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
Adam did through his Rebellion in eating of the fruit of the Tree of Knowledge CHAP. V. Touching Magistracy and Obedience thereto ON this Subject 't is necessary to treat as it relates to the Magistracy and People of England whereof the people called Quakers are a part 1. We acknowledge that we owe Obedience either Active or Passive unto this Magistracy and that such obedience is as well grounded on the Light of Christ within as warrantable from the Scriptures of Truth without for when the Magistrate doth command Obedience unto any Law which is agreeable to the Law of God as indeed no Laws of England according to the Constitution of its Government and those maxims which are declared for Law ought to be contrary thereto then we ought to yield Active Obedience and whilst the Magistrates are in Execution of such Laws they are as occasion requires Punishers of those that do Evil 1 Pet. 2.13 14. and a Praise unto them that do well which is agreeable unto the testimony of the Apostle's touching Magistracy unto whom in such cases Active Obedience is to be given for the Lord's sake Obj. You speak very well so far as you have limited your Obedience to Good Laws but what if those in power should make such Laws which you account bad and not grounded on the Law of God but directly against those whom you term God's People dare you then say that 't is agreeable unto the Light of Christ within and Scriptures of Truth without to yield Obedience in such Cases To this we answer 't is agreeable to the Light within and Scriptures of Truth without that a Christian yield Passive Obedience since for Conscience sake chusing rather to obey God than man Act. 5.28 29. which was the Apostle's Case he cannot yield Active Obedience For we find the Counsel of Christ to be on this wise Resist not evil Mat. 5.39 but whosoever shall smite thee on thy right cheek turn to him the other which clearly shews 't is against the Doctrine of Christ to resist and so consequently we ought to be Passive and therefore since we have not at any time pleaded for any other Light within save the Light of Christ it is as well agreeable unto the Light of Christ within as with the Counsel of Christ in the Scriptures of truth without that men under the profession of Christianity put in practice that wholsom Counsel which was given by Christ the Son of God whose ways are unchangeable viz. Resist not evil Obj. This shews you principled against outward Wars and Fightings to work your own deliverance from under oppressive Magistrates Ans Yes verily for so we the People of God and Children of Light are desiring to walk in the Light of the Lord according as the Prophet said Isa 2.5 O house of Jacob come ye let us walk in the Light of the Lord when he spoke of the last days touching which the same Prophet thus prophesieth Isa 2.4 He shall judge among 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 This being spoken Prophetically of Christ and his reign in the hearts of men shews that all outward Force and Wars is to be denied by the Members of his Body which is his Church to work their own Deliverance A farther proof whereof is manifested unto us by Christ himself when he said unto Peter Put up thy sword into thy sheath and therefore in a sense of the Mercies of God unto us whom as his peculiar People he hath chosen to follow his Precepts and Example We can say blessed be the Lord many there are in this our day who by the peaceable Spirit of our Lord Jesus Christ that was led like a Lamb dumb before the shearer are retired in their Spirits unto the Lord out of all outward Warrings and Fightings resigned up unto him in whom preservation is Knowing this that the same occasion may be given in this our day to testifie as Paul did in his day 2 Tim. 3.12 viz. All that will live godly in Christ Jesus shall suffer persecution and so on this score are led by the Light of Christ not to resist evil lest they should be found Opposers of that which the Lord hath thought good to suffer to come upon his Heritage for the Tryal of their Faith and Patience which is much more precious than Gold That now also our perswasion touching Government in general might be fully known we refer to the 3d part of the Christian-Quaker being a Treatise on that Subject CHAP. VI. Touching Respect of Persons Plain Language disuse of the word Master unless by a Servant to his Master of Customs and Fashions of this World and of the Cross of Christ IT is not unknown that the Outward Deportment of Friends in Truth hath become as a Stumbling-block to many concluding that our manner of Habit Gesture and Language distinct from others was either the Fruit of Pride or Ignorance or else of both and therefore on this occasion it was thought needful to add something in relation to this Subject wherein our intent is not to make an Apology for any Action that in itself is really Rude Whimsical or Imaginary but rather to give in our testimony on behalf of our selves and all those who through Obedience unto the In-shinings of Christ's Light in their Consciences are made or making Partakers of the Vertue and Efficacy of the Blood of Christ by which those whose Consciences are purified from dead works come to serve the living God in Newness of Life and therein to have their Conversations ordered aright so as not to give any just Occasion of Offence either to Jew or Gentile or to the Church of God but that keeping themselves unspotted of the world nor yet fashioning themselves according to their former lusts they might not have whereof to glory save in the Cross of our Lord Jesus Christ by whom the World is crucified to them and they unto the World On the behalf of our selves and all such our Testimony now is that when the everlasting Light of our Lord Jesus shining in every Conscience was exalted as that Spiritual appearance of the Son of God which was to lead and guide into all truth we are witnesses that it became a Discoverer that man in his fallen estate was puffed up in Pride using many Vnnecessary Attires and Complemental Expressions to please and affect that mind which was alienated from God and estranged from the Cross of Christ neither did this Light only make such a Discovery but also prompted to bear a Testimony against the same by Example and Conversation and therefore we did not dare to go after the vain Fashions and Customs of this World but rather had our eye unto that which was incorruptible viz. The ornament of a Meek and Quiet
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
Eminently concerned in the Division threatned should be the Anvil to beat upon and interceded that we would forbear making mention of the Names of Persons reflected on To this the Answer was That it seemed unlikely to bring forth a Credible History touching Religious Differences without naming the Authors of Books Papers and Names of Persons reflected on evidencing the Reality of such Principles Doctrines and Practices which occasioned Disunion and Separation amongst some of the aforesaid People However Truth obliged us to have a Tender Regard unto those who came unto us in Brotherly Love and for the Sakes of such our Desires have been that the Lord might permit us to Bear Forbear and Suffer having a secret Hope that the Lord might make such Instruments in his Hand by a Tender and Brotherly Mediation to cause the High and Lofty to bow to Truth and Righteousness that so the Government of Christ might be exalted in every Heart where his Law is written and that none who make mention of his Name might conclude themselves entred into an Heavenly Possession or Inheritance because of a Strict Observance of some Outward written Order prescribed by Man After we had long born it then more particularly became my Concern to prepare another Manuscript and that chiefly out of the Second Part of what was first prepared in relation to divers Persons concerned in the Divisions to discover that one Man George For guilty of many Things reproachful to the Truth and that because it was and yet is clearly manifested unto me and as I have understood many others that that ONE PERSON hath been the very Chief Instrument or at least an Abettor of such as have whereby a Biting Devouring Spirit is entred in amongst the Flock and yet great Part of the Contention of one Party with another seems to be but about the Shell and not the Kernel My Meaning thereby is about Outward Forms and Methods relating to Marriages Relief of the Poor c. as if Hells Gates must be opened to receive all such as walk not in that Outward Path which in Relation thereto hath been prescribed by that ONE MAN Moreover 'T is observable that before I undertook to prepare the Manuscript relating to that ONE MAN I writ unto him Seven Letters Dated as followeth viz. the 27th of the 1st Moneth 1677. the 3d. of the 10th Moneth 1677. the 4th of the 11th Moneth 1678. the 11th of the 11th Moneth 1678. one other on the same Day signed by Thomas Gouldeny William Forde and My Self one other the 22th of the 2d Moneth 1679. signed by My Self and Three other Friends directed to Him and two Others and one other from My Self only Dated the 6th of the 12th Moneth 1679. manifesting the Ground of my Dissatisfaction with relation to many Things of a Publick Concern amongst Friends as well as Personal Injury which became him to clear or else give Satisfaction And yet to this Day being the 16th Day of the 6th Moneth 1680. I cannot in Truth say That any Answer is come from him to me notwithstanding Messengers were sent unto him on purpose with several of them and Advice given me of the Delivery And though a Paper came once to my Hand in which Mention is made of Two of the said Letters yet I cannot take it to be his Answer but rather as by the Language thereof appears the Answer of another on his behalf and chiefly stuff'd with Queries so that my Concern to expect Satisfaction or Detect him is encreas'd At length when I perceived 't was not probable to obtain what I expected from him by making manifest my Burthen and Exercise either to Him or One or Two whom I supposed he might esteem to be of the Church nor yet from the General Meeting though as I suppose they are esteemed by some though not by all the Representatives of the Church in general I then for the Sakes of many Brethren Travelled in several Parts of the Nation manifesting that according to the Understanding given me of God I had proceeded toward that ONE PERSON G. F. in a Gospel-Method and that if I then should have proceeded to Print against him nothing could be justly laid to my Charge for want of Orderly Proceeding to obtain Satisfaction which hitherto was not given me But yet my Condescension to my Brethren was such as that though the Manuscript relating to him was prepared I very publickly proposed in Writing under my Hand and spread the same abroad directed to Friends in several Counties signifying that if any one of them were free to write unto that ONE PERSON or at least to give this Testimony under their or any of their Hands that since I Charge him to be Guilty of Things reproachful to the Truth 'T is but Just and Reasonable that he should submit to a Hearing thereof before Friends in Truth to the end that if Guilty he may Condemn the same if not he may be Justifyed and I Condemned for Accusing wrongfully I should then forbear Printing against him until such time I should send such a Letter or Testimony unto the Place of his Habitation And if he should be pleased to give Answer thereto on Request to him to be made by the Messenger that should go therewith then my Purpose was as I then declared to Communicate such Answer to Friends that so we might consider further what might be agreeable to Truth to be done on this Occasion One Part of my End in thus doing was To discover whether there be such an Erroneous Principle in any so to stand by a Man charged to be guilty of Things reproachful to the Truth as that he must be exempted though Guilty from the Stroke of that Justice which in the like Cases of Guilt he hath prescribed for others For though the Apostle testifyed That Charity suffereth long beareth and endureth all things yet his Meaning was not that any Member of the Church of Christ of what Degree soever should not be treated withal when over-taken in a Fault else the same Apostle would not have given these Testimonies Gal. 6.5 Every Man shall bear his own Burthen Col. 3.25 He that doth Wrong shall receive for the Wrong which he hath done and there is no Respect of Persons Besides 't is observable from the Scriptures of Truth Rev. 2.2 that 'T was Praise-worthy not to bear Lyars though they might say they were Apostles I now come to inform the Reader that the ensuing Treatise is for the most part Collected out of the Manuscript first made mention of But yet with the Omission of some Marginal Memorials directing the Reader to the several Sections of the Second Part of the said Manuscript that so from Matter of Fact therein contained the Truth of Reflections made and the Reasonableness of Objections raised and that from the Books Writings or Practices of some particular Person or Persons reputed of the People called Quakers might be proved And therefore since it is not thought fit
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
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
thy Reply to me thus sayeth But let me ask William Rogers and them that take his part hath George Fox shewed forth the Fruit of a Careless Loose Libertine or Dark Spirit Let that Man come forth in the whole Nation that can justly charge him with such a Spirit from his Child-hood This seems a Challenge made by John Blaickling on thy Behalf and approved by thee since 't is sent by thee to me annexed to thy Reply unto me and therefore I am concerned thus to Answer that if thou wilt acknowledge that the Publication of Lyes the Making use of a Certificate in thy Favour given forth by a Man that thou thy self knows knew nothing of some of the Matters whereof by the Words of his Testimony he undertook to clear thee giving Instructions to others to perform Duty and yet take Liberty directly to violate the same thy self as if thou wouldst have Friends follow thy Words but not thy Example be the Fruit of a Careless Loose Libertine or Dark Spirit then I am the Man in this Nation who am ready to come forth to charge thee with the Fruit of a Careless loose libertine Dark Spirit and to Justify the Charge against thee and not only so but shall at that time very freely give thee Liberty to take copy of what is prepared against thee as aforesaid after the Reading thereof in such an Assembly as we may agree upon And to be plain I cannot but for the clearing of my conscience tell thee that if thourefuse to come forth on this Challenge occasioned as aforesaid I hope all Friends who shall come to the Knowledge hereof will be on their Watch that they may escape the Snare in which many have been caught through the Belief of Lies publish't by thee and that none for the future will account That all Friends Disunity with thee is an Infallible Demonstration of being out of Unity with the Lord and his People I am Thy Friend William Rogers In the above-said Letter to G. F. together with what I have written preceeding the same is contained as much as at present I am free to comunicate unto you untill such time I may understand whether my Lines may be by you deem'd worthy your notice which if it be my desire is that I may hear from you in writing touching the matter presented to your view and as I said before if any thing shall be with you to propose unto me and it shall appear that which may be approved by the Witness of God in my Conscience I have this Faith that then a constraint will be upon my Spirit to submit thereto for Conscience sake I am Your Friend William Rogers There was a Postscript added which I omitted to take Copy of but suddenly after Remembring it I noted that to the best of my Rememberance 't was to this purpose Had you obtained a Meeting of the Friends of the City as was desired I should if it had been proposed readily assented to the Reading amongst them of the Manuscript prepared To the aforesaid remonstrance I never received any Answer neither have I understood that 't was at any time communicated by those unto whom it was sent unto any other Friends within the City of London One thing more yet worthy observation viz. That George Fox had no inclination to meet me for which many evidences might have been produced had there been occasion but lest any one should think it an unjust Reflection I desire that what follows may be duely weighed William Rogers to Daniel Smith of Marlborough Bristoll the 13th of the 4th Moneth 1680. Daniel Smith UNderstanding that thou hadst some words with G. F. concerning me and that in relation to my proposition of giving him a Meeting before Friends to the end that if he were guilty of any thing reproachful to the Truth he might condemn it if not he might be cleared I thought meet to request thee to send me a few Lines signifying what his Answer was to that Proposition and forasmuch as thou appeared a plain man and accounted to the best of my Remembrance that my Proposition was rational I hope thou wilt Answer this my Request c. Thy Loving Friend William Rogers Now followeth so much of Daniel Smiths Answer as relates to the above Request Malborough the 6th of 5th Mo. 1680. William Rogers FRiend thine I received and this Account I can give thee thy Charge concerning George Fox writ by thee at Calve I gave to him and shewed thy Mind concerning a hearing and he judged it would prove but a Jangle as it was at Bristol c. Daniel Smith The above said few Lines from Daniel Smith the Elder in Answer to mine compared with G. F's Silence to what I have written to him desiring a Meeting and his Neglect to give Answer unto two Letters sent unto him by John Rance and written on purpose to entreat him to give a Meeting clearly shew that George Fox had no mind to concern himself to meet me and therefore I had no Reason at my last being in London to attend and wait for George Fox's coming to the City To conclude much more might in Truth be written to evidence the Matter intended by this Postscript which at present I shall omit having this Faith and Confidence that as in Conscience I have been concerned to prepare and publish this Treatise and at this Moment and Conclusion have the Answer of Peace in my Bosome so there will be a Service for the Lord his Truth and People therein And though some may make Lies their Refuge evil Insinuations and false Constructions their Defence to abuse both it and me and other Friends in Truth concerned as well as to cover the Head of Deceit and to uphold that which the Lord as I firmly believe hath determined to bring down into the Dust yet my Faith is that the Lord in his due time will discover the Skirts of such and take away the unjust Reproaches from off his Peculiar People and cause 〈◊〉 Vengence and Indignation to take hold on the Adversary and give unto those who are Obedient unto that Spirit in which the Election stands an Encrease of the Antient Love Peace and Joy in the Everlasting Light so that being enabled to sit down together under their own Vine and Fig-Tree where none shall make them afraid they will be made Partakers notwithstanding all False Prophecies and Imaginary Visions of the Joy of Gods Salvation to the Consolation of one anothers Souls in the Lord. Amen Amen saith my Soul William Rogers Dated Bristol the 3d. of the 9th Mo. 1680. Bristol the 8th of Novemb. 1680. NOtwithstanding that all this Treatise excepting the Postscript Index and Errata is already printed yet as a further Evidence of my Readiness to meet George Fox and his declining thereof I thought meet to insert this Additional Post-script A Friend from London advised me That my Proceeding to print was much discoursed of in the City of London
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
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
to Add. If Paul lookt on himself as one having Power to command to rule and govern over the Church of Christ and that 't was their Duty to Obey him whether they saw it so or no what 's the meaning that the same Paul testifies for himself and other his Brethren 2 Cor. 4.2 That they had not handled the Word of God deceitfully but by Manifestation of the Truth commending themselves to every Mans Conscience in the Sight of God comparing this with what Paul writes in the same Epistle 2 Cor. 10.15 Having Hope when your Faith is increased that we shall be enlarged by you according to our Rule abundantly it appears evidently to us that preaching up Obedience to that wherein the Conscience through Faith is not satisfied is a handling the Word of God deceitfully and therefore though we have been Informed that we are dark and blind even by such who tell us they do see publickly Preaching on this wise If you do not see your selves you must then follow us that do see yet we cannot on that foot embrace such Doctrine lest like blind men we fall all together into the Ditch and embrace that for the light of the Sun which is no other than the dark Body of the MOON We are now sensible another Objection may thus arise Object The Spirit of God which is but one in all hath moved in our Brethren to give forth certain Orders Commands and Prescriptions and therefore we ought accordingly to Obey and this cannot be called the Dictates of Fallible Man but of the Spirit given forth through Man and wast thou that pretendest thou seest it not thy Duty to Obey but Obedient to thy own Measure thou wouldest then see it so and be one with the Brethren and therefore we cannot but tell thee 't is thy Duty to Obey since the Reason thou seest it not thy Duty is thy want of Diligence and not waiting on thy own Measure besides we find that that very Person who hath travelled much for the settling of Mens Meetings hath lately given forth a Paper the import whereof is to Justifie Prescriptions Answ To this we say That if the Spirit of God moves in any Member of the Body of Christ to give forth certain Orders and Prescriptions with respect to the rest of the Members as that which though relating to their Consciences they ought to perform and practise whether they see it their Duty or no or whether they are free so to do or no then no doubt but they ought so to act and do because the Spirit of Truth hath so moved but this is to suppose that which under the Dispensation of the Second Covenant we have not the least ground from the Scriptures of Truth or Light of Christ to suppose For if the Blind was not to be accepted of for a sacrifice under the First Covenant much less can it be acceptable under the Second And therefore we do not believe that we ought to expect that any such motion from the Spirit of God should appear through any one or more Members of the Body of Christ with respect to other Members of the same Body and our Faith is that all those who are Heirs of that Kingdom which is everlasting are entituled to a like Freedom not to be Imposed upon each by other contrary to the Divine sense and Heavenly Understanding which as Co-heires and Co-workers together they are made Partakers of And this in the ensuing discourse will evincingly be manifested from the Scriptures of Truth however we must confess he that is not diligent to wait upon God in the Exercise of his own Measure of Grace received is by the Light of Christ condemnable not for refusing to perform that which he sees not to be his Duty with respect to other mens Lines made ready to his hand wherein he is not satisfied but for his neglecting to wait upon God because 't is manifest in every one that hath been convinced of the Truth that 't is our Duty to wait upon God And this our sense and reason answers to the Testimony of the Scriptures of Truth where 't is said Rom. 1.18 19. The Wrath of God is revealed from Heaven against all Ungodlyness and Unrighteousness of Men who hold the Truth in Unrighteousness because that which may be known of God is manifest in them for God hath shewed it unto them So 't is clear to us from the Scriptures of Truth without us as well as from the Light of Christ within us that the Wrath and Condemnation of God goes forth against such as Live not Answerable to what God hath manifested in them but 't is neither agreeable to the Scriptures of Truth or Light within for any to poure forth Judgments against any for not following or giving heed unto this or 'tother Prescription or Outward Observation wherein the Conscience is concerned when such are not convinced thereof to be their Duty from the manifestation of Gods Spirit in them The next thing to be considered is this that in all the last mentioned Objection there is no Plea for Obedience unto or following any thing but the Spirit in its Appearance whether through the Brethren or thy self From whence we observe First That there is no certain Description who are meant by the word Brethren Secondly That 't is the Appearance of the Spirit that we ought to follow Now should this Question be ask't of such who may so Object as aforesaid Would you have us follow we know not what we are ready to Believe that they would say Nay if they answered any thing to the Question and if so then the Force of the Objection falls for that we account it our Duty to follow the Appearance of the Spirit of God through the meanest Member when our Consciences are convinced that 't is the Appearance of that Spirit But before we cannot say in Truth though we should do as such an one would have us that we are Followers of and led by the Spirit of God no more than Jesus can in Truth be called Lord * 1 Cor. 12.13 and not by the Holy Ghost Besides we cannot on this occasion but testifie that as that Obedience which is of Faith in Christ finds Acceptance with the Lord * Rom. 14.23 so that Obedience which is not of Faith being Sin is but a dead Performance and not the Fruit of a living Member who through the Obedience of Faith unto Righteousness is made alive unto God And therefore it cannot be the Duty of any Member of Christ's Body to run before his Inward Guide but to wait upon the Lord that all his Actions may be regulated according to the Manifestation and Revelation of the Spirit of God in himself which seems clearly agreeable to the Testimony of the Apostle where he thus saith Phil. 3.15 16. If in any thing ye be otherwise minded God shall reveal even this unto you nevertheless whereunto we have already attained let us walk
by the same Rule He that savours the things of God may easily perceive that the meaning of the Spirit through Paul unto those Philippians was that those who were come to a state of Perfection should walk by that Rule whereunto they had attained but those who had not attained so far and were otherwise-minded were to wait for the Revelation of the Son And now to conclude as to this Objection we have this further to add that we do know many of our Opposers or at least such who are not at Unity with us have very confidently made use of such Discourse as is contained in the last recited Objection to induce us to follow outward Prescriptions and Orders though not convinced of its service which occasions us to be Jealous that in process of time the enemy may so enter in at this Door as that Darkness may more generally overshadow again than it yet doth though our Hope in God is that he will lay such a constraint on many of those whose Eyes are open beholding the approached Apostacy as that they may be raised in a sense of Gods Indignation and appear as Lyons on the behalf of the Lyon of the Tribe of Juda to oppose every appearance of that Spirit which would be exalting Self or any Form Observation Prescription or Order to be as a Bond on the Members of Christs Body when by the Light of Christ their alone Lawgiver they are not fully perswaded thereof in their own Consciences which undoubtedly was the meaning of the Spirit through Paul when he writ unto the Romans Chap. 14. Vers 5 23. Let every man be fully perswaded in his own mind For whatsoever is not of Faith is Sin And to come a little closer to the matter in hand 't is too too evident that Non-conformity to Outward Prescriptions is taken as a mark of Apostacy even amongst those who have Been under the profession of Truth of which many instances too too Large here to insert might be produced which is now forborn because we suppose there are very few amongst the People called Quakers for whose sakes this is chiefly written who are ignorant of the Truth hereof Besides it hath been an Observation of late that these Questions or Questions to the like import have been frequently askt by such with whom we cannot be at Unity in all things viz. Are you for Womens Meetings Meaning distinct Womens Meetings from Men amongst whom Under Pretence of taking care of the Poor another thing seems to be more chiefly aimed at as anon will be made appear Are you for Recording Condemnations Meaning thereby whether the Partyes who have Condemned their Failings and through the Mercies of the Lord have been restored and their Officence blotted out and forgiven by him assent thereto or no. Are you for settled Monethly and Quarterly Meetings touching Outward Business since those who would have Meetings as occasion offers are accounted Designers to through down all Meetings for Outward Business relating to the Affairs of Truth And when these or such like Questions have been a skt of Friends in Truth that could not Answer thereto Yea we are sensible that it hath been taken by many as a sufficient token of a Dark Leavened Rending Dividing Spirit and meerly as we take it form an apprehension that the Form they stand for is thereby struck at though the Services would be effectually performed in another method as experience in the Counties of Westmoreland and Wilts hath of late testified for were it not so that great stress is laid upon the Outward Form of things prescribed to be practised how comes it to pass that J. S. was articled against by Robert Barrow and twenty six Persons more in the north on this wise viz. J. S. speaking amongst many Friends of the Danger of Forms because of the Consequences that might follow said that amongst the Christians of Old the Differences that did arise was about Forms which could not be seasonable words when we were establishing the Churches in the Holy Order of Truth Much more might be collected from the Articles being forty four in number exhibited by Robert Barrow and twenty six Persons as aforesaid to shew how earnestly and zealously the very Outward Form of things are contended for which occasions us in all seriousness of Spirit thus to say May the Lord God of Heaven and Earth so preserve his People that they may not be ensnared by those who have raised so great Contention about the Outward Forms of things prescribed to be practised amongst the Professors of Truth lest they with them prove to be Boasters proud Blasphemers false Accusers Despisers of those that are Good which are the very Marks and Tokens of those who had a Form of Godliness but denied the Power thereof from whom the Apostle Exhorts to turn away and how far these Marks rest upon many of those who so earnestly contend for their Outward Forms we leave to the Impartial Reader with the Light of Christ to Judge when he hath thorowly informed himself of their Fruits Oh Friends the serious Consideration of these things bows us before the Lord and in a Sense of his Mercies to us we can no longer keep silent but in his Fear declare that our Consciences are concerned for the Cause of God and his Truth and since it is so that an ill use is made of that Spirit of Forbearance and Condescension which we are sensible hath been used by many of our Brethren it is now become our Portion to unburthen our selves of that which hath been our Burthen believing that the Lord is not only arisen but will yet more and more arise against that Spirit that would exalt it self over the Heritage of God endeavouring to rule over their Consciences whenas Christ alone is Lord thereof It may now be worthy our Observation to consider whether any Encouragement was given by our Lord and Master Christ Jesus whilest on Earth unto his Disciples to become Rulers one over another We find that he Exhorts his Disciples Judge not that ye be not Judged be not ye called Rabbi for one is your Master even Christ And all ye are Brethren but he that is greatest amongst you shall be your Servant and whosoever shall exalthimself shall be abased and he that shall humble himself shall be exalted Here is no ground to believe that Christ Intended that when he was departed his Disciples should be exalting themselves one over another as Governours and Rulers and if we consult the Scriptures of Truth we shall find that though his Disciples had a Dependency upon him whilest in his Bodily Appearance to be their Leader yet he tells them John 16.7.13 It is expedient for you that I go away for if I go not away the Comforter will not come unto you but if I depart I will send him unto you and he will guide you into all Truth for he shall not speak of himself Had it been so that Christ Jesus intended the
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
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
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
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
Faith And all this may be attributed unto Christ the Author thereof And to what End but that as they had believed on him to be the Son of God so they might come to grow from Strength to Strength from Grace to Grace until they might be living Witnesses not only that he was the Author and Object of their Faith but also the Finisher thereof unto Eternal Salvation Secondly As before is signified there is a Faith in the Blood of Christ for Remission of Sins and this Faith is unto Salvation and wheresoever 't is manifested 't is accompanied with Fruits of the Spirit and Evangelical Obedience which are as inseparable each from other as Sanctification and Justification in the Objection are confest to be The Author to the Hebrews tells us That Christ the Son of God became the Author of Eternal Salvation Heb. 5.9 unto all them that Obey him This shews that Obedience unto Christ which undoubtedly is no other but Obedience of Faith was a Qualification accompanying such as were made Partakers of the Salvation of God Who then dare say Such Obedience is of no Advantage unto those who by the Spirit of our Lord Jesus Christ are led thereunto Besides we find that the same Author writes on this wise But Beloved Heb. 6.9 10. we are perswaded better things of you and things that accompany Salvation though we thus speak for God is not Unrighteous to forget your Work and Labour of Love which ye have shewed towards his Name in that ye have Ministred to the Saints and do Minister This doth not only shew that Good Works accompany Salvation but that there is a Recompence for the same implyed in these words For God is not Unrighteous to forget your Work and Labor Who then dare say That 't is no advantage unto Salvation to those who are found Exercising themselves by the Spirit of God in things accompanying Salvation Especially since we sind the Apostle Paul not only to Exhort us To work out our Salvation with Fear and Trembling but expresly signifying That Godly Sorrow worketh Repentance to * 2 Cor. 7.10 Salvation not to be Repented of Moreover 't is observable that though the Author to the Hebrews tells us That without Faith 't is impossible to please God Heb. 11.6 For saith he he that cometh to God must believe that he is yet he doth not rest here as if that Faith were sufficient but proceeding in the very same Verse saith That he is a Rewarder of them that diligently seek him By which it appears that there is something as an Act of Faith to be brought forth through Man besides resting in a bare Faith that God is and that for such Act there is a Reward which if duly weighed together with these Scripture-citations Mat. 5.12 6.1.10.41 42.16.27 Luke 23.4 1 Cor. 3.14.9.17 Col. 2.18 Heb. 10.35 John 2.8 Nothing can then be more plain than that those through whom Works which are the Fruit of the Spirit of God or Acts springing through the Obedience of Faith are brought forth shall receive a Reward for such Works And as to these words in the Objection Not by Infusion of Righteousness but by Imputing the Obedience of Christ Rom. 5.19 which we take to be grounded on the Apostles words viz. As by one man's Disobedience many were made Sinners so by the Obedience of One shall many be made Righteous 2 Cor. 19.21 And God was in Christ reconciling the World unto himself not Imputing their Trespasses unto them for he hath made him to be Sin for us who knew no Sin that we might be made the Righteousness of God in Him We thus Answer That these words of the Apostle viz. By the Obedience of one shall many be made Righteous do not shew that any one of the Sons and Daughters of Men shall be made Partakers of the Righteousness of God whilst Sin is reigning in their Mortal Bodies the words will bear no such Consequence And forasmuch as such who are ready to Object as aforesaid have highly commended the Practice of comparing Scripture with Scripture that so the Truth may the more clearly shine forth in its Beauty we shall manifest thereby that no such Meaning was the Meaning of the Spirit For in the 21th Verse of the same Chapter 't is thus said That as Sin hath reigned unto Death even so might Grace reign through Righteousness unto Eternal Life by Jesus Christ our Lord. This Reign of Sin was in the Mortal Bodies of those that through a breach of the Righteous Law of God became subject to Condemnation But when Grace came to Reign through Righteousness unto Eternal Life then the Vertue of the Blood of Christ was witnessed and The Mystery of Faith revealed 1 Tim. 3.9 that was held in a pure Conscience which doubtless was not then a Defiled Conscience And therefore we may properly term the Blood of Christ in which by Faith Salvation is known the Mystery through which man arrives unto Godliness notwithstanding the Mystery of Iniquity hath wrought in some to pretend Salvation thereby whilst being in a State of Degeneration their Consciences are poluted and Sin reigning in their Mortal Bodies Then we may also say that the man of Sin was Dethroned Then the Old Man with his Deeds was put off and the New Man which as the Apostle saith Eph. 4.24 After God is created in Righteousness and True Holiness was put on Again 't is observable that the words Not Imputing their Trespasses unto them do only argue that their Trespasses were forgiven as necessary to a state of Reconciliation with their Maker but doth not at all hold forth that they could be in such a state whilst either their former Sins were not Forgiven or whilst they were actually committing Sins and Trespasses anew after that they had been through the Mercies of God made Partakers of such Forgiveness And as to these words of the Apostle That we might be made the Righteousness of God in him we also say it will not from thence follow that Man can become a Partaker of the Righteousness of God whilst Sin is in Dominion in him For the State spoken of is a State in Christ. Now the Testimony of the Apostle in the very same Chapter Verse the 17th is on this wise If any man be in Christ he is a new Creature old things are past away all things are become new And though this New State was a State wherein Man was Freely Justified by Grace and brought into the glorious Liberty of the Sons of God and was Redeemed from under the Law which consisted in Carnal Ordinances that made not the Comers thereunto Perfect Heb. 7.19 as pertaining unto the Conscience though the bringing in of a better Hope did yet notwithstanding we do not find any ground to believe that the Liberty and Freedom man was thereby brought into was such a State wherein he was not to be subject to a Law Rom.
3.26 For the free Justification of Christ was to extend unto these who believed in him And in that State the Works of the Law were excluded so that there was no room for any to boast therein But then the Manner of that Exclusion so that no man should boast was by the Law of Faith Rom. 3.27 Now where a Law is it must necessarily follow that Obedience is due and whenso ever that Debt ceaseth the Law then becometh void But who so Impious to declare a Principle so Unrighteous as hath a tendency to make this Law of Faith void Charity obligeth us to suppose that no Christian-professor would wittingly thus do But yet we cannot but say that so great Darkness hath seemed to over-shadow some as that under the Notion of Christ's Righteousness imputed to Sinners 't is to be feared that many have indulged such a Liberty as little to regard the Counsel of the postle when he said Work out your Salvation with Fear and Trembling as if Salvation were to be obtained by an Historical Faith excluding all sorts of Works as unnecessary thereto and that a little Religion in the Head might stead a man more than a great deal in the Heart for where an Application of Christ's Righteousness is made by any person whatsoever in order to the Healing of that Wound which through the Temptations of the grand Enemy of the Soul man hath received if there be not according to the counsel of the Apostle Paul 2 Cor. 7.10 A Sorrow unto Repentance never to be repented of there 't is undoubtedly falsly applyed the aforesaid Sorrow cannot rightly attend the Creature in his lost estate and condition but First Through a sense of the prevalency of Satan by his Temptation Secondly Through bearing the Righteous Condemnation of the Lord upon the Transgressing nature that so through Judgment the Mercy of the Lord may be Witnessed and then when the Creature comes to be made Partaker of the Mercy of the Lord through a sense of his Failing a real Sorrow for the same and bearing in Patience the Righteous Condemnation of God than the Burthen of Sin may be removed and the Creature witness a State of Restoration These things lead us to consider How it comes to pass that people professing Christianity and owning the Scriptures of Truth and agreeing in Principles termed Fundamental whilst they keep to the Language thereof should thus Disagree To this we say That to the enlightned Eye 't is plain especially in the Matters whereof we are now treating and that it may be so to others we desire that the following Notations may be considered First The Apostle Peter tells us That no Prophecy of the Scripture is of any private Interpretation 2 Pet. 1.20 21. that is it ought not to be interpreted but by the Holy Ghost through whose Motion it was given forth and yet so great is the Curiosity of Men that they will be concerning themselves to put Meanings on the Scriptures of Truth though the words themselves will not warrant the same nor the Interpreters in truth Affirm That such their Meanings are through the Revelation of the Spirit Secondly There is a Proneness in Man to avoid the Cross of Christ and instead of Entering in at a narrow Gate to make their Passage into the Kingdom of Heaven as broad as their sensual Wisdom will admit Thirdly Though the Language of the Apostle Paul and the Apostle James be in substance one yet the Manner of Expressing themselves seems Contradictory to such whom the Lord hath not endued with the Knowledge of the Mysteries of his Kingdom and such a spirit of discerning as to see the Occasions on which they Writ The occasion of these differing Apprehensions being thus Discovered 't is now needful to sum up the whole matter and from thence to take occasion to remove so far as in us lies the Misunderstanding of the Words of the aforesaid Apostles and in order thereto we thus say This Discourse touching Justification and Salvation may be Reduced to this First That some professing Christianity are at least doubtful that others under the like Profession pretend to a State of Justification and Salvation through the Imputation of Chri'sts Righteousness whil'st they are continuing in their Sins and not only so but that No Works wrought in us though by the Spirit of Christ it self are of any Advantage to the Arriving unto the State of Justification and Salvation Secondly That others under the same Profession of Christianity are Jealous That the Principles which some hold forth have a tendency to Introduce a Righteousness of our own as Meritorious to Eternal Salvation which occasions us to Refer the Reader to a part of an Objection raised in the Third Chapter of this Treatise pages 15. and 16. and to the Answer thereto pages 16 17 18 19 20. for that we account it a very proper Conclusion to this Chapter in Order to the further clearing of the Truth and dividing the Word aright though written on another Occasion That part of the Objection aforesaid signified of to be proper on this Occasion is as followeth Though the Appostle Testifies That the Blood of Christ Cleanseth from all Sin yet this hath been Interpreted to be only from the Guilt and not from the Act of all Sin so as to cease there-from whilst on this side the Grave which doubtless was the Reason wherefore we sind these Testimonies Recorded in the Holy Scriptures Eph. 2.8 9. By Grace ye are saved through Faith and that not of your selves it is the Gift of God not of Works lest any Man should boast thereby Implying as if Salvation through Faith might be Obtained though Good Works were wanting And so consequently Sin committed instead thereof since 't is irrational to conclude that whil'st Man is in the Body he can cease from working both Good and Evil In many things we offend all If we say James 3.2 John 1.8 we have no Sin we deceive our selves and the Truth is not in us To conclude this Chapter as we have already referred the Reader to view over the Answer contained in pages 16 17 18 19 20. to the above cited Part of an Objection so we now intreat him so to do and if it may be instrumental to open the Understandings of any so as rightly to distinguish Truth from Errour we then shall therein have our End AN Appendix manifesting some Fruits of Apostacy or Innovation FOrasmuch as the Title Page of this Second Part may beget in the Reader an Expectation of some further Discovery of Apostacy and Innovation since in this Part hitherto little thereof hath been Manifested We therefore thought meet to Add the Substance of an Answer given by some Friends of Bristol to the Paper mentioned in other Parts of the Christian Quaker to be given forth by sixty six Persons that is to say by Charles Marshal and sixty five more from Ellis Hookes's Chamber in London the Twelfth of the
then found in a manifest Untruth but we are satisfied in our Consciences on good grounds that several persons who have Subscribed the said Paper have not so done But were it so that the Sixty Six Subscribers had desired them to come to them and that those Sixty Six were such qualified Members in the Church of Christ as that none on the score of Apostleship or Eldership might have a greater pretence of Power to call John Wilkinson and John Story before them yet we Affirm that neither the Sixty Six Subscribers nor any other Assembly on Earth have Power to give Judgment in such a case other then for Contempt of Authority if they had any over them and not a Judgment on the merit of the Cause though it were on the hearing of one part and so much Justice doth the common practice both of Temporal and Spiritual Courts so called in England shew forth But that which to us seems to Aggravate the Offence of the Sixty Six Subscribers is this John Story being now with us doth positively Affirm That a great part of the Subscribers never spoke or sent to him about the matter for which he is now Judged nor yet to John Wilkinson as John Story saith so far as he knows And so when we consider all Circumstances we have great cause to doubt that not a few but many of the Subscribers if not all have given Judgment without a hearing of either Party for that their Paper doth not Import that the Judgment given is on the Hearing either of one or both Parties convened before them And as to the Meeting at Drawell the Fame whereof hath come to our Ears several accounts have been given of that already and a Judgment already past by some of the Sixty Six Subscribers with a Caution in the said Judgment in these words And now Friends in Gods Love We desire you to Suppress all Papers of Controversy relating to this Difference that the Minds of Friends be not further Troubled and Defiled nor this Controversy kept any longer Alive And we do warn all to have a care that they be not lifted up by reason of the hurt that 's come upon these men nor yet Insult over them for that spirit is not of God And therefore we cannot reasonably suppose that the Cause of the present Judgment springs from any thing acted by them before the said Meeting but rather from something since And whereas it may be said That John Wilkinson and John Story gave forth a Paper at Drawell which since they Disown This as John Story saith is Wrong and as Evidence thereto saith to this purpose That he owns the Paper as given forth Yet that where any Sentence may admit of more Constructions than one the Giver Forth thereof ought to Interpret for himself and so saith That he still owns the same with that Interpretation He and John Wilkinson Give And if the Paper will not bear that Interpretation given by them then let them be Judged Secondly That 't is not in the Power of any two or more Friends in England to Dissolve a meeting of other Friends and therefore great Weakness to Assign John Story 's and John Wilkinson's refusing to Dissolve a Meeting as a Consideration for so severe a Reproof and Judgment Thirdly As to the word Forbearance it seems unbecoming such Young Men in Truth if peradventure they are now in the Truth as well as in Years as some of the sixty six Subscribers are known to be to Write at the rate they have done touching such Antient Brethren Labourers in the Gospel especially when we consider how credibly it hath been reported to us That Iohn Story and Iohn Wilkinson as to their Doctrine and Conversation have been even by some of their Opposers Accounted both Sound and Blameless We find that the said Paper is Directed to Mens Meetings whom the Subscribers Exhort that if notwithstanding their Christian Dealing such Persons persevere and go on in their separate Spirits let Gods Truth be clear of them and Truth set over their Heads according to that Blessed Order of the Gospel of Christ settled among you To this we say that we have not yet been Informed by any that either John Story or John Wilkinson have been or are found in Opposition to any Order that is settled amongst us in our Mens Meeting We have Discoursed John Story in our last Mens-Meeting about the Separate-Meeting so called in the North and have had the view of that Paper which is accounted the Foundation of the said Meeting The words as to us Appears that their Opposers may most take notice of in the said Paper to justify their Sense of John Story and John Wilkinson therein are these viz. And if this be not amended for time to come we do Resolve That neither they so Chosen by Vs nor we do trouble our selves no further with such that strive and contend in taking upon them our Work whom we do not Imploy about our Affairs and Concerns and if this must continue we hope to do our own Business in our several Respective Meetings in quietness and in the Order of Truth according to the Gospel of Lise On this we Observe that there is a Resolve not to Meet with them that Strive and Contend and are not employed c. and in other parts of the Paper there are Proposals for a Reuniting which were not as we are Informed accepted but this doth not amount to set up a Separate Meeting We also Observe that Their Hope was to do their own business in their several and respective Meetings this was not a Resolve so to do or a setting up Another Meeting but a Hope c. yet so it is that to this Day there is no such Meeting as was then in their Eye or Hope that we are Informed of For as we understand they meet not in their several respective Meetings to do business but Friends from their several and respective Meetings do meet as we have been informed at their Antient Monethly Meeting-Place in Kendal and so the aforesaid Paper cannot in our Apprehension be construed according to Reason to be the Foundation of the Meeting called a Separate Meeting and so consequently John Story being askt in our last Mens-Meeting whether he would disown it Answered to this Effect That 't would be unjust for him to Disown it until he heard Both Parties For that would be no less than a Giving Judgment on the hearing of one part only which is Unrighteous And further said That he never intended by the Subscription of his Name to the said Paper to lay a Foundation for a Separate Meeting but rather lookt upon the Paper as a fit Means to Re-unite them And that if any can offer more Christian Proposals for their Re-uniting he doubts not but he shall close therewith And further said that he remembers not That he ever was at any or either of those Meetings accounted a Separate Meeting but positively saith
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
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
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
your Faith is Increased that we shall be enlarged by you according to our Rule abundantly not to boast in another mans Lines of things made ready to our Hands Hence t is evident those who keep to their own Measures follow Paul as they have him for an ensample and that those who hope and desire their Brethrens Conformity to their Lines before they have faith therein are of another Hope than Paul was who as is above recited thus said Having Hope when your faith is encreased that we shall be enlarg'd by your according to our Rule abundantly And so it plainly appears that Paul did not desire the Corinthians to walk by his Line until their faith was encreased otherwise they might become Proud Boasters of other mens Lines made ready to their Hands as many yea too to many at this day are I now come to consider of his 6th Section the Title whereof Page 47. is this viz. How far this Government doth extend in matters Spiritual and purely Conscientious in which the great question saith the afore-said Author is How far in such Cases the Church may give positive Orders or Rules How far her Authority reacheth or may be supposed to be binding and ought to be submitted to For the better clearing and examination of which he thus further saith It will be fit to consider First whether the Church of Christ have Power in any Cases that are Matters of Conscience to give a positive Sentence or Decision which may be Obligatory upon believers Secondly If so in what Cases and respect she may so do Thirdly Wherein consisteth the Freedom and Liberty of Conscience which may be exercised by the Members of the true Church diversly without Judging one another And lastly In whom the Power Decisive is in Case of Controversy and Contention in such Matters As to the first Whether the Church of Christ have Power in any Cases that are Matters of Conscience to give Positive Sentence or Decision which may be obligatory upon believers I answer affirmatively she hath And shall prove it from divers instances both from Scripture and Reason Thus far the aforesaid Author The force of R B's Reason I apprehend to be chiefly comprehended in or drawn from these his following words as by his writing Page 48 49. more at Large appears viz. That we being gathered together into the Belief of certain Principles and Doctrines through the force of Truth on our Understandings and Practices necessarily depending upon them these are as it were the Terms that have drawn us together and Bond by which we become center'd into one Body and Fellowship Yet saith he by a Marginal Note Not so the Bond but that we have also a more inward viz. the Life of Righteousness The Scripture proofs that he quotes are these Gal. 1.8 1 Tim. 1.19 20. 2 John 10. thus further adding These Scriptures are so plain and clear in themselves that they need no greater Exposition to the unbyased Reader My place now is to detect the impertinency of R. B's reason and to shew that he hath quoted Scriptures which are not to the purpose yet I cannot but first observe that since the main scop of his Treatise relating to this Matter both from Scripture and Reason tends as it were cheifly if not wholly to evidence that such Principles Doctrines and Practices necessarily depending thereon are the Bond by which we became centered into one Body and Fellowship is it not to be doubted that these kind of Termes have the greatest room on his Heart and the Marginal Description of a more inward Bond viz the life of Righteousness is but like the entertainment of Christ in the Manger But to proceed I do affirm the Belief of certain Principles and Doctrines though believed thorough the force of Truth on the Understanding and Practices necessarily depending upon them are not the very terms and Bond by which the Church of Christ at this day is become center'd into one Body though I do confess that Certain Principles Doctrines and Practices held and Practised in a pure Mind are the Fruit and Off-spring of that which is the Bond but the Very Bond they are not If they were how comes it to passe that to this day the Members of Christs Body which is his Church have not declared and agreed what and how many are those Principles and Doctrines and what are those Practices necessarily depending thereon that ought to be believed received and Practised by every member of the Church of Christ as that by which they are center'd into the Heavenly Fellowship of Christ's Body With confidence I may say that I never heard or understood of any such thing yet extant amongst the Church of Christ neither do I believe there is and doubtless if there was the aforesaid Author being a man to speak after the manner of men that is well read and not of a Mean capacity would have quoted it to free himself from the censure of such who may Justly say He hath left us in the dark how to know these Members who to use his own Language Page 49. cut themselves off from being Members by dissolving the very Bond by which they were linked to the Body Nay I may truly say That in the primitive dayes there were many believers who were found in Opposite Faiths and Practices witness those who Circumcised kept a Day abstain'd from flesh and others there were who believed and practised quite otherwise and yet we do not find that the Bond which Center'd them into the heavenly Fellowship of Christ's Body was broken for doubtless many of them under those Differing Faiths and Practices were of the number of such who were sanctifyed in Christ Jesus or at least in some measure sanctifying which is the description of a Member of Christ's Body according as the aforesaid Author himself doth in his Treatise signify and this is answerable to the Truth it self Read Rom. 14. 1 Cor. 8. For further Discovery of the Truth of what I have asserted 't is necessary to query What are the very Terms and Bond by which the Church of Christ is become centered into one Body The Answer is plain 'T is the Spirit according to Pauls Testimony 1 Cor. 12.13 For by one Spirit are we all Baptized into one Body Now the Baptism of the Spirit may be witnessed by such whose Integrity might lead them to Die for Truth but should they be Questioned by any one What are those Principles Doctrines and Practices you hold which were the very Terms by which you came to be Centered into Christs Body and which were the Cause that gathered you for so are his words Page 47. relating to Principles and Doctrines they would be ready thus to say What blind Questions dost thou bring forth in thy Carnal Sensual reasoning 'T was Gods Power and Spirit gathered us from amongst such as being out of the Life gloried in their owtward Fellowships Principles and Doctrines and by his Power Circumcised our Hearts
and by his Spirit we came to be baptized into one Body and so are center'd into the heavenly Fellowship of Christ's Body And as for thy saying A Belief in Certain Principles Doctrines and Practices necessarily depending thereon are the Termes and very Bond by which we became center'd into one Body and the Cause that gathered us this is not only wrong in it self though as is said before they may be the Fruit of the Bond but exactly like the False Churches in the World Papists and Protestants of all sorts in the Apostacy have Outward Marks and Tokens as being either of such an Order or having such a Commission or as believing in such Principles and submitting to such Practices and the like by which the Members of their Churches are described and therefore is it that amongst those there are outward Societies of Men certainly known as aforesaid according to the various Manners and Wayes which their Principles admit and allow of which are termed the Church of Christ and these have many Outward Orders Rules Prescriptions Ordinances Decrees or Laws for the Establishment and Preservation of their outward Society which being agreeable to the nature of their Constitutions may become fit means for the Conservation thereof but inasmuch as the Belief of certain Principles Doctrines and Practices necessarily depending thereon are not the very Terms or Bond to unite any in outward Assemblies whereby to assume unto themselves the Title of the Church of Christ for that if held in a pure Mind which is in the best Sense they are but the Fruit of that Bond and when held in an Impure Mind are no Indication that such are Members of Christs Church I cannot but say it is against right Reason for any to Prescribe and Establish Outward Indispensable Rules and Orders relating to the Conscience and in order to be a Bond thereon for the Conservation of Christs Body since 't is evident that the most certain and infallible Marks of Membership in the said Body are Invisible to the Outward Man though felt and known to the Inward Man of the Heart for though Actions outwardly just are many times the Fruit of the Spirit yet are not always certain Tokens that those through whom they appear are Members of Christs Body but those who are Circumcised in Heart and have the Answer of a Good Conscience towards God are the very Members of Christs Church and therefore the most proper Means for the preservation of such Members in the Unity of the Spirit and as Members of one Body is that whereby they came to be Circumcised in Heart and gathered unto the Truth which is no other but the Spirit and Arm of Gods Power which surrounds all those that wait upon him and have a daily Dependence upon the Lord with the Mind inwardly staid in the Measure of that Grace which the Apostle saith is sufficient for them and thus the Baptism of the Spirit will be witnessed continually in which every Member of Christs Body comes to be centered into an Heavenly Fellowship and Communion each with other in the Life of Righteousness The next thing I shall examine is whether R. B's Affirmative Answer to this Question viz. Whether the Church of Christ hath Power in any Cases that are Matters of Conscience to give postive Sentence and Decision which may be Obligatory upon Believers be agreeable to Truth and Sound Doctrine My Observation hereon is this That he hath not here adjoyned Inward Conviction whereby they might find Clearness in themselves to the Sentence of the Church as necessary to the Obligation he Intends and inasmuch as nothing without an Inward Clearness and Conviction can become a real and acceptable Bond upon a Believer to be at Unity with his Brethren in the Belief and Practice of Things relating to Conscience and that those who are found in the Practice of other Mens Lines before they have Faith therein may oft times run into the Sin of Hypocrisy even as others may into the Sin of Negligence who through Unwatchfulness to their own Measures want Clearness of Sight and Understanding to practise and joyn with those things which others waiting in their Own Measures may by the Spirit be led into Therefore I cannot but say that the Scope and Bent of his Spirit so far as from his words I can Savour in relation to this Matter are not agreeable to the Truth and Sound Doctrine And since it is so as R. B. observes Page 35. That God hath not given us our Reasons to no purpose I shall according to the Line of right Reason a little further Observe First I find R. B. treating in his 7th Section concerning the Power of Decision thus to say Page 66. The only proper Judge of Controversy in the Church is the Spirit of God and the Power of Deciding solely lies in it as having the only infallible Judgment belonging to it which Infallibility is not necessarily annexed to any Persons Person or Places whatsoever by Vertue of any Office Place or Station any one may have or have had in the Body of Christ that is to say that any have Ground to reason thus Because I am or have been such an Eminent Member therefore my Judgment is Infallible or because we are the greatest Number or that we live in such a noted or famous Place or the like though some of these Reasons may and ought to have their true weight in Case of Contradictory Assertions Thus the aforesaid Author From all which two things are Observable First That the afore-said Author accounts the Spirit the only Judge Secondly That though he affirms that the Church of Christ hath Power in Cases that are Matters of Conscience to give positive Sentences and Decision which may be Obligatory upon Believers yet through his whole Treatise I find not that he hath described who are the Persons that are the Church and where those Persons do usually Assemble as the Church of Christ and therefore though my very soul abhors lightly to esteem of the Elect of God or to undervalue the Power the Church of God either stands in or are indued with yet since I do know how dangerous a thing it is for any to burthen the Consciences of Gods People though under ever so specious Pretences and that when we speak of the Church of Christ we mean Visible Persons distinguisht as outward Persons by Names that may be known to the Outward Man though as Members of Christ's Body distinguisht not by such Names but by that Name which is written in Heaven and known to the Inward Man I cannot but query To what end doth the aforesaid Author assign the Decision of Cases of Conscience which are Matters certainly to be known so as to be binding on Believers to Judges so describ'd as that a greater Controversy may immediately arise upon the asking of this question Who or where those men are This instead of removing one Difference or clearing one Doubt may beget more
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
reached the Consciences of many I now come to take notice of these R. B's words And yet 't is strange that W. R in his Papers should labour so much against this affirming very positively that nothing ought to be given forth in the Church of Christ but by way of Recommendation and not of Command On this I Observe First the said sentence is made up of a Part of one sentence of mine and with the addition to that sentence of these R. B's own Words and not of Command and all this as by his discourse to me appeares to insinuate a belief that I hold a Principle so large as that the very Murtherers of Christ those that persecuted and burned the protestant Martyes and all Idolotry wickedness and superstition were to be thereby Justified which my Soul abhors and blessed be the Lord he hath given me a better Understanding than to assert any thing from which such horrid conclusions may be drawn and indeed his language seems to favour of that Spirit which opposed the Children of Light in the beginning saying The Jewes acted from the Light in them when they crucified Christ And since R. B. is so disingenious as not to lay down all my words nor yet the occasion which if he had his present discourse hereon would have seemed more impertinent I shall therefore on this subject further add R B. in his book of Government asketh this question Whether the Church of Christ hath Power in any cases that are matters of Conscience to give positive sentence and decision which may be Obligatory upon believers and then proceeds to Answer the said Question thus I Answer affirmatively she hath on this occasion treating amongst other things I say that it doth seem plainly to contradict this Wholsome Testimony of and for the Truth viz. That the sentence and Judgment of any man or men whatsoever relating to matters of Conscience ought not at this day to be given forth but by way of recommendation to the Conscience which to my knowledge hath been the Practice of the People called Quakers and when the Conscience is sensible that Gods Witness therein Answers then the Conscience is or ought to be bound other bonds may make Hipocrites and busie Bodies but not good Christians 'T is now to be Considered how from these my aforesaid words spoken on the aforesaid occasion with respect to a dislikâ— of oâ—â— Believer or Disciple of Christ his imposing upon another Contrary to his Conscience R. B. can draw a conclusion that my my Language in that Sentence hath a Tendency to Justifie the Jews in crucifying Christ and those that persecuted and burned the protestant Martyrs and not only so but Idolatry Wickedness and Superstition c. And whereas after he hath made his aforesaid insinuation he freely agrees to my words if as R. B. saith his meaning be that no man of or from himself only or by Vertue of any office c. Ought to command any thing to be performed in the Church but saith R. B if he will say that no man albeit really moved by the Spirit c. ought to go further than a recommendation it is a most insolent limiting of God Under a false pretence of Liberty These foregoing words of R. B. gives me occasion thus to Answer that since my words would admit of a Construction allowable by himself for Truth his secret Evil Insinuations fall to the Ground and as to the latter part of his Construction thereon I thus say That what God moves to ought to be Obeyed that his power is unlimmitable that all his actions motions and commands are just because they are his But yet though I so grant I do Affirm that there is not the least Ground in the Scripture of Truth nor yet from the Light of Christ to believe that in this our day God hath or by his Spirit will move any member of the Church of Christ to give forth certain Orders and Prescriptions with respect to the rest of the members as that which though relating to their Consciences they ought to Perform and Practice whether they see if their duty or whether tehy are or no free so so do for if the Blind was not to be accepted for a sacrifice under the First Covenant much less can it be acceptable under the Second unless God should so command which we have no Ground to suppose and foarsmuch as this Subject is largly treated on in the 7th Section of the First Part of the Christian Quaker which is given forrh by me on the behalfe of my selfe and others concerned I shall referr the Reader thereto for the further Mani festation of the Truth relating to this this matter And whereas R. B. sayeth that things may be proposed to the Church by way of Command I shall refer the Reader to the seventh Section of the First Part of the Christian-Quaker and also to my Answer to his Book of Government contain'd in this Treatise in both which the Scriptures urged by him relating to the word Command and such like are treated on and the meaning thereof according to the Truth discovered Fourthly If any did suppose that by my asserting the Ancient Apostolick Order was Established among us upon the Right Basis and Foundation I intended that these particular Orders relating to Outward Things that were among the Apostles either were or were to be Established among us they did much mistake me for I never purposed any such thing but only to signifie that by Establishing the Government and Authority in and upon the Spirit only and such as are led by it we did Establish it upon the same Basis and Foundation whereupon that Exercise in the Church in the Days of the Apostles was built for I am far from Believing that the most exact Conformity to the Order and Method of the Church in the Apostles Days or even to what may be now appointed by the same Spirit without the Inward Life and Virtue go along signifies any thing for I know that nothing done by meer Imitation will any thing avail in the Worship and Service of God and therefore that no Act done without Conviction will any ways be profitable to the Doer yet that hindereth not but that such as forbear to do what by the Testimony of God in his Servants is commanded to be performed in the Church are justly to be blamed and be Judge dtherefore in respect that through Disobedience and unwatchfullness they have blinded themselves from the sight and knowledge of their duty for if it should be said no man were to be condemned for not doing that which he yet sees not to be his duty then no man were to be condemned who had by Iniquity and Unwatchfullness brought hardness and blindness upon himself for all the Iniquities be commits afterwards and how would this tend to Establish Rantism the Substance of which is to bring their Consciences to that pass as not to be sensible of any Checks then the
copy of a Letter pretended to be given forth by W. R. Friends IT was upon me for several weeks past if any occasion would in any wise permit to come up to the City of London to be present among Friends from divers parts of the Nation at this time that so I might have Opportunity to confer with Friends who were dissatisfied with me touching what I had written in Answer to Robert Barclays Book of Government And a few dayes before my coming up Robert Barclay being in London writ unto me to come up that we might have a Conference at large touching the same This his Request had the greater Obligation upon me to be present in London at this Time On Conference had with him we agreed that a Free-Meeting might be had with Friends in whose Presence Robert Barclay and my self might in all Coolness and Moderation conferr together that so all Mis-understandings might be removed and the Truth be evidenced to the Consciences of the Brethren then present The Meeting for this End was this day had and a very Christian and fair Debate was had to the Satisfaction of both of us as far as I can understand and the matters chiefly objected by me were fairly and Brother-like and in much Love discoursed and upon the whole Matter I am satisfied that Robert Barclay is not Principled so as I and others have taken his Book to import In particular he doth declare That his Book teacheth not that the Church of Christ hath Jurisdiction over the Outward Concerns of Friends in case of Difference without the Assent of the Differing Parties and that it was far from his Intention For his Intention as he declares was only to manifest that Friends ought to submit their Cases of Difference to the Decision of the Church and in Case of Refractoriness that Such Persons Ought to be Disowned That though Robert Barclay in one Place affirms to this purpose That there never will or can be wanting in case of Controversy the Spirit of God to give Judgement through some or other in the Church of Christ so long as any Assembly can properly or in any tolerable Supposition be so term'd He declares that the words were Sound and further sayeth that thereby he intends no other but such Assemblies as in reality and Truth may be termed the Church of Christ And whereas he sayeth to this purpose That 't is Disobedience to God not to submit to the Sentence of such Assemblies though the Persons refusing to submit pretend they see it not yet he declares that his meaning thereby is not that if they submit before Conviction of Conscience they therein find Acceptance with the Lord but rather to shew that their want of Sight is through Disobedience or unwatchfulness to the Grace of God in themselves which if they did take heed thereunto would shew it their Duty to obey We also had Discourse touching his Assertion that Principles and Doctrines c. believed through the Force of Truth on the Understanding are as it were the Terms and in another Place the Book produced it appeared that he asserted there was a more Inward Bond viz. the Life of Righteousness and that the Book declareth that we are gathered into the Belief of the Principles and Doctrines by the Truth and its Power and Influence upon our Hearts and the very Bond by which we became Centered into one Body and Fellowship c. and on a Debate thereof he acknowledged that his meaning was not they were the Original Bond but rather as Fruits and Branches of that Bond and so in that respect might be as an Outward Bond whereby we are United in an Heavenly Society We had also some Discourse touching his Title Page wherein he asserts that the Ancient Apostolick Order of the Church of Christ is Re-establish't on its right Basis and Foundation touching which he declareth That his meaning is not only with respect to all the Outward Orders and Forms of Discipline in Government amongst us but also with respect to the Power of God which in the Primitive Dayes was and now is the great Order of the Gospel And though Robert Barclay hath given these Explications of his meaning yet the very Explication as he sayeth are to be found in his Book if duely weighed Having given you an account in short of what was discoursed this day amongst Friends this further lies upon me to signifie unto you on the behalf of R. Barclay I am satisfyed that he is not Principled as I and many by some Passages in his Book took him to be and since it is so that many have taken an offence against him for that Cause as may be doubted even so far as to Reject his Testimony and Service for the Truth it lyeth upon me as my Duty even for his and the Truths sake to warn all that they take heed not to entertain Prejudice against his Testimony or Jealousyes that may enter on the score of any apprehensions or mistakes of his Book and that Answer that I have given thereto but rather in an unprejudiced Spirit to wait on the Lord to feel and Savour his Testimony even as if the occasion taken had never been And I do Freely confess that inasmuch as I Publisht my Book before I gave Robert Barclay notice of my Objections and Intentions therein I acted in that Respect not according to Gospel Order but am Justly worthy of blame therein It is with me also to signifie to you that I am abundantly satisfied that Robert Barclays Book of Government was Written at or before the time of its Date for that he Solemnly Affirms it was so William Rogers The Coppy of a Paper given forth by Charles Marshal and Thirty six Persons more Forasmuch as William Rogers of Bristol hath lately written a Manuscript against a Book of Robert Barclays Entituled The Anarchy of the Ranters and approved at the Second days Meeting at London and hath dispersed his Manuscript in Several Parts of this Nation without so much as first giving either to the said Robert Barclay in Particular or the Second Days Meeting in General any account of his Scruples or Dissatisfaction concerning the said Book of Robert Barclay contrary to all Rules of Brotherly Love Christian-Fellowship Gospel-Order and the Exemplary Practice of the Church of Christ to the Defamation of the said Robert Barclay the great Derogation from the Christian Authority of the said Meeting and the general Dis-service to Truth especially being sent unto Persons who at present are Disaffected to the present Unity of the Body of Friends And whereas on the Seventh Day of the Fourth Moneth 77. We whose Names are Under Written were met together in the City of London in the pure Fear and Holy Dread of the Lord God Almihty to hear what the said William Rogers had Objected against the said Book of Robert Barclay it appeared to us upon a Deliberate Serious and Impartial Hearing of the Matter in controversy that the
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
This is one Reason of many that was given Neither would I have them go further than the Offence is known nor continue longer than the Memory of the Offence abideth that we may walk in the Foot-steps of the holy Flock of Christ and not Retain when God Remitteth but Measure as we would be Meeted unto and Judge as we would be Judged considering our selves lest we also be Tempted Qu. 5. Whether thou opposed bringing in Friends Testimonies in Writing concerning their Faithfulness or Unfaithfulness in the Case of Tythes Answ Nay for I brought in One my self as a Testimony against Tythes I never gain-sayed or hindred neither would I force any one to write such Testimonies One ought not in my Judgment to use Force against another in bringing Testimonies for God beyond the Force of the Word of Life Qu. 6. Whether didst thou approve or consent or wer 't present at the racing or tearing out of the Book H. G's Paper of Condemnation for being Marryed by a Priest Answ Nay but Friends agreed that Papers of Condemnations should be taken out of the Book Qu. 7. Whether thou didst not say as touching Tythes That thou wouldst have all Friends left to their Freedom to pay them or not to pay them Answ I remember no such Words spoken by me as to put such an Indifferency concerning Testimonies for God against the grand Oppression of Tythes but I would have no other Force amongst Friends used but the Word of Life to stir them up with Testimonies for God against the Grand Oppression of Tythes which I have suffered the spoyling of my Goods for denying this many Years Here followeth Sixteen Queries delivered to John Story by R. W. and T. L. it being pretended that G. F's desire was that John Story should Answer them and the Substance of John Story 's Answers thereto Qu. 1. Whether didst thou say concerning the Paper sent down to the Quarterly Meeting at Kendal from G. F. That it came from the Female Answ It was never so said by me to the utmost of my Remembrance Qu. 2. Whether thou preached or said That Tythes in themselves was Not Unlawful Answ I never so preach't and said to the utmost of my Remembrance at any time That Tythes as they are now first paid and received by the Generality in England were not Anti-christian Qu. 3. And Whether didst thou preach in the Meeting when they of Preston met with you That Paul was let down in a Basket and that when they Persecuted you in one City you should Flee unto another and that Christ sometimes preach't upon the Mountains and by the Sea-side and the like Answ I do not remember that ever I preach't of Paul's being let down in a Basket nor yet of those Scriptures If they Persecute you in one City Flee unto another but may do when God puts them in my Mouth But have used the Scriptures of Christ's Preaching in Mountains and by the Sea-side If any have accused me for abusing those Scriptures let them Exhibit their Accusations with their Names to it and send it to me and if I cannot defend my Innocency therein they may have their desired End Qu. 4. Whether there was not a Boy or some other set upon an Hill as a Mark for some to know where the Meeting was when they met without Doors Answ I Remember no such thing Qu. 5. And Whether there was not One or Two appointed to come to Kendal every Seventh Day to receive from thee or others Instructions where the Meeting should be the First Day after Answ I know none so appointed Qu. 6. Whether the Persons or Person were not then or at some other time ordered privately to communicate it to some Friends who were to discover the Place and Marks by which the Meeting might be known where it was which some for want of the Knowledge of wandered a great part of the Day to find it but could not Answ I Remember no such thing Qu. 7. Whether their Houses which were offered to meet in were not refused when they met as afore-said Answ I know no House offered to Meet in refused and William Chambers's Faithfulness in offering his House was kindly Accepted by Friends though we did not Meet there being too far for the greatest Part of the Meeting to go and other Places much nearer with which we were well satisfied Qu. 8. And Whether didst thou say That to make a Distinct Assembly of Women was a Monster and Ridiculous Answ I never said the Things that are Cited in this Query neither as to the Matter nor End for which they are so peevishly stated For I believe if a Congregation of Women be together they may Worship God and Edify one another though there be no Man amongst them Yet I have said to this purpose That to set up a Meeting of Women by themselves a Select Meeting separate from the Men once a Month or Quarterly only about the Practice of God's Worship and to give that Practice as the Reason Cause and End for which they seperate themselves in so Meeting together would seem to be Monstrous and Ridiculous amongst Christians And as for Meeting of Women by themselves about outward Business when there is an Absolute Occasion for their so meeting about Business most proper for them to inspect into I neither am nor ever was against But yet I would not have them carry it so high to us as to threaten us with the Gainsaying of Core and such horrid Offences for simply asking or discoursing about the Reason or Necessity of their so Meeting Qu. 9. Whether didst thou say at a Meeting at William Chambers 's when Margaret Fox was at Prayer Friend Keep Order Answ I did not Yet being grieved in Spirit that I could not distinguish M. F's Words when at Prayer because of the Noise of Deceit I spoke Three low Words to my self only Qu. 10. And Whether didst thou say That Margaret Fox had been a Hearer of Lies and Stories these Fifteen Years and cared not what she said of any but would not hear the Truth spoken from none Answ To the best of my Knowledge and Remembrance such things were never said by me Yet I am sure she hath asserted many grievous Lyes under her Hand of me Qu. 11. Whether didst thou say That whosoever did Sing or Sound whilst another was Preaching or Praying it was Confusion and Disorder and a Spirit of Delusion that led them to it Answ I never said these Words as set down in the Query neither did I over deny any Singings Soundings Breathings that had their Rise from the Spirit of God But all Images my Soul abhors Qu. 12. Whether didst thou term or compare such Singing or Sounding to a Cat or Catterwouling or like unto an Horse or Belching of a Calf Answ I never did so compare it but I gave a Relation of another that did Qu. 13. Whether didst thou Read or cause to be Read or consent to the Reading of
the Truth those who refuse so to Assent may be subject to an Excommunication by G. E. and his Adherents from the Meetings of the Men. Besides it hath been an Observation of late That these Questions or Questions to the like Import have been frequently ask't by such with whom we cannot be at Unity in all things viz. Are you for Womens-Meetings Meaning distinct Womens-Meetings from Men Amongst whom under Pretence of Taking Care of the Poor another thing seems to be more chiefly aimed at as anon will be made appear Are you for Recording Condemnations Meaning thereby whether the Parties who have Condemned their Failings and through the Mercies of the Lord have been Restored and their Offences blotted out and forgiven by him Assent thereto or no Are you for Settled Mouthly and Quarterly-Meetings touching Outward Business since those who would have Meetings as occasion offers are accounted Designers to throw down all Meetings for Outward Business relating to the Affairs of Truth And when these or such like Questions have been askt of Friends in Truth that could not answer thereto Yea we are sensible that it hath been taken by many Adherents to G. F. as a sufficient token of a Dark Leavened Rending Dividing Spirit and meerly as we take it from an Apprehension that the Form they stand for is thereby struck at though the Services would be effectually performed in another Method as Experience in the Counties of Westmoreland and Wilts have of late testified for were it not so that great Stress is laid upon the Outward Form of Things prescribed to be practised How comes it to pass that John Story is Articled against by Robert Barrow of Kendal and Twenty-Six other Persons as in the Second Part of this ‖ Meaning the afore-said Historical Manuscript Treatise Section the Fourth appears on this wise in the Fifth Article viz. John Story speaking amongst many Friends of the Danger of Forms because of the Consequences that might follow said That amongst the Christians of old the Differences that did arise were about Forms which could not be seasonable Words when we were Establishing the Churches in the Holy Order of Truth Much more might be Collected from the Articles being Forty-Four in Number Exhibited by the afore-said Robert Barrow c. to shew How Earnestly and Zealously the very Outward Form of Things is contended for Which occasions us in all Seriousness of Spirit thus to say May the Lord God of Heaven and Earth so Preserve his People that they may not be ensnared by those who have raised so great Contention about the Outward Forms of Things prescribed to be Practised amongst the Professors of Truth lest they with them prove to be Boasters Proud Blasphemous False Accusers Despisers of those that are Good which are the very Marks and Tokens of those who had a Form of Godliness but denyed the Power thereof From whom the Apostle exhorts to turn away And how far these Marks rest upon many of those who so earnestly contend for their Outward Forms we leave to the Impartial Reader with the Light of Christ to Judge when he hath throughly perused this †Meaning the afore-said Historical Manuscript Treatise especially the Second Part. Oh Friends The serious Consideration of these things bows us before the Lord and in a Sense of his Mercies to us we can no longer keep Silence but in his Fear declare unto all That our Consciences are concerned for the Cause of God and his Truth And since it is so that an ill Use is made of that Spirit of Forbearance and Condescension which we are sensible hath been used by many of our Brethren it is now become our Portion to unburthen our selves of that which hath been our Burthen believing that the Lord is not only Arisen but will yet more and more Arise Against that Spirit that would Exalt it self over the Heritage of God endeavouring to Rule over their Consciences whenas Christ alone is Lord thereof It may be now worthy our Observation to consider whether any Encouragement was given by our Lord and Master Christ Jesus whilst on Earth unto his Disciples to become Rulers one over another We find that he Exhorts his Disciples Judge not that ye be not Judged Be not ye called Rabbi Matth. 7.1 23.8 for one is your Master even Christ and all ye are Brethren But he that is Greatest amongst you shall be your Servant and whosoever shall Exalt himself shall be Abased and he that shall Humble himself shall be Exalted Here 's no good ground to believe that Christ intended that when he was departed his Disciples should be Exalting themselves one over another as Governours and Rulers And if we consult the Scriptures of Truth we shall find that though his Disciples had a Dependency upon him whilst in his Bodily Appearance to be their Leader yet he tells them John 16.7 13. It is expedient for you that I go away for if I go not away the Comforter will not come unto you But if I depart I will send him unto you And he will guide you into all Truth for he shall not speak of himself Had it been so that Christ Jesus intended the Exaltation of one of his Disciples as an Head or Supreme unto whom the rest ought to have had an Eye in a more particular Manner than ordinary he would have undoubtedly signified so much But doubtless he saw that their Eye and Dependency was too much on his Outward and Bodily Appearance and therefore signified 'T is expedient I go hence that the Comforter come Agreeable to which are the Apostles Words Though we have known Christ after the Flesh yet hence-forth know we Him no more that is to say After the Flesh no more All which doth clearly demonstrate unto us It 's not according to the Will of God that under this Administration we should have our Eyes out unto Man but that our great Dependency should be on that Comforter the Spirit of Truth which Christ testified The Father would send in his Name to teach us all Things and that this Comforter should be In us And therefore on this Occasion 't is with us to give this further Testimony That every Member of the Body of Christ is through the Death of Christ made Dead unto any other Law save the Law of the Spirit of Life manifested through the Arising of Christ by his Appearance in every such Member and so as particular Members are become Marryed unto him And having all Fellowship each with other in the Spirit those who are such ought to demean themselves each towards other full of Love Charity Bowels of Compassion Long-suffering Forbearance Meekness Humility Patience Gentleness and of all other Virtues that are the Fruit of the Spirit of God But as to Obedience every Member owes that unto Christ his Head unto whom 2 Cor. 10.5 Every Thought according to the Testimony of the Apostle Paul ought to be brought into Obedience Thus
been suckt in by many and then 't is easie to be favour'd that if the Publishers thereof do but once put the Bare-Skin on any Friends Back though never so much of the Lamb's Nature and Spirit there will not be wanting those Sorts of Beasts with whom 't is supposed Paul fought at Ephesus who undoubtedly were Unreasonable Men to bait that Person on whom to speak comparatively the Bear-Skin is put This Discourse may occasion this further Inquiry By what Mark may we best be Informed to discover those Ministring Persons in your Publick Meetings who are of Party with G. F. as thou takest it and that are the Encouragers of such Doctrine and Exhortation as before-mentioned to exclude the Reason the Wisdom and the Jealousie and to have an Eye to the Brethren c By which word Brethren I know is meant one Party of those called Ministring Friends This I query of thee the rather because thou accountest it a Good Rule to Judge of the Tree by thy own Taste and Savour of the Fruit. To this I Answer What Garb they may appear in I know not But the Garb they have appeared in and the Fruits they have brought forth I well know by the Hearing of my Ear which are these They have been much Exercised in crying out against Dark Spirits Leavened Spirits Troublers of Israel thereby intending such as have and yet do approve themselves Faithful Friends gain-saying the Testimony of such as have declared the Word of God in our Publick Meetings in the Demonstration of the Power and Spirit though they have not been capable to detect the Publisher with any Evil Consersation or Unsoundness of Doctrine and oft-times spend their Breath at an eager Rate a long time together when some part at least of what they bring forth being but duly weighed is a meer Scandal to Religion the Principle and Practice of our Antient Friends in the Beginning Not having a Word in many such tedious Discourses I him at to inform the Congregation of the Principles of Truth which the People called Quakers have profest nor yet to direct the Hearers in the Way that leads unto Life Everlasting Obj. This may some say is treating of Things in a general Way without particular Matter to evidence this general Reflection Answ I confess 't is so and that it ought not to be Evidence against any one not named neither is it my Design that it should But rather that I may thereby become a Remembrancer to those who may read the same that they may consider whether it hath not been so though at such times they may have been so much swallowed up with Affection to an imaginary airy Declaration sounded forth with the Outward Appearance of great Zeal as that they have taken that to be pure Good Bread which in Reality is nothing but Empty Husks And if any shall think my general Reflection wholly groundless let such give the Notice thereof and I doubt not but I shall be capable to bring many sufficient Witnesses to the Truth hereof For at the Moment I now write I am well satisfied there are Hundreds will testify the same who have been Ear-Witnesses as well as my self However I must also testify That there are others amongst the People called Quakers and that I hope by far the greater Part that cannot be affected with such kind of Doctrine and Exhortation as to Exclude the Reason the VVisdom and the Jealousie and whether they see or see not to have their Eyes unto others so as to follow them And these are not willing to concern themselves either the one way or the other in relation to the Differences further than from certain Evidence of Matter of Fact And these not receiving sufficient Satisfaction that John VVilkinson and John Story were such as represented have been as I am fully perswaded termed such as had let in Jealousies the Reason and the VVisdom and on that foot termed Dark Spirits by the Publishers or Approvers of this Doctrine Have an Eye to the Brethren and if you do not see your selves you must follow us that do see A notable Expedient whereby the Leader and those who may be Led may like Blind-Men fall into the Ditch together and instead of following the Bright Beams of the Sun may be found Followers only of the dark Body of the Moon To be short When I consider whence they came and how Great G. F. is Esteem'd with such as Publish such kind of Doctrines and Exhortations as before is Cited I am well satisfied in my Conscience that there are many at this Day that have no better Measure to discover whether one professing the Truth be Right and in the Light and Power of God but by understanding how they stand affected to G. F. and his Outward Prescriptions as if all the Labours Tryals Sufferings and Travels of Friends were to center in the Exaltation of G. F. The certain Sense whereof hath encreas'd the Concern of my Conscience to give forth this Treatise Entituled The Fourth Part of the Christian-Quaker to which also is added The Fifth Part of the Christian-Quaker both which are a proper Looking-Glass for those who desire to behold G. F. in his proper Image But to return Robert Barrow and Three more all Informers against John Wilkinson and John Story writ to some Friends of Bristol on the Occasion of their Dislike of some Proceedings in the North and acquaint them That by the Authority of God's Power they have an Understanding given them of God to Act and Determine in Affairs appertaining to the Gospel and its Order And forasmuch as this hath been signifyed unto G. F. by my self and others in a Letter directed unto him and others Dated the 22 th Day of the 2 d. Month 1679. and that he hath not yet manifested any Dislike thereof though something to that Purpose was desired 't is cause of Jealousie that their Pretended Power was but under him if not from him and the rather also because they are great Espousers of his Cause and that 't is evident from what is already written that G. E. is one of those Vs already mentioned by John Blaikling At length some Friends of London and Bristol agree that Six Friends go into the North to endeavour an Accommodation of the Differences and thereupon a Meeting was had at Drawch in Sedberch-Parish in York-shire which continued Four Dayes to Audite the Differences but had no Power given by the Parties differing to Judge For some disaffected towrads John Wilkinson John Story would not permit that the afore said Nine Judges so termed should he Excluded as Parties and to the Meeting broke up not agreeing too give any Judgment in the Case However some took upon them to give forth a Narrative so called but was rather a Judgment with a large Preamble of Matters not acted at Drawel which disagreeing with the Relation I gave of Transactions in that Meeting being One of the Six chosen to go down
into the North much Writing was occasioned in Relation thereto which being not my present Purpose to Treat of I here omit That now the Reader may have an Understanding of that Sense and Judgment that was with John Wilkinson and John Story in relation to those Five Heads from whence all the before-mentioned Forty-Four Articles do spring I think meet to Cite their Testimony in Relation thereto read at the Meeting at Drawel And then comparing such their Sense and Judgment with those Antient and Faithful Testimonies of many labouring Friends in the Gospel of Peace who changed not their way since they became Publishers thereof to the Day they fell asleep it may then easily be savoured from what Spirit all the Mire and Dirt that hath been cast up against our Antient and yet Honourable Friends John Wilkinson and John Story hath sprung Their said Testimony now follows ON the whole Matter in the Fear and Presence of the Amighty God we declare That as we do approve of Monthly and Quarter-Meetings for the necessary Service of the Truth so we further say That as these or any other Meetings of Friends in Tenth shall be continued to answer these Services we believe that as it now is it also will become our Duty to be at Vnity with our Brethren in the Services thereof And though one of us viz. John Wilkinson did condescend to subscribe to a Paper for the Execting a Womans-Meeting in the Country to answer the Ends in the Paper proposed which he testifies he then did in Singleness of Heart for Vnity's sake Yet according to that inward Sense we now have there appears to us no Absolute Necessity to continue Womens-Meetings in this Country distinct and separate from the Men and therefore do Conscientiously forbear to Assent or Encourage to lay the Intentions of Marriages before them Yet that Inward Sense and Heavenly Vnderstanding we haue received from God hath and yet doth confirm us in this Iudgment That 't is not agreeable with the Line of Truth to oppose others in the Exercise and appointed Service of the said Meetings as here-to-fore and yet settled and agreed upon who being Conscientious therein are otherwise minded than we are And if any of our Words and Actions have had any Tendency to oppose c. which we are not Conscious of but if we were we would readily confess we say the Truth in us would have Condemned it even as it now doth And if it shall please the Lord to manifest unto us a Service in those Meetings in the Country as well as Cities the same Integrity towards God which hath dwelt with us these many Years past we believe will become a Bond on us to joyn Hand and Heart with others our Brethren and Sisters therein But till then our Desires are That this may not become an Occasion of Straitness of Spirit each towards other but that Embracing the wholesom Counsel of the Apostle in another Case If in any thing ye are otherwise-minded wait till God reveal we may walk together in that pure undefiled Love of our God which thinketh no Evil. That though many of our Brethren see a Service in Recording Condemnations and Leaving them upon Record to Posterity yet from that Inward Sense and Heavenly Vnderstanding we have we see no Necessity to leave them upon Record to Posterity or retain them when the Sin is blotted out and remitted by the Lord neither to be extended further than the Offence is known nor yet to continue longer than the Memory of the Offence abideth But if any see meet from an Inward Sense of Truth in themselves to leave such Testimonies relating to themselves to Posterity we have there-with Vnity That this our Sense may be no Occasion of Straitness of Spirit each towards others is the Earnest Desire of our Souls who desire the Prosperity of Truth and Peace amongst all the Churches of God As to Tythes We can in truth say 'T was never so much as in our Hearts to speak any Words whatsoever with the least Intent to Strengthen any in the Payment thereof nor yet to weaken the Faith of any having a Testimony in our Hearts that Tythes as at this Day paid are Anti-christian That as Groanings Sighing Soundings and Singings may proceed from Deceitful Spirits so also we declare Groanings Sighing Soundings and Singings may be the Fruit of the Spirit of the Lord amongst God's People And that as the First is Discouraged the Second ought to be Encouraged And the Earnest Desires of our Souls are That as to these Things nothing but the Spirit of Truth and sound Iudgment may appear either to Reprove or to Encourage And though we have been Accused as if we were Opposers of such Groanings c. which the Truth approveth yet God is our Witness we know it not That though we have been represented as Persons Encouraging Fleeing in Time of Persecution We say we are not Conscious to our selves of so doing For we believe those who stand not to their Testimony but flee there-from in the Day of Persecution may truly be accounted either Weak in the Faith or Departing from the Faith And thus having given our Inward Sense according to the Vprightness and Integrity of our Hearts concerning these Five General Heads from whence all the Forty-Four Articles do arise we shall with this conclude That the God of Heaven is our Witness our Desires are to approve our selves Men of Peace in the Abhorrency of all Fleshly Liberty and Loosness and to follow after Truth and Righteousness that the Regin of the Power of the Eternal God may be over all so will the Kingdoms of this World become the Kingdoms of our Lord and his Christ As to the Two Questions Answered by the Friends and Brethren met on this Occasion We in the Fear of the Lord say We in the Proposing thereof had not the least Thoughts to obtain your Yea and Nay with intent thereby to strengthen such who may be accounted our Party in any thing that 's contrary to Truth nor to encourage Loosness or Bad Spirits But conscientiously to remove the Scruples of some And further we say We are better satisfyed with your Explication therein than with your bare Yea and Nay For that we as well as you are sensible Apostates and Bad Spirits seeking a Fleshly Liberty have made use of Arguments deducible from such Principles of Truth to oppose the Power of God it self and the Practice of God's People in the Power John Wilkinson John Story 'T is now worthy the Readers Notice That G. F. takes occasion to write unto John Wilkinson and John Story sometime after the Meeting at Drawel which being Cited in the Eighth Section of the Second Part of the before-mentioned Manuscript together with Answer thereto pertinent on this Occasion I think meet here to Transcribe the same together with those Observations that are made thereon in the said Section THis is the Word of the Lord to you John
Wilkinson and John Story and your Company to call in all your Papers which ye have given forth in your Separation which tend to nothing but disquieting Friends Minds and bring them into Strife Jangling and vain Disputing and corrupt their Minds and draw them from better Things and from the Lord and his Peaceable Truth And you may see if you will not shut your Eyes what your Spirit begetteth into viz. Strife and what Spirit is it that hath led and guided you So if you do not give over your Work and Separation the Lord God will blast your Spirit and Work and you will become hardned and as bad as the old Opposers James Naylor and his Company and John Perrot and Pennyman and Cobet and Muggleton Mark your End for the Seed of Life Reigns and will grind to Powder its Opposers This 23 d. of 8 th M on 76. George Fox To the afore-said Letter John Wilkinson returned this ensuing Answer George Fox I Received thy Lines in which thou say'st This is the Word of the Lord to you John Wilkinson and John Story and your Company to call in all your Papers which you have given forth in your Separation c. I judge thou meanest not that that is a Separation that all Friends meet not Outwardly together Truly George we might have expected thou would have told us in Love what the Separation thou speakest of consisted in whether we are separated from the Light within the Doctrine of Truth or have builded again that which we have once destroyed or what we have left undone that God's Truth in our Hearts requires of us and what Papers we have given forth against the Light Within When the Word through thee concerning this Matter enters our Hearts and gives Light to us that the Light of Truth manifests us guilty of a Separation from God's Truth and Giving out Papers against it we shall readily confess it and Repent But till we know it the Word of the Lord that is as a Hammer and thy Prophesies be to them who are in the Separation and in Strife causing Divisions viz. with Articles of Accusations disquieting Friends Minds with a New Form and Way of Proceeding carryed on with a Profession of Church-Authority and great Help which indeed was seldom wanted in a Separation from Truth when the Apostacy entred And truly there is great Cause of Iealousie what will be the End of these Things Thou shouldst have told us what new Things we have brought in as bad as the old Opposers James Naylor and his Company and John Perrot and Pennyman c. before thou hadst told us The Lord God would blast your Spirit and Work And if James Naylor's Opposition consisted in Not Reproving his Company when they bowed to him and cryed Hosanna let it be a Warning to thee and Reprove thy Company when they give thee the Titles and Honour due to the Highest lest they that love Preheminence and Rule out-live thy Time and render thy Weakness to others as thou hast done his when thou art Dead and in thy Grave turned to Dust Therefore be Humble as a Member of the Heavenly Body under Christ the Head who Ruleth in his Church and People whose Right it is And remember the word to Moses with the time and place of his Death who sanctified not God in the sight of Israel his people Oh! well may Friends be called Apostates in their Day and be Curst of Men when they are Dead whose Condemnations are left on Record by others to Posterity in the Churches Books seeing James Naylor by thee is called an Old Opposer who confest his Weakness Repented and Dyed in Truth and Peace with God But George we might have been perswaded that thy Counsel and Advice thou gavest to the Churches in writing is greatly abused and we cannot Judge how thou couldst intend Force or such a way of proceeding with Friends about them That which I see at present tending to Vnity is for thee to Manifest what thou intendedst by them if thou intendest no force with them which thou couldst not do in Truth for that would let thee see Divisions would be the effect of them then manifest the Abuse they have done to thee and thy Counsel to Friends by their proceedings about them that we may know that thou art the same in Principle in Doctrine and Practice as in the beginning when thy Testimony was recommended to the Witness of God in all Consciences that thou mayst clear thy self that thou approvest of no Force about Religion but the Force and Effect of the Word delivered that the encrease may be of God and we all unto whom Gods Love hath been large may have Vnity in Truth as in the Beginning The 9th Mth. 76. From thy Friend John Wilkinson Unto this Letter George Fox gives this ensuing Answer John Wilkinson I Received thy Letter as I judge Subscribed J. W. wherein thou wouldst seem to shuffle off that which I writ to Thee and John Story and the rest as the Word of the Lord to you and that I should have told you Wherein you were Separated and what Papers you have given forth contrary to the Light and Truth c. Your Paper of your Eighty Subscribers is not from the Light of Christ nor as it was in the Beginning which you sent up and down and if it was not to beget into Strife Why did you send it to Carlisle and up and down to other Places and another Paper lately that you have sent besides all your other Papers And as for my Papers or Writings that I have been moved of the Lord to give forth I know no Friends that do abuse them if thou knowest any thou shouldst have mentioned them And if thow wer 't not Blind who art gone from the Light of Christ and the Spirit by which thou wast first Convinced thou wouldst see that I am the same as I was in the Beginning And as for thy Fear of making Force in Religion there is nothing but what is Pure can come into it But look into your own Paper wherein you say None of your own County nor other Counties must sit amongst your Chosen Men but whom you have given Power unto c. But I say as Christ said unto you He that Believes is Saved and he that Believes not is Condemned already And thy Neighbours and all that have been concerned with you do know what you are Separated from And I say also You are Separated from that Power and Spirit which did first Convince you for if not you would have been in Unity with me as at the first And thou hadst better have taken the Word of the Lord patiently and not resisted it But it seems it has been as a Fire unto Thee and You. For it was sent in Tenderness and Care unto you and for your Good though thou wouldst make thy self ignorant of what Separation you were gone into For you are separated from the Inward Light and Spirit that
our Way was before the Devil was and all the Words Wayes and all Apostates and will be when they are gone and this I tell Thee and Them But these Words of thine are not from the Light of Christ nor the Spirit of God for I know no New Way nor New Form carryed on with Church-Authority as thou Reproachfully sayest But here thou hast manifested thy Separate Spirit and Mind For the Authority of our Men and VVomens-Meetings is the Power of Christ Jesus who is the New and Living Way and never changes And all Men and Women that believe in his Light and receive him he gives them Power to become the Sons of God and such are Heirs of the Power which is the Authority of the Meetings And they ought freely to come and go to that which they are Heirs of without your Imposition or Opposition And all that receive him in the Light he gives them Power and they are Heirs of his Power and his Life So they are Heirs of the Authority of the Men and VVomens-Meetings and every Man and Woman that is an Heir has Right to the Authority and they have taken their Possessions and are taking their Possessions And you in your Separate Spirit from the Divine Light of Christ say Your Chosen Men and them whom you have given Power unto And say Usurpers of Authority have come amongst your Chosen Men whom you have given no Power unto And that None shall sit amongst your Chosen Men neither of your own County nor others but to tell their Message and go their wayes And so this kind of Church-Order amongst you as you call it is worse than any Court or Assizes or Sessions or Courts And much I could say to it but you may read your Paper though you make a great Pretence of Liberty in it But I have not heard yet of any that like your Prescription that keep their First Love and Habitation And therefore as I said before the Way to come into Unity is to Condemn it all and give over your Spirit of Strife and Fightings and come into that which did first Convince you that by it you may be made true Members and so come into Meekness and Unity For I saw many Years before I went forth that such should rise in Opposition and so it is nothing to me because it is the same Spirit that hath risen formerly in many others and the Peaceable Truth and Gospel of Peace is over it and it is out of the Kingdom that stands in Peace And the efore what I write is for your Good and it had been well for Thee and You had you taken what I writ before patiently For I see the more you stir the more you will heap upon your own Heads and the further ye will put your selves except you come to Repentance and come down in the Humility for thee and you are too high and I Judge this Spirit as I said before and its Works with the Spirit and Light of Christ For in the Spirit and Light of Christ is my Unity that is atop of this Spirit and its Works and in that is my love to all for their everlasting good whether they will hear or forbear and my Life is out of your Spirit of Strife and over it for the Seed of Life reigns which had you kept in it you would have seen me the same now as I was in the beginning and being gone from that and gone into Doubts Jealousies and Questions and Evil Surmisings by which you are blinded so as you see not me as I was in the beginning as many others have done the same before you and when they are gone from the unlimited Spirit of Christ then they are afraid to be limited And therefore be advised and come to judge that Spirit lest your Bonds be made strong and you grow worse and worse and find not a Day of Repentance and the Lord give you up to Hardness of Heart and to your Hearts Lusts and that your Latter-End be not worse than your Beginning for it is the Universal Spirit and Life that your Spirits fight against which as I said before God will blast And so mind your End for it will manifest it self and has manifested it self to all you that be in the Light which I fay once again come unto and condemn this Spirit and its Works and your Separation that in it you may have Unity for it s out of the Paradise in the Transgression I thought to have written nothing to thee but to have sent thy Letter back unto thee again knowing what Spirit it came from which indeed was not worth Answering but only to the intent that thou and you might Repent and come into that which you were brought into in the beginning and in that you will see what a spirit is gotten up in you that by it you may judge it and not die and perish in your Gainsaying for the word which I writ to you will stand and you will find it and I shall be manifest to that of God in all though it be the Condemnation of them that walk not in it and my Unity is with them that walk in it and such need no outward Prescriptions that are written with the Spirit of God in one anothers Hearts to gather them withal who are written in Heaven and whose Names are written in the Book of Life before the Foundation of the World was Glory to God for Ever And I shall not much take notice of You if you continue in Strife except it be by publick Testimonies And the Jewes might have reflected against the Prophets who spoke the Word of the Lord often to them but they did not regard it neither would they be convinc'd who stood in their Own Wills And truly John I must needs tell thee Thou and You are gotten up into the same and I have been sorry for You and my Spirit has sometimes Travelled but I saw there was a perverse Spirit in thee when thou wert at Swarthmore though I dealt tenderly and plainly and faithfully with you and spoke the word of the Lord to You and told You that If You did not come to that which did first convince You and bring all others whom you had drawn into a separation with You to Condemn it the Blood of all them would be required at your Hands and that was and is the Word of Truth which will stand and is Sealed And I was grieved that the Glory of the Lord which had appeared in the North and his Name should be dishonoured by your cross thwarting Spirit and that You should bring an Evil Report upon it into the South of any difference but that was and is a true Word You are got up into a wrong Spirit that is Rough and Course which I feel and see that is not savoury nor gracious which had you retained your primitive Love and Light and Faith that works by Love and been in the quiet meek Spirit and
now Query of G. F. whether these Bodies which the Apostle Paul termed the Members of Christ's Body were not the same in which the Holy Ghost dwells and the Life of Jesus was manifested And if so then according to the Apostles Doctrine Mortal and convertible unto Dust And whether or no an exclusion of all mortal Bodses whatsoever from being concerned as Members of the Church which is Christs Body be not the very ready way whereby all Liberty and Looseness that 's pleasing to the mortal Body may be Indulged and Nourished And not only so but whether the Men and VVomens Meetings will not Fall of Course and so no such Places where those who as George Fox saith are Heires of the Power may go to in Order to the taking of their Possessions as George Foxe's Language in his aforesaid Letter is 'T is further to be observed that G. F. hath not yet done with these VVords turned to Dust but proceeding asketh John Wilkinson this Question Must that which Sanctifieth God be turned to Dust I thought John thou hadst owned Christ to be the Sanctifier of all who is greater than Moses and the End of Moses but John wherein have not I Sanctified the Lord To this we Answer If G. F. who is a Mortal Man was capable to Sanctify the Lord as in his own Sense by his following VVords he seemes to be why doth he so impertinently let his Pen run by way of Reflection on John Wilkinson for using Scripture-Language so seasonable and so pertinent as he did Doubtless the Reason was a Fretful Peevish Angry Spirit then possest G. F. So that we may in his own Language used in his Letter to John VVilkinson say to him 'T is a Spirit that doth not know what it would be at it self but if G. F. had not been Capable to sanctify the Lord he is Manifested a Scoffer to ask the afore-said Question viz. But John wherein have not I Sanctified the Lord However let his Mind Sense Meaning or End in so Querying be what it will we shall undertake to give thereto this Answer viz. G. F. hath not Sanctified the Lord in writing his Book of VVomens Meetings which consists of Ninety Six Pages in Octavo and in all the Book throughout we do not find above half a side and that also scattered here and there that treats of that Service for which the Meetings of VVomen were chiefly understood to be held and that the Drift and Scope of the rest of the Book seems to be chiefly for Proof of Womens Offering Sacrifices Preaching Teaching Exhorting Admonishing Prophesying Governing Judging Singing Dancing Playing upon Musick and that Micah's Mother an Idolatrous VVoman spoken of Judges 17th was a Vertuous one and that the Assemblies of the Women did continue amongst the Jewes till they went into Transgression but yet Quotes for Proof of the last Assertion only 2 Kings 23. which mentions nothing to his purpose of VVomens Meetings more than that good King Josiah broke down the Houses of the Sodomites that were in the House of the Lord where the VVomen wove Hangings for the Groves which good King Josiah burnt Neither do we believe that he hath Sanctified the Lord in Accusing John VVilkinson and John Story for Tyth-Payers or Conniving at others Paying for them as in his aforesaid Letter he as we take it doth though they are therein esteemed to be greatly Abused and Mis-represented and we never understood it could be proved against them But that which aggravates G. F's Sin is That he hath been guilty of Advising Two Persons to buy their Tythes which is equal to a Continual Payment viz. Nathaniel Crips of the County of Glocester for one and Robert Arch living but a few Miles from the said Crips for another as they are ready to testify unto any Enquiring Reader and as in the Twenty-First Section of ‖ Note 'T is the Second Part of the Manuscript first mentioned in the Preface to the First Part. this Second Part by their Testimonies appears G. F. tells John Wilkinson thus But that whereby you may come into Unity it must be in the unlimited Power and Spirit and Light that did first Convince you and brought you into Unity and meeting without Prescription of your Elders or Deacons or your Members So your way to come into Unity is to come to the Light and Spirit that did first Convince you and judge and condemn this Spirit that hath led you into Separation with all its Works since and then in that Spirit there is no fear of Imposition And in another Place of the said Letter G. F. saith I told you That if you did not come to that which did first Convince you and bring all others whom you had drawn into a Separation with you to condemn it the Blood of all them would be required at your Hands And that was and is the Word of Truth to you and will stand and is sealed These Sentences of G. F. do lead us unto these necessary Observations First That the Way to come into Unity is to come to the Unlimited Spirit and Light that did first Convince them and bring them into Unity had G. F. ended his Method for Unity here he would have said that which would have Answered Gods Witness in our Consciences but though he talks of coming to the Unlimitted Spirit yet his following Language seemes a Design so far as he is Capable to limit the Spirit by adding these Words viz. and Judge and Condemn this Spirit that hath led you into a Separation with all its Works since by which Comparing his said Words with his aforesaid Letter to John Wilkinson and John Story dated the 23 d. of the 8 th Moneth 76. we take him to mean all those Dapers given forth since the Outward Separation which being without any Exception and Compared with the Matters occasioning the said Outward Separation seems to Import that in G. F's Sense the Antient Friends of Truth must of necessity be departed from the Light and Spirit if they cannot Conform to some Outward Methods in relation to the Management of some outward Affaires that some of his troublesome Party would Impose on the Chosen Friends for the outward Services of Truth Oh Grosse Darkness But that which seems to manifest his Darkness yet more gross is this his Letter to John Wilkinson Informs us That such meaning as his Words to us Import such with whom he is at Unity need no Outward Prescriptions that is written with the Spirit of God in one anothers Hearts to gather them withal On this we observe that unless another thing preserves those who are gathered than that which gathered them there is then no need of Outward Prescriptions for those that are gathered unto whom only the Government contended for reacheth and if so which in Truth cannot be denyed why must these Antient Friends who have been Convinced by the Light and Spirit of God be Reckoned had and such whom God will Blast
unless they call in all their Papers which were chiefly given forth to Vindicate themselves as not departed from the Truth though they could not be subject to Impositions or Prescriptions of others G. F's Confusion doth not End here but is further Manifested in these Words viz. without Prescriptions of your Elders because 't was his own Counsel at the beginning of Mens Meetings to choose particular Persons for that service agreeable to which Advice the Elders he now strikes at were Chosen and yet in a scoffing manner reflects on the Words Chosen Men and on the departure of others when their Message is told and as if that very Order were worse than any Assizes Sessions and Courts As to the departure of others immediately after their Message is told we are perswaded was never proposed by those called Separate whil'st any coming thither had any Concern upon them as matter proper for the Meeting to take notice of nor yet to Exclude any Friends that were free to stay after they had delivered their Message For which Perswasion sufficient ground is given unto us from the writing of those called Separatists in the 11th Section of this ‖ Meaning the Second Part of the aforesaid Manuscript second Part in these words viz. We indeed Declare and Testify that our Sense and Meaning in what we proposed formerly to Reunite the Meetings was not to hinder any Friends of staying in the Meetings who behaved themselves Men of Peace as we Testified unto them in our Reply to their Answer to our Proposals but such as inclined to cause Offences with rash Censures and false Judgments which hath made and will make Divisions contrary to the Doctrine we have Learned If they had Objected against any thing in Love which we proposed and with respect to the Honour of Truth given us any Reason of its inconveniency if we could not have Convinced them of the Inconveniency thereof with Weightier Reasons we should readily have Consented unto them We now desire the impartial Reader seriously to Consider whether our Perswasion aforesaid is not on sufficient Ground And if so then 't is plain G. F. Reflects on his own Church-Order as his Term is as worse than any Courts Assizes or Sessions by which we may in his own Language to John Wilkinson say That he knows not what he would be at if his Words and Writings may be taken to be his Real meaning at all times but as to that we have no cause so to Conclude because we from this and other his Words Writings and Actions are sufficiently satisfied that he Concludes all wrong and gone from the Light and Spirit that are not at Unity with what he saith Acteth and bringeth forth though it be ever so Repugnant to Truth and grounded on ever so false a Report and Scandal And so though he talks of the Unlimited Spirit yet we are perswaded he would Limit every one to be subject to his Spirit and that if they have not Faith therein they are wrong and in a separate Spirit from the Light and Spirit by which they were first Convinc'd And on this Foot we do not question but he concludes every one Wrong that Conscientiously may ask him any Questions for their Information or Satisfaction touching him concluding that it doth spring from a Jealous Spirit that ought not to be satisfied The last thing we think meet to take notice of in his aforesaid Letter is this he Repeats John Wilkinson's Words thus And whereas thou speakest of a new Way and a new Form and carryed on with Church-Authority c. And then in part of his Answer thus saith for I know no new Way nor new Form carried on with Church-Authority as thou reproachfully sayest but hear thou hast manifested thy separate Spirit and Mind This manifests unto us that G. F. to use his own Language doth so Jumble that he knows not what he would be at for Men and Womens Meetings are and as we take it in his Sense accounted the Church and what they carry on is accounted to be carryed on by the Power whereof G. F. accounts them Heirs which is the Authority of the Church That now this Church have introduced New Forms or else G. F. hath introduced New Forms amongst them which they as a Church and under the Pretence of Authority do bring forth we are satisfied is as certainly known to G. F. as G. F. is known to any one And therefore his Denyal that he knows of no New Form carryed on with Church-Authority is taken by us to be an absolute Quibble Shift or Shuffle if not a plain down-right Falshood and Untruth Having thus observed on G. F's Letter as afore-said we desire the Reader seriously to weigh in the Light of Christ Jesus the Observations made thereon and then we doubt not but every such Reaer will have this Answer in his own Breast That what G. F. hath written by way of Reply to John Wilkinson could not be given forth from the Spirit of the Lord which cannot Lye but is rather the Fruit either of Ignorance Pride Scorn and Disdain in the best Sense 'T is a common and tude Saying Prids oft times goes before a Fall That G. F. is Fallen is manifestly proved in ‖ Note 'T is meant of the Manuscript first mentioned in the Preface to the First Part. this Treatise if being guilty of Error and Matters of Eyil Fact may be accounted sufficient Proof And that he hath been of so Proud a Spirit as to expect a sort of Reverence and Submission to him which the Truth could not own we doubt not May the Lord open his Eyes to behold his Errors and give him Repentance that so in a Sense thereof he may Confess to the Glory of God and Rejoycing of his Faithful and Antient Friends Though G. F. in his before-cited Answer unto John Wilkinson seems to take Notice of the Receipt but of One Letter yet so it was that John Wilkinson for the further clearing of his Conscience writ another Letter unto G. F. suddenly after whose Copy now followeth George Fox WIth the Truth of God in my Heart I have of late been greatly concerned in the Remembrance of thee in whom God appeared in the Beginning of the Day of Life and reached unto us with his Word who gave us Faith to believe and to receive thy Testimony thou gave of his Light in our Hearts which gathered us into Vnity with him and one with another and made us of the Church of the First-Born or of the First Fruits unto God continuing many Years in Love and Good-Will one to another But of late Dayes the Concord we once had seems much to be broken and many Instruments whom God hath wrought by and in great Love have laboured together but of late time have greatly Iarred And the Cause God hath manifested to me That it is not in Principles of Truth nor in Christ's Doctrine nor in any Practice which Truth in the Members
was true thou wast in no measure less Gailty of such a Crime than John Story he then Proposed to me To have it under my Hand I told him I would very freely so do provided he would give it under his Hand that if it was proved against thee thou oughtest to Judge and Condemn the same this he would not do which to me denoted either a Spirit of Partiality or a sort of Fear like unto that that is taught by the Precepts of Men and so I refused to Answer his desire yet I now give it under my Hand to thee and my Plain end in short is this viz. in expectation to receive a Plain and Satisfactory Answer from thee that if it be possible some sort of Jealousies may be removed out of my Mind or else the Reasonableness thereof more confirmed for 't is a day wherein I account it my Duty to be plain without Respect of Persons and the Duty of none to reprove others for shuflers and become shufters themselves Those Scriptures which mention the words Tradition and Examples are in this Day or Age Strained to prove it Friends Duty to follow the Traditions and Examples of some of the Brethren c. How then can it consist with the Honour of Truth or Good Conscience for such who Esteem of thee above their Brethren and who seem to esteem of themselves as Countenanced by thee to Condemn any Brother for doing any thing if so be it be according to the Example thou hast given Since therefore as I said before Example is a better Teacher than Precept how can it be other than thy Duty to endeavour the removing these stumbling Blocks out of the Way of God's People by giving thy Testimony That thou art not Guilty in either of these particular Things if in Truth thou canst do so And by farther manifesting if it can be proved against thee and made appear unto thee that thou art so Guilty that then Thou wilt Judge and Condemn the same as that whereby thou hast offended the Church of God but if Clear in the Sight of God thou may'st also be cleared in the Sight of his People and those who have reported such things concerning thee may Judge and Condemn the same I hope this Proposition will not be look't upon by thee and those who contend for the Establishment of an Outward Form of Government amongst God's People at this Day unbecoming the Pen of the Meanest Member in the Body But if it should I may justly appeal to God's Witness in all whether that Outward form of Government contended for both by Word and Printing be such under which Equal Justice may be Administred to Every One and the Infirmities of every Member of the Body be equally brought to Judgment If thou shouldst look on my Lines as the Fruit of too great Presumption I have this to say that what I now Write is barely to clear my Conscience as in the sight of God and I am constrained in Spirit thus to do knowing that not any such Form of Government wherein the Infirmities of every Member may not be Equally Reproved and brought to Judgment can be the Form of Christs Government nor yet that the seasonable mentioning of an Infirmity in an Elder Brother can be accounted a departing from the Truth and an Indication that such shall never Prosper Whatever the Calumnies and false Reports raised on several Brethren may be whereby both they and the Cause of Truth may be rendred Ignominious 't is to be doubted that the secret Cause of all these late Commotions which distract the Minds of many springs from this That some are esteemed to Exalt Thee above what is meet that others are ecteemed to look on Thee as Less than they ought and that jealousies enter many that Thou esteemest of thy selfe beyond what thou art And if these or at least some of these things be that secret Cause and that Thou hast no less esteem than the Repute of an Elder Brother by all Friends which as far as I know thou hast not how can it be less then thy Duty to interpose that such Differences as of late have arisen may no longer Live to the Increase of Division amongst Gods Heritage That so Records to Ages and Generations to come may not tell our Childrens Children that that People who were clearly gathered out of all Outward Forms Out-ward Heads and Outward Laws relating to the Inward-man to the Law-giver in themselves should in so few Years fall out concerning Outward Orders and the Head-ship of one Man for so will it be Reputed unless thou by Plain Testimony dost Clear the same by Manifesting that Thou never intendedst that what thou hast given forth as Instructions or Directions to the Churches should be urged with Severity which is no less than an Inforceing upon any of Gods faithfull People but rather commended them to the Churches leaving the same to God and his leading Grace in his People to make use thereof as he should Manifest a need of such Direction Counsel or Advice Many Antient Brethren besides my self account this but a Reasonable Proposition and that which we firmly believed was according to thy Sense when thou Travelledst among us and gave forth several things and yet thou mayst remember that when I was at Swarthmore I acquainted thee that because John Story had that very Sense it was said of him Truly John Story thy Darkness and Blindness is easily to be felt and séen and they must be very Dim of sight that sée thée not Oh the Confusion thy Dark Spirit is in Whereupon the Book wherein it was so said was in thy House brought forth amongst others thy Wifes Son in Law was a subscriber thereof and when John Story his said Sense concerning thy giving forth some things was Read and their Answers thereto wherein the above Sentences concerning John Story were Read unto Thee yet I never heard from thee thy Wife or her Son in Law so much as one word disapproving that Answer but rather a Vindication thereof Now whether this be not a just Cause of Jealousy and so thy duty in all plainess to Answer this matter that so Jealousies which Friends are Exhorted to shut out and for which they are accounted little less than Offenders may be removed let Gods Witness in every Conscience Judge In the beginning of that day wherein we were young and first convinced and turned to the Light we experimentally came to know That if we did walk according to what it did certainly Manifest unto us we could not Err. But now I do know 't is the Labours of some disaffected to John Wilkinson and John Story by false Reports to turn the minds of Brethren one against another and this is not a turning the Mind to the Light nor yet an Exhortation to keep within the Limits of its Leadings besides which is no safety and so many young People growing up and who are fit Objects for the Seed to take Root
in have their minds much Exercised to consider whether this Report of such an one be True or that Report concerning another False though neither of them True and so through their Affection or weakness of Understanding being too Credulous of other Mens Words and too much affected with other mens Lines made ready to their Hands joyn to one party and despise another and all this while believing a false Report are led by another Leader than that whereby Gods people in the beginning were led viz. Christ's Light in the Conscience Such are in a ready way Eternally to Perish and the Blood of such if by reason thereof they Perish will be required at some Hand May the Righteous God in his Mercy turn the Hearts of such Watchmen as have been guilty of this sin saith my Soul that so they may therein sin no more for such things are stumbling Blocks in the way If that Body which is called George For which must return to Earth from whence it came remains but a few Years upon the Earth I have this firm Perswasion that Experience will inform Thee that my plain Lines are not only the Fruit of a plain hearted Friend but also a seasonable Caution more worthy thy Notice than the Words of a flattering Tongue with my Love to thee c. I Remain A Friend to thee and the Vnchangeable Truth William Rogers 'T is now to be observed That suddenly after I had sent the above-said Letter to G. F. which I solemnly affirm I did for the Clearing of my Conscience and could not with Peace of Conscience pass by the same I had some occasion calling me to the City of London where being come the afore-said private Letter was very publickly spoken of amongst Friends for which I was compared to Pennyman and Muggleton Whereupon being startled that such a Report should go forth against me on the writing of a private Letter before I had been written to or treated withal about it I did desire to have an Hours private Discourse with G. F. which he granted though some Persons interrupted us that we staid not so long together At that time and at some other time after G. F. urged me to Take my Letter back and Tear it and he would Pass it by but never spoke a word nor yet ever writ any Answer thereto whereby I might be satisfied in the Matters whereof it treated Aud therefore since I have been compared to Muggleton and Pennyman for writing that private Letter 't is thought meet it may be now Publish't and Recommended to the Consciences of every Reader Here now follows the other of the Two Letters whereof I make mention as before written unto G. F. by me for the further Clearing of my Conscience Bristol the 3 d. of the 10 th Moneth 1677. George Fox I Have once more a Constraint on my Spirit to write unto thee and in Singleness of Heart thus to say On the the 25 th of the last Moneth a Separate Meeting was held in our City unto which my Self and divers other Friends went on these Two Considerations First To bear a Testimony against the Appointment of that Meeting because it was held in our Publick Meeting-House though divers Friends of the Monethly Men and Womens-Meeting did Oppose the same when ‖ ‖ Note The said Proposition was made after several Friends were departed and the Meeting broken Proposed And Secondly To prevent such Designs which was believed might have a Tendency to Deceive the Simple by bringing forth Scandalous Papers against John Story and John Wilkinson towards whom many Friends dare not demean themselves as if they were Apostatized from the Antient Truth Being thither come a Testimony was born Against the Appointment and Holding the said Meeting and some I believe were made Instrumental to preserve others out of the Snare which was laid to Betray the Simple But that which greatly grieved my Heart and which at this time is a Concern upon me to signify to thee was The Reading a Letter which was said to be from thee If that Letter was really given forth by Thee and made use of in the Meeting according to thy Intent and End and so will stand by the Person or Persons introducing the same to be read as to their End and Intent therein then 't is plainly evident That thou art at least the Espouser if not the Head of the Cause of Men that have appeared Partial Vnrighteous in Iudgment and Persecutors in a high Degree And blessed be the Lord for in Zeal to the Cause of Truth I speak it that he hath not only given me a Sight hereof but also Boldness in which I have Peace to testify against that Partial Unjust Persecuting Spirit in whomsoever it appears that under a Pharasaical Pretence of Love and Bowels of Compassion or such like would destroy and murther the Name and Reputation of the Lord's Servants whenas I am fully fatisfyed if they would but Bow to Men they might avoid the Stroke of their Passion Alas Friend little did I in Dayes past think that thou wouldst appear either as a Head or Espouser of the Cause of such nor yet of any who should cast Stumbling-Blocks in the Way of God's People But now 't is evident that thou art the Man under whose Name Papers are spread which seems as a Strenghening to such as well as one that puts Stumbling-Blocks before the Lord's People thy self And therefore if thou hast any Regard to the Flock of God it becomes thee to cease sending abroad such Papers or putting Stumbling-Blocks in the Way of the Simple Perhaps thou may'st think the Language unbecoming me yet I must tell thee That though Darkness hath over-shadowed the Hearts of many so that they seem like Men Void of all Wisdom and all Reason whereby it seems to me as if they were Proselytes of such amongst the Sixty-Six Subscribers at Ellis Hook's Chamber who coming with another Gospel than that which stands in the Wisdom of God have Preach't against All Wisdom and All Reasoning yet the Eyes of many of the Antient Flock of God continue yet open and have beheld the Whimsies and Imaginations that have entred some whereby the Name of God hath been but too frequently Blasphemed and the Word and Power of God abominably Abused by such whom the Papers seems to be a Strength to which hath long since created Jealousies that the dread of that Antient Power which many Brethren testifyed Was with thee in the Beginning is departed The Consideration whereof puts me in remembrance First That though thou and many have judged John Perrot as an Apostatized Person from the Truth for introducing a New Practice in the Church yet those who as far as I know stand in and for the same Faith and Practice they were in from the Beginning are now judged Apostatized because they cannot imbrace for Conscience sake some New Prescription which thou art accounted either the Author or Countenancer of Secondly That
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
other Matters that the Agreement related not to the Rumor whereof as I suppose coming to G. F's Ears I was informed by several that he render'd the givers forth thereof or at least one of them Covenant-breakers and 't is credibly reported that G. F. is the Person who industriously spreads the same amongst Friends of which more anon as an Evidence that Thomas Gouldney William Ford and William Rogers are accused on this score for Covenant-breakers we think it necessary to recite a Letter written unto them on that behalf the copy whereof doth follow The 9th of the 6th Mo. 78. Thomas Gouldney William Ford and William Rogers with the rest of John Story 's and John Willkinson 's Party who are known or unknown I Understand that you had a Meeting with G. F. and others at Bristol at Winter Fair last and Articles and Covenants were drawn and agreed on both sides That no Papers were to go forth without the Consent of both Parties and contrary to all Covenants Engagements and Contracts when G.F. and the rest were gone from Bristol you have drawn up papers concerning the Meeting Manuscript Books some thirteen sixteen or twenty four sheets as it 's said and have sent them into the North Bukinghamshire and Barkshire as they say and also you sent them by Lewis Landy into Hartfordshire and Bedfordshire and Huntingtonshire and ride up and down to dissaffected and loose raw people but this work hath got you no Credit in the Nation but hath manifested you to be Covenant-breakers and not Men of Truth nor Credit for many Friends being at Bristol Fair and knowing of the Contract and Covenant that no Papers should go forth without both sides seeing them and yet you contrary secretly in an underly and treacherous way sent Papers behind the backs of them that were concerned and as they say you never sent to them This practice of yours is more wicked and worse than the Priests and so in this presumptuous willful Work of yours to defame others have defamed your selves whereever your Papers come and made your selves of no Reputation nor Credit amongst Men nor as to the Truth for who can trust or believe you until you call in your Papers again by Judgment and Condemnation wherever you have sent them for such works as your spirit manifests are not fit for the Society of Men for all judicious civil men would abhor your Practice and Doings and do abhor it except some few Airy Notionists here and there that cannot live under the Cross of Christ And is not this Scripture come upon you which Christ saith When the unclean spirit is gone out of a man he walketh in dry places and returns again with seven other Spirits worse than himself and the latter end of that man is worse than the beginning And would not some of you have been ashamed to have broken Covenant and Promise as you have done now before you were convinced of God's Truth but as the Apostle saith The wicked shall grow worse and worse Surely had there been any tenderness towards God and his Truth that doth not change and had there been any regard to your Reputation as Men then wilfulness would not have hazarded all but in that wherein you have sought to defame-others and make them of no Credit you have defamed your selves and made your selves of no Credit in all Countryes where your Books have come amongst sober honest Friends that keep their Integrity which indeed Friends at the General Meeting were surprised could hardly believe it when they heard that you had sent your Books into the North and Esum c. and into the East by Lewis Landy and other places and though you do degenerate from Truth yet to degenerate from common Civil Men in breaking Covenants and Engagements before so many Witnesses but many that have heard of it do testifie against it in all Countryes where it comes and say That will not do your Business And if these be your Weapons to set up John Story and John Wilkinson with these are very shallow ones and if this be the Spirit that cryes against Forms that run quite out of Form and Truth that can break all Covenants and Engagements so easily but this is like John Story 's creeping Spirit 's work which hath led you to act both contrary to Truth and below Natural Civil Men and to be Covenant-breakers and fierce despisers of them that are good and so these Papers and Doings of yours have given much Satisfaction to the Country to see your Treacherous Spirit and of John Story 's that you promote your Sect-Master and the Fruits of his Separate Meeting and this Spirit doth manifest itself to be contrary both to Truth and sober Men in all Countryes where your Papers have come to your Proselytes which indeed are not very many and them that are they are so ashamed of your Work that we cannot get a copy but Lewis Landy has promised a Copy as it 's said and what you and John Story and John Wilkinson do sow that will you reap when God's Judgments come upon you and you rewarded according to your Works and when Grim Death seizes upon you whose Works you are doing in Wilful Darkness then remember how you have Justified the VVicked and Condemned the Innocent and your latter end as Christ saith is worse than the beginning But I desire that you may Repent and condemn all that has been done by you on this wise and bring John Story and John Wilkinson to condemn it also and so come again into your first Love and into Unity with Friends for at present we see and take notice in our Countryes that none but who are of loose Spirits are affected with your Works for common honest men abhor them S. H. That now the Reader may know what is the pretended ground wherefore this abusive Report is so confidently spread we desire the Reader to peruse the * Note the said agreement is before cited in this treatise Agreement made between and VVilliam Rogers on behalf of themselves and Friends concerned which is mentioned in the last recited relation of passages in the 12. Section and therein they shall find that each party had liberty to have a Scribe to take passages in the Conference which to them severally should seem meet and that when any thing was read and finally agreed by both partyes to be recorded the same should be at the End of every Meeting subscribed by both Partyes and by at least six credible persons of each side but not a word intimating that no other Relation should go forth and the reason of that agreement was not to obstruct any Member of the Meeting if no Memorials of Passages in the Conference could by Agreement be recorded to give a Relation of the Truth for had it been so intended there would have been an Article to that purpose to be a bond on the persons between whom the agreement was made and that they should
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
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
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
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
Two Certificates Which being compared with what he writ from Amsterdam the 14 th Day of 7 th Moneth 1677. on this wise And you that have given your Testimony against that Note By the word This Spirit I take his Meaning to be J. S. and J.W. and such as are at Unity with them because in another Paper I find him thus expressing himself viz. This Separate Spirit of J. S. and J.W. Spirit stand in your Testimony till they Answer by Condemnation and do not strive and make Bargains with that which is out of the Truth clearly shews a Designe of Imposition and that so far as in him lyes to obstruct Friends from Bargaining with such whom he Condemns By which if his Meaning be that he would not have Friends Discourse with such nor yet to agree about any Orderly Conference in order to a Reconciliation or Hearing of Differences than his own Practice afterward in submitting to a Limited Meeting with me on a particular Occasion within the City of Bristol in the 12 th Moneth 1677. before Twelve Persons chosen on each side condemns his own Direction Besides such a Meaning from the Great Apostle of Christ which doubtless G. F. is at least reputed by many to be seems wholly repugnant to the Counsel of the Apostle who said Jude 3 4. It is needful for me to write unto you that you should earnestly contend for the Faith which was once delivered unto the Saints for there are certain Men crept in unawares viz. Ungodly Men. We also find That Gainsayers according to Paul's Counsel to Titus were to be Convinced by sound Doctrine and Exhortation Titus 1.9 Which leads me to query Whether there be any Room left to convince Gain-sayers by sound Doctrine or Exhortation or otherwise earnestly to contend for the Faith with such as are crept in unawares c. unless Conference be admitted with such as are supposed to be so that so they may be made manifest to all And Whether 't is not rational to conclude That G. F. who endeavours that others should avoid such Conferences doth not give just Cause of Jealousie that he is of that Number whom the Apostle reputed Ungodly Vain Talkers and Deceivers But if otherwise G. F's Meaning be that such whom he Condemns have no Right to Note Some perhaps may think this a Groundless Insinuation and therefore I thought meet thus to note That one of my Correspondents highly affected with G. F. and who for many Years past hath been Partner with me in a Merchandizing-Trade to several Parts beyond the Seas is of late come so far as on the Score of my Concern in Religious Differences amongst the afore-said People to break off all manner of Dealing with me in Partnership declaring by his Letter as a Reason for his so doing in these Words I CANNOT BVT REASONABLY EXPECT THE HAND OF THE LORD MAY BE AGAINST THEE AND THAT PERADVENTVRE IN THE THINGS OF THE WORLD I omit his Name amongst others concerned in the Differences for the Reasons hereafter mentioned Let now the Ingenious and Impartial Reader consider whether this is not at least next Door to a Discouragement to Buy and Sell with me For if all should so serve me I should be obstructed to proceed in that Method of Trade by which I have been enabled not only to provide for my Family but to administer to the Relief of others also Bargain Buy or Sell until they Answer by Condemnation then I may justly term That to be a Mark of the Beast spoken of Rev. 13.17 where 't is thus said No Man might buy or sell save he that had the Mark or Name of the Beast Let the Reader take either of these Two Meanings for a Third I cannot think of and 't is the Mark of a Deceiver of such as dwell on the Earth which are the Terms wherein John Revel 13.14 describ'd the Beast He that hath an Ear to hear let him hear Having thus far proceeded in some measure to manifest the Reason of the Publication hereof as well as to note a few Marks of Apostacy or Innovation that so the Reader from the Preface may have a little Savour of that Spirit by which the Opposers of the Children of Light are led I now come to signify that the further Design of this Preface is chiefly to Answer the Three following Queries which on the Perusal of the ensuing Treatise I am sensible from Discourse already had may arise in the Breasts of some called Quakers Qu. I. Why hast thou omitted to mention the Names of some Persons and Authors of some Books and Papers reflected on in this Treatise Qu. II. 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 Qu. III. Whether thy Publishing this Treatise in Print may not in probability give unto others a Knowledge of the Differences amongst us and so obstruct the Encrease of our Meetings and the Gathering of some yet walking in the Broad Way into the true Faith and cause many already gathered thereunto to stumble and fall Before I shall make direct Answer to these Queries 't is needful to inform the Reader of some Things relating to Orderly Proceeding and Constraint of Spirit which being considered may be well taken for a Just Apology thus to appear in Print and not only so but may render the direct Answers more satisfactory And therefore I do first proceed to signifie that in the Year 1678. the Religious Differences amongst the People called Quakers were so publickly manifested that several of my Brethren seemed not only grievously burthened therewith but also concern'd that the Things which became their Burthen might be stated in Writing and Remonstrated to such amongst them who as was supposed might be Instruments to put a Stop thereto This being several times treated on by some I was desired and at length it became my Concern of Conscience to put Pen to Paper on that Subject which accordingly I did until at length I compleated an Historical Manuscript consisting of Three Parts In the First Part is manifest A Part of those Things wherein the Faithful were at Unity and by what Wayes and Means that Unity came to be broken In the Second Part are cited Many Papers Epistles Testimonies Proceedings and Practices which were the Effects of Disunion Separation and Division In the Third Part Certain Doctrines are treated on and that Sense manifested wherein they have been and are received believed and owned amongst the Children of Light who being not affected to leave that Teacher which cannot be removed into a Corner to follow the Dictates of such Men whose Doctrines and Practices do manifest them fallible have and do keep their Place and Habitation in the Unchangeable Truth After the said Manuscript was prepared Four Friends whereof my self was One writ unto George Fox and Two other Persons
they are though under ever so specious Pretences that have indeavoured to Establish Outward indispensible Rules and Orders in matters relating to Conscience for the Church of Christ in this Gospel Day to Walk by neglecting to commit and Commend every one unto the Word nigh in the heart that thereby they may be preserved from subjection to any thing outwardly ordained which they may either scruple in Conscience or are not led by the Word nigh in the Heart to Practise are such as in the best and most Fovourable Construction act from Zeale without Knowledge in which kind of Zeal Paul himself Phil. 3.6 though as to the Righteousness of the Law blameless yet Persecuted the Church This kind of Zeal is accompanied with that Ignorance which the chief amongst Apostatized Churches have accounted the Mother of Devotion by which Thousands in Ages past in the Dark Night of Apostacy have been led into the Observation of many Unsavoury Dictates Erroneous Decrees Unwarrantable Traditions and Superstitious Examples either of one Man or assemblies of men not knowing what they have either believed or Practised to be an incumbent duty upon them through an inward evidence from Gods Witness in their Consciences or Tryal thereof by the Light of Christ May not the same Cloud of Darkness overshadow any of the Children of Light in this our day saith our Souls Moreover 't is observable that if Report be true this doctrine hath of late been exalted NO UNITY BUT IN CONFORMITY which if applyed to the Outward Prescriptions of one Man or Assemblies of men assuming to themselves authority to act and determin in matters appertaining to the Gospel and its Order thereby to become a Bond upon the Consciences of those who have Believed in the Everlasting Light of Christ Jesus as the great Order and Ordinance of God in this Gospel Day may occasion the Continuation of Discord Distraction and Division contrary to the Gospel and Doctrine of Truth which hath been publisht received and believed amongst the Children of Light in these latter days who neither have nor can receive any Doctrine contrary to this Testimony of the Apostle 2 Cor. 3.6 The Letter Killeth but the Spirit giveth Life We now appeal unto every understanding ingenious and impartial Reader whether since the Labour of the Apostles of Christ in the primitive dayes was to draw the Outward Jew off from the observation of these ordinances which were realy established by the appointment of God himself having exalted instead thereof the word nigh in the heart and Law written therein as a fulfilling of that which according to the Word of the Lord by the mouth of his Prophet was to come to pass under the new Covenant which was not to be like unto the Old can consist with the tenour of the new Covenant for any to attempt the establishment or giving forth of Outward Orders Prescriptions Sentences or Decrees to be on that foot a Bond upon the Consciences of those who have believed in the Everlasting Light Especially if they are of the Gentile Stock according to the Flesh unto whom the Law appertained not for so the People of England are and if not whether those who are otherwise perswaded and according to such a perswasion may be found acting may not though under the Outward Profession of Truth it self justly be numbered amongst those of whom in the best sense it may be said They have Zeal without Knowledge and Ignorance is the Mother of their Devotion And now as to those who have Knowledge without Zeal Charity doth not Oblige us to conclude that such in that state chiefly design to live well that so they may dye well for as Christ said so may we Luk. 12.48 Unto whomsoever Much is given of him shall be Much required the want of Zeal in a known Good Cause is as we take it the neglect of a Known Incumbent Duty wherein God hath given Power else how could it have been said to the Luke-Warm Church of Laodicea after an understanding was given unto her how she might come to see viz. by anointing her eyes with Eye Salve Lev. 3.19 be Zealous amend for doubtless Power was given of God into her to amend as well as direction how to see but of the want of Knowledge it cannot be so said as of the want of Zeal Because 't is not equally in our Powers to attain unto Knowledge when we want it as it is Zealously to Practise what we know to be our duty we may therefore conclude that where Knowledge is not accompanyed with Zeal though requisite t is in the best sense a token of a Luke-warm Spirit and in some where it hath predominated we have clearly discerned that first they have been over-awed by the Frowns of man or men and then under the Pretence of bearing all things neglect to give their Testimony for the Truth without respect to any Person whatsoever more than the Truth might require and by this means some have undoubtedly been the occasion whereby many have been caught in the Snare of the Evil one not Knowing through a Neglect of their Inward Teacher which way to turn and that Loads and Burthens have been the Portions of others who whil'st they have kept Stedfast unto the antient Doctrine Exalting the appearance of Christ by his Light to be our Law Rule and Guide have beheld some of their Brethren not only captivated with a kind of a slavish Fear but also in their Practices receeded from what their first Principle would have led them to having used politick Contrivances to retain the Favour and Affections of some who perhaps in their View have appeared to be like unto the rising Sun and so have given more way to a Temporizing Spirit than to acquit themselves as Good Christians in the sight of God by which the Conscience comes to be kept voyd of offence towards God and Man and all this as with respect to some 't is doubted for fear lest they should be termed Sect-masters by such as in this Gospel-day have assumed a Pretended Authority to establish Outward Orders to be a Rule for and Bond upon the Children of Light to walk by without any exception thereby to avoid oppressing a tender Conscience But this is far wide of that Zeal which accompanyed the Apostle Paul in his Converted State who was termed a Ringleader of the Sect of the Nazerenes by the Unbelieving Jews that would have Judged him according to their Law which undoubtedly would then have inflicted Severe Punishment on him which being duly considered we may well say 't is far wide of Pauls Zeal to fear under this Gospel-day the Title of a Sect-Master on the score of refusing Outward Conformity to Outward Rules and Orders relating to the Conscience under the Notion of Gospel-Orders establisht amongst the People called Quakers not only Because they have no Law whereby corporally to Punish but also because we have no Ground either from the Word of the Lord by the
Mouthes of his Prophets or from the Appearance of Christ by his Light in us or from the Scriptures of Truth given forth by inspiration since the appearance of Christ in the flesh to Expect that any should be Invested with Power from on high to Establish such things relating to the Conscience much less to Expect that the Children of Light under the New Covenant should be led by the Eternal Spirit and Word nigh in the Heart unto such a conformity Moreover 't is Observable Pauls Plain confession thus was After the Way which they call Heresy so Worship I the God of my Fathers Believing all things which are Written in the Law and the Prophets c. And herein do I Exercise my self to have always a Conscience Void of offence towards God and towards Men. If all those unto whom God hath given the Knowledge of his Truth in this Gospel-day had had so much Zeal as to have walk't according to this example they might have all become Honourable in their day have kept a Conscience Void of offence towards God and towards men and then none of them would have been afraid of being Stigmatized as Sect-Masters by such who Like the Outward Jew have Gloryed in things Outwardly Pretended to be Established in this Gospel-day and have made such things to be as a Rule whereby they have indeavoured to try their Brethren who at this day have approved themselves Jews in Spirit Zealously exercising themselves in the Word nigh in the Heart according to Knowledge even as the outward Jews would have done by Paul For such a Reflection would never have hurt them in the Breasts of those that had continued truly Faithfull and this many are given to Understand from that Honourable esteem that some antient and faithfull Brethren have in the Hearts of such as have not in a Temporizing Spirit changed their Way notwithstanding they are Stigmatized with the name of Sect-Masters even by those who Like the Gentiles appear to Exercise Lordship over their Brethren In the Next Place we come to take a little notice of those who abound in Confidence without either Knowledge or Zeal this sort may be well compared unto those Beasts with whom 't is reputed Paul Fought at Ephesus which if it were so was doubtless a contest had with Unreasonable Men. The bait by which this sort are enticed to appear Some-Body in probability is this The Door is open for any under the Profession of Truth whose Lives are not Outwardly Scandalous to appear amongst some of the Society of the People called Quakers as Governours and though 't is hard for us to suppose who amongst such are the Persons that are to be Governed when Liberty is taken and admitted as aforesaid whereby none of the society is excluded to appear as Governours yet so it is and of this have our Eyes and Eares been Witnesses A Part of the Doctrine of this sort we have understood to be on this wise If you do not see your selves you must follow us that do see Alass 't is easily to be savoured where all may then run if such an Exhortation from any one thus qualified and that with respect to follow the Exhorter should take place he then that leads and those who might be led would quickly fall into the Ditch together and so the Kingdom of Sathan come to be advanced instead of being Destroyed But Blessed be the Name of the Everlasting God that Sun which hath arisen amongst us that Glorious Appearance if the everlasting Light which hath shined in many Hearts is not yet set in Obscurity and our Faith is that it will not The Lord hath had a regard to his own Name and to the Glory of his Eternal Power so that though many ancient and honourable Brethren whom the Lord Commissioned in these latter Days to publish his Everlasting Gospel Exhorting all to yield Obedience unto the Appearance of Christ by his Light in them are fallen asleep yet there are many of the same Stock yet remaining upon whom he hath not only poured forth of his Spirit and Anointed them to publish his Everlasting Gospel but also hath kept them in Integrity and their Garments undefiled from the Spots and Polutions of this World and not only so but hath given unto them True Zeal according to Knowledge thorough which the Way unto the Kingdom of God in the Demonstration of his Spirit hath been declared and hath continued them in the Service whereunto they have been called and these have not in a Temporizing Spirit for fear of the Threats and Frowns of Men changed their Way nor yet followed any for the Loaves and though some of these have of late been accounted dark Spirits leavened Spirits Troublers of Israel Sect-masters Leaders into a Seperation and into down-right Independencies Parishes and Schisms yet this Testimony lives with us that the Power of the Eternal God on which alone we are perswaded their Dependencies have been and are hath accompanied such when thus Judged Despised and Reviled by that Generation who unto us appear as if their Dependencies were upon Men that labour and travel to gather unto themselves To conclude this further Testimony lives with us that the Righteous God bears us this Day Record that the very Reason wherefore this Treatise is now prepared is because our very Consciences on the behalf of God's Truth and People are concerned and therefore we cannot but encourage this so necessary a Work having amongst many other our Brethren long waited and born in Patience to see if peradventure the Lord might change the Hearts of those who have occasioned Contention Strife and Division to arise amongst the Families of the Lords People for what-ever Measures others may take of us yet this Evidence we have in our selves that our Souls Desires are That the bright Appearance of the Everlasting Day might not set in Obscurity in any Heart where it hath been both manifested and received nor yet that any of the Lords People might be ensnared to build again the things which in the Light of Christ our Lord they have destroyed William Rogers William Forde Here now follows that Paper made mention of in the Title Page touching the Scattered of Israel given forth in the Year 1661. by Edward Burroughs Minister of the Everlasting Gospel ON the 22th of the 8th Month 1661. I was grieved in my Spirit for the Scattered of Israel and my Thoughts troubled me very much for the Afflicted in Jerusalem for I also was greatly afflicted with them and I prayed unto God that he would shew me his Purpose concerning them and these words came unto me Abide thou in me thou helpless Lamb and I will shew thee great things only stir not from me for thou hast no Helper but me and if thou goest never so little from me behold a Wild Beast seeketh to devour thee therefore I say Abide and then I weeped greatly because I saw what great danger I was in for I