Earth unto his Disciples to become Rulers one over another We find that he Exhorts his Disciples Judge not that ye be not Judged Be not ye called Rabbi Matth. 7.1 23.8 for one is your Master even Christ and all ye are Brethren But he that is Greatest amongst you shall be your Servant and whosoever shall Exalt himself shall be Abased and he that shall Humble himself shall be Exalted Here 's no good ground to believe that Christ intended that when he was departed his Disciples should be Exalting themselves one over another as Governours and Rulers And if we consult the Scriptures of Truth we shall find that though his Disciples had a Dependency upon him whilst in his Bodily Appearance to be their Leader yet he tells them John 16.7 13. It is expedient for you that I go away for if I go not away the Comforter will not come unto you But if I depart I will send him unto you And he will guide you into all Truth for he shall not speak of himself Had it been so that Christ Jesus intended the Exaltation of one of his Disciples as an Head or Supreme unto whom the rest ought to have had an Eye in a more particular Manner than ordinary he would have undoubtedly signified so much But doubtless he saw that their Eye and Dependency was too much on his Outward and Bodily Appearance and therefore signified 'T is expedient I go hence that the Comforter come Agreeable to which are the Apostles Words Though we have known Christ after the Flesh yet hence-forth know we Him no more that is to say After the Flesh no more All which doth clearly demonstrate unto us It 's not according to the Will of God that under this Administration we should have our Eyes out unto Man but that our great Dependency should be on that Comforter the Spirit of Truth which Christ testified The Father would send in his Name to teach us all Things and that this Comforter should be In us And therefore on this Occasion 't is with us to give this further Testimony That every Member of the Body of Christ is through the Death of Christ made Dead unto any other Law save the Law of the Spirit of Life manifested through the Arising of Christ by his Appearance in every such Member and so as particular Members are become Marryed unto him And having all Fellowship each with other in the Spirit those who are such ought to demean themselves each towards other full of Love Charity Bowels of Compassion Long-suffering Forbearance Meekness Humility Patience Gentleness and of all other Virtues that are the Fruit of the Spirit of God But as to Obedience every Member owes that unto Christ his Head unto whom 2 Cor. 10.5 Every Thought according to the Testimony of the Apostle Paul ought to be brought into Obedience Thus
into the North much Writing was occasioned in Relation thereto which being not my present Purpose to Treat of I here omit That now the Reader may have an Understanding of that Sense and Judgment that was with John Wilkinson and John Story in relation to those Five Heads from whence all the before-mentioned Forty-Four Articles do spring I think meet to Cite their Testimony in Relation thereto read at the Meeting at Drawel And then comparing such their Sense and Judgment with those Antient and Faithful Testimonies of many labouring Friends in the Gospel of Peace who changed not their way since they became Publishers thereof to the Day they fell asleep it may then easily be savoured from what Spirit all the Mire and Dirt that hath been cast up against our Antient and yet Honourable Friends John Wilkinson and John Story hath sprung Their said Testimony now follows ON the whole Matter in the Fear and Presence of the Amighty God we declare That as we do approve of Monthly and Quarter-Meetings for the necessary Service of the Truth so we further say That as these or any other Meetings of Friends in Tenth shall be continued to answer these Services we believe that as it now is it also will become our Duty to be at Vnity with our Brethren in the Services thereof And though one of us viz. John Wilkinson did condescend to subscribe to a Paper for the Execting a Womans-Meeting in the Country to answer the Ends in the Paper proposed which he testifies he then did in Singleness of Heart for Vnity's sake Yet according to that inward Sense we now have there appears to us no Absolute Necessity to continue Womens-Meetings in this Country distinct and separate from the Men and therefore do Conscientiously forbear to Assent or Encourage to lay the Intentions of Marriages before them Yet that Inward Sense and Heavenly Vnderstanding we haue received from God hath and yet doth confirm us in this Iudgment That 't is not agreeable with the Line of Truth to oppose others in the Exercise and appointed Service of the said Meetings as here-to-fore and yet settled and agreed upon who being Conscientious therein are otherwise minded than we are And if any of our Words and Actions have had any Tendency to oppose c. which we are not Conscious of but if we were we would readily confess we say the Truth in us would have Condemned it even as it now doth And if it shall please the Lord to manifest unto us a Service in those Meetings in the Country as well as Cities the same Integrity towards God which hath dwelt with us these many Years past we believe will become a Bond on us to joyn Hand and Heart with others our Brethren and Sisters therein But till then our Desires are That this may not become an Occasion of Straitness of Spirit each towards other but that Embracing the wholesom Counsel of the Apostle in another Case If in any thing ye are otherwise-minded wait till God reveal we may walk together in that pure undefiled Love of our God which thinketh no Evil. That though many of our Brethren see a Service in Recording Condemnations and Leaving them upon Record to Posterity yet from that Inward Sense and Heavenly Vnderstanding we have we see no Necessity to leave them upon Record to Posterity or retain them when the Sin is blotted out and remitted by the Lord neither to be extended further than the Offence is known nor yet to continue longer than the Memory of the Offence abideth But if any see meet from an Inward Sense of Truth in themselves to leave such Testimonies relating to themselves to Posterity we have there-with Vnity That this our Sense may be no Occasion of Straitness of Spirit each towards others is the Earnest Desire of our Souls who desire the Prosperity of Truth and Peace amongst all the Churches of God As to Tythes We can in truth say 'T was never so much as in our Hearts to speak any Words whatsoever with the least Intent to Strengthen any in the Payment thereof nor yet to weaken the Faith of any having a Testimony in our Hearts that Tythes as at this Day paid are Anti-christian That as Groanings Sighing Soundings and Singings may proceed from Deceitful Spirits so also we declare Groanings Sighing Soundings and Singings may be the Fruit of the Spirit of the Lord amongst God's People And that as the First is Discouraged the Second ought to be Encouraged And the Earnest Desires of our Souls are That as to these Things nothing but the Spirit of Truth and sound Iudgment may appear either to Reprove or to Encourage And though we have been Accused as if we were Opposers of such Groanings c. which the Truth approveth yet God is our Witness we know it not That though we have been represented as Persons Encouraging Fleeing in Time of Persecution We say we are not Conscious to our selves of so doing For we believe those who stand not to their Testimony but flee there-from in the Day of Persecution may truly be accounted either Weak in the Faith or Departing from the Faith And thus having given our Inward Sense according to the Vprightness and Integrity of our Hearts concerning these Five General Heads from whence all the Forty-Four Articles do arise we shall with this conclude That the God of Heaven is our Witness our Desires are to approve our selves Men of Peace in the Abhorrency of all Fleshly Liberty and Loosness and to follow after Truth and Righteousness that the Regin of the Power of the Eternal God may be over all so will the Kingdoms of this World become the Kingdoms of our Lord and his Christ As to the Two Questions Answered by the Friends and Brethren met on this Occasion We in the Fear of the Lord say We in the Proposing thereof had not the least Thoughts to obtain your Yea and Nay with intent thereby to strengthen such who may be accounted our Party in any thing that 's contrary to Truth nor to encourage Loosness or Bad Spirits But conscientiously to remove the Scruples of some And further we say We are better satisfyed with your Explication therein than with your bare Yea and Nay For that we as well as you are sensible Apostates and Bad Spirits seeking a Fleshly Liberty have made use of Arguments deducible from such Principles of Truth to oppose the Power of God it self and the Practice of God's People in the Power John Wilkinson John Story 'T is now worthy the Readers Notice That G. F. takes occasion to write unto John Wilkinson and John Story sometime after the Meeting at Drawel which being Cited in the Eighth Section of the Second Part of the before-mentioned Manuscript together with Answer thereto pertinent on this Occasion I think meet here to Transcribe the same together with those Observations that are made thereon in the said Section THis is the Word of the Lord to you John
now Query of G. F. whether these Bodies which the Apostle Paul termed the Members of Christ's Body were not the same in which the Holy Ghost dwells and the Life of Jesus was manifested And if so then according to the Apostles Doctrine Mortal and convertible unto Dust And whether or no an exclusion of all mortal Bodses whatsoever from being concerned as Members of the Church which is Christs Body be not the very ready way whereby all Liberty and Looseness that 's pleasing to the mortal Body may be Indulged and Nourished And not only so but whether the Men and VVomens Meetings will not Fall of Course and so no such Places where those who as George Fox saith are Heires of the Power may go to in Order to the taking of their Possessions as George Foxe's Language in his aforesaid Letter is 'T is further to be observed that G. F. hath not yet done with these VVords turned to Dust but proceeding asketh John Wilkinson this Question Must that which Sanctifieth God be turned to Dust I thought John thou hadst owned Christ to be the Sanctifier of all who is greater than Moses and the End of Moses but John wherein have not I Sanctified the Lord To this we Answer If G. F. who is a Mortal Man was capable to Sanctify the Lord as in his own Sense by his following VVords he seemes to be why doth he so impertinently let his Pen run by way of Reflection on John Wilkinson for using Scripture-Language so seasonable and so pertinent as he did Doubtless the Reason was a Fretful Peevish Angry Spirit then possest G. F. So that we may in his own Language used in his Letter to John VVilkinson say to him 'T is a Spirit that doth not know what it would be at it self but if G. F. had not been Capable to sanctify the Lord he is Manifested a Scoffer to ask the afore-said Question viz. But John wherein have not I Sanctified the Lord However let his Mind Sense Meaning or End in so Querying be what it will we shall undertake to give thereto this Answer viz. G. F. hath not Sanctified the Lord in writing his Book of VVomens Meetings which consists of Ninety Six Pages in Octavo and in all the Book throughout we do not find above half a side and that also scattered here and there that treats of that Service for which the Meetings of VVomen were chiefly understood to be held and that the Drift and Scope of the rest of the Book seems to be chiefly for Proof of Womens Offering Sacrifices Preaching Teaching Exhorting Admonishing Prophesying Governing Judging Singing Dancing Playing upon Musick and that Micah's Mother an Idolatrous VVoman spoken of Judges 17th was a Vertuous one and that the Assemblies of the Women did continue amongst the Jewes till they went into Transgression but yet Quotes for Proof of the last Assertion only 2 Kings 23. which mentions nothing to his purpose of VVomens Meetings more than that good King Josiah broke down the Houses of the Sodomites that were in the House of the Lord where the VVomen wove Hangings for the Groves which good King Josiah burnt Neither do we believe that he hath Sanctified the Lord in Accusing John VVilkinson and John Story for Tyth-Payers or Conniving at others Paying for them as in his aforesaid Letter he as we take it doth though they are therein esteemed to be greatly Abused and Mis-represented and we never understood it could be proved against them But that which aggravates G. F's Sin is That he hath been guilty of Advising Two Persons to buy their Tythes which is equal to a Continual Payment viz. Nathaniel Crips of the County of Glocester for one and Robert Arch living but a few Miles from the said Crips for another as they are ready to testify unto any Enquiring Reader and as in the Twenty-First Section of ‖ Note 'T is the Second Part of the Manuscript first mentioned in the Preface to the First Part. this Second Part by their Testimonies appears G. F. tells John Wilkinson thus But that whereby you may come into Unity it must be in the unlimited Power and Spirit and Light that did first Convince you and brought you into Unity and meeting without Prescription of your Elders or Deacons or your Members So your way to come into Unity is to come to the Light and Spirit that did first Convince you and judge and condemn this Spirit that hath led you into Separation with all its Works since and then in that Spirit there is no fear of Imposition And in another Place of the said Letter G. F. saith I told you That if you did not come to that which did first Convince you and bring all others whom you had drawn into a Separation with you to condemn it the Blood of all them would be required at your Hands And that was and is the Word of Truth to you and will stand and is sealed These Sentences of G. F. do lead us unto these necessary Observations First That the Way to come into Unity is to come to the Unlimited Spirit and Light that did first Convince them and bring them into Unity had G. F. ended his Method for Unity here he would have said that which would have Answered Gods Witness in our Consciences but though he talks of coming to the Unlimitted Spirit yet his following Language seemes a Design so far as he is Capable to limit the Spirit by adding these Words viz. and Judge and Condemn this Spirit that hath led you into a Separation with all its Works since by which Comparing his said Words with his aforesaid Letter to John Wilkinson and John Story dated the 23 d. of the 8 th Moneth 76. we take him to mean all those Dapers given forth since the Outward Separation which being without any Exception and Compared with the Matters occasioning the said Outward Separation seems to Import that in G. F's Sense the Antient Friends of Truth must of necessity be departed from the Light and Spirit if they cannot Conform to some Outward Methods in relation to the Management of some outward Affaires that some of his troublesome Party would Impose on the Chosen Friends for the outward Services of Truth Oh Grosse Darkness But that which seems to manifest his Darkness yet more gross is this his Letter to John Wilkinson Informs us That such meaning as his Words to us Import such with whom he is at Unity need no Outward Prescriptions that is written with the Spirit of God in one anothers Hearts to gather them withal On this we observe that unless another thing preserves those who are gathered than that which gathered them there is then no need of Outward Prescriptions for those that are gathered unto whom only the Government contended for reacheth and if so which in Truth cannot be denyed why must these Antient Friends who have been Convinced by the Light and Spirit of God be Reckoned had and such whom God will Blast
unless they call in all their Papers which were chiefly given forth to Vindicate themselves as not departed from the Truth though they could not be subject to Impositions or Prescriptions of others G. F's Confusion doth not End here but is further Manifested in these Words viz. without Prescriptions of your Elders because 't was his own Counsel at the beginning of Mens Meetings to choose particular Persons for that service agreeable to which Advice the Elders he now strikes at were Chosen and yet in a scoffing manner reflects on the Words Chosen Men and on the departure of others when their Message is told and as if that very Order were worse than any Assizes Sessions and Courts As to the departure of others immediately after their Message is told we are perswaded was never proposed by those called Separate whil'st any coming thither had any Concern upon them as matter proper for the Meeting to take notice of nor yet to Exclude any Friends that were free to stay after they had delivered their Message For which Perswasion sufficient ground is given unto us from the writing of those called Separatists in the 11th Section of this ‖ Meaning the Second Part of the aforesaid Manuscript second Part in these words viz. We indeed Declare and Testify that our Sense and Meaning in what we proposed formerly to Reunite the Meetings was not to hinder any Friends of staying in the Meetings who behaved themselves Men of Peace as we Testified unto them in our Reply to their Answer to our Proposals but such as inclined to cause Offences with rash Censures and false Judgments which hath made and will make Divisions contrary to the Doctrine we have Learned If they had Objected against any thing in Love which we proposed and with respect to the Honour of Truth given us any Reason of its inconveniency if we could not have Convinced them of the Inconveniency thereof with Weightier Reasons we should readily have Consented unto them We now desire the impartial Reader seriously to Consider whether our Perswasion aforesaid is not on sufficient Ground And if so then 't is plain G. F. Reflects on his own Church-Order as his Term is as worse than any Courts Assizes or Sessions by which we may in his own Language to John Wilkinson say That he knows not what he would be at if his Words and Writings may be taken to be his Real meaning at all times but as to that we have no cause so to Conclude because we from this and other his Words Writings and Actions are sufficiently satisfied that he Concludes all wrong and gone from the Light and Spirit that are not at Unity with what he saith Acteth and bringeth forth though it be ever so Repugnant to Truth and grounded on ever so false a Report and Scandal And so though he talks of the Unlimited Spirit yet we are perswaded he would Limit every one to be subject to his Spirit and that if they have not Faith therein they are wrong and in a separate Spirit from the Light and Spirit by which they were first Convinc'd And on this Foot we do not question but he concludes every one Wrong that Conscientiously may ask him any Questions for their Information or Satisfaction touching him concluding that it doth spring from a Jealous Spirit that ought not to be satisfied The last thing we think meet to take notice of in his aforesaid Letter is this he Repeats John Wilkinson's Words thus And whereas thou speakest of a new Way and a new Form and carryed on with Church-Authority c. And then in part of his Answer thus saith for I know no new Way nor new Form carried on with Church-Authority as thou reproachfully sayest but hear thou hast manifested thy separate Spirit and Mind This manifests unto us that G. F. to use his own Language doth so Jumble that he knows not what he would be at for Men and Womens Meetings are and as we take it in his Sense accounted the Church and what they carry on is accounted to be carryed on by the Power whereof G. F. accounts them Heirs which is the Authority of the Church That now this Church have introduced New Forms or else G. F. hath introduced New Forms amongst them which they as a Church and under the Pretence of Authority do bring forth we are satisfied is as certainly known to G. F. as G. F. is known to any one And therefore his Denyal that he knows of no New Form carryed on with Church-Authority is taken by us to be an absolute Quibble Shift or Shuffle if not a plain down-right Falshood and Untruth Having thus observed on G. F's Letter as afore-said we desire the Reader seriously to weigh in the Light of Christ Jesus the Observations made thereon and then we doubt not but every such Reaer will have this Answer in his own Breast That what G. F. hath written by way of Reply to John Wilkinson could not be given forth from the Spirit of the Lord which cannot Lye but is rather the Fruit either of Ignorance Pride Scorn and Disdain in the best Sense 'T is a common and tude Saying Prids oft times goes before a Fall That G. F. is Fallen is manifestly proved in ‖ Note 'T is meant of the Manuscript first mentioned in the Preface to the First Part. this Treatise if being guilty of Error and Matters of Eyil Fact may be accounted sufficient Proof And that he hath been of so Proud a Spirit as to expect a sort of Reverence and Submission to him which the Truth could not own we doubt not May the Lord open his Eyes to behold his Errors and give him Repentance that so in a Sense thereof he may Confess to the Glory of God and Rejoycing of his Faithful and Antient Friends Though G. F. in his before-cited Answer unto John Wilkinson seems to take Notice of the Receipt but of One Letter yet so it was that John Wilkinson for the further clearing of his Conscience writ another Letter unto G. F. suddenly after whose Copy now followeth George Fox WIth the Truth of God in my Heart I have of late been greatly concerned in the Remembrance of thee in whom God appeared in the Beginning of the Day of Life and reached unto us with his Word who gave us Faith to believe and to receive thy Testimony thou gave of his Light in our Hearts which gathered us into Vnity with him and one with another and made us of the Church of the First-Born or of the First Fruits unto God continuing many Years in Love and Good-Will one to another But of late Dayes the Concord we once had seems much to be broken and many Instruments whom God hath wrought by and in great Love have laboured together but of late time have greatly Iarred And the Cause God hath manifested to me That it is not in Principles of Truth nor in Christ's Doctrine nor in any Practice which Truth in the Members
of the Heavenly Body leadeth into but about Prescriptions from thee through the Blind Zeal of the Weak to promote thy Orders It may be feared many do eye more the Orders from thee than they eye the Lord in them Accusing and Iudging all out of Truth that practise not with all freed from them using all Force they can devise according to the Power they have to compel all unto them Censuring all Friends out of Unity that come not to Practise with them which is the greatest Penalty and Persecution they can inflict for want of Ourward Power And many Friends think it Godliness to Accuse and Condemn their Brethren about Outward Things before the Accused with Truth be led into them George for the Love of God and for his Peoples sake open thy Mind plainly what thou intended by them and make it known unto Friends if thou intended Counsel unto the Church only and no Compelling into the particular Things to Practise but commending to God 's Witness in all Consciences to be led into the Exercise and Practice thereof as every one is inwardly perswaded of God in each particular and not before If thou so do it would much clear Thee and thy Orders from being the Cause of Division for Iniquity worketh in a Mystery in many that think it Godliness to Accuse and Condemn their Brethren about Outward Things as I said before which was the Cause of great Strife in former Ages But if thou open not thy Mind to Friends and deal plainly and testify Thou never intended that any who is Faithful inwardly to God should either be Accused or Condemned about thy Orders and so let thy prudent Care appear about these Things the Breach amongst Friends and Brethren is in great Danger to grow wider and then I fear the Cause of Divisions will lye at thy Door which God Almighty in his Mercy prevent and raise Thee up to put a Stop unto for the Enemy of Truth hath taken occasion from thy Orders to work and beget a False Birth in many even Night-Visions and False Prophesies as the Number of Accusations and angry Proceedings about them of late declare which was not before in our Age Neither did Heads nor Horus of the Dragon appear to cast down the Holy People by lying against them saying That they oppose the Holy Orders And by approving of such Proceedings is Satan let lose in our Time to deceive and all that see his Transformings he casts Flouds out of his Mouth against them to carry them away and casts such to the Earth wanting nothing to effect his Designe but the Outward Power to carry them on to Kill For his Wrath is against them that keep the Testimony of Jesus Christ and such he accuseth of Fleshly Liberty and Loose Walking and of being Separatists and Hereticks George I desire thee once again to warn all Friends that they neither Accuse nor Condemn one another any more about the afore-said Things for if that do continue amongst Friends it will cause a great Falling away and God will visit with great Iudgments that the Profession of Great Power and Church-Authority will not save from while the Accuser of the Brethren in such that is deeply in it is not cast down It is not the Transforming of Satan into a Shape of Austerity and forming Power to fright the Simple into this or that Outward Observation we have waited for nor laboured after nor a Feigned Profession of overcoming Love in words that can deceive us Blessed be God for his Gifts of Light for ever more when such are bitterly smiting their Fellow-Servants and filling Mens Minds with False Accusations that even our Holy Profession is defiled What I desire of thee is not for fear of more Acousations nor False Prophecies they do not move me from the Hope of the Gospel But I desire it for Thy Good and the Churches Prosperity and Peace For an Image of the Government of Christ consisting in Outward Prescriptions attended with Force over the Inward Man we never expected in this Gospel-Day to bite and devour one another about but the Inward and Peaceable Government of Christ to govern the Members of his own Body the true Church into all Practices according to Godliness And we are bound to follow him our Redeemer who knits together in the Autient Unity and breaks not the Holy Fellowship amongst Brethren I have cleared my Conscience which was concerned in the Remembrance of thee desiring thou mayst quit thy self with Truth in all Things in thy latter Dayes that thy End may be Crowned with True Honour Thy Friend in Truth John Wilkinson POST-SCRIPT WHat Spirit or Motion thy Prescriptions were from is not my Concern but I need not ask Whether the Holy-Ghost or the Spirit of Guile Force and Compelling have attended them if Trees in our Age may be truly known by their Fruits The 9th Month 76. To this Letter John Wilkinson saith he never received Answer which considering the Contents thereof and comparing it with what G. F. hath writ in Answer to his former Letter is just occasion of Jealousie that G. F. intended Compulsion so far as he was capable as well as Counsel and that the Weight and Burthen of all the Ill Consequences attending the late Divisions amongst Friends will lye at G. F's Door since he hath been so carnestly prest to give his Sense touching these things which have occasioned the Division and yet hath either Impertinently done it as his Answer to John Wilkinson's first Letter before-mentioned doth manifest or else hath not given Answer to the Parties concerned Which is evident not only from his not causing an Answer to be delivered unto John Wilkinson's last recited Letter but also from the like Neglect unto William Rogers who writ him Two large Letters for the Clearing of his Conscience c. The Two Letters written by me unto G. F. do now follow Bristol the 27th of the 1st Month 1677. George Fox IN a bowed down Spirit to God that my Pen may not commit a Tittle of Error to this Paper either by Want of Plainness on the one Hand or Taking too much upon me on the other do I now write unto thee in expectation that thou wilt have a right Savour of my Integrity to the Truth and so much Charity if thou apprehend I herein Err as to inform me wherein For my Hope is that I shall for ever have a ready Ear to hear and a ready Mind to weigh any Instruction though but from the Meanest of the Flock much more from an Elder Brother Thine of the 14 th of the 11 th Month I received but have nothing upon me to write as Answer thereto not being willing to strive Yet through a Sense of the present and increasing Distractions amongst Friends I have somewhat on my Spirit to clear my Conscience as in the Sight of God having a certain Sight Sense and Knowledge that many honest-hearted Friends as well as my self remain for the Truths
his Mother The 1100 Shekels of Silver that were taken from thee about which thou cursedst and spakest also in mine Ears behold the silver is with me I took it and his mother said Blessed be thou of the Lord my Son and when he had restored the 1100 Shekels of Silver to his Mother his Mother said I had wholly dedicated the Silver unto the Lord from my Hand for my Son to make a Graven-Image and a Molten-Image now therefore I will restore it thee yet he restored the money to his Mother and his Mother took 200 Shekels of Silver and gave them to the Founder who made thereof a Graven-Image and a Molten Image and they were in the house of Micah and the man Micah had an house of God's The Quotation is enough to shew that she was an Idolatrous Woman and though it may be said it is but a question askt yet in answer it may be said that if G. F's real judgment be so that she was not a virtuous woman he hath manifested thereby a scoffing Spirit but to manifest that such an Answer appears but a meer shift the reader may observe that about thirteen lines following he thus saith So these and such women are recorded to Posterity for their Wisdom and their Virtue The second Quotation Page 43. And the woman of Tekoah see what a Sermon she preacht to King David 2 Sam. 13.14 The Scripture quoted informs us that the woman was a subtile woman whom Joab caused to feign her self as a Mourner and go to King David with a lying story in her mouth which accordingly she did For when King David asked her is not the hand of Joab with thee in all this she answered Joab put all these words in her mouth so that if it were really so that she had been the Occasion of pacifying King David's wrath yet it might more truly be said that she deceived King David by her Lyes than convinced him besides though the story was framed by Joab for the sake of Absalom who slew his Brother Amnon and therefore fled yet it appears that King David was appeased as to his Son Absalom as in 2 Sam. 13.39 before the woman came to him with Lyes in her mouth We now commend it to the Consciences of all to consider how this Lying story can be called a Good and Convincing Sermon and be an evidence of a Virtuous Woman for in a very few lines after it 's said as before These and such women are recorded to posterity for their Wisdom and their Virtue The Third Quotation Page 23. And the Women had their assemblies in the daies of the Iudges and the Kings Now old Ely was not against the Assemblies of the Women who assembled by Troops as you may see in the 1st Sam. 2.21 22. though some men now adayes may be against Womens Meetings or Assemblies in the Gospel Times and against womens speaking and prophecying c. The Scripture quoted tells us thus So Ely was old and heard all that his Sons did unto Israel and how they lay with the Women who assembled at the Door of the Tabernacle of the Congregation which only proves that there was an Assembly of Men and women at the Door of the Tabernacle of the Congregation who committed evil together At the first view this seemed so abominable a Quotation to prove the Assemblies of purified women under the Gospel distinct form purified men to be necessary which is the end wherefore 't was as we take it quoted that we were concerned to inform our selves from the Scriptures to what end women assembled before the Door of the Tabernacle of the Congregation and we find by a Marginal Note in the Scriptures that it was as the Hebrews write after their Travel when they came to be purified as in Leviticus the 12th and 6th where it 's thus said Now when the dayes of her purifying are fulfilled she shall bring to the Priest a Lamb of one year old for a Burnt-Offering and a young Pigeon or Turtle Dove for a Sin-Offering unto the Door of the Tabernacle of the Congregation which gives us occasion thus to query How can Women coming in order to their Purification with a Sin-Offering c. to the Door of the Tabernacle of the Congregation when defiled by the Men that there accompanyed them be a Proof for purified Women under the Gospel to assemble together distinct from purified men The Fourth Quotation Page 32. And likewise you may see Rachel and Leah their Counsel to Jacob who answered Jacob and said unto him is there yet any Portion or Inheritance for us in our Father's house are we not counted of him as strangers for he hath sold us and he hath quite devoured also our money for all the riches that God hath taken from our Father that is ours and our Childrens and now therefore whatsoever God hath said unto thee do this was Rachels and Leahs counsel unto Iacob and were not these three a Church then and did he forbid them from speaking in the Church See Genses 31.14 15 16. This we take to be a Quotation to evidence Womens speaking in the Church to be according to truth but yet we cannot own it to be much if any thing at all better Argument for VVomens speaking in the Church of God when the Church is met to worship the Lord in his Spirit than Womens Discourses with their Husbands about their outward estates doth almost every day produce amongst us and were it so that no better Argument could be produced for the justification of Womens speaking in the Church of God in the sense we have understood speaking in the Church we might be ashamed of our Principle and their Practice The Fifth Quotation Page 42. And the Daughters of Israel went yearly to lament the Daughter of Jeptha Iudges 11th So here they had a Yearly Meeting on this Occasion Our observation now is Jeptha made a vow unto the Lord and thus said If thou shalt deliver the Children of Ammon into my Hand then that thing that cometh out of the Doors of my house to meet me when I come home in peace from the Children of Ammon shall be the Lords and I will offer it for a Burnt-Offering And so it happened that his only Child being a Daughter came out to meet him with Timbrels and Dances and when he saw her he rent his Cloaths and said alas my Daughter but yet at the end of two months did unto her according to his Vow having given her two months time to go to the Mountains with other Virgins to bewail her Virginity which afterwards became a custom in Israel to go Yearly to the Mountains to bewail the Daughter of Jeptha This occasions us to query whether such a meeting occasioned on the Untimely Death of a Virgin for Jeptha's Vow was a Rash Vow can be any Evidence of the Matter which is taken by us to be intended viz. either for Womens speaking in the Church or Womens
Meeting distinct from Men on the account of worship to God or performing Acts of Government relating to Church Discipline Several other passages are contained in the said book which we take to be in order to prove either womens speaking in the Church when solemnly met together to wait upon the Lord to worship him in the Spirit or VVomens distinct meeting on account either of Worship or exercise of Discipline in the Church of God as in divers places of the said book may appear but yet we are dissatisfied that they are pertinent to that purpose We find by a Paper given forth by G. F. that he thus writes Friends to you all this is the VVord of the Lord take heed of judging one another and judge not one another I command you in the Presence of the Lord neither lay open one anothers weakness behind one anothers backs for thou that dost so art one of Ham 's Family which is under the curse and that there be no backbiting behind one anothers backs but love and so the same that doth condemn behind the back is for Condemnation with the Light This brings to our remembrance what Paul writ unto the Romans chap. 2. ver 1. therefore thou art inexcusable Oh man whosoever thou art that judgest another for wherein thou judgest another thou condemnest thy self for thou that judgest doest the same thing but we are sure that the Judgment of God is according to Truth against them that commit such things and thinkest thou this oh man that judgest them which do such things and dost the same that thou shalt escape the Judgment of God From hence we observe 1st That unless G. F. pleads that he is more than a man and on that foot claims a Priviledge that he may give Instructions to others as aforesaid and yet be Justified in acting contrary thereto himself and when he hath so pleaded prove such a Priviledge to be according to Truth we are wholly dissatisfied that he can escape the Judgment of God 2dly We are not satisfied that all those whom we take G. F. to own and who have appeared against John Story and John Wilkinson have acted in many things relating thereto and wherein we take G. F. also to own them according to the aforesaid Counsel of G. F. and if so may be esteemed as persons worthy to be judged according to the judgment given by G. F. and by the Apostle Paul also and therefore we desire that G. F. and the Friends who have prest this meeting will declare whether or no what G. F. hath written as aforesaid be sound and whether he himself and every one else who hath acted contrary thereto be condemnable and when they have so done we shall be ready to come to a fair and equal Hearing to manifest the Reasons of our Dissatisfactions in this Case But unless the friends who have urged this meeting will so do we shall be ready to conclude that they are not willing that the things occasioning the difference amongst Friends and the continuation and encrease thereof should be brought to light nor yet are willing to come to the touch though they themselves have been ready to reflect on us as declining a meeting and not willing to come to the Touch. The Reader may now observe that such friends as were at Unity with G. F. and others that were at Unity with John Wilkinson and John Story agreed together to meet fairly to debate Matters that might be objected and in order thereto there were Articles of agreement touching orderly proceedings the copy whereof with the omission of one parties Name and his Subscription for the Reasons mention'd in the Preface to the 1st part of the Christian-Quaker now follows Bristol the 1st of the 12th Mo. 77. Propositions agreed between and William Rogers on behalf of themselves and others concerned in order to a Meeting for the ending some differences depending between them and also others in the City of Bristol and elswhere interessed and for satisfaction of any friend or friends in the things they are dissatisfied 1st IT is agreed by and between the persons above mentioned That each may have a Scribe to take all those Passages in the conference which to them severally shall seem meet and that before any one Head be left or a new Matter begun all that each Party have thought fit to have written be first read if in any thing defective amended and finally agreed by both persons to be a true Record Minute or Memorial of the Conference and if any thing be written or exprest short or beside the Meaning of the Speaker that the said Speaker hath Liberty to correct and help the said Expression 2ly That all things so written by both Scribes and so agreed upon to be recorded shall be at the end of every meeting subscribed by both Parties and by at least six credible persons of each side and by as many more as shall please to sign the same as Mitnesses of what is so recorded and the said six respectively to be named before the Meeting begin and they then to declare that they are free to it but if in any thing they are dissatisfied with what there passeth that though they subscribe the Narrative as Witnesses that the same is a true Narrative yet that they have Power and Liberty in case of dislike to declare or write their Protestation against the same 3ly That if any Friend present hath any thing upon him or her to say or offer to the matter in hand that such hath his or her Christian Liberty to speak his or her Mind and that every such thing said by Friends on either side if the Friends that speak or either of the two persons whose names are hereunto subscribed shall desire it be also recorded 4ly That Matters or Subjects to be debated on by each party be first written down and respectively delivered to each other 5ly That the meeting begin and be held at the 9th hour in the morning on the fourth day of this instant being the second day of the week and at the house of Richard Sneed 6ly That this Agreement be written in the head of the Narrative to be made in pursuance of this Agreement William Rogers on behalf of himself and other Friends concerend The above Agreement was also sign'd by another Person on behalf of himself and other Friends concerned On the foot of this Agreement there were three meetings consisting of about twenty hours had in the City of Bristol wherein the aforesaid Dissatisfactions relating to G. F. were delivered in the Meeting 'T is further observable that inasmuch as nothing was agreed upon to be recorded according to the Articles of Agreement and that the Meetings broke up and the dissatisfactions of friends were not read thorough William Ford and my self sent abroad all the said Dissatisfactions that were prepared whereof those already mentioned were but a part with an account of some other Passages concerning Meetings and
the Citation out of the 15th Section of the 2d part of the said Manuscript To the aforesaid Answer and Queries given by me G.F. made a Reply with a False Certificate as hereafter will be mentioned annexed thereto by John Blaykling unto which I writ a Rejoynder and caused the same to be copyed and sent unto him And forasmuch as some other Abuses laid at G. F's door are together with my Rejoinder mentioned in the 21th Section of the 2d part of the Manuscript beforeeited I think it needful to insert not only my Rejoinder to G. F. but also some other part of the said Section pertinent on this Occasion with the Omission of some Names for the Reasons mentioned in the Preface to the 1st part which now follows ON the 21th of the first Month 1678. Was delivered me a Manuscript subscribed G. F. with a Testimony and Postscript subscribed John Blaykling What is therein written and subscribed G. F. is a Reply to an Answer that I gave toa Paper given forth by G. F. dated the 4th Month 1678. which was read in the Mens Meeting of Friends in the City of Bristol And forasmuch as G. F. hath laid down two False Assertions on which he seems to build the greatest part if not all of those things which he concludes are False Charges I shall apply my self to manifest those two False Assertions and so the Force of his six sheets of Paper in answer to one of mine will for the most part if not altogether fall to the ground as such an impertinent idle discourse that 's nauseous to men of Honesty and endued with Understanding unless it be the Fruit of Understanding and Honesty which I know is not nor can be to give credit unto the words of a Man detectable of many Lyes from the sight of his own Reply and compared with what he pretends to Answer Moreover 't is observable that he not only praiseth himself at a high rate but also vilifieth and scandalizeth others in general terms and sometimes in particular and yet brings no proof for either to me it appears that his best skill to answer any thing is of late so manifested which cannot but be obvious to every impartial Eye that shall throughly peruse and ponder his Answer to me G. F's first False Assertion hinted at as before is contained in these his words viz. My Paper is an Epistle to Friends which thou confessest is an Exhortation in itself good To this I Reply this Sentence and Assertion is False and not to be found in my Answer to him my own words relating to an Exhortation in itself good is in my Answer to be found only in these two Sentences viz. The above-recited Paper I take to be wholly made up of Queries to all those that make away their Estates for fear of the Spoilers in time of Persecution excepting this one Sentence of Exhortation Do you not distrust and despair of God Almighty his Protecting and Delivering you with his Almighty Power to the Exhortation I say it is in itself good c. Which plainly relates to that one sentence which I took to be an Exhortation but not to all his Paper which he terms an Epistle to Friends From G. F's words viz. An Epistle to Friends such as have not heard what is contained in the said paper may be apt to conclude that it contains something of Exhortation Counsel Doctrine Instruction Teaching Prophesying or Prayer or at least some Sentences which imports his being then exercised in some or one of the aforementioned spiritual gifts but no such thing is therein found more than what may be pretended from the aforesaid sentence of Exhortation as I took it but that Sentence may also be taken for a Query as well as an Exhortation And as to the rest of the paper 't is all Queries which gives me occasion to ask this question viz. Whether such a Paper can properly be called an Epistle to Friends in Truth especially since 't is easily savoured that those he writes to are such as in his esteem are exercised in the spirit of the World that lusteth to Envy for so his words clearly import if one of his Queries and the beginning of his paper be compared the beginning of his paper runs thus Friends all you that do make away or over your Estates c. and then about the middle of his queries thus saith Whether this spirit that doth so is not the Spirit of the World that doth lust to Envy To conclude as to this False Assertion G F. hath scattered the substance thereof in at least eight several places in his Answer to me which to speak in plain and vulgar Language is one downright Lye told eight times over and since in the second Page of the said Manuscript he seems to imply that I have not been Civil and Ingenuous as a Man I now appeal to all ingenuous Readers whether this his Action shews any degree of Civility or Ingenuity either as a Man or Christian The second False Assertion before hinted at I thus manifest I proposed Thirteen Queries to him after I had answered the substance of his Queries and having so done I then proceeded to add and that in a distinct Paragraph from the Queries these few following lines viz. The aforesaid queries my desire is that thou George Fox mayest answer that so the simple-hearted Friends may plainly know what thy Iudgment is in things of this nature for I have cause to believe that many such are at this day drawn into the Belief and Practice of some things for which they have no sufficient ground from the Conviction of Conscience in themselves but rather as prompted thereto by such who are like unto those who lay heavy Burthens on others which they themselves will not touch with their little fingers but blessed be the Lord there are Eyes that see and do perceive there are Ears that hear and do understand and have boldness and Confidence given them of the Lord to stand in the Gap as Witnesses against such who cry against Fleers in time of Persecution and yet are Fleers at such times themselves that blame others for securing of their Goods from the Spoilers and yet Secure their own that prompt the Poor to offer up their ALL and yet take Care to advise the Rich to secure their Estates that cry against others as Unruly because they will not be subject to them and yet think themselves not obliged to be subject to any Rule but their own that reâ—â—â—ite against Libertines and yet take Liberty to Backbite Slander and False Accuse that declare against Tale-bearers and yet be the chief Nourishers and Uphoiders of such that bear witness against Wickedness and Dark Spirits and yet be so dark as to record an Idolatrous Woman for a Virtuous one and as it 's said to try the Bad Spirits that cry against loesness and yet be so loose as to quote a meeting of Men and Women where Lewdness was
therefore the less I do lake notice of them because I know them to be all False and Malicious Charges From the words All false and Malicious Charges I refer it to the Reader to consider whether there is not about five or six lyes more whereof he may from thence be detected and that from the view of his own Reply only besides that which may be termed Forgery in adding to my words viz. before-mentioned which words are none of mine but his and as I take it to render me to speak what I neither thought or intended My first Query is about his staying almost a quarter of a year from Meeting or at least a very considerable time though held in the very house of his Residence this he denyes not but pretends he was VVeak so that the breath of People sitting near him did overcome him further adding these his very own words viz. So that it was hard for me to sit by any out of the Meeting much more in it In my third Query it 's thus said And yet art not thou sensible that thou art the Man that hast advised the Rich to secure worldly Estate that so the Persecutors might not become Spoilers thereof To this G. F. answers Thou hast not particularized any though thou hast generally charged me and therefore this is a groundless Accusation and Calumny On this Query I take occasion to observe that he is detectable of several Lyes from the view of his own paper if Isaac Penington and Mary his Wife may be properly termed the rich and if they may not I query of G.F. whether any among us may The 1st Lye whereof I take him on this occasion to be detectable is that he saith thus Thou hast not particularised any when in my paper I had thus in particular queried whether thou G. F. whilst Isaac Penington was in Prison and in expectation of being Premunired did not advise or at least encourage Mary the Wife of Isaac Penington to secure her or their Estate if thou deny it I shall undertake to prove it or bring Testimony under the hand of a Credible Friend in truth that Mary Penington did signifie so much The 2d I take notice of is these his words Though thou hast generally charged me To which I say I did not for I named not the Rich in general and with this he charges me again in his Reply in these words viz. As thou goest over and over thy Paper of False Charges that I should advise the Rich in a general way to secure their Estates The 3d I take notice of on this occasion is from this word groundless when as he doth not deny that he did so advise Mary Penington signifying also That if Mary Penington in her weakness did secure her Land for her and her Children c. yet what is this to thy making away thy Estate c and so bids me make what I can of it saying Hers was but a particular case which leads me to observe thus much that my Query was not Groundless and so this may as I take it justly be termed the Third Lye whereof he is detectable from these his before-cited words viz. Thou hast not particularized any though thou hast generally charged me and therefore this is a groundless Accusation and Calumny But that which aggravates his Error the more is his thus saying I never advised thee to make away thy Estate nor none else as if Mary Penington was no body And as to these his words yet what is this to thy making away thy Estate I answer and confess that G. F. amongst his many Lyes hath written some Truth for 't is very true 't is nothing to the making away my Estate doubtless it only secured their own and not mine neither was G. F. ever so friendly to me as to take so much care of me and my family besides on another score I may say 't is nothing to me because I never profest my self principled to walk by other peoples outward Patterns without knowing a better ground so to do than a mere Outward Example neither did I so do from any Dispensation given me from G. F. or any Body else and if any shall seem displeased at my using the word Dispensation on this occasion to be plain I shall tell the Reader in short that I find G.F. in his Reply thus to say on the very Occasion relating to Mary Penington viz. For sometimes when people are weak and tender and in trouble they are to be left in some Cases which they cannot bear as in another case the Apostle said concerning Dayes c. but when they would make a sect of it and their Principle as thou dost then the Apostle judged them On which words of George Fox these necessary Observations may be made if friends of truth are to be left in some cases then according as I take G. F's Meaning to be some body is to leave them This some Body in this Case I take to be G. F. supposing himself invested with Power in some Cases over Friends to leave them Here I am sensible the Reader may query What are they to be left to To this I answer G. F. doth not in so many words tell what but yet 't is plain his Meaning is if it be just to measure his Meaning by his Words not to leave them to their own for then Mary Penington in probability would not have acted according to his Advice because G. F. in his Answer saith He heard Mary say She durst not remove her Moveable Goods and therefore I reasonably suppose that his further Meaning is that he hath power to dispense with Friends doing something contrary to what they according to their own Measure received have Freedom in themselves to do which to me is further evidenced from the latter part of his words which are these But when they would make a Sect of it and their Principle as thou dost then the Apostle judged them To which I say he hath quoted no Scripture to prove his Assertion and I affirm he is capable to quote none for proof thus to write as a just Parallel in my Case However his words serve Effectually to manifest unto me his Pride or Ignorance for by these his words make a Sect of it and their Principle compared with what I have already observed on this Occasion shews to me that acting according to ones Principle in some Cases at least without an Allowance so to do from G. F. is worthy of Condemnation which I take to be the Fruit of his Pride or Ignorance all which being considered occasions me to query of G. F. Whether 't is not Deceit in him to insinuate as if Mary Peningtons Securing her Estate was the Fruit of her Weakness when it seems clearly to appear that 't was not only done in Persuance of his Advice but also he himself confesseth in his Answer That he heard Mary Penington say she durst not remove her Moveable Goods And
he spoke to a People who were redeemed out of those begganly Elements and were come past those Rudiments which is evident by those his words How turn ye again and soâ—e might well exhort such neither to Circumcise nor yet be in the Observation of Dayes for that God hath not usually led into those things which he hath led out of and this might well consist with the truth even at such a time and season when others through a consciencious scruple might in a Plea for both with respect to themselves respectively according to their differing Faith be Uncondemned I shall now leave it to the Consciences of unprejudised Readers whether what G. F. hath said touching Circumcision and Observation of Dayes Meats and Drinks is sufficient to justifie his advising Mary Penington to secure her Estate from the Spoilers when she durst not remove her moveable goods nor made it as her principle and condemn others that are principled so to do querying of such Whether 't is not from the Spirit of the World that lusteth to Envy With this Testimony I shall conclude this my reply to G. F. that I certainly know him to be a Man guilty of many things which he hath condemned in others and forasmuch as he under the form of Government hath prescribed the giving forth of Papers of Condemnation as a proper means whereby such as in his sense are departed from the Truth may be received into Fellowship with some others again so he must expect that some at least of his known Errors and Failings must lie on Record unless he repent and manifest such his Repentance by an Acknowledgment so publickly spread as his Errors and Failings have been not but that an Acknowledgment unto and Repentance before the Lord in some Cases may be sufficient but because as he hath been an Instrument to lay Stumbling-Blocks in the Way of many so he may even as James Naylor did before him by a candid Acknowledgment unto the Lord's People be an Instrument as much as in him lyes to remove such Stumbling-Blocks and so come into Unity again with the Lord and his People in the Truth from which he hath departed William Rogers I now come to take Notice of a Postscript to G. F's Answer written by John Blaykling who lives at Sedbergh in Yorkshire which by the Way puts me in remembrance thus to premise That though G. F. in his Answer to some part of my Paper which he accounted a False Charge hath thus said And I do believe that are there many in Bristol that have not let in Prejudice and Enmity against me that will witness against this False Chrrge Yet I doubt not but he might on as goodground have said the same with respect to John Blaykling and many in other Places though they may know nothing of the Matters whereof they may pretend to vindicate him because I have lately had over and besides what John Blaykling adds in his Postscript no less than six Letters in Vindication of George Fox and condemnation of me right or wrong some whereof are subscribed with Two Letters whose Names thereby I cannot understand and dated from no Place other some with a Name not known to me nor yet dated from any Place this I may justly term a sort of mean and underly work that is so far from adding Credit to G. F's cause as that 't is to me plain enough that he can get a Iohn Blaykling a T. B. or an S. H. to write or sign any thing when written right or wrong that may in his sense tend to his Vindication and my Condemnation And now to proceed As to John Blaykling's Postscript I find it contains about a Sheet of Paper which thus begins Here followeth the Testimony and Certificate from John Blaykling to the clearing of the Aspersions that William Rogers and others would cast upon George Fox as afore-mentioned Therein he gives a large Testimony for George Fox as a man that renders not Evil for Evil that 's blessed with Honour above many Brethren and that thousands will stand by him in an Heavenly Record unto the Integrity of his Soul to Truth that still lives with him that his Life reigns and is Spotless Innocent and still retains his Integrity whose Eternal Honour and Blessed Renown shall remain yea his Presence and the Droping of his Tender VVords in the Lord's Love was my Souls Nourishment On which I observe that if those thousands are such as John Blaykling John Ware and the twenty seven other persons that signed the aforementioned False Certificate they will never add by that Spirit that led them so to testifie as aforesaid unto his nor their own Credit and though in a Dark Spirit they may term it an Heavenly Record yet I testifie such a Record can never bear date from Heaven because nothing that maketh a Lye can therein enter Moreover as John Blaykling hath given so large a Testimony to George Fox's life as Spotless and as one still keeping his integrity to God and his Truth though he is hereby detected of many Lyes which Method of general Applause at so high a rate used by John Blaykling when undeserved is more like a Parasite to an Earthly Prince than a Serious Well meaning Consciencious Christian to a Servant of Christ that seeks not the Praise of Man so on the other hand hath he vilified me at so large a rate as better became the tongue of a Scold than a Sober Man for therein amongst many other prophane and Scandalous unjust Reproaches in general terms without assigning particular Matters of Fact to prove his general Accusations he hath rendred me one that hath cast lying Slanders upon George Fox though no Lye is proved either by him or George Fox to lie at my Door and that also from a Spirit that through its Envy and Rage against the Government of Christ in the hearts of them that believe ceases not with all its devices with Lying Aspersions to defame the Instruments in God's own Hand calling my Paper a Lying Paper to defame the Brethrens Care in the Church of God whenas there is not a word in all my Paper that can bear any such Construction neither doth he quote any of my words that in Truth do manifest what he so asserts and 't is well known that I have been so far from being in Envy and Rage against the Government of Christ in the hearts of them that believe as that it hath been a great Concern of Conscience to me for several years past both by Word and Writing to contend earnestly for the Exaltation of Christ's Government in the hearts of Believers which is clearly manifested by the import of what I have written in Answer to a part of Robert Barclay's Book of Government my Postscript to my Narrative of Passages at Drawel my Answer to the Brethrens so termed Narrative after the Meeting at Drawel several of my Letters to George Fox the Dissatisfactions subscribed by several as well as
my self at Bristol Anno 1677. and in divers other Papers in the giving forth whereof I have been concerned since that day wherein it hath evidently appeared that such as cannot be subject to some Outward Orders or Prescriptions given forth by George Fox or some others assuming Authority so to do are judged and condemned for refusing submission without true regard to a Consciencious Scruple as if the exaltation of Christ's Government in the heart consisted in Conformity to other mens lines made ready to our hands a lively Instance hereof may be easily discerned by those who shall peruse the forty four Articles of Accusation drawn up against John Wilkinson and John Story and proceedings in Relation thereunto both before and after the four dayes Meeting at Drawel especially if compared with the Paper given forth from Ellis Hook's Chamber dated the 12th of the 4th Month 1677 subscribed by Charles Marshal and 65 persons more and the Answers thereunto all which are recorded in the Manuscript first made mention of in the Preface to the 1st Part of the Christian Quaker ready for perusal of any Friend desiring to view the same In the sense of these things can I truly say that my heart is even melted before the Lord that Iniquity should grow to so high a pitch in any that are Professors of Truth as to write at so wicked and ungodly a rate as John Blaykling hath done and yet bring forth nothing that doth in truth prove me worthy of the least of his evil Reflections which now leads me to manifest unto the Reader what are the particular Matters of Fact that he chargeth me with since 't is reasonable that that should have been by him laid down as evidence that I am worthy of his general and gross Reflections In order hereunto I say I have diligently perused his Postscript several times over on purpose to notifie every particular Matter of Fact which in his or any ones sense I did suppose might be accounted Evil and do not find more than these two particulars following here cited word for word out of John Blaykling's Postscript The First is on this wise And as to that particular Reflection cast upon him which William Rogers if his Interrogation be an Affirmation of the Matter would ground an Accusation upon viz. Art not thou the man that hast taken Liberty to stay almost a Quarter of a year from Meeting and did not John Blaykling by name manifest his Burthen and Exercise of spirit on thine and the truths behalf for thy so doing and having thus repeated my words he proceeds and saith I answer if William Rogers affirm that I had a burthen on my Spirit with respect to George Fox as out of God's Counsel in that matter or as departing from the Truth I do testifie that he affirms an Untruth and that it doth arise in him from a Spirit of Envy watching for Evil against the Innocent whom God justifies On this I observe that John Blaykling cannot lay all his general and gross Reflections at my Door on that account because he himself doth not take it to be a Charge unless my Interogation be an affirmation which he doth not there affirm it to be neither did I ever intend it so yet 't is rational to conclude from the aforesaid words of John Blaykling that I had ground so to query and therefore I now appeal unto God's Witness in all Consciences whether John Blaykling be not found contradicting himself since in his Postscript he thus saith Is this the Shift you are put to that he meaning John Wilkinson should not be found a False Prophet to charge a Lye upon me to defame the Innocent withal meaning as may reasonably be taken with respect to what I query as aforesaid with relation to him and George Fox which to me is an Evidence that the Word of the Lord by John Wilkinson is fulfilling since it appears as aforesaid that my Query was not groundless and that George Fox accounts it a False Charge And though John Blaykling proceeds to query doth not the Lord confound you in all your undertakings yet there appears to me no Ground for his so querying but rather that his and G. F's Confusion to their Shame is abundantly manifested from what may be visible to every Impartial Understanding Reader that will be at the pains to compare all written by George Fox John Blaykling and my self on this Occasion without other proofs The Second particular matter of Fact laid by John Blaykling to my Charge is on this wise And whereas William Rogers asks if George Fox would not have accounted this in another the Fruit of a Careless Slothful Libertine or Dark Spirit that was either departed or departing from the Truth c implicitly thereby charging him with it To which John Blaykling thus saith Might not William Rogers have applied this at home who knows in his Conscience what a Libertine Loose and Dark Spirit departing from his Subjection to the Truth he hath given way to and hath taken a Liberty to himself to make away his visible Estate or at least a considerable part of it to avoid suffering thereby On this I observe that as to this particular with respect to securing a part of my Estate Jo. Blaykling cannot lay all his prophane and wicked Charges against me at my door on that account without contradiction to his large Testimony for George Fox as a man that is spotless and still keeping his Integrity because George Fox denies not as before is manifested that he advised Mary the Wife of Isaac Penington to secure her or their Estate from the hands of the Spoilers My last Observation is on John Blaykling's beginning of his Postscript by which it appears to me that one of his ends was to appear thus publick as a witness on behalf of George Fox to clear all Aspersions that my self and others had cast on him as afore mentioned and indeed he hath done it excellently well if testifying that G. F. is spotless without entring into the Merit of Matters of Fact be a sufficient proof but if not his Testimony and Certificate is for the most part of no Credit However it occasions me to note what Irreligious Confidence attends him thus to appear as a Witness to clear G. F. of many things he knows nothing of for John Blaykling was not with George Fox at Bristol and with Nathaniel Crips when Occasion of Nathaniel Crips his Charge touching G. F 's advising him to buy his Tythes was taken and yet John Blaykling's Certificate as by the Scope thereof doth plainly appear to me is to clear G.F. from all Aspersions whatsoever or from whomsoever To be plain such Attempts are a Shame and Scandal to Religion and are an Abhorrency to men of common and moral Honesty but 't is to be doubted that since that day wherein John Blaykling Robert Barrow and two others gave it under their hands in a Letter to Friends at Bristol That they by
the Authority of God's power have an Vnderstanding given them of God to act and determine in Affairs appertaining to the Gospel and its Order John Blaykling hath been so puft up with spiritual Pride as that the Lord hath suffered his Wisdom to be turned into Folly and his Zeal into Envy whereby he now is as well as heretofore hath been in another Case relating to John Story so dexterous in giving forth a False Certificate And now to conclude I recommend the whole to the Righteous Witness of God in all Consciences nothing doubting but that the Lord will yet more and more arise to oppose that prophane ungodly Spirit which thus strives against his Heritage making Lyes False Certificates Vnjust Slanders and Reproaches as the chief Instruments to take away the Good Name and Reputation of such as cannot bow to the Will of Man nor leave the way of the Spirit of Life wherein they have begun in Expectation to be made perfect through Conformity to Outward Ordinances knowing this that those who have begun in the Spirit cannot be made perfect by the Flesh William Rogers We shall now conclude with a particular Matter relating to G. F. and J. Story George Fox writes unto John Story on this wise John Story I have seen a paper that is scattered up and down in Yorkshire and Westmoreland as I have heard and also that thou shouldst shew it to a Friend at Kendal now if thou hadst had so much Humanity before thou spreadst this Paper abroad thou mightst have sent to me to have known the Truth of it or them that spread it also this practice is not Common Morality nor Civil Honesty amongst Men which I do declare that thou either hast forged or hast some to forge for thee those horrid Lyes for I never thought nor heard of those horrid Lyes before except that of Drunkards and Swearers and it is a VVork of Darkness from a Malicious Spirit The matter thus denied by George Fox is what is contained in a Certificate given under the hand of Henry Sweeting of Hartford which hereafter follows And forasmuch as George Fox hath charged John Story That he either hath forged or hath some to forge them for him meaning many things contained in Henry Sweeting's Certificate and thereupon expresly writes unto John Story in these words Thou must bring forth the Authors and the Informer with his Town and County else they will lie on thine own Head We thought it just and reasonable that what is done in persuance thereof might be here cited that so every Reader 's Judgment may be free and the Reader left to savour in this matter for himself and so we shall leave all after purusal of the following Testimonies to consider whether 't is so rational to conclude John Story a Forger in this Case as George Fox for he that will adventure to add to another man's words and render them as another man's words materially altering the sense which is accounted plain Forgery and not only so but write many Lyes when he may be detected both of the one and the other from the sight of his own Lines and compared with what he pretends to answer even as before is manifested to have been done by G. F. 't is much to be doubted that he might sooner adventure to do as he is charged by Henry Sweeting c. when the Matters charged are not to be proved under his hand for then he hath not only the Advantage to deny the same if he please but also to have recourse to John Blaykling and others for a False Certificate as in another case already treated on in this Section is manifested Here now follows not only the Testimony of Henry Sweeting but of several others to the same purpose GEorge Fox did say that to the Separate Meeting of John Story there was VVhores and Rogues Drunkards and Swearers there came a couple to be married and one stood up and said Mr. Story I take such a one to be my Wife and the other stood up and said Mr. Story I take such a one to be my Husband and they went afterwards to drink and eat some Cake and Cheese and said Sir I will drink to thee and doft his Hat the other said Thank you Sir and doft his Hat and where this was done G. Fox he sent for the woman of the House to know the Truth of it he asked whether it was true and the woman said it was true it grieved her heart to see it Also he said that there was fallen from John Story thirty at one time of the honestest of them These Words were spoken by George Fox in my house in Hartford and if G. F. will come to Tryal I shall then prove the substance of what is above written by other Testimonies that he spake it in this Town in other places Witness Henry Sweeting Ann Sweeting Hartford 29th of the 12th Month 1678. The cause of this my writing is chiefly because I have met with a Paper wherein my name with others is that came from G. F. which is a very abusive Paper although he speaks so much of John Story 's sending and spreading a Paper and not sending to him first G. F. has done it and must not be corrected for this his great failing I shall leave it to the Lord who correcteth and judgeth in Righteousness who is God that sees and knows all Thus much following in Vindication of Truth I coming to Henry Sweeting 's house in Hartford there was George Fox and the time I was there I heard him speak the greatest part of what is in a little Paper written by Henry Sweeting with his name to the same where I spoke to G.F. then asked him Wherefore he related all those miscarriages to which he would not answer me And also I asked him about the Woman High Sheriff that he spoke so much of in our publick Meeting and this he referred me to Thomas Robertson this I here set down that these things may bring him to remember the Truth of what he spoke then so if he did speak a rable of Lyes of people behind their Backs be it upon his own Head and he must be careful in his Travel the time to come to speak nothing but the Truth for indeed I must say I never heard so much spoken by no man that did profess himself to be a minister of the Gospel as if he had surrounded the Countries to get up all the miscarriages and failings done and committed in time past which indeed I told him then at Henry Sweetings That it grieved my heart to hear him relate such things and so I left him at Henry Sweetings where I found him in his Carriage going on hushing any one that had any thing to speak besides himself This in Love from him that is his Friend Edward Perkin Friend G. Fox THou hast sent a Paper to judge me concerning what I heard thee speak about John Story thou deniest it
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
Spirit that does so meaning making away Estates c. for fear of the Spoyler in time of Persecution is not the Spirit of the World that doth lust to Envy which is Earthly Sensual and Devilish which doubtless will be taken by some to be intended by him as a Reflection on such as so do without a Dispensation from him p. 44 45 46. Observations on George Fox's not denying that he had Twelve or Thirteen Hundred Pounds but yet denyes that he had so much secured and also on his signifying That something descended to him as his Birth-Right wherein a Token of Pride is manifested and 't is well if he be not now ashamed of the Meanness of his Earthly Parentage which whilst he kept his Place in Humility hath been accounted a Sign of the Fulfilling of Paul's Words when he said God hath chosen the Foolish Things of the World to confound the VVise c. p. 47 48 49 50. George Fox makes a False Application of Sound Words which Words are these viz. And it is not right to make a Man an Offender for Words if he acknowledge them and as may reasonably be taken to cover the False Prophet Solomon Eccles because his following Words are these As I perceive Solomon Eccles hath done p. 50 51 52. George Fox Condemnable by his own Rule in making mention of James Naylor as an Old Opposer p. 52. Observations on George Fox's not acknowledging that he advised Nathaniel Crips to buy his Tythes together with Nathaniel Crips and Robert Arch their Testimonies That George Fox did so Advise p. 53 54 55. Observations on George Fox's Answer touching his Departure out of a Meeting in time of Persecution in Bristol and also on his Testimony given forth before on a Report That William Rogers should charge him for Flying in Time of Persecution in Bristol-Meeting shewing that he hath Contradicted himself by saying in his Answer to William Rogers thus I was sitting in a Meeting at Bristol when another was Speaking and some Officers came up and took him away And in his Testimony given forth on the same Occasion he saith There came no Souldiers nor Officers whil'st I was in the Meeting neither before nor after p. 55 56 57. George Fox's own Relation both of the Meeting at Bristol and Ringwood shews many particular Matters acted by him which if it had been acted by John Story or some others would in probability be termed to come from that Spirit that said Master save thy Self p. 57 to 62. Divers Testimonies That George Fox departed out of the Meeting at Bristol in Time of Persecution before the Meeting was ended p. 62 63 64. Observations on George Fox's Testimony touching his Behaviour at Ringwood-Meeting doth manifest his Weakness and Confusion and that 't would have tended more to his Credit plainly to have confest that at Times and Seasons he hath continued to Save himself than after he hath so done to cover the Matter p. 64 65 66 67. A Certificate from divers Persons of Bristol in Favour of George Fox p. 67 68 69. By Observations thereon 't is proved to be a False One in several Respects p. 69 70 71. George Fox and his Parties Unity called in Question and their Confusion manifested and He proved to be exercised by that Spirit that made some like Devils if his own Words may be a proper Measuring-Line for him p. 71. George Fox in a two-fold Respect rendred Guilty of a False Charge p. 72. George Fox's Doctrine viz. That the Apostle one while Circumcised and then again forbad it and one while said They should not Iudge one another about Dayes and Meats and Drinks and afterward Judged them for it who made it their Principle Examined and found not a sufficient Argument to Answer the End intended by him viz. To Vindicate his Advising Mary Penington to Secure her Estate that durst not Remove her Moveable Goods and made it not as George Fox believes her Principle nor yet to Judge another for Securing his Estate when Principled so to do Together also with some Animadversions touching Circumcision Observation of Dayes Meats and Drinks in the Apostles Dayes wherein the Truth is clear from some Constructions which from George Fox's Words may be taken to follow p. 72 73 74 75 76. Observations on John Blaykling's Certificate given forth in Favour of George Fox manifesting That his Testimony for him is more like a Parasite to an Earthly Prince than a Well-meaning Christian and that his Villifying William Rogers is more like a Scold than a Sober Man for that he is not proved by Particular Matter of Fact worthy of any Evil Reflection John Blaykling's Certificate proved of no Credit because he appears to clear George Fox at a general Rate from Guilt whenas George Fox himself knows though he sent abroad John Blaykling's Certificate with his Reply that John Blaikling was not present with him and so could not be a Witness to clear him when Occasion hath been taken to charge George Fox Guilty in several Things p. 76 to 83. Something written by George Fox to Iohn Story denying that he cast all those Scandals on John Story which Henry Sweeting of Hartford hath testifyed he did and since proved by several Witnesses whose Testimonies are inserted p. 83 84 85 86 87. John Story 's Testimony of his Clearness of those Scandals and Reproaches p. 87 88. George Fox by the Import of his Words in a Letter page 83. written to John Story if applyed to his own Actions in relation to William Rogers will be found detectable of a Practice neither Humane Civil Moral or Honest p. 88 89. Government Two sorts of Government owned by us viz. the One is the Outward Government under which we Live the Other is the Inward Government of Christ not represented by Visible Persons certainly known by Outward Natures nor yet Establish't by Man Together with some Marks by which the Opposers of Christ's Government may be known 3 d. Part p. 3 to 14. 27 28 29. A Testimony on behalf of such as are in Subjection to Christ's Government wherein their Sense is manifested touching the Effect thereof and the Manner of its Operation 3 d. Part p. 33 34. Gifts Diversities of Gifts are given Inconveniencies attending going beyond the Gift given 3 d. Part p. 30 31 32. Every one ought to Minister according as he hath Received the Gift p. 46 47. H HYpocrisy In the Printed Sense of a Publick Preacher our Opposer 't is declared That 't is Hypocrisy to profess our selves Members of the True Church and yet not Believe thus as the True Church Believes 1st Part p. 9. See Believers I IAsper Batt his Three Companions A part of their Errors discovered in Replying to some Part of an Answer of Bristol-Friends cited 2 d. Part p. 72 to 84. to a Paper Dated from Ellis Hooks his Chamber London the 12th of the 4th Moneth 1677. Subscribed by Sixty-Six Persons whereof Iasper Batt and his Three Companions are
they said Thou art more than a thousand of us and yet he doth not manifest his dislike of their so saying and after this he bad some who are known to have been antient grave Friends to walk by because many people were walking there The Third thing I take notice of is this that G. F. was for having a good Meeting after the Souldiers were gone saying if the Souldiers should come before that time we might happen to get a good Meeting afterward and though the Young Man said in Answer that the Souldiers were Neighbours and civil People and would hardly meddle which was an Encouragement to George Fox to stand in his Testimony yet he kept still walking in the Fields The Fourth thing I observe is this that one of the Young Men went from him about two Bow shots under the Hedge waving his Hat to G. F. this I may not term a Boy on top of a Hill waving his Hat to Friends spoken of by G. F. by way of Reflection on John Story though denied by John Story and by his Answers intended only so far as I understand to shew Friends the way to the Meeting but a Boy Vnder a Hedge waving his Hat to George Fox and as may reasonably be supposed to keep him from Meeting because G. F. saith 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 truly I did not go in among them I shall now leave it to the Impartial Reader to consider whether if it were so that any Friends when they met without doors did for Conveniency set a Boy on top of a Hill to wave his Hat to signifie the VVay Friends might pass unto a good Meeting be not more justifiable than to have a Boy under a Hedge to wave his Hat to keep G. F. from Meeting The Fifth thing I take notice of is this That was a horrid Lye that I hid my self in a Ditch for my own part I cannot imagine wherein from G. F's own words the horrid Lye doth consist more than in saying a Ditch when it ought to have been said a Bank cast up which in Probability is G. F's mistake for 't is well known that in many places where Banks are cast up in the Country there is also a Ditch however 't is observable that his words cannot reasonably be taken to import a Denial that he hid himself behind a Bank The Sixth thing I take notice of is this That the Meeting broke up about three of the Clock and that he went not into the house where the Meeting was but to another two Bowshots off and stayed to refresh himself and yet rode twenty miles that Night which is not very common for G. F. to do as ever I could understand after a Meeting broke up so late The Seventh thing I take notice of is this that though as to that Meeting at Ringwood if Report be true there are many notorious Circumstances to shew him a Fleer in time of Persecution yet I observe he makes mention but of one particular thing that he saith is a Lye or False and that is before signified which I take to be no more than saying in a Ditch instead of behind a Bank which to me is a Demonstration that he could not in Truth deny other things reported of him on this Occasion which puts me in mind thus farther to say that if instead of telling that they swept the Barn c. he had named the Hour when he came in the Meeting as well as when the Meeting broke up and that he did not advise the Friends to gather together and then be gone from them until the Souldiers were gone that so he might come and stay a little while amongst them and then be gone twenty miles that night to be sure to be far enough out of their reach it might have made his Testimony look with a better face especially if he had had so much Patience as to have gone into the house after Meeting to visit the Distressed Family the VVoman as he saith being dead To conclude my Observations herein I thus say That I firmly believe 't would have tended more to G. F's Credit plainly to have confest that at Times and Seasons he hath contrived to save himself and keep out of the reach of Persecutors than after he hath so done to cover the matter by such sort of Discourses as these now manifested are wherein his Weakness and Confusion doth so appear as cannot but be obvious to every Impartial and Judicious Reader And now forasmuch as John Ward and twenty seven more have given forth a certificate intending thereby to clear G.F. I thought it needful to add that also that so nothing that may be pretended would have favoured his Cause might be omitted by me the said Certificate now follows A Testimony of some Friends of Bristol in Answer to William Roger's False Charging of George Fox for Fleeing in time of Persecution and particularly at the Meeting-House in Broad Mead in the same City WHereas William Rogers in his Paper of Queries to George Fox which some of us have already given our Testimony against hath charged the said George Fox to be one of the greatest Fleers in time of Persecution of any that he knew professing the Truth and accounted by others a faithful Friend and for Confirmation thereof hath brought an Instance at a Meeting here at Bristol at which George Fox was present about fifteen years since at which Meeting he saith The Persecutors coming up one pair of Stairs while George Fox was speaking the said George Fox as some may term it in a distrustful Spirit did step down and went out at a back pair of Stairs to which he saith his Eyes with many more were witnesses As to which we have this to say who were generally all of us at all or most part of the Meetings which George Fox was at here that we never knew or can remember that ever any Persecutors did come up the Stairs whilst George Fox was speaking so as to occasion the ceasing his Testimony on that account as William Rogers would infinuate but this may be put amongst the rest of his False Calumnies and Charges And we further testifie that whereas there was two pair of Stairs one of which William Rogers calls a Back-pair that both pair of Stairs were common for Friends to come up and down at and that George Fox was known to come up the same Stairs to that Meeting And this Testimony we have in our hearts for George Fox as a man Remote in Spirit and Example from any such Practice as Fleeing in time of Persecution though charged therewith by Apostates and Bad Spirits and we have cause to believe that he hath held up his Testimony in Faithfulness both in Doing and in Suffering on Truths Account being confirmed herein by his large Travels Sufferings and Imprisonments in many Goals in which