Things have a Tendency to insinuate Submission without Conviction to nurture up Ignorance instead of Wisdom and to introduce Bondage instead of Freedom in Christ as much as ever was under the Cover of a Black-Coat in the Dark Night of Apostacy where this Maxime viz. Ignorance is the Mother of Devotion is known to be true with respect to a Zealous Observation of what the Clergy have imposed and taught What is already signified may give some little Taste of Apostacy or Innovation unto such as have been acquainted with the Primitive Doctrines and Practices of the True Christian-Quaker or Children of Light for so we were called in the Beginning But yet 't is with me a little to treat of one other grand Mark of Apostacy or Innovation viz. Iudging the Merit of a Cause without Hearing the same As before is signified 'T was the Saying of Christ As I Hear I Judge But yet I am a Witness that Ignorance or Envy or that which is worse hath so abounded as that the True Christian-Quaker hath been judged and censured by such as retain that Name but not his Nature when See the Appendix to the Second Part of the Christian-Quaker unheard in the Defence of Himself and the Cause of Truth which he hath stood for When I consider the aforesaid Words of Christ As I Hear I Iudge John 5.26 27. and that it sprang from him who was Partaker of his Father's Life and Power and knew all Things John 16.30 it s to me a real Confirmation that a Pretence to Life Power and Discerning of Spirits cannot be sufficient Plea to justify a Practice contrary to that Example And therefore since I know that such a Pretence hath been the only Plea for that Practice I conclude it no better than the Fruit of Ignorance or Envy or that which is worse Ignorance in those who have believed that outward Ministers are Ordained of God amongst the People called Quakers to See for the Body and Hear for the Body and on that Foot signe and glory in other Men's Lines made ready to their Hands whether they know any thing of the Truth thereof or no. Envy or that which is worse in such an one as hath used both Acquired and Natural Parts from the Strength of Reason Testimonies of Scriptures Arguments from the Light of Christ Citations out of Antient and Modern Writers as well as Examples of Antient Fathers to convince some Professors of Christianity of their Errors and yet imperatively signify To God's Friends every where as before is cited on this wise Let not this Spirit be reasoned with enter not into Proposals and Articles with it but feed it with Iudgment that is God's Decree And indeed the Endeavours of some have taken such an Effect as that the abused Parties Readiness to abide a Hearing before a competent Number of Persons equally to be chosen if any one had Matter of Evil Fact or False Doctrine to lay to their Charge would not be accepted but instead thereof a Persevering to term them dark and rending Spirits without evidencing wherein Which is far short of that Justice which appeared in Festus when he directed the Jewish Informers against Paul to Accuse him of Wickedness if there be any in him These Things considered What ingenious Reader can conclude that Persons so qualifyed are of any better Spirit than those Persecuting Jews were of unto whom the aforesaid Festus on the Behalf of Persecuted Paul said Acts 25.16 It is not the Manner of the Romans to deliver any Man to Dye before that he which is Accused have the Accusers Face to Face and have Licence to answer for himself concerning the Crime laid against him And though the Testimony of Festus runs not parallel with respect to the taking away of the Natural Life yet several Instances might be produced to manifest that there are amongst the People termed Quakers such as practise so far as in them lyes the bringing a Death upon the Good Name and Reputation of the True Christian-Quaker without giving Opportunity to know Whether they pretend to Accuse of Matter of Evil Fact or no. These Things considered puts me in mind to note That one great Part of the Matter of Controversie is touching John Story who in Publick Meeting for Worship hath in my Hearing been accused for a False Prophet and when the Accuser hath been desired to prove him so the Answer hath been He is of a Dividing Spirit and therefore a False Prophet But when in Answer it hath been said as of late it hath Bring forth and prove Matter of Evil Fact or False Doctrine against him and we will disown him then nothing of that Nature hath been brought forth much less proved against him Which considered I rationally infer That such Opposers of the Christian-Quaker whom in this Preface I intend are guilty of one other Mark of Apostacy or Innovation in not admitting to be put in Practice the Rule of Christ when he said Ye shall know them by their Fruits Matth. 7.16 meaning as the Scripture declares such as were False Prophets And that they may the better evade the Rule prescribed as by Christ sometimes affirm That a Good Cause may be ill managed and a bad Cause well managed Thereby insinuating into Ignorant People that though John Story and his Friends have managed their Cause well whil'st their Opposers have managed their Cause but ill yet that John Story and his Friends are Persons of Bad Spirits and their Opposers Persons of Right Spirits And for my own part I no way doubt but that this sort of Argumentation hath become a Defence and Cover for False Certificates Lyes and Slanderous Accusations whereby some have been proselyted to oppose the Truth it self Oh great Abomination If Living Well and holding forth nothing but Sound Doctrine shall not be brought to the Measuring Line of Christ What Defence can there be against a Slanderous Tongue And if Evil Practices and Unsound Doctrine pretended to be publish't in the Name of God shall admit of this Cover he is notwithstanding of a Good Spirit A little Religion and common Sense will give an Understanding of what Absurdities and Gross Darkness may be introduced under those Notions 'T is then easily to be discerned that if the Envy of a Proud Man that seeks Lordship over the Consciences of others do but once put to speak comparatively the Bare-Skin upon the Back of a Friend in Truth there will not be wanting a Company of Ignorant or Envious Persons ready to bite and devour him and to spread abroad Certificates of Defamation Right or Wrong amongst Enemies as well as Friends according to the Example given by G. F. when writing to H. S. R. T. and another Person of Harford he thus said Here is a Certificate enclosed from Two of John Story 's Neighbours who very well know he hath been an Encourager of the Separate-Meeting in Westmoreland which you may shew both to Enemies and Friends with the other
of the Eternal God who was with the Father before the Foundation of the World was laid is become the Horn of their Salvation and hath brought Immortality to Light in them and revealed that Teacher that can never be moved into a corner and therefore these cannot depend any longer on the teachings of man nor yet on outward Canonical Articles Creeds Directories or Church-Faiths prescribed by man but on the teachings of Christ alone by his Light and Spiritual appearance in themselves to lead and guide unto the Father of life The sound of this Alarm as many can yet witness became a joyful sound to that soul which was hungring after the Lord though piercing as a Dart through the liver to the man of sin so that astonishment and amazement seemed to take hold on many whereby they became a By-word a Mock and a Taunt unto such whose dependencies were on their outward Teachers c. as aforesaid I say again Oh Friends let the Remembrance of this Day come before you and consider further what was the voice of the Eternal Power unto such who were struck with amazement after they believed the appearance of that power whereby they were so struck to be the appearance of the Power of God I well remember the voice was on this wise To your own To your own To your own Meaning thereby that they should turn in their minds to the Light of Christ in their consciences which was declared to be that teacher which could never be removed into a corner that so they might witness the fulfilling of that loud voice uttered by the Angel flying through the midst of Heaven Having the everlasting Gospel to preach unto them that dwell on the Earth c. Fear God and give glory to him for the Hour of his judgment is come and worship him that made Heaven and Earth c. For no doubt but the Spirit of the Lord revealed unto those first labourers in the Gospel that there was a pronenesse in the Sons and Daughters of Men to admire to depend upon and sometimes through an affectionate part or blind Zeal to worship such are were instruments to give forth outward Directories or Church-Faiths For we find that the Apostle tells us of worshipping Angels which are Messengers whom God hath sent by him that intrudes into things which he hath not seen therefore I am perswaded that the voice of Truth through them was not only thus viz. To your own which being observed leads into an independency upon others but also frequently on this wise We preach not our selves look not unto us In the Consideration of these things I cannot but cry aloud in the aforesaid words of the Angel that had the everlasting Gospel to Preach Fear God and give Glory to him And then no doubt but every such one that hath concerned himself to condemn his Brother on no better ground than from the example and prescription of another will come to see that therein he hath not kept to his own and so hath been led into a By and Erring Path. Oh Friends let therefore this cry pass through every heart To our Own To our Own To our Own That is to say to every one 's own measure of Christ's Light or Grace of God Received which the Apostle saith is sufficient with this secret breathing of Spirit unto the God of our lives that all may be thereto retired For if that Counsel might but take place it seems to me that there could then be no room for any to impose or press the observation of other mens Lines upon any which no doubt is one great occasion of the religious differences treated on and not only so but it would mould all who retain the name of Christianity into the very nature thereof and so consequently a reconciliation in the everlasting Truth might quickly ensue For if that Door be but once shut through which variance and disunion entred there may then arise a hope of cessation to such contention and strife as is out of the Truth but if not I may then say how can the effect cease whilst the cause remains I well Remember and many with me that whil'st friends kept to their Own and concerned not themselves to promote a zealous observation of other mens Lines made ready to their hands we then heard not of so much contention strife and debate both publick and private as of late years hath been but since the promotion thereof Confusion Disorder Emulation Malice and Envy hath been its Offspring which hath been manifested by publick unjust revilings against some when zealously contending for the Faith of Gods Elect and though these are of that number that prefer obedience to their own measures of Grace received before obedience to the measures of others yet other some there are who have endeavoured to bring Friends into conformity to the pretended Dictates of the Spirit through others or at best through that one man G. F. before spoken of and that under the penalty of being accounted guilty of Corah's sin for scrupling to conform and thus the variance is like to continue unless the God of Heaven for his Names sake by the Arm of his own Power shall put a stop thereto And forasmuch as I could not but say in all seriousness of Spirit for the clearing of my conscience Let the remembrance of the dayes that are past come before you wherein the Servants of the living God sounded by his trumpet an Alarm to the Nations and that the Servant of the Lord Edward Burrough many years deceased is honourably spoken of by some if not by all of both parties of the People called Quakers at variance one that had the Trumpet of the Lord to sound and hath therewith sounded as a Son of thunder as well as of consolation many Alarm unto the Nations I shall conclude with the citation of a part of an Epistle written by him in the Year 1658. to the Friends of the City of London and so leave the consideration thereof to the Impartial Reader to savour whether according to the sense of his counsel we ought not to know the Spirit of God in our selves to be the ground of all our actions and if so then to practise from other mens Lines without an inward conviction by the Spirit in our selves can be no more accepted as indeed it is not than the offering of the halt and the blind for a Sacrifice under the first Covenant was Here follows the citation out of Edward Burrough's aforesaid Epistle YEa it is peace to the Soul and gladness to the Heart and refreshment to the Life to feel and witness the teaching of the Spirit of the Father leading into all Truth and preserving out of all transgressions wherefore I beseech you all let this be your whole desire and the full practice in your life and then shall the Countenance of the Lord shine upon you and his face shall make you glad if in all things you look unto
him for counsel and wait upon the teachings of his Spirit which dwelleth in you which the Father hath given unto you because you are his Children and this he requireth from you that his own Spirit in you which hath begotten you may be the root and moving cause of all your works and words and herein will you receive Acceptance with him and Peace from him and Righteousness in him and everlasting Joy by him continually and this is the inheritance unto which you were begotten heirs to possess for ever Bristol the first day of the eight Month. 1680. William Rogers 'T is thought meet to inform the Reader that though the five parts of this Treatise are now bound up together yet 't was once designed that they should also be published in single parts which hath occasioned the inserting of some things oftner than would have been and the wording of other things not so proper and concise as it might had it at first been so concluded Post-script UNderstanding that some among the People called Quakers within the City of London either from Knowledge or Jealousy that of late I have been concerned to publish in Print something against George For have already concerned themselves to Dislike and give pretended Reasons against my so doing which if past over in Silence and the Truth not cleared may have a Tendency to defile the Minds of some of the Friends of Truth and to establish the Opposers thereof in their present Evil and wrong Sentiments of those who encourage the bringing forth of this Treatise I am now in Conscience concerned to add this Postscript for this End First That all Friends may have a further Caution to hear see and savour for themselves and not too hastily censure any unheard in their own Defence Secondly That they may not be ensnared by the evil Insinuations false Suggestions or unreasonable Constructions whether of the Blind Zealot principled to Eye the Brethren in stead of the Light in himself or the Luke-warm Partial appearing Note I would not be hereby understood that all who appear Newters are either Luke-warm or Partial because I am satisfyed many honest-hearted Friends that know the Truth have not a Knowledge of all the Differencies and so may be accounted with Respect to some parts of the Controversy as Newters and others not being concerned in the Controversy may be termed Newters and set such as walk in the Antient Path of Truth in all Sincerity Newter that is sensible of the great falling away and yet either for Ease and Interest Sake or a slavish Fear stifles his own Knowledge For the time is come wherein a Discovery must be made of the Ignorance of the one the Hypocrisy of the other and the irreligious unchristian-like Deportments and Constructions of both To the Matter in hand on this Occasion I now proceed First The Vatter as I understand disliked is my proceeding to print against George Fox Secondly The Reasons pretended to be given behind my back without so much as First signifying any thing by Word or Writing to me so far as I know against my so doing are these First That though I pretended I had often sent to George Fox about giving me a Meeting and that I also came up to London to read a Charge against him behind his back at which time as 't is said I was then told by some that they understood Grorge Fox would be at the General Meeting yet when he did come to it although I had advice from James Claypoole of his being come I neither took any notice thereof nor yet sent to him and yet further also as I now am informed some do raise as a great Argument in their Esteem against me this also viz. That when I was last in the City of London since the General Meeting I was also informed by the said James Claypoole that George Fox was but a few Miles off and yet did neither go to him nor stay until he came to the City but instead thereof hasted out of Town with great Diligence which as some say shewed that whatever I had pretended to meet George Fox yet I had no desire thereto My Concern now is for the Sakes of such simple ones who may be apt to take Shadows for Substance and impertinent irrational as well as irreligious and unchristian-like Discourses for Oracles when dropping either from the Mouth or Pen of one unto whom according to their Principle they may think themselves oblieged to have an Eye to discover the Impertinency and Fallaciousness of the Reasons urged against my proceeding to print against George Fox In order thereto I first observe that from the aforesaid pretended Reasons this pretended Argument may be urged Iames Claypoole being at London informs William Rogers then at Lristol that George Fox was come to the City and afterwards informs William Rogers when at London that George Fox was but a few Miles from the City but William Rogers takes no notice thereof nor yet sent to him nor waited for George Fox's coming to the City therefore William Rogers had no desire to meet G. F. when he formerly so pretended Were this to come only to the View of Men of Understanding and impartial I might well stop my Pen from any further attempt to discover the weakness and fallacy of such idle sort of Discourses because such would first be apt to enquire For what End I desired a Meeting with G. F and when they should be Informed That 't was to prove him guilty of things reproachfull to the Truth and that he would by no means assent to such a Meeting they would be ready to conclude that 't was his best defence to cover his Guilt from the Knowledge of such whose Faith might be in him and so conclude that no Obligation in Truth might be upon me to take any further notice of him as to a Meeting had it so happened as that I had accidently meet him in the very Street much less ride 94 Miles upon bare report from the said J. C. that he was in London as if my Business were the Business of such a poor Pensioner that had nothing to do but to attend G. F's Motion but rather to endeavour to clear my Conscience otherwise as now I am about to do However for the Sakes of others I shall proceed to clear the matter objected somewhat more First Then I must tell those evil Insinuators who say That I had no desire to meet G. F. when I writ to him of my readiness so to do that therein they belye me Secondly The Argument pretended to be deducible from the aforesaid Reasons cannot be good unless this following Assertion ought to be owned by every one that hath desire to meet with George Fox on the like occasion as I had viz. First That on the said J. C's notice that George Fox is or will be at London then 't is the Duty of any Friend that hath a desire to meet G. F. to come
to Womens-Meetings distinct and seperate from Men Because I find that a Dislike to those Meetings is the Chief Matter treated on which being duely weighed seems to me very Unchristian-like so to reflect as aforesaid especially when on such whose Persons and Purses have not been wanting to Administer to the Necessities of the Sick the Weak the Widdows and the Fatherless which are the Ends declared in the aforesaid Sheets wherefore Womens-Meetings were set up and advised to by George Fox To conclude I now leave it to the Impartial Reader to consider whether the Method that is to be learned out of the before cited sheets or that in this Treatise be most justifiable The First being to praise themselves and defame others in a general way without evidencing matter of Fact worthy either of such Praise on Defamation and so consequently can convince none but such as are ready to pin their Faiths on the Sleeves of others The other being a Demonstration from matter of Faith or Fact leaves every Readers Judgement free The Desire of my Soul now is that the Lord in his Mercy may open the Eyes of Truths Opposers that they may come to see to hear and understand themselves and not be found any longer rejoycing in those Imaginary Sparks which they by a false Fire have kindled W. R. ERRATA ERRORS in the PREFACE Page Line Error Corrected 34 18 as is of 38 ib. are as ERRORS in the FIRST PART Page Line Error Corrected 2 last Variance Variance are 4 1 Governments Government is 15 16 Part Parts 15 17 where were 38 27 Hypocrite Hierarchy 46 3 Twelfth Twenty-First 47 27 Christians Chieftains 58 20 form from 64 23 Marriages Marriage 66 21 whence when 70 33 are not are not 73 12 can it can 73 35 Lev. Rev. 86 20 his this 86 27 Fox Fox his 87 33 their the ERRORS in the SECOND PART Page Line Error Corrected 5 15 that the 44 4 lawful unlawful 63 32 prove proceed 81 2 be by 85 24 ye we 86 20 in on 91 31 Words the Words 91 33 Subscribes Subscribers 91 34 in is ERRORS in the THIRD PART Page Line Error Corrected 7 8 Isa 11. o 14 4 to o 14 32 discourse of which discours'd of which 21 24 Centure Sentence 29 14 Treatises Treatise 34 17 having leaving 37 17 to as 40 6 neither never 40 12 with with the 52 27 intiate intimate 69 23 But out 74 23 promised premised 79 27 convinced convened 80 4 Christ. Christ Note also The Paragraph should not end at Christ 115 34 closed chosed 119 7 Division Decision 122 27 little Title 123 33 related Relation 124 14 plain Plainness 125 4 any occasion my Occasions 127 16 or on 135 last would it would 136 14 confess confessed 137 5 this his 137 8 Orders Order 138 last If they have this to say If they have not I have this to say 140 In the Marginal-Note for of read after ERRORS in the Observations on Robert Barclay's ost-script 110 11 held forth held forth and obeyed 117 6 occâ—sioned occasioning 119 23 this his 120 8 an that 120 24 to 〈◊〉 120 37 Peters Peter ERRORS in the FOURTH PART Page Line Error Corrected 3 2 those o 25 28 amongst other amongst others 27 last which o 33 15 be informed to o 62 3 Tythe-Payers as Tythe-Payers 62 9 'tis 't is said to be 62 10 for for 't is said 63 3 this this said 63 the 5th Line of the last Marginal-Note for Deserts read Deserts and our Information   92 26 the this 93 5 the thy ERRORS in the FIFTH PART Page Line Error Corrected 12 16 follow follow together with observations thereon cited out of the 13th Section of the 2d Part of the Manuscript first mentioned in the Preface 34 25 thou then 40 5 proceeding proceeding 65 16 Answers Accusers 67 12 Ward Ware 71 17 saith the less saith the less 77 4 are there there are Several small Errors not noted in the Errata have escaped the Press which will be obvious enough to the Understanding Readers who are desired to Correct the same and also to note That where-ever 't is thus written Preface to the First Part c. it ought to be only Preface and that if at first it had been conclude to Publish the Fivâ— Parts all together as now they are not in distinct Parts referring in some Cases to the Manascript made mention of in the Preface might have been omitted and instead thereof a Reference to some Part of what is now Publish't The FIRST PART OF THE Christian-Quaker Distinguished from the APOSTATE INNOVATOR WHEREIN An unhappy Difference arisen amongst the People called Quakers is treated on and therein a Part of those things touching which they were at Unity and the Ways and Means whereby that Unity was broken Manifested ALSO An Epistle evidencing the Qualifications of such whom Satan hath made Use of to Rend and Divide the Church of Christ TO WHICH IS ADDED A Paper Touching the Scattered of Israel given forth in the Year 1661 by Edward Burrough Minister of the Everlasting Gospel which clearly shews that the Spirit of the Lord thorough his Servant hath in a Parable very lively described a Part of what hath happened amongst the Flock of God in these latter Days ALSO A Particular Discovery of that Bait by Which George Fox hath been Tempted and Ensnared to Oppose and Reproach some without Manifesting of any Just Cause who cannot own That his Directions or Prescriptions should be urged with Severity which is no less than an enforcing on Gods Faithful People By WILLIAM ROGERS on Behalf of himself and other Friends in Truth concerned Jer. 10.21 Jer. 12.10 For the Pastors are become brutish and have destroyed my Vineyard Isai 3.12 As for my People Children are their Oppressors and Women Rule over them Oh my People They which lead thee cause thee to erre and destroy the way of thy Paths Tim. 2.19 Nevertheless the Foundation of God standeth sure having this Seal The Lord knoweth them that are his and let every one that nameth the Name of Christ depart from Iniquity LONDON PRINTED in the Year 1680. The Contents Section I. THe Introduction wherein the Case is Stated manifesting that there was an Union and the Wayes and Means by which it came to be Broken Pag. 1. Sect. II. An Answer to the First Position deducible from an Objection raised toward the Conclusion of the First Section to wit That the Lord hath ordained George Fox to be in that Place amongst the Children of Light in this our Day as Moses was amongst the Children of Israel in his Day Pag. 10. Sect. III. An Answer to the Second Position deducible from an Objection raised toward the Conclusion of the First Section viz. that Monthly and Quarterly Meetings are called the Church and ought to be submitted to Pag. 11. Sect. IV. An Answer to the Third Position deducible from an Objection raised toward the Conclusion of the First Section
viz. That 't is Folly and Hypocrisy to profess our selves Members of the True Church and yet not Believe thus as the True Church Believes Pag. 36. Sect. V. What we stand for viz. Truth and Righteousness and that Christ's Government may be exalted in every Heart under which we are Instructed not to depend on Man but on the sufficiency of Gods Grace Page 27. A Testimony against Tythes and for Meeting together in time of Persecution the neglect whereof may be the Fruit of Weakness or Disobedience Page 28. The Government of Christ and the Laws thereof are Inward some part of the Fruits brought forth under the said Government are Described Page 29. An Objection relating to the securing any part of a Mans Estate on a fore-Sight of a Premunire or Fines for Meeting Answered Page 31. Sect. VI. On the Occasion of an Objection raised touching the Sufficiciency of Gods Grace Unity is treated on from the words of Paul to the Corinthians that they should all speak one thing Page 36. Touching the Word Independency occasioned by a Publick Preacher Page 38. That leaving Friends to the Grace Light and Spirit of God is not the way to lead into Rantism Page 42 43. Sect. VII Touching Church Government and the meaning of the Word Church Government in the Sense of our Opposers as we on sufficient Ground take it layd down Page 44. Our denial of that meaning Page 46. Several Scriptures from whence a Proof for Church Government hath been pretended are treated on shewing that from thence no Pretence can be to claime a Power over Conscience or Outward Property Page 46 47. The Doctrine touching Power over Conscience and Outward Things relating to meum and tuum as R. B's Terms are which we therefore call Outward Property examined and testified against as contrary to the Principle of Truth and Liberty we have in Christ Jesus Page 47. Our Sense what ought to be done for the Decision of Controversy with Relation to Property between Brother and Brother Page 48. An Objection raised to this purpose that what is given forth by the Spirit through the Brethren ought to be obeyed and not accounted the Dictates of Fallible Men and that if thou see it not thy Duty to obey the reason is thy want of Diligence and not waiting in thy Measure and so no Plea for thy Disobedience is good Page 54. The said Objection Answered Page 54. An Examination from the Scriptures Whether Christ gave any Incouragement to his Disciples to become Rulers over one another Page 59. Sect. VIII A Manifestation that the variance hath originally Reason from a Different Sense touching George Fox the General Meeting or Womens Meeting Page 61. Sect. IX An Epistle evidencing the Qualifications of such whom Sathan makes use of to Rend and Divide the Church of Christ Page 68. A Paper given forth by Edward Burroughs Anno 1661. touching the Scattered in Israel wherein by a Parable is lively described a part of what hath happened amongst the Flock of God in these latter Days Pag. 78. The Conclusion manifesting several Passages very material and worthy Observation as a further Discovery of the Fruits and Cause of Division and in Particular what hath been the Bait whereby George Fox hath been Tempted and Ensnared Pag. 85. The FIRST PART OF THE Christian-Quaker Distinguished from the Apostate and Innovator c. SECTION I. The INTRODUCTION Wherein the Case is stated manifesting That there was an Union and the Wayes and Meanes by which it came to be broken TO all the faithfull People of God called Quakers throughout this Nation of England or else where we your Brethren do send greeting in the Lord breathing unto the God of our Lives that the same Everlasting Arm and Power whereby we have been gathered unto God and into an heavenly Fellowship and Vnion one with another in the Life of Righteousness may preserve us all to the End of our Days in the Bond of perfect Love each toward other establisht upon that sure Rock of Ages Christ Jesus against which the Gates of Hell never did can or shall prevail And in this Love our Desires are that the Faithful unto whom this Treatise is directed may communicate the same unto others as in the Wisdom and Love of God they may see a Service thereof Dear Friends and Bretheren WE are truly sensible that all those who keep their Place and Habitation in the unchangeable Truth have with us a Sence of the many Snares and Temptations whereby Satan hath endeavoured to betray the Innocent whose Faces have been Zion-ward And that his most subtil Invention hath been to appear as an Angel of Light thereby to turn those whose Hearts have been inclined to follow the Lord out of the way of Truth And now Friends that which in the Grief of our Hearts we have to signifie to you is this We are sensible that the Evil Seeds-man is crept in amongst many of those called Quakers who as we believe have in Days past walkt together in true Fellowship each with other and that in the sensible Feeling of that Immortal Life whereby we with them were knit and united together as Bone of one anothers Bone and Flesh of one anothers Flesh having the Evidence of such our heavenly Union springing from that which neither the Carnal Eye nor the Carnal Ear could be Witnesses of In order hereunto we have this following Observation to make That the day was wherein those very Persons amongst the People called Quakers who now are at great varience and out of Unity each with other were once in Unity and therefore we think necessary to lay down Viz. First Some part of those things touching which the Faithful were at VNITY Secondly By what Wayes and Means that VNITY came to be broken And so leave the Consideration thereof to the Consciences of all who profess the Truth that so in the Light of Christ Jesus they may weigh and consider Whether their Vnity stood in the unchangable Truth and which of these Parties now at variance deviated therefrom The Consideration of this Observation doth lead us in relation to the first perticular thus to testify Viz. That about Twenty Six Years past it pleased the Lord to send forth many faithful Labourers of the Gospel of Christ Jesus who in his Name Dread and Power testified that their CALL was not of MAN but of GOD and that their Message was both to the Professour and to the Prophane To the Prophane crying on this wise Turn from the Evil of your Wayes and Doings and meet the Lord by sudden Repentance of your open Transgressions To the Professours who were not in the Common Pollutions of the World on this wise Your Outward Forms your Outward Ordinances and Outward Church Fellowships they are even but as Rudiments of this World and the Lord hath no Regard thereto And to both of them Turn in your Minds to the Light of Christ Jesus that shines in your Consciences exalting the Measure
on this wise Choose from amongst you the faithfull yet such a limitation we have cause to believe will not now be born by some 't is well if the ground thereof in our opposers be not to bring in the multitude if they can and that under a pretence that all Friends in Truth may have free access that so the Generality may be on their side for of late Mens Meetings are known to consist of many such who if any ought to be Governed are much fitter to be Governed then appear as Governours and who we are well satisfied in our Consciences would of themselves be more modest than to appear in such Meetings as Governours were they not prompted to be there The secret end thereof as we have cause to doubt is for the carying on that which we believe Truth will never own And as to the Apostacy never entering the generality more we say may the Lord preserve us all so stayd in his Unchangable Truth as that we may never apostatise from it nor be drawn away from the hope of the Gospel by false Prophets and seducing Spirits for we do firmly believe that as many of those who formerly were in the Truth and do now account us Dark Spirits because we cannot be at Unity with them in such actions as we account Persecution against antient Brethern are already Apostatized and doubtless they with their adherents account themselves the generality yet we hope better things than so We now come to say somthing to these foregoing words viz. That in London and other part of this Nation where such Meetings where usually held the sense of the Generallity hath been taken for the sense of such Meetings To this we answer if thereby is intended that the generality may claim power to declare that their sense is the sense of the Meeting it opens a Door whereby the Reputation and Honour of Truth as Profest owned and practized amongst the Freinds thereof may fall in one day For when these Meetings were assented unto we cannot say establisht by any man we lookt upon our selves all Servants one unto another and not Masters and Rulersover one another and so had then no occasion given us to discourse of Authority but when there was we well Remember that we ascribed all Authority unto the appearance of the invisible Power of God and so no encouragment was given by us that any one Man or Men should take upon him or them to Rule and Govern in such Meetings but our expectations were that every Member should there appear in subjection to Christ the Head and higher Power unto which as Members of his Body we owe Obedience In this sense we readily embraced the Counsel to Meet together to Serve but not to Bear Rule over one another's Consciences and the matters intended by us to be transacted in those Meetings and by others also as far as we understood were chiefly To take care of the poor the fatherless and the widdow And that if any professed the Truth and dishonour'd the same by prophane and evil Conversation we might by such ways and meanes as the Lord on every occasion might direct not then thinking that the day would ever come wherein an Outward Directory should be placed as a Judg over our Consciences Indeavor to reclaim such from the Evil of their Ways and for these Services we are sensible that Meetings are proper and therefore do continue in the services thereof yet never thought that we should have seen the Day wherein any professing the truth would have attempted to treat on such a Subject as this viz. How far doth this Government extend in matters Spiritual and purely conscientious and not only so but be approved as the aforesaid Book of Government wherein the said sentence is written hath been by a Meeting that takes upon them to take Care as they pretend that nothing be Printed whereby the Truth may be dishonour'd Alas Friends can such appear to us as men staid in the Unchangable Truth who have suffered and highly contended for Liberty of Conscience and that Christ alone is Lord over it and is its only Lawgiver and yet now reckon that Mens-Meetings which we or at least several of us do know having been much conversant therein even from the begining to this day have most usually consisted of Men Vncertain in Numbers as well as to Qualifications and Persons may assume a Power over Conscience under the Notion of the Church of Christ Truly Friends we cannot but testify that our Souls have no Unity with such things and cannot but look upon the Promoters thereof as Lovers of Preheminency more than Lovers of God having let in a dark seperate rending dividing Spirit from the Truth and opened a Door whereby as great Darkness may be brought over the People As ever was in any Age under the profession of Christian Religion Objection But perhaps some persons may thus Object We cannot but have more Charity for some at least of those who are concerned in these things you strike at and cannot believe they intend an imposition on any of our Consciences for when we have been in Meetings with them we have been Witnesses that the Life hath been raised and our Souls have been refreshed through their Ministry and in their Epistles they tell us how eminently the Lord appears amongst them unto which we cannot but give Credit because when they are with us the Life in us answers to the Life in them as Face answers Face in a Glasse but when those whom they oppose do speak then Deadness Dryness and Barrenness appears besides many of the Ministring Friends have exhorted us and as they say in the Name of the Lord that we ought to shut out Jealousies the Reasoning and the Wisdom telling us as before is hinted That the Apostacy shall never enter the generality more and that we ought to have an eye to the Brethren Answ This Objection may seem very weighty with some especially such who may conclude that if they are of the true Brotherhood the Lord will give them an inward sense when they wait upon him whereby a Testimony according to the Truth may arise from them in every Case wherein they may Concern their thoughts but alas 't is either the fruit of Weakness or Presumption so to conclude with respect to every Brother in what estate soever which hath been sufficiently evidenced to us by the Fruits of those who have taken upon them to Judge the Merit of a Cause without hearing of both Parties of which more anon Besides if we do but consider that the Scriptures of Truth do testify there are diversities of Gifts diversities of Administrations and Operations and yet by the same Spirit it were sufficient to prompt us to be so Serious and weighty in this day of Tryal as to be found waiting every one in his own Gift that so all may be preserved and not meddle with things that are too high for them He that is not
Spiritual Guide and Teacher which is infailible and cannot be removed into a Corner with confidence then may we conclude that none such will ever more boast of the possession which they have taken as Heirs of the Gospel with respect to things that are without Secondly As to this part of the aforesaid Objection viz. that nothing but Dryness Deadness and Barrenness appears in those who are opposed by such with whom thou art at Unity we say This seems not strange unto us for the Apostle thus Testifies We are unto God a sweet Savour of Christ in them that are saved and in them that perish to the one we are the Savour of Death unto Death and to the other the Savour of Life unto Life This give us occasion to put every one that has or may Judge the sound form of words to be Deadness Dryness Barrenness especially when Springing from such whom thou hast known to be in the Life upon this search is not the reason thereof because I am watching for evil and have let in a Spirit of Prejudice believing an evil Report when perhaps it may not be Truth If this be thy State we must plainly tell thee they are the very Tokens of a Perishing Condition and then though it be the Word of Life that is Preached yet it can be no other according to the Testimony of the Apostle but the Savour of Death unto thee Besides we have this further Observation to make that some at least of those thus Testified against as Dead Dry and Barren are chiefly such unto whom God hath given a Portion of Understanding above many of their Brethren and have and yet do as far as ever we know appear Sound in Doctrine and as blameless in Life and Conversation as any friends we have ever known and so cannot run with the Current of the Times we desire therefore that every one of the Opposers of or Judges over such will yet more thoroughly search their own Consciences and in a Godly Jealousy over themselves put these queries unto their own hearts and try things in the equal ballance Have not I many times heard Unsound Doctrines and beheld Disorder and Confusion brought forth even in Publick Meetings for worship by those who cry against Dark Seperate Spirits and yet not been a Reproof thereto Concluding notwithstanding that there did a Freshness and Life appear Have not I been often affected with an Outward Tone and strength of Lungs when there hath been little to the Information and Building up one another in the most Holy Faith Have not I been better Contented to hear a Thundering kind of Voice Crying out against a Seperate Spirit though without Distinction when not a word was spoken to shew the Way to the Kingdom than to hear the Way of Eternal Life Plainly Demonstrated by a soft and moderate Voice We know there is great cause for many to put these questions to their Consciences and to be cool in Spirit that so they may have an Answer from the Lord whose appearance is not in the strong winds but in the still Voice SECT IV. An Answer to the Third Position deducible from an Objection raised toward the Conclusion of the first Section viz. That 't is Folly and Hipocrisy to profess our selves Members of the True Church and yet not Believe thus as the True Church Believes TO this we say we are altogether dissatisfied especially when we consider what a Body of darkness hath entered under the Belief of this Position we must believe as the Church believes amongst the Professors of Christianity in Ages past as well as at this present Day that such Language can become the mouth or pen of any one that professeth not only Faith in Christ but also that such his Faith is grounded upon the Inward Manifestation and Revelation of Gods Spirit in himself mark we say in himself Those who are accounted Apostate Christians have from such Assemblies which they call their Church set forth their Creeds by which it may be known what the Members of their Church do and ought to Believe and since 't is so that no Person is able to make out that ever any Assembly under the Notion of the true Church amongst the People called Quakers have published their Creed by which we mean a certain number of Articles of Faith recommending them as those things which every Member of the true Church ought to believe or else not be accounted a Member of the true Church we cannot account it unreasonable if any one that liketh not the Language touching Believing as the true Church Believes should ask the Publisher thereof this Question Hast thou not spoken this with respect to the People called Quakers as those whom thou accountest the True Church And if so is it not folly to talk of believing as this Church believes when no assembly under the notion of this Church have to this day declared and published their Creed for the ends aforesaid Nay may it not further be said we know how Papists and Protestants describe their Church but at the day wherein that which occasions this present discourse was given forth it was not discovered by any reputed Quakers publickly in Print that we know of who or were the true Church is with respect to visible persons more than what is to this effect given forth by the Author occasioning this present discourse viz. That the People called Quakers are the Church Wherein we do not take his meaning to be that all called Quakers were the Church of God but the Elect amongst them for he also saith The Church signifies the Elect and so the Reader is left without any certain Description who or where this Church is with respect to visible Persons since the Elect amongst them are not outwardly described For the clearing of the Truth and the opening of the Understandings of such as may be muddled about this matter 't is with us thus to Testifie 'T is well known that it pleased the Lord to reach unto many of our Consciences at the beginning of this latter Day that hath dawned amongst us whereby we came to Believe in the Everlasting Light of the Lord and as others held forth the Visible Orders and Written Faiths of a Visible Church to be as a Lanthorn to their Paths and as a Ground of their Faith so this Light of Christ was preach't up as a Lanthorn to our Paths and as the Ground of our Faith and then as our Understandings came to be more and more opened we clearly saw that as other Churches had outward Marks and Tokens whereby a man might manifest himself to be a Member of their Church when received into Society with their Church so we who had Believed in the Light of our Lord Jesus Christ and had the Evidence in our selves that we were of the true Brotherhood and Members of Christ's Body were at a loss infallibly to manifest unto others by any Outward Marks or Tokens that we were in
a Prey obtained by Commission from God and that with a severe Command to Destroy all and therefore we readily Confess that if any amongst us have endeavoured to divert another from what he knew to be his Duty or hath in saving any part of that Substance which God Commanded to be Destroyed acted contrary to his known Duty 't is justly to be condemned and the Scriptures before-cited may in that Case be termed a proper Allusion thereto But alas this is far remote from the Cases reflected on because some Persons therein concerned have received no Command from God to the contrary nor yet have saved any thing which the Lord commanded to destroy And therefore such may justly thus say How darest thou to Judge the Friends of Truth and Servants of the Lord for that wherein they are not Judged of the Lord Besides 't is worthy Observation that if any should go beyond their proper Gift and Line of right Understanding and in that state offer up their ALL when the Lord calls not for it but instead thereof a Company of Informers and that also by Illegal Ways to devour it on their Lusts this Offering might have no more acceptance with the Lord under this Dispensation of the New Covenant than the Offering of the Blind and the Lame under the First Covenant had And indeed it may not be unnecessary farther to confide the End wherefore the Lord hath made us Stewards of Worldly Estates doubtless 't was and is that therewith we might Maintain our Families and have a due regard to the Poor the Fatherless and the Widow that are or might be Objects of Charity and therefore it may well be deemed not contrary to the Truth Lawfully to preserve the same for the Ends for which 't was given and to endeavour by all Lawful Ways and Means to prevent the Spoylers Design of possessing our Estates to consume it on their Lusts And indeed Charity obligeth us to suppose that these very Considerations occasioned G. F. to advice Mary Penington to secure Worldly Estate from the hands of such who were Supposed in a Persecuting Spirit to Thirst after it though of her self if what G. F. hath Written in relation to this matter be to be credited she had no inclination to remove her moveable goods in order to secure it And if any should question the Truth of this relating to G. F. and Mary Penington we thereto say that Sufficient Witness to Prove Mary Peningtons Confession thereof can be now Produced besides G. F. Being charged therewith did not in his Answer written deny it This our Answer may in probability occasion from some another Objection on this wise Obj. This is but a subtil Evasion of that which is the Duty of all Friends for the Testimony of faithful Friends and the Words of Christ in Answer to Peter and of Samuel to Saul will stand over the Heads of Such Dark Spirits as you are Answ This Objection containing such Language wherewith we are well acquainted from the Mouthes of our Opposers may thus in Truth be Answered That it can no more stand over our Heads than the words of some Priests urging Abrahams payment of Tythes out of spoyles he obtained in War Gen. 14.20 can stand over the Heads of Friends refusing to pay Tythes of those Lands which are their Inheritance or proper purchase and no part of Spoyles obtained in War Those who will not receive this as a full Answer to evidence the Weakness of the last Objection but tenaciously persist in asserting that the said Objection is reasonable and that from the words of Christ and Saul will undoubtedly give Just occasion to confirm the sense of our common Enemies viz. That there are amongst the People called Quakers who make of the Scriptures a meer Nose of Wax for though the Scriptures mention not any Command from God to Abraham to pay unto Melchisedeck the Tenths of his Spoiles yet doubtless he therein did according to the Mind of God even as Saul would have done had he destroyed all according to the Command of God and if what was practised by Abraham might be taken to be an incumbent Duty on Christians at this day even as our Opposers would have what Saul ought to have practised according to the command of God to be Exemplary at this day yet 't is apparent that both one and 'tother had a real relation to what was obtained in War and so no proper Presidents either to pay a Tenth part or to offer up the nine parts with the tenth of that Estate which is our Inheritance or proper Purchase This we are farther sensible may also occasion another Objection to this purpose viz. Obj. Your Discourse seemes to encourage the avoyding all Suffering and then how in this our day shall that Testimony of the Apostle be fullfilled viz. All that will live Godly in Christ Jesus shall suffer Persecution 2 Tim. 3.12 Answ To this we answer Our former discourse encourages the assembling our selves together though not to put into the Mouthes of Informers at their Wills and Pleasures and doubtless Few so Weak but do know that Sufferings of divers kinds may therefore attend so that unless we were Discouragers of Assembling together to wait upon the Lord we cannot reasonably be understood to encourage the avoyding all sufferings And though Pauls Words seem so positive and general yet the meaning of the Spirit through Paul might be more particular viz. in relation to Times Seasons and Persons wherein the Lord might suffer the Adversary to exercise some of his People for the Tryal of their Faith and Patience and not strictly meant that if a man had not suffered Persecution therefore he had not lived Godly in Christ Jesus For who dares to be so uncharitable as to conclude That none who are fallen asleep that tasteth not of Persecution in their day nor had occasion offered for the spoyling of their goods for the Gospels Sake Dyed in the Faith of Gods Elect and of the number of those who lived Godly in Christ Jesus especially since we know it hath been the practice of some who have been apt to reflect as aforesaid to use divers wayes and meanes according to the best of their Skill and Understandings to prevent the Stroke of Persecution in their day Moreover 't is Observable that Paul's Words to Felix c. Acts 26.29 I would to God that not only thou but also all that hear me this Day were both almost and altogether such as I am Except these Bonds did clearly shew that Persecution is not such an absolute Companion to a true Christian as that without it it 's not possible to live Godly in Christ Jesus because no doubt but Paul was then in that state of Godliness and so also would those on whose behalf he so spoke have been had Paul's Desires been Answered notwithstanding he Excepted the Bonds he then was in by reason of Persecution And forasmuch as we know some of our Opposers
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
on the behalf of the Truth for that therein is plainly demonstrated the Qualifications of such as Sathan hath made use of to rend and divide the Church of Christ SECT IX An Epistle evidencing the Qualications of such whom Sathan makes vse of to Rend and Divide the Church of Christ A Paper given forth by Edward Burroughs Anno 1661. Touching the Scattered in Israel wherein by a Parable is lively described a part of what hath happened amongst the Flock of God in these latter dayes The Conclusion manifesting Several Passages very material and worthy observation as a further discovery of the Fruit and Cause of Division An Epistle prefixed to the Historical Manuscript mentioned in the Preface to this Treatise Evidencing the Qualifications of such whom Satan hath made use of to rend and divide the Church of Christ THe great Evidence of pure and undefiled Religion is a Conscience void of Offence towards God but the contrary is attended with Anxiety and Trouble He that in the Light of Christ Jesus inclines to preserve such a Conscience must not so value his Repute and Name amongst men as thereby to loose his Peace with the Lord. The consideration whereof hath abundantly satisfied us to encourage the preparing of this Treatise knowing that the Long-suffering Patience and Warnings of many Faithful Friends have had little place with many such persecuting Opposers of the Friends of Truth as are under the Profession thereof And therefore it may be Just with the Lord to suffer their long-suffering to have an End We also know that the Unsavoury Testimonies and Unchristian-like Discourses of many such in our Meetings for the Worship of God have been so frequently as well as publickly manifested as that 't is thereby known both to Professors and Prophane that the People called Quakers are now Divided by which 't is to be doubted that some may really conclude that though their Name is not extinguish't yet that the Nature Doctrine and Life which accompanied them at their first coming forth hath of late suffered Shipwrack This having been seriously pondered by us hath encreased the concern of our Consciences thus to appear that so as the Door hath thereby been so far shut in some parts of this Nation as that there hath been of late but few gathered into a Belief of the Everlasting Light so it may again in the Lords time be more opened by a clear Discovery that there is yet remaining a Remnant of that Ancient Stock who have been and our Faith in God is that they will be preserved in his Fear to persevere in his unchangable Way Light and Life of Truth unto the End That now the Reader may have some short Account of what the Lord hath manifested unto us on this Occasion we further thus Declare The Original Cause of Division and Seperation between the Members of any Society once at Unity in the Truth touching Religious Matters hath sprung from Satan The Persons in whom he hath chiefly appeared to accomplish the same have been such as usually appear more publick than other their Brethren and that under various Qualifications some have had Zeal without Knowledge and some have had Knowledge without Zeal and others have abounded in Confidence without either Knowledge or Zeal and none of these whilst exercised under these Qualifications have found Acceptance with the Lord And as Satan hath made use of Persons thus variously Qualified for the Preservation of his Kingdom so Christ Jesus whose Appearance hath been and is to destroy the Works of the Devil hath and doth make use of such Instruments in his Hand whom he hath furnished with true Zeal and that according to Knowledge for though all have not the like Degree of Knowledge yet that Zeal which is exercised according to the Measure of Knowledge given by God and received by Man finds Acceptance with the Lord of Life Now forasmuch as in this Treatise variety of Matters is Discourst wherein Divers Persons have been concerned many of whom were once at Unity which we are perswaded consisted in the Everlasting Truth and that every one of them might reasonably have been taken to be under one of the aforesaid Qualifications 't is with us at this time considering that the Tree is to be known by its Fruit to note a few things attending such respective Qualifications and that Chiefly for the sakes of such as have Zeal without Knowledge and so if the Lord make us Instruments in his Hand to open the understanding of any whereby they may come to have a true Savour of and Unity with those who have so received the Spirit as to be exercising themselves in true Zeal and that according to Knowledge we then shall have our End We now begin to speak of those who have Zeal without Knowledge Charity obliegeth us not to conclude that they design any thing more than to Live well that so they may dye well or any thing less than to appear what they know they are not but yet this we certainly know that albeit these have professed Christ Jesus to be their Foundation yet many of them for want of Knowledge have been building thereon the Wood the Hay and the Stubble of other Mens Inventions whereby they have suffered loss having exalted their own Righteousness thorough a Zealous Submission to other Mens Lines made ready to their Hands as if therein the Righteousness of Faith consisted or that it were lawful contrary to the Counsel of the Apostle to Glory in Men The Apostle Paul Rom 10.2 thus saith I bear them record they have a Zeal of God but not according to Knowledge and from the next Verse we learn that they were such as being ignorant of Gods Righteousness and going about to Establish their Own Righteousness have not Submitted themselves to the Righteousness of God This was spoken of Israel for their Information that they might not have a dependency on the Righteousness of the Law as if thorough the Strict Performance and Observations of Outward Things Establisht under the Law they should come to know the Salvation of God thorough Christ but rather that their Dependency should be upon the Righteousness which is of Faith which according to the Apostles Doctrine Vers the 8th of the same Chapter informs us thus The word is nigh thee even in thy mouth and in thy Heart that is the Word of Faith which we Preach So that by this Doctrine and what Elsewhere is written in other of his Epistles it appears that the Apostles care for Israel was that they might be brought off those Outward and carnal Ordinances which were Established for a season untill the time of reformation unto the Word nigh in the Heart which undoubtedly was and is no other than that Law which according to the word of the Lord by the mouth of the Prophet Jeremiah Jer. 31.33 Was to be put in their Inward Parts and written in their Hearts All which leads us to make this Observation that whosoever
their Hunting Biting Devouring Spirit nor yet Weary themselves for meer Vanity lest the Eternal Decree of God should be sealed against them to their Destruction for ever more To conclude this first part we have yet to add that since 't is signified that the forty four Articles before cited relate to Church-Government and that we say they were drawn up against two Antient and Honourable Friends in the Truth viz. John Story and John Wilkinson we think it proper to cite one Passage as an evidence thereof out of the 4th Section of the Second part of the Historicall Manuscript Mentioned in the Preface to the Reader with the omission onely of the Names of Persons for the Reasons already given in the said Preface The Passage is as Followeth Before we shall make any Observation on the aforesaid Articles or Preamble thereto 't is needfull to Inform the Reader that nine Persons Concerned in Exhibiting the said Forty Four Articles against the two Friends spoken of before thus Declare concerning them in a Letter to nine others Chosen by the Accusers to be Judges over them viz. And Friends it is not any Personall Trespass against any of us that we Charge them with nor any Particular Concern of our own as Men that we are in the Defence but the Cause of Almighty God and in the sense of the Wrong they have done to him but yet notwithstanding in the same Letter they say that they have born a dear Love and Honourable respect unto them in the Holy Truth comparing his with what is Written in the third Article of the 44 Articles before cited viz. Slighting the Heavenly Motion on George Fox his Spirit in that Case in the Unity Pretiously felt and closed with meaning the Rule or Form of Church-Government set forth by George Fox pretending the motion of the Spirit as by the said Article appears 't is evident to us that in their sense a slighting of George Fox Rules Methods and Orders with Respect to Church-Government is a slighting of the Cause of God And though 't is said in the Unity Preciously felt and closed with yet that is Notoriously Erroneous if thereby is meant in the Unity of all Friends for that some of his Papers and Prescriptions in many Parts of the Nation amongst Friends have been little taken notice of as is well Known to us and credibly reported by many Moreover 't is evident to us that some have had so great esteem for the Prescriptions or Papers given forth by him as that they have concluded it to be no less than the Fruit of Confusion and Darkness to Believe that what he hath given forth was not intended by him to be urged with Severity which is no other than an inforcing and this doth thus appear John Story One of those two Brethren Articled against as aforesaid in their Answer to the said Forty Four Articles took occasion to give his sense touching such things which George Fox had given forth on this wise viz. That he did not Believe that George Fox intended any such thing that they Meaning his Papers Directed to the Churches should with Severity be urged upon any of Gods Faithfull People but as Instructions or Directions Commended them to the Churches Leaving the Effect thereof to God and his Leading Grace in his People to make use thereof as he should manifest a need of such Direction Counsel or Advice To this sense Robert Barrow and eight Persons Part of those who were Concerned in Exhibiting the said Forty Four Articles Replied a part whereof was on this wise Truly thy Darkness and Blindness is easy to be felt and they must be very dim of Sight that see thee not oh the confusion thy Dark Spirit is in To this we say This Answer seems so very Dark as if Blindness were the Lot of their Inheritance who so writ forwe well remember that the Testimonies of our ancient brethren who were skil'd in gathering and carefull not to scatter the Flock did not encourage any to follow any Outward Directions whatsoever without an inward Conviction from the Leadings of Gods All-sufficient Grace Freely given to Profit withall of the needfulness of the Direction Counsel or Advice contain'd therein and Why But Because an Observance not grounded on their Sufficiency of Gods Leading Grace in our selves of Outward Instructions or Directions in this Gospel Day may find no more Acceptance with the Lord of Life who is now to be worshiped obeyed and reverenced not otherwise than in and by the Spirit and Light thorough which he doth appear in Man than an offering of the Halt and the Blind which was forbidden in the time of the Law for a Sacrifice might and this our sense may well be vindicated from such like Testimonies as these frequently utter'd by our antient Brethren We Preach not our selves Let not your dependency be on us we are not neither desire to be Lords over your Consciences you ought to Be lieve for your selves and see for your selves and therefore we Counsel you to draw Water out of your own wells let it be your own and not anothers We now appeal to Gods Witness in all Consciences how this Kind of Language and Discourse can agree with such as render it the Fruit of Confusion and Darkness not to believe that the Outward Instructions or Directions of G. F. amongst the People called Quakers were Intended to be Urged with severity upon Gods Faithfull People Besides that which seemes to aggravate the Darkness is this That the Faithful must have Outward Precepts Directions or Instructions Imposed upon them Had the sense of those whose sense we cannot own been only with relation to the Unfaithfull it might have seem'd a little better The Consideration of these things is great cause of lamentation and mourning especially when we Consider that we have no Ground to believe either from the Scriptures of Truth given forth by Inspiration or from the Light of Christ in our Consciences that any man according to the motion of Gods Spirit in this Gospel-Day ought to take upon him the giving forth any Outward Rules or Prescriptions relating to Faith or Discipline in the Church with an intent that they should become a Bond upon others to submit thereto further than from a recommendation unto the Conscience a service may be seen therein according to the measure of Light given from him who is the fullness but whether this our sense is not by many others besides the aforesaid nine Persons amongst the People called Quakers slightly esteemed and a combined sort of Submission contrived as we suppose by a few though entered into by many at this Day we shall leave it to the unprejudiced understanding Reader to Judge on mature Consideration of what yet Follows Some few yeares past many Friends in the County of Westmoreland having been a long time burthened in monethly and quarterly Meetings by such as endeavoured to introduce the practice of some things under the Notion of Church-Government
which the enemy of the Soul of Man hath spread before him since his first coming forth to Preach the Light c. to concern himself so much as he hath against some that cannot own an urging with severity his Directions or Prescriptions on Gods Faithfull People and in Particular to appear a Persecutor of such which can certainly be proved against him if endeavouring unjustly to take away a mans Good Name and Reputation can be termed such To this the Answer is As the Serpent beguiled Eve so Eve beguiled Adam in prevailing upon him to eat of the Forbidden Fruit which she had eaten and the Argument used by the Serpent to tempt Eve was this Ye shall be as Gods Even so are we persuaded that there hath not been wanting unto him to speak comparitively a tempting Eve which hath been too aspiring after such a State which with respect to humble self-denying Persecuted Members of Christs Church is neither fit nor presidented and yet 't is to be doubted that this aspiring Mind hath had so much place with him as that he hath taken too much upon him which hath occasioned Rents and Divisions amongst the flock and sometimes to pretend that he hath seen things in the Vision of the Almighty which hath been no other than the Imagination of his own Heart and having given way thereto and finding a fear upon Friends thorough a tender respect unto him to Judge or dislike what he might bring forth under pretence of the Motion of the Spirit it in Probability encreast his Confidence especially when he considered what had been written unto him by some Friends in the Day of their Infancy which being in such Language as was suitable to an aspiring mind might tend to his hurt At length his fame grew so great as that amongst some Weak Friends it became even as a Proverb that none would prosper who should oppose him This by others hath clearly been seen to be a subtil way to obliege all such as should so believe to be Servants to his Will and for ought we know this Perswasion hath the more easily obtained him the repute with some of being set by the Lord in the like place amongst the Children of Light at this Dayas Moses had amongst the Children of Israel in his Day and this we doubt is the Occasion that the Rebellion of Corah Dathan and Abiram is much treated on to affrighten Simple People in our Publick Meetings for Worship of God since the Divisions amongst Friends especially in those Places where G. F's Papers relating to Church-Government have little place But alas those who are sound in the Faith cannot be affrighted with such things no more than they can be convinced with the sight of such False Certificates * Note The Reader may peruse the Fifth Part of the Christian Quaker and therein the said Certificates are more largely treated on recorded in the 21st Section of the Manuscript first mentioned in the Preface and ready for perusal of any Friend desiring the sight thereof as of late have been spread abroad in his Favour to render him an Innocent Man and to acquit him from the Guilt of some Matters of Fact laid to his charge when the Certifiers knew nothing at all thereof and of this he himself could not be Ignorant though the Occasion of spreading such Certificates abroad if he knew what was contained therein which would have been proved to his Face had he been but so Just to the cause of Truth as to have submitted to a hearing according as was desired and in the Preface signified before Friends of things Reproachful to the Truth whereof he is guilty But notwithstanding all this we dare not say that his Preaching the Light in the beginning of his Travels abroad as well as the Preaching the Light by others his Fellow-Servants in the Beginning with him was not the Ministration given them of God for at the sound thereof many Faces gathered Paleness Horror and Amazement seized many who then became sensible of their Lost State and Condition whilest they were admiring their Teachers and busied in Outward Ordinances more than in the Cross of Christ And that Day wherein many were not only so strucken with Amazement but through Faith received the Testimony given touching the Light of Christ might truly be termed The Day of their Infancy in the Truth and so the more likely to be prevailed upon by the Enemy who in that Day as in Ages past sought how he might destroy that Tenderness to the Truth which was so begotten for 't is certainly known that many whose Eyes ought to have been unto the Creator Admiring and giving Glory unto him for his Gifts of Grace and Ministration of Light then revealed did on a sudden admire the Creature in such an abundant manner as if not only the planting and watering were by him but the Encrease also and in that Day some whom the Lord hath made as Watchmen in the House of Israel were concerned thereat and Jealous with a Godly Jealousie and though at present 't is not with us to declare what that Jealousie was yet if the Tree may be known by its Fruit we may with Boldness affirm that the then admiring the Creature might be truely paraleld with that State out of which the Lord through the Ministration of Light or Spirit of Life had led many at that Day who had so learned the Truth as according to the Testimony thereof to have their Eye to the Light within viz. the Light of Christ and not instead thereof to any Outward Person through whom amongst other Brethren the Ministration of Light was revealed But yet notwithstanding some there were as before is signified that admired the Creature which not only became unto them a snare but 't is much to be doubted unto the Creature also that was admired for the Acceptation of more respect than was meet stands in the same ground with the Offering thereof and 't is too much to be feared that the imprudent Acceptation of what was unduely offered hath begot a Spirit of Pride and Exaltation in G. F. which the Lord is determined for his Name-Sake to bring into the Dust and if he did but seriously mind his State and Condition and was but more ready to appear little in his own eyes than to be accounted Great in the Eyes of others and not give way to such a false Imagination that true Judgment was committed to him in all things which can now be Testified was spoken by him and that at that time wherein his Judgement was known to be false and that he may take a Liberty knowingly to put Stumbling Blocks in the way of Gods People and yet be justified therein * Note When William Rogers discoursed with him touching this particular Passage in his Book of Womens Meetings And was not Micahs Mother a virtuous Woman Read Judges 17 and then a few Lines after though she was an Idolotrous Woman sayeth these and such
Brethren their Sin will Cry aloud in the Ears of the Lord of Hosts Dated this 20th of the 3d. Month 1677. Thomas Gouldney William Ford William Rogers POST-SCRIPT WE whose Names are hereunto Subscribed do thus Testify that though all things are not so within the compass of our Knowledge or Remembrance as to Subscribe all that is in the above-written Paper yet being also present in our Mens-Meeting where the first above Recited Paper against John Story and John Wilkinson was Read it is with us to give this Testimony that we do not own the Judgment against John Story and John Wilkinson contained in the said Recited Paper neither are we in our Consciences convinced that the said John Story and John Wilkinson have so behaved themselves in the Church of God or elsewhere as in the aforesaid Recited Paper as Consideration for the Judgment against them is Rehearsed To Friends Assembled at Ellis Hookes his Chamber the 12th of the 4th Month 1677. London Cornelius Serjant William Dawson Thomas Watkins And diverse other Friends According to the aforesaid Direction the Answer of the Friends of Bristol was sent to London to be Communicated to the sixty six Subscribers that met at Ellis Hooks his Chamber whereof Charles Marshal was one and though several General Meetings have since been yet no general Reply thereto is come to any of their Hands concerned in the aforesaid Answer nor yet any Excommunication for their so doing But yet we must confess that the Four Subscribers thereof living in Bristol took upon them to say something to one part thereof to which a Reply was made manifesting at least their notorious Weakness if so be Charity may excuse them from willful Wickedness for their replying in the manner they did and occasioning others to affirm whereof they knew not And forasmuch as no Rejoinder is come from them to the said Reply we hope that the Reason thereof is from a Convincement of their Errour in concerning themselves as they have done We also must confess that Jasper Batt of Somersetshire and three other Subscribers to the said Paper from Ellis Hooks his Chamber did concern themselves to give Answer unto some other part thereof and by their Answer it Appears that they cannot own the sence of Bristol Friends in Denying that it came from the general Meeting But were it so that in reality it came from them no Doubt but the said Jasper Batt and his three Companions would have obtained from the next General Meeting a Testimony to that purpose but no such Testimony or Approbation of the said Paper from Ellis Hookes his Chamber Subscribed by Charles Marshal aad sixty five more hath to this Day been given forth as ever we could understand We also Confess that one other Subscriber of the said Paper writ something in Vindication thereof by way of Reply to divers Friends in Wiltshire who had given their Testimony against it likewise But further Testimony in Writing in Vindication thereof against such as have opposed it we understand not But yet ye must further Confess that Charles Marshal by his late keeping on his Hat when John Story hath been in Prayer is no Token of his Repentance The Consideration of what is thus Observed is some ground of reasonable Hope that Fifty six of the said sixty six Subscribers are come to a Sense of their Weakness and that their Understandings are opened to behold their Errour That now the Reader may have a little taste of that Spirit in which Jasper Batt and his three Companions Writ their Reply we think meet to Note a part thereof The said Jasper and his three Companions take notice of this Position contained in the Answer of Bristol Friends to the said Paper Subscribed by Charles Marshal and Sixty Five more Position of Bristol Friends viz. Were it so that these 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 Story and John Wilkinson before them yet we Affirm that neither the said Sixty Six nor any other Assembly on Earth have Power to give Judgment in such a Case other than for Contempt of Authority and not a judgment on the Merit of the Cause though it were on the Hearing of One Party Answered by Jasper Batt and his three Companions viz. Do you not shew your selves ignorant of the Scriptures and of the Power judgment given to the Saints of the most High and of the Anointing by which the Saints did know and were to try the Spirits And was this Tryal to be without Judgment Or were not the Saints to Judge or was that Judgment which they were to give only in Contempt or whether did not they judge the Merits of the Cause as well as Contempt of Authority Though we grant they did Judge Contempt of Authority which also is for Judgment as you may Read both in Peter and Jude for we see there were such in those Days as is now Who did despise Government Presumptuous 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 with a Tempest c. Jude saith These be they who separate themselves Read Peter and Jude through and let those Scriptures be rightly applied and see to whom they belong And further did not Paul judge the Merits of the Cause when he Wrote to them at Galatia and told them of being removed to another Gospel and to be bewitched for not obeying the Truth Did not he judge them for a Perswasion that did not come from him that called them And was not this a Judgment on the Merits of the Cause Did not he say He that troubleth you shall bear his Judgment whosoever he be Did not he Judge Dissimulation and some for not walking according to the Truth of the Gospel Gal. 2.13 14. Did not Paul Judge Hymeneus and Alexander for putting away Faith and good Conscience and Delivered them unto Satan Was not here a Judgment on the Merit of the Cause And we further Query Have not they put away Faith and good Conscience who Flee in time of Persecution Pay Tythes and Countenance them that do Which through Faith and for a good Conscience Friends in the beginning were led to bear Testimony against Our Observation on the aforesaid Position written by the Friends of Bristol and the Reply thereto is this First 'T is impossible that Queries can be a Positive Answer to a Positive Position Secondly That whosoever peruses the Answer of Bristol-Friends shall find that the words Iudgment in such a Case relates to a Judgment given without a Hearing for that 't was impossible John Story and John Wilkinson could be heard in their Case by those before whom they appeared not to state their Case And therefore if Queries might be a proper Answer yet those proposed as Answer are
Objections of the said William Rogers lay not so much against the Matter and Substance of the said Robert Barclays Book as against his way of Expressing some Passages therein and that upon Robert Barclays Defence and Explanation the said William Rogers did Declare that he was Satisfied with Robert Barclay as to his Principles but that he thought some Passages in his Book might have been better worded Confessing that he did not Brotherly in Publishing his Book before he had communicated his Exception to the said Robert Barclay and the Brethren of the Second Days Morning-Meeting in London it is therefore the Inward sense Advice and Judgment of the Meeting that the said William Rogers forthwith do Deliver up into the hands of James Claypoole the Copy of his said Book which he hath here with him and as speedily as may he Recal all such other Copies of his said Book as he knows to be Dispersed in the Nation or elsewhere and that he also ought speedily to Write a Letter to Friends in all those Places where he doth or shall know the said Book to be Dispersed and therein to clear both the said Robert Barclay and the Friends of the Second Days Meeting in London from all such Aspersions as by means of his said Book may be cast upon him or them And though it doth not appear to this Meeting by any thing that the said William Rogers hath Objected or Offered that there is any Errour or Unsoundness of Doctrine in the said Robert Barclay's Book yet forasmuch as there are some Terms or Expressions therein which some conceive might be made yet more plain easie and familiar it is the Desire of this Meeting that the said Robert Barclay as he feels in himself the Openings of Life thereunto will in Christian condescension to the Capacities of the Weak write an Explanatory Postscript to the said Book for the Sake of all such as may be supposed to have misapprehended any Expression therein Charles Marshal and thirty six more William Rogers his Observations on a Letter given forth and pretended to be his together with his Answer to a Paper given forth by Charles Marshal and thirty six Persons more on the hearing of a Debate between W. R. and R. B. KNowing that of late there hath been spread abroad amongst Friends a Paper subscribed by Charles Marshall and 36 Persons more together with another to which my Name is only inserted both relating to Robert Barclay and my self and that on Occasion of a Free Meeting had in the City of London wherein some Particulars contained in Robert Barclay's Book of Government to part whereof I writ an Answer were discoursed between Robert Barclay and other Persons on the one part and my self on the other part and that many false and wrong Constructions are made thereof whereby I perceive the Simple may be ensnared I am now on the behalf of Truth concerned thus to Inform the Reader That Robert Barclay and my self did agree That twelve Persons nominated between us should have a hearing of the Matter with this Exception made by Robert Barclay That he would not so limit as not to have Liberty to add two or three others giving this reason that he expected some Friends to the City c. I told him to this purpose 't was probable I would not deny the addition of two or three Friends if he should request it of me accordingly he did request it of me and I granted it but notwithstanding many others came at the appointed time who were not chosen by us nor yet was there any Assent of mine or Desire of R. B's as I know of that they should be present whereupon I refused to meet with them that Day After Friends perceived that I would not meet with them not chosen * Note For the Reasons in the Preface annexed to the First-part his Name is omitted an Eminent Preacher who stood by R. B's Book told me in words to this effect that they would not assent to a Meeting limited to Robert Barclay's nor my Choice but as a Church would keep their Authority and not only so but would vindicate every word in Robert Barclay's Book Considering the Station the said Person is in and how much he is esteemed by George Fox and that he seems to be the right hand man for that Government contended for by Robert Barclay I easily perceived my Cause was already Judged and that 't was in vain to expect a Meeting whereof I might have the choise of one half but yet notwithstanding lest they should reflect upon me as a Person afraid to stand to that Cause I was ingaged in and having Faith in God I should be preserved I the next Day freely and of my own accord gave notice to Robert Barclay George Fox and others of my readiness to meet with any Friends and so a free Meeting was had between R. B. and my self in the presence of George Fox Charles Marshal and Divers others When the debate between us was over Robert Barclay proposes to this purpose to have some Satisfaction for the wrong I did him I told him to this effect I wronged him not and that neither my self or any other was capable in this Case to do him so much right as he was capable to do himself by writing a Postscript to his Book this being a reasonable Proposal of mine the Meeting did approve of his writing a Postscript and withall counselled me to call in my Manuscript in Answer which I neither did have or can assent unto but told George Fox and many more publick Friends that if I should in that respect take their Counsel before I saw it my Duty I should manifest my self a notorious Hypocrite The Reader may also take notice that in much haste I drew up a few Lines with intent to have sent it of my own free will to some Friends by way of Epistle and to have given it under my own Hand these two following Considerations were the motives thereto First Charity oblieged me to have a Regard to Robert Barclay's Testimony as a Publick Person since he hath publickly declared himself otherwise principled than I say his Book doth plainly teach Secondly Since there hath been some Debate between us I thought it necessary to insert some of those things whereof we debated that so those who had heard the Fame of his Book and my Answer might take Occasion from thence to examine whether Robert Barclay's Sense and Explications by word of mouth were agreeable to his Book or no and also to insert so much therein as to manifest that Robert Barclayes Cause was not right which to every discerning Eye cannot but appear from the said Paper though such who espouse Robert Barclay's Cause may by their smooth Glosses deceive the Simple thereby And when I had written what was in my mind the aforesaid eminent Preacher being alone with me urges Divers Alterations and Additions and after I was on Horse-back departing the City
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
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
of the Heavenly Body leadeth into but about Prescriptions from thee through the Blind Zeal of the Weak to promote thy Orders It may be feared many do eye more the Orders from thee than they eye the Lord in them Accusing and Iudging all out of Truth that practise not with all freed from them using all Force they can devise according to the Power they have to compel all unto them Censuring all Friends out of Unity that come not to Practise with them which is the greatest Penalty and Persecution they can inflict for want of Ourward Power And many Friends think it Godliness to Accuse and Condemn their Brethren about Outward Things before the Accused with Truth be led into them George for the Love of God and for his Peoples sake open thy Mind plainly what thou intended by them and make it known unto Friends if thou intended Counsel unto the Church only and no Compelling into the particular Things to Practise but commending to God 's Witness in all Consciences to be led into the Exercise and Practice thereof as every one is inwardly perswaded of God in each particular and not before If thou so do it would much clear Thee and thy Orders from being the Cause of Division for Iniquity worketh in a Mystery in many that think it Godliness to Accuse and Condemn their Brethren about Outward Things as I said before which was the Cause of great Strife in former Ages But if thou open not thy Mind to Friends and deal plainly and testify Thou never intended that any who is Faithful inwardly to God should either be Accused or Condemned about thy Orders and so let thy prudent Care appear about these Things the Breach amongst Friends and Brethren is in great Danger to grow wider and then I fear the Cause of Divisions will lye at thy Door which God Almighty in his Mercy prevent and raise Thee up to put a Stop unto for the Enemy of Truth hath taken occasion from thy Orders to work and beget a False Birth in many even Night-Visions and False Prophesies as the Number of Accusations and angry Proceedings about them of late declare which was not before in our Age Neither did Heads nor Horus of the Dragon appear to cast down the Holy People by lying against them saying That they oppose the Holy Orders And by approving of such Proceedings is Satan let lose in our Time to deceive and all that see his Transformings he casts Flouds out of his Mouth against them to carry them away and casts such to the Earth wanting nothing to effect his Designe but the Outward Power to carry them on to Kill For his Wrath is against them that keep the Testimony of Jesus Christ and such he accuseth of Fleshly Liberty and Loose Walking and of being Separatists and Hereticks George I desire thee once again to warn all Friends that they neither Accuse nor Condemn one another any more about the afore-said Things for if that do continue amongst Friends it will cause a great Falling away and God will visit with great Iudgments that the Profession of Great Power and Church-Authority will not save from while the Accuser of the Brethren in such that is deeply in it is not cast down It is not the Transforming of Satan into a Shape of Austerity and forming Power to fright the Simple into this or that Outward Observation we have waited for nor laboured after nor a Feigned Profession of overcoming Love in words that can deceive us Blessed be God for his Gifts of Light for ever more when such are bitterly smiting their Fellow-Servants and filling Mens Minds with False Accusations that even our Holy Profession is defiled What I desire of thee is not for fear of more Acousations nor False Prophecies they do not move me from the Hope of the Gospel But I desire it for Thy Good and the Churches Prosperity and Peace For an Image of the Government of Christ consisting in Outward Prescriptions attended with Force over the Inward Man we never expected in this Gospel-Day to bite and devour one another about but the Inward and Peaceable Government of Christ to govern the Members of his own Body the true Church into all Practices according to Godliness And we are bound to follow him our Redeemer who knits together in the Autient Unity and breaks not the Holy Fellowship amongst Brethren I have cleared my Conscience which was concerned in the Remembrance of thee desiring thou mayst quit thy self with Truth in all Things in thy latter Dayes that thy End may be Crowned with True Honour Thy Friend in Truth John Wilkinson POST-SCRIPT WHat Spirit or Motion thy Prescriptions were from is not my Concern but I need not ask Whether the Holy-Ghost or the Spirit of Guile Force and Compelling have attended them if Trees in our Age may be truly known by their Fruits The 9th Month 76. To this Letter John Wilkinson saith he never received Answer which considering the Contents thereof and comparing it with what G. F. hath writ in Answer to his former Letter is just occasion of Jealousie that G. F. intended Compulsion so far as he was capable as well as Counsel and that the Weight and Burthen of all the Ill Consequences attending the late Divisions amongst Friends will lye at G. F's Door since he hath been so carnestly prest to give his Sense touching these things which have occasioned the Division and yet hath either Impertinently done it as his Answer to John Wilkinson's first Letter before-mentioned doth manifest or else hath not given Answer to the Parties concerned Which is evident not only from his not causing an Answer to be delivered unto John Wilkinson's last recited Letter but also from the like Neglect unto William Rogers who writ him Two large Letters for the Clearing of his Conscience c. The Two Letters written by me unto G. F. do now follow Bristol the 27th of the 1st Month 1677. George Fox IN a bowed down Spirit to God that my Pen may not commit a Tittle of Error to this Paper either by Want of Plainness on the one Hand or Taking too much upon me on the other do I now write unto thee in expectation that thou wilt have a right Savour of my Integrity to the Truth and so much Charity if thou apprehend I herein Err as to inform me wherein For my Hope is that I shall for ever have a ready Ear to hear and a ready Mind to weigh any Instruction though but from the Meanest of the Flock much more from an Elder Brother Thine of the 14 th of the 11 th Month I received but have nothing upon me to write as Answer thereto not being willing to strive Yet through a Sense of the present and increasing Distractions amongst Friends I have somewhat on my Spirit to clear my Conscience as in the Sight of God having a certain Sight Sense and Knowledge that many honest-hearted Friends as well as my self remain for the Truths
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
amongst any Prejudiced against me as thou didst my last Letter whereby I became Judged before Treated withal either by Thee or any touching the same However this gives me Satisfaction that I have Counted the Cost and if I must be Reproach't as once I have been already for clearing my Conscience to thee yet as I now have so my Faith is I shall have Peace of Conscience when the Neglect thereof would have become my Burthen And if any for this Cause should give forth such Papers against me as are undeservedly given forth against other Friends in Truth and that also by such who have not heard them speak for themselves 't will redound to their Shame as in the End will undoubtedly be more publickly manifested For several Weeks past it hath been under my serious Consideration whether I might pass these Things over in Silence but with Peace of Conscience I cannot so do And therefore do conclude They are more worthy thy Notice than the Words of Flattering Tongues I am Thy Plain-Hearted Friend William Rogers To the Two afore-said Letters I never received any Answer in Writing nor yet by Word of Mouth as ever I remember more than to this Effect William If thou wilt take thy Letter back again 't is well enough or such like Words But yet on G. F's proposing to have a Meeting with me concerning them we agreed on a Meeting to consist of Twelve Friends on a Side and after the Reading of the last Letter I by Writing under my Hand desired That if George Fox had ought against it he would deliver me his Charge therein in Writing and then I would make Answer thereto But my Proposition therein G. F. refused to Answer and so the Meeting parted I now come to take Notice that there was a Paper given forth from Ellis Hooks his Chamber by Charles Marshall and Sixty-Five Persons more as a Testimony against John Wilkinson and John Story to which Two Answers were written and not only so but a Testimony from John Jonnings and about Seventy Friends more in the County of Wilts and Thomas Gouldeny William Ford and My Self together with Sixteen Friends besides in Bristol against it This I make mention of because that Paper from Ellis Hooks his Chamber signed by Charles Marshal c. hath proved but Fuel added to the Fire of Contention that was Burning before Now forasmuch as I am well sensible that G. F. esteems himself One having the Care of all the Churches upon him and that John Story positively affirms that when he was at Worcester with George Fox He viz. G. F. did then tell him which he took as Threatning Friends would Write against them and that the Power of God would cast them out meaning John Wilkinson and John Story It may be needful for G. F. to give an Account how he came to be so careless of the Churches as not so to sift into that Matter as that the Unrighteous Proceeding thereof might have been Judged especially fince he was then in London The Neglect whereof in him so Circumstantiated as he accounts himself to be occasions this Jealousy That he was an Approver of the Manner and Method of their Proceedings and so may account it a Fulfilling of the Words cited as spoken to John Story at Worcester viz. That Friends would write against them and the Power of God would cast them out The Fire of Contention thus increasing and it being rumour'd that there was a Separate Meeting in the North John Story writes unto the Two Meetings in the North viz. that called Separate and that called Quarterly therein proposing Expedients for a Re-uniting which was Recommended by Thomas Gouldeny and My Self together with Sixty Friends besides and was Accepted by those called Separate as by their Testimony signed by VVilliam Cartmell and Fifty-Seven Persons more appears But Robert Barrow and Fifteen others of the Quarterly-Meeting so termed Condemned John Story 's Proposition before heard as by their Answer appears This also is thus hinted because I doubt not but that it may come to the View of Robert Barrow who if he please may thereupon take Occasion to signify to me That George Fox was not concerned in that Council if in Truth he can so signify This I propose because 't is jealoused That Matters of no less Moment are not very commonly Resolved upon by Robert Barrow and others of Party with G. F. without Advising with him when they have Opportunities so to do which doubtless are frequent enough since their Dwellings are but few Miles distant each from other William Rogers The FIFTH PART OF THE Christian-Quaker Distinguish'd From the Apostate Innovator BEING AN ADDITIONAL Discovery to the First and Fourth Parts of the Christian-Quaker c. THAT George Fox hath been acted by an Erroneous Spirit and become a Reproach and Scandal to the Truth which the Children of Light profess and walk in By William Rogers Malachi 2.8 9. But ye are departed out of the Way ye have caused many to stumble at the Law ye have corrupted the Covenant of Levi saith the Lord of Hosts Therefore have I made you Contemptible and base before all the People according as ye have not kept my Ways but have been Partial in the Law LONDON Printed in the Year 1680. The FIFTH PART OF THE Christian Quaker Distinguish'd From the APOSTATE and INNOVATOR c. ON the 11 Month 1677. George Fox came to the City of Bristol and after he had been there some little time I was challenged by one professing the Truth to bring forth what I had against G. F. This with some other passages between Friends at that time occasioned my self and others to be concerned in drawing up a few things wherein we were dissatisfied not only relating to G. F. but others also a Part whereof chiefly relating unto George Fox does now follow The first Dissatisfaction We are not satisfied that G. F. hath of late been guided by the Spirit of Truth in all such Matters relating to truth wherein of late he hath concerned himself neither are we satisfied that those who have of late looked upon him as a man worthy of double honour and owned him in all such Matters have had therein a spiritual Discerning neither are we satisfied that the bare esteeming of him as one that hath not of late in all things kept his Place and Habitation in the Truth can be the fruit of a Dark Spirit The Reasons of the above Dissatisfactions as to G. F. are in part as followeth That divers passages in his book intitled This is an Encouragement to all Womens-Meetings in the World c. are either unsound or impertinently quoted The first Quotation Page 43. of the said Book 't is thus said And was not Micah 's Mother a Virtuous Woman read Judges the 17th and see what she said to her Son The very words of the Scripture are these And there was a Man of Mount Ephraim whose name was Micah and he said unto
none of them about these things these fourteen years and in these Meetings the Glory of God was seen and Fleeing in time of Persecution it was abhorred And as for their saying Some body spoke in Bristol Meeting after I was gone down I know nothing of that but I came down to Joan Hilyes and Friends were in the street and came to me there and I knew nothing but they all came down and if I had fled in time of Persecution I had not been in so many Goals and Prisons but might have kept out of them and yet this they say Iohn Story he hath born the heat of the day and George For he hath fled in time of Persecution G. F. I now come to make these following Observations on the words of his late Answer and former Testimony touching my Charge concerning him in his late Answer to my Charge he saith I remember I was sitting in a Meeting at Bristol when another was speaking and some Officers came up and took him away and when he was gone I kept the Meeting and none meddled with me Now let us compare this with the former Testimony which thus begins Whereas William Rogers hath falsly charged me that I should flee in time of Persecution c. and then proceeds thus saying As for the Meeting at Bristol there came no Souldiers or Officers whilst I was in the Meeting neither before nor after He that runs may read that George Fox in some cases doth not matter what he saith which by his own Rule witness his before-cited words in relation to Nathaniel Crips is the very Mark of that Spirit that made some like Devils By his former Testimony it also appears that there were some Friends at Edward Pyott's and that he bid them Go away that Edward Pyott's Son who I know was a Young Lad then accompanyed him through the Fields that when Dennis Hollister and Thomas Gouldney met him he bad them Walk by because many People were walking there and after that he met George Bishop whom likewise he bad Walk by and though at length he came to the Meeting and as is credibly reported by back and unusual Ways yet I find not one word positively testifying That he stayed in the Meeting until the Meeting broke up neither is it rational from his words to suppose that he thought the Meeting ought then to break up for if he had to what end did he ask this Question Why do Friends busle and make such a Throng since 't is certainly known that at the Breaking up of Meetings 't is usual to have a Throng and Busle and therefore comparing this with Testimonies that hereafter will follow viz. that G.F. should say Friends keep your Meetings keep your Meetings 't is rational to conclude that though G. F. designed to depart himself yet he thought it not meet that the Meeting should then break up and if so no doubt this in G. F. may as justly be termed Fleeing in time of Persecution as the like action pretended to be done by another may And to be very plain I no way doubt but that if a False Witness-Bearer had wrongfully said but thus much of John Story as G. F. hath said of himself there would not have wanted a G. F. or some of Party with him that would have scrupled to have said John Story had acted from that very Spirit which said Master save thy self And although all impartial and understanding Readers from what is already said may have a sense that G. F. hath Fled in time of Persecution if the Rule of himself or his Party be good in relation to their Pretence of John Story 's departing out of a Meeting yet for a further manifestation of what is now intended the following Certificates are cited WE do hereby declare that we were present at a certain Meeting held in Broad Mead within the City of Bristol on account of the Worship of God and that it was at a time when Persecution attended Friends in their Meeting and that at that Meeting George Fox stood up and spoke in the Meeting and after departed out of the Meeting at a Back-Pair of Stairs a very considerable time before the Meeting broke up and was not taken Prisoner that day and the ground of his Departure at that time we have cause to believe was to avoid being taken Prisoner Mary Gouldney Mary North. Ann Day To this Testimony I also can bear witness with this further Addition that after he stept down from the place he stood upon to speak and was departing some Friends were moving to go with him and he perceiving it as I took it said holding out his hand Keep your Meetings Keep your Meetings and accordingly the Meeting was held a considerable time longer after his Departure William James I Do remember on this Occasion aforesaid that George Fox did depart out of the Meeting aforesaid before the Meeting broke up or Friends departed and that at that time Friends were attended with Persecution and as he was departing he said to Friends to this Effect Keep your Meeting and I believe his so departing was to save himself from being taken by the Persecutors Nathaniel Day I Do on the Occasion aforesaid declare that I do remember that George Fox did depart out of the Meeting aforementioned a considerable time before the Meeting broke up or Friends departed and that at that time Friends were attended with Persecution I do also remember that my Uncle Dennis Hollister did acquaint me that George Fox did advise him to absent himself from Meetings in time of Persecution Samuel Hollister And now though it be not so immediately my concern to take notice of what he writes touching the Meeting at Ringwood as that at Bristol yet since he hath made mention thereof and that 't is as I take it the most he can speak in his own favour in relation to that Matter I think it needful to make some Observations thereon which are real Cause of Jealousie that G. F. was at that time led by such a Spirit as would have by him and many of Party with him been termed The Spirit that seeks to save Self had it but appeared in John Story The First thing I take notice of is these his Words There came ten or twelve Women from Pool who in Probability came with an Intention to come to a Meeting and yet by G. F's Relation they came five or six Hours before the Meeting was to begin whether this be probable I shall at present leave to the sense of others The Second thing I take Notice of is this G. F. walkt with a Young Man and then there came another Young Man this is Cause of Jealousie that G. F. had a shifting kind of design to take Young Men for his Companions even as he did Edward Pyott's Young Son Edward and bid some whom he calls Friends Go their VVay how good they were in G. F's esteem is a question because he tells us
they said Thou art more than a thousand of us and yet he doth not manifest his dislike of their so saying and after this he bad some who are known to have been antient grave Friends to walk by because many people were walking there The Third thing I take notice of is this that G. F. was for having a good Meeting after the Souldiers were gone saying if the Souldiers should come before that time we might happen to get a good Meeting afterward and though the Young Man said in Answer that the Souldiers were Neighbours and civil People and would hardly meddle which was an Encouragement to George Fox to stand in his Testimony yet he kept still walking in the Fields The Fourth thing I observe is this that one of the Young Men went from him about two Bow shots under the Hedge waving his Hat to G. F. this I may not term a Boy on top of a Hill waving his Hat to Friends spoken of by G. F. by way of Reflection on John Story though denied by John Story and by his Answers intended only so far as I understand to shew Friends the way to the Meeting but a Boy Vnder a Hedge waving his Hat to George Fox and as may reasonably be supposed to keep him from Meeting because G. F. saith As I turned back to go round about the Orchard there was a place I could see over the Hedge the Souldiers were all over the Orchard truly I did not go in among them I shall now leave it to the Impartial Reader to consider whether if it were so that any Friends when they met without doors did for Conveniency set a Boy on top of a Hill to wave his Hat to signifie the VVay Friends might pass unto a good Meeting be not more justifiable than to have a Boy under a Hedge to wave his Hat to keep G. F. from Meeting The Fifth thing I take notice of is this That was a horrid Lye that I hid my self in a Ditch for my own part I cannot imagine wherein from G. F's own words the horrid Lye doth consist more than in saying a Ditch when it ought to have been said a Bank cast up which in Probability is G. F's mistake for 't is well known that in many places where Banks are cast up in the Country there is also a Ditch however 't is observable that his words cannot reasonably be taken to import a Denial that he hid himself behind a Bank The Sixth thing I take notice of is this That the Meeting broke up about three of the Clock and that he went not into the house where the Meeting was but to another two Bowshots off and stayed to refresh himself and yet rode twenty miles that Night which is not very common for G. F. to do as ever I could understand after a Meeting broke up so late The Seventh thing I take notice of is this that though as to that Meeting at Ringwood if Report be true there are many notorious Circumstances to shew him a Fleer in time of Persecution yet I observe he makes mention but of one particular thing that he saith is a Lye or False and that is before signified which I take to be no more than saying in a Ditch instead of behind a Bank which to me is a Demonstration that he could not in Truth deny other things reported of him on this Occasion which puts me in mind thus farther to say that if instead of telling that they swept the Barn c. he had named the Hour when he came in the Meeting as well as when the Meeting broke up and that he did not advise the Friends to gather together and then be gone from them until the Souldiers were gone that so he might come and stay a little while amongst them and then be gone twenty miles that night to be sure to be far enough out of their reach it might have made his Testimony look with a better face especially if he had had so much Patience as to have gone into the house after Meeting to visit the Distressed Family the VVoman as he saith being dead To conclude my Observations herein I thus say That I firmly believe 't would have tended more to G. F's Credit plainly to have confest that at Times and Seasons he hath contrived to save himself and keep out of the reach of Persecutors than after he hath so done to cover the matter by such sort of Discourses as these now manifested are wherein his Weakness and Confusion doth so appear as cannot but be obvious to every Impartial and Judicious Reader And now forasmuch as John Ward and twenty seven more have given forth a certificate intending thereby to clear G.F. I thought it needful to add that also that so nothing that may be pretended would have favoured his Cause might be omitted by me the said Certificate now follows A Testimony of some Friends of Bristol in Answer to William Roger's False Charging of George Fox for Fleeing in time of Persecution and particularly at the Meeting-House in Broad Mead in the same City WHereas William Rogers in his Paper of Queries to George Fox which some of us have already given our Testimony against hath charged the said George Fox to be one of the greatest Fleers in time of Persecution of any that he knew professing the Truth and accounted by others a faithful Friend and for Confirmation thereof hath brought an Instance at a Meeting here at Bristol at which George Fox was present about fifteen years since at which Meeting he saith The Persecutors coming up one pair of Stairs while George Fox was speaking the said George Fox as some may term it in a distrustful Spirit did step down and went out at a back pair of Stairs to which he saith his Eyes with many more were witnesses As to which we have this to say who were generally all of us at all or most part of the Meetings which George Fox was at here that we never knew or can remember that ever any Persecutors did come up the Stairs whilst George Fox was speaking so as to occasion the ceasing his Testimony on that account as William Rogers would infinuate but this may be put amongst the rest of his False Calumnies and Charges And we further testifie that whereas there was two pair of Stairs one of which William Rogers calls a Back-pair that both pair of Stairs were common for Friends to come up and down at and that George Fox was known to come up the same Stairs to that Meeting And this Testimony we have in our hearts for George Fox as a man Remote in Spirit and Example from any such Practice as Fleeing in time of Persecution though charged therewith by Apostates and Bad Spirits and we have cause to believe that he hath held up his Testimony in Faithfulness both in Doing and in Suffering on Truths Account being confirmed herein by his large Travels Sufferings and Imprisonments in many Goals in which
Conformity to other Mens Lines without Faith is contrary to the Apostles Doctrine 3 d. Part p. 53. See Church-Government Conscience Matters purely Conscientious are Cognizable according to the Form of Church Government held forth by Robert Barclay by the Church and their Sentence obligatory on Believers 3 d. Part p. 53 54. His Reasons produced are refuted 3 d. Part p. 54 to 69. Contents or Matters discours'd of in an Answer to Robert Barclay's Book of Government 3 d. Part p. 19 to 23. Convinced I must stay until Convinced proved to be sound Language though reflected on by Robert Barclay 3 d. Part p. 42 43. Corah 3 d. Part p. 9 11 47. Cross of Christ consists in denying Self and not in acting across to all Societies c. 2 d. Part p. 35 36. Customs of the World In what Sense denyed 2 d. Part p. 34. D. DIfferences touching outward Property how in our Sense they ought to be decided between Brother and Brother 3 d. Part p. 41. Dis-union amongst Friends How it appears that 't is so 1 st Part p. 4 5. Doctrines delivered in the Beginning 3 d. Part p. 49 50. Doctrines reputed by Robert Barclay the Bond by which we became Center'd in one Body 3 d. Part p. 54. His Assertion and Reasons for it Refuted 3 d. Part p. 54 to 59. E EDward Burroughs A suitable Testimony of his at the latter End of the Preface shewing That we ought to know the Spirit of God to be the Ground of all our Actions in our selves A Parable given forth by Edward Burroughs touching the Scattered in Israel Anno 1661. shewing That there were unlearned Dogs not acquainted with the Shepherd's manner of Gathering the Sheep but having something of the Wolfe's Nature would not be governed by their Master and that there were others well acquainted with the Masters manner of Gathering the Sheep and the Fruit of both Which may be termed a proper Distinction through a Parable of the Fierce and Ignorant in the best Sense Zealots of our Times as well as of the Gentle and Prudent 1 st Part p. 78 to 83. Observations thereon p. 83 84 85. F FAith Different Faiths and Perswasions in some Things no Indication of Dis-union in the Spirit 3 d. Part p. 74 75. See Believers Faith taken in a two-fold Sense the one is unto Salvation the other not without a further Growth 2 d. Part p. 63 to 67. G GEorge Fox Here now follows divers Things relating to George Fox contained in the First Part. George Fox reputed a Setter-forth of Forms of Church-Government to be like unto Moses an Establisher of Men and Womens-Meetings in a Separation each from other The said Meetings are called the Church p. 9. A different Sense either touching George Fox the General-Meeting or Womens-Meetings is taken to be the Original Manifestation of Variance amongst Friends p. 61 to 67. An Enquiry made What is the Bait spread before George Fox to concern himself against such as cannot own that his Directions should be urged with Severity which is no less than an Enforcing p. 92. An Answer to that Enquiry wherein some Part of the Occasion and Mischiefs amongst Friends is discovered 1st Part p. 92 to 96. Here now follows divers things relating to George Fox contained in the Fourth Part. The Introduction to the Fourth Part shews the Occasion of writing that Part chiefly relating to George Fox p. 3 to 7. Seven Questions proposed to Iohn Wilkinson and Sixteen to Iohn Story by Order as was affirmed of G. F. together with the Substance of their Answers thereto p. 7. to p. 14. Observations on the said Queries and Answers shew that the Informer to George Fox against John Wilkinson and John Story would have had his End by their Answer Yea which doubtless was to render them guilty of Evil Principles and Practices and yet such an Answer to several of the Questions might be Justifyed And in particular the Answer to the Second to John Wilkinson and the Nineth to John Story unless we ought to practise on a Religious Score Things imposed in the Will of Man and that 't is reprovable to exhort to keep good Order c. p. 14 15 16. An Objection cited in Favour of George Fox and such Brethren to whom Obedience by some is reputed to be due c. together with Answer thereto manifesting that Obedience to the Spirit is due but not to other Mens Lines whil'st not by the Spirit convinced thereof No Ground to believe that Christ intended One of his Disciples as an Head over the Rest after his Departure p. 16 to p. 25. A Slighting George Fox's Orders with respect to Church-Government accounted by some a Slighting of the Cause of God p. 26. See p. 7 to p. 16 and p. 25 to p. 36. and then consider whether 't is not Rational to suppose that the drawing up of Forty-Four Articles against John Wilkinson and John Story and Proceedings relating to them were not by George Fox's Approbation and Permission And that whatever was pretended to be John Wilkinson's and John Story 's Failing's yet that nothing would give Satisfaction but Submission to George Fox Marks to know some Ministring Persons who have been of party with George Fox p. 33 34. A Letter written by George Fox to John Wilkinson signifying that Iohn Wilkinson will be as bad as Muggleton c. if he gives not over his Work and Separation p. 41 42. J. Wilkinson's Answer thereto desiring George Fox to clear himself That he approves of no Force about Religion but the Force and Effect of the Word delivered p. 42 43 44. A Letter returned in Answer by George Fox to John Wilkinson signifying that Iohn Wilkinson is separated from that Power that first Convinced him and that if not he would have been at Unity with him as at first p. 45 46. And that if Iohn Wilkinson had loved the Gospel of Peace he would have come to him p. 51. But yet he tells him That if he loves his Sin he may keep it p. 52 and that He thought to have written to him saying His Letter was not worth Answering and yet hath written Answer p. 59. Observations on George Fox's said Letter to John Wilkinson beginning p. 61. George Fox accuseth John Wilkinson as a Tythe-payer either by himself directly or conniving at others paying for him but proves it not A Testimony under John Wilkinson's Hand Against Tythes is cited 4th Part p. 9. George Fox accuseth John Wilkinson to be an Angry Disquieted Froward Peevish Fretful Malicious High Lofty Spirit and of his making a Jumble but brings forth nothing convincingly to manifest the same p. 63 64 65 66. On this Occasion a Character of George Fox and Iohn Wilkinson is noted from whence there is a Reason to suppose that George Fox would have All Causes of Differences amongst Friends even from North to South come before him to be Judged when it pleaseth him or else the Refusers may incur his Censure of