THE Christian-Quaker, Distinguished from the Apostate & Innovator.  
In FIVE PARTS.  
WHEREIN, RELIGIOUS DIFFERNCES amongst the People termed in Derision, Quakers are treated on.  
GEORGE FOX, one (at least, if not the chief) reputed Author thereof, is detected.  
DOCTRINES of TRUTH owned by the Children of Light, (and cleared from Objections) are laid down, according to Holy Scriptures, and Revelation of the Spirit.  
By WILLIAM ROGERS, on behalf of himself and other Friends in Truth concerned.  Eccles. 2.9. 
There is no new Thing under the Sun.  Gal. 2.11. 
But when Peter was come to Antioch, I withstood him to the Face, because he was to be Blamed.  
LONDON, PRINTED in the Year, 1680.   

THE PREFACE TO THE READER.  
IT was the Saying of Christ, As I Hear, I Judge. I hope, that Christ's Example in that Case, will be such a Bond on every one that may concern themselves touching this Treatise, as that I may have no just Occasion, to reflect on any Christian-Professor; even as Nicodemus, a Pharisee, once did, on those of his own Sect; 
Joh. 7.51.  Doth our Law Judge any Man, before it Hear him? In Confidence, that this Treatise may meet with so much Justice, at least from True (if not from all Pretended) Friends, 'tis now brought to Light. And though some amongst the People, termed (in Derision) Quakers, appearing to stand as Neuters in the present Controversy amongst them, (not knowing the Christian and Orderly Proceeding of others) may conclude, That 'tis an Untimely Birth: Yet let such know, that the Moderation of those, who are concerned in the Publication hereof, hath for many Years passed been manifested, 
Note, The Divisions amongst the People called Quakers, have been at least Eight Years increasing to the Height they now are at.  by endeavouring as much as in them did lie, (as hereafter will more largely appear) that those small Differences, which at first seemed but like unto little Sparks, might not arise unto so great a Flame, as they now are. And were it not so, that many Meetings of the said People, for the Worship of God, in divers Parts of the Nation, have been entertained with frequent Contention and Opposition; and in particular, that both Priest, Professor, and Profane have become Eye and Ear-Witnesses, of such Rude and Unchristianlike Deportments; as of late have been mafested, by many speaking at once in their Publick-Meeting, within the City of Bristol, before many Hundreds; by which the Metres have been reputed as in an Uproar, and their Meetinghouse accounted rather a Stage of Scolding, than a Place for Worship of God: It might not as yet have been brought to Light, without some further Endeavour, to have sought a Reconciliation, if so be the least Hopes should have been given of its Acceptance. But being void of all such Hopes; Now so it is, that so great a Concern of Conscience lies on many, to encourage the Publication hereof, as that we can no longer forbear; lest it should be reputed, That the Doctrine and Life of Christianity, were wholly Extinct amongst the aforesaid People.  
My Desire now is, That the Reader may seriously weigh the Four following Notations, and the Observations thereon; and than 'twill easily be savoured, at what Door the Public Disorders have entered; and whether or no, they are not the very Birth of some Politic, Unchristianlike Contrivance.  
First, Many in that City retain their Ancient Respect for John Story and John Wilkinson, (Two Ancient and Honourable Labourers in the Gospel of Christ, whose Conversations and Doctrine I have not known or understood to be Exceeded in Godliness, by any Mortal Man whatsoever;) and on that Foot, are accounted such as Join to Separates, or a Separate Spirit, as the Term or Nickname sometimes is; because some Upstarts and Innovators (Adherents to George Fox) have been pleased to disown the said John Story and John Wilkinson, though they could not justly Charge them with Evil.  
Secondly, In a Paper given forth by an Eminent Preacher, (and Opposer of John Story and John Wilkinson; whose Name I omit, for the Reasons herein after mentioned) thus directed, viz. To God's Friends every where, concerning the present Separates, and their Spirit, 'tis thus said: Let not this Spirit be reasoned with; enter not into Proposals and Articles with it: but feed it with judgement; that is God's Decree. So may the Souls that are deceived, come by the Right Door into the Heavenly Unity.  
Thirdly, The same Person that writ as aforesaid, was also concerned in a Paper subscribed by Charles Martial, and Sixty-Five more, given forth at Ellis Hooks his Chamber, the 12 th'. Day of the 4 th'. Month, 1677. wherein 'tis thus writ, with Relation to John Story and John Wilkinson: Therefore, Brethren, every where stand up in the Power and Wisdom of God, for the Testimony of Truth, against that Wrong, jealous, Murmuring and Dividing Spirit: And where they come, warn them in the Name of the Lord, to go home, and not go thus up and down to offer their Gifts.,  
Fourthly, The very same Person, that writ as aforesaid thus, That is God's Decree; did also some Years passed threaten, That Bristol should be as an Anvil to beat upon; meaning with Respect to Religious Differences.  
My Observations now are; That in as much as the Meeting at Bristol hath become as an Anvil, whereon many Apostates or Innovators (Opposers of John Story and John Wilkinson) have, in a Disorderly Manner, frequently beat; it may not rationally be taken to be the Fruit of a Politic, Unchristianlike Contrivance, in the best Sense. And that albeit they have been apt to stamp their rude Discourses, and severe Judgements in the Name of the Lord; resusing to reason with such against whom they strike, or in a Christian Spirit to treat of the Differences; yet therein I am fully persuaded, that they act rather from the Line of Another, than Their own: And not only so, but from the Line such an one as hath taken Liberty to Violate that, which he would Impose (as by a Decree from God) on others. For though he Imperatively thus said, as aforesaid; Let not this Spirit be reasoned with; Enter not into Proposals and Articles with it: but feed it with judgement; that is God's Decree: Yet he himself did (a few Months after) accompany George Fox to the City of Bristol; and there entered into Reasonings, Proposals and Articles with such as owned John Story, though termed a Separate, or Separate Spirit; which by the Scope of his Writing, may reasonably be taken by those, who understand his Meaning (by these his words, viz. This Spirit) To be an Acting contrary to his own Counsel.  
When I compare this with these kinds of Declarations, frequently published amongst the aforesaid People; viz. Let us Exclude the Reasoning, the Wisdom, and the jealousy; and let us have an Eye to the Brethren: Further insinuating, as if God had ordained Ministers amongst them, that are to see and hear for the Body, and common Members of the Churches, (as the Printed Terms are:) I cannot but be full of Jealousy, that these 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 Apostasy; where this Maxim, 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 Apostasy, 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, 'tis with me a little to treat of one other grand Mark of Apostasy, or Innovation, viz. judging the Merit of a Cause, without Hearing the same.  
As before is signified, 'Twas 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 judge; 
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, sign 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 Ancient and Modern Writers, as well as Examples of Ancient 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 judgement; 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 Die, 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 lies) 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 Controversy, is touching John Story; who, in Public 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 intent, are guilty of one other Mark of Apostasy, 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, whilst 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, Lies and Slanderous Accusations, whereby some have been proselyted to oppose the Truth itself. 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 published 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.  
'Tis 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 by't 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 show both to Enemies and Friends, with the other Two Certificates.; Which being compared with what he writ from Amsterdam, the 14 th'. Day of 7 th'. Month, 1677. on this wise: And you that have given your Testimony against that 
Note, By the word, This Spirit, I take his Meaning to be J. S. and J.W. and such as are at Unity with them; because in another Paper I find him thus expressing himself, viz. This Separate Spirit of J. S. and J.W.  Spirit, stand in your Testimony, till they Answer by Condemnation; and do not strive and make Bargains with that which is out of the Truth; clearly shows a Design of Imposition, and that (so far as in him lies) to obstruct Friends from Bargaining with such whom he Condemns: By which, if his Meaning be, that he would not have Friends Discourse with such, nor yet to agree about any Orderly Conference, in order to a Reconciliation, or Hearing of Differences, than his own Practice afterward, in submitting to a Limited Meeting with me, on a particular Occasion within the City of Bristol, in the 12 th'. Month, 1677. before Twelve Persons chosen on each side, condemns his own Direction. Besides, such a Meaning from the Great Apostle of Christ, (which doubtless G. F. is at least reputed by many to be) seems wholly repugnant to the Counsel of the Apostle, who said; 
Judas 3, 4.  It is needful for me to write unto you, that you should earnestly contend for the Faith, which was once delivered unto the Saints; for there are certain Men crept in unawares, viz. Ungodly Men. We also find, That Gainsayers (according to Paul's Counsel to Titus) were to be Convinced by sound Doctrine and Exhortation: 
Titus 1.9.  Which leads me to query, Whether there be any Room left to convince Gain-sayers, by sound Doctrine or Exhortation, or otherwise earnestly to contend for the Faith, with such as are crept in unawares, etc. unless Conference be admitted with such, as are supposed to be so, that so they may be made manifest to all? And, Whether 'tis not rational to conclude, That G. F. who endeavours that others should avoid such Conferences, doth not give just Cause of Jealousy, that he is of that Number, whom the Apostle reputed Ungodly, Vain Talkers, and Deceivers? But if otherwise G. F's Meaning be, that such whom he Condemns, have no Right to 
Note, Some perhaps may think this a Groundless Insinuation; and therefore, I thought meet thus to note: That one of my Correspondents, highly affected with G. F. and who for many Years past, hath been Partner with me in a Merchandizing-Trade, to several Parts beyond the Seas, is of late come so far, as (on the Score of my Concern in Religious Differences amongst the aforesaid People) to break off all manner of Dealing with me in Partnership; declaring by his Letter (as a Reason for his so doing) in these Words, I CANNOT BUT REASONABLY EXPECT THE HAND OF THE LORD MAY BE AGAINST THEE, AND THAT PERADVENTURE IN THE THINGS OF THE WORLD. I omit his Name amongst others concerned in the Differences, for the Reasons hereafter mentioned. Let now the Ingenious and Impartial Reader consider, whether this is not at lest next Door to a Discouragement, to Buy and Sell with me: For if all should so serve me, I should be obstructed to proceed in that Method of Trade, by which I have been enabled, not only to provide for my Family, but to administer to the Relief of others also.  Bargain, Buy, or Sell, until they Answer by Condemnation; then I may justly term That, to be a Mark of the Beast, spoken of Rev. 13.17. where 'tis thus said; No Man might buy or sell, save he that had the Mark, or Name of the Beast. Let the Reader take either of these Two Meanings, (for a Third I cannot think of) and 'tis the Mark of a Deceiver of such as dwell on the Earth, which are the Terms wherein John (Revel. 13.14.) described the Beast: He that hath an Ear to hear, let him hear.  
Having thus far proceeded, in some measure to manifest the Reason of the Publication hereof, as well as to note a few Marks of Apostasy, or Innovation; that so the Reader from the Preface, may have a little Savour of that Spirit, by which the Opposers of the Children of Light are led: I now come to signify, that the further Design of this Preface, is chief to Answer the Three following Queries, which (on the Perusal of the ensuing Treatise) I am sensible (from Discourse already had) may arise in the Breasts of some, called Quakers.  
Qu. I. Why hast thou omitted to mention the Names of some Persons, and Authors of some Books, and Papers reflected on, in this Treatise?  
Qu. II. Why hast thou treated on Principles, held forth by the People called Quakers; since many Books have already been given forth by some amongst them, treating on many (if not all) of those Things, which thou hast done?;  
Qu. III. Whether thy Publishing this Treatise in Print, may not in probability, give unto others a Knowledge of the Differences amongst us; and so obstruct the Increase of our Meetings, and the Gathering of some (yet walking in the Broad Way) into the true Faith; and cause many already gathered thereunto, to stumble and fall?  
Before I shall make direct Answer to these Queries, 'tis needful to inform the Reader of some Things, (relating to Orderly Proceeding, and Constraint of Spirit) which (being considered) may be well taken for a Just Apology, thus to appear in Print; and not only so, but may render the direct Answers more satisfactory: And therefore, I do first proceed to signify, that in the Year 1678. the Religious Differences, amongst the People called Quakers, were so publicly manifested, that several of my Brethren seemed not only grievously burdened therewith; but also concerned, that the Things which became their Burden, might be stated in Writing, and Remonstrated to such amongst them, who (as was supposed) might be Instruments to put a Stop thereto. This being several times treated on by some, I was desired (and at length it became my Concern of Conscience) to put Pen to Paper on that Subject; which accordingly I did, until at length I completed an Historical Manuscript, consisting of Three Parts.  
In the First Part is manifest, A Part of those Things, wherein the Faithful were at Unity; and by what Ways and Means that Unity came to be broken.  
In the Second Part are cited, Many Papers, Epistles, Testimonies, Proceed and Practices, which were the Effects of Disunion, Separation and Division.  
In the Third Part, Certain Doctrines are treated on, and that Sense manifested, wherein they have been and are received, believed and owned, amongst the Children of Light; who (being not affected to leave that Teacher, which cannot be removed into a Corner, to follow the Dictates of such Men, whose Doctrines and Practices do manifest them fallible) have, and do keep their Place and Habitation, in the Unchangeable Truth.  
After the said Manuscript was prepared, Four Friends (whereof myself was One) writ unto George Fox, and Two other Persons, eminent amongst the said People; and therein laid down many Particulars, relating to Doctrine, Discipline and Practice, Printed, Written, Published and Acted; which (we were persuaded) were Erroneous, and aught to have been Testified against: And therefore, did propose unto them, to join with us, to give Testimony against such Things, (if in their Consciences they were satisfied so to do) as one proper Expedient, for the Removing Stumbling-Blocks out of the Way; as by the said Letter (Dated Bristol the 22th. of the 2d. Month, 1679.) may more largely appear, unto any of the said People, who may desire of me to peruse the same.  
In the aforesaid Letter, we did advise, That the Manuscript made mention of, was prepared, and that the Contents thereof were, as is already cited: But forasmuch as no Answer came from the Parties written unto, before the General-Meeting, and that the Matter treated on, was not with an Intent, that it should be kept private in the Breasts of those, to whom 'twas written; but be communicated to the Body of the People called Quakers: therefore, we sent the aforesaid Letter unto the General-Meeting, next following, for the same End, as we did unto those Three Persons, to whom we first writ; giving a Cover thereto in these following Words: Only, 'tis to be noted, that a Blank thus [—] is left instead of the Name of a Person, for the Reasons hereafter mentioned.  
Bristol, the 4 th'. of the 4 th'. Month, 1679. Friends,  
" THe Enclosed (being Two Sheets, and a Part of a Sheet) is a Copy of what was sent unto [—] the 11th. of the last Month, to be Communicated unto the rest, unto whom 'twas directed; and is now sent unto you, with request, That it may be read amongst you, for this end; that when it is so read, you may (if free in Spirit) declare your Approbation, that it may be read in all Mens and Womens-Meetings of Friends. Whatever your Thoughts may be touching the Enclosed; yet know this, that it was neither given forth, nor yet is now recommended to you, but upon very Serious Consideration, and Concern of Conscience: And therefore, 'tis now requested, that you will Seriously, and Conscientiously weigh the Matter; that so neither your Tongues nor Pens, may be so Exercised on this Occasion, as that you may (for the future) see Cause to Repent the same. One of us, viz. William Rogers, intended to have come up to the General-Meeting, not only to recommend the Enclosed to be read amongst you; but also, to have offered unto you, that the Manuscript, whereof it makes mention, might be read in the General-Meeting, if you would assent thereto: But some Emergent Occasion (which he hath Communicated to his Correspondent, James Claypoole (under whose Cover this goes) hath obstructed that: And therefore, 'tis now proposed unto you, That before it be made public amongst all Friends, you may appoint a Meeting, as General as you please, to have it first Read; and if you think so to do, this now informs you, that 'twill be assented unto; provided you appoint the Place of Reading the same, to be either in the County of Wilts, or City of Bristol, before the last Day of this instant Month. But if that Time and Place please you not, and yet are willing to have the Hearing thereof, 'tis now desired, that you will be pleased to signify so much, and make your Desires known to ourselves, Directed to William Rogers in Bristol; And we doubt not, but you shall have such an Answer, as may answer the Truth in all.  
The End wherefore this is now proposed, is, because You, and other Friends, (as well as They unto whom we first writ) if you shall not be at Unity with us, may have Opportunity to clear yourselves unto, and concerning us, before the said Manuscript become public amongst all Friends. And if the Word of Truth shall be in your Mouths, we doubt not, but 'twill have Place with all concerned, in preparing the said Manuscript: But if in the Word of Truth, you and others shall have nought to say, against the Matter contained therein; then let all such for the future, be wary of Rash, and Unjust Censures, lest they should be found Fighters against the Lord.  
'Tis desired, that an Answer may be given hereto, and left with James Claypoole, by the 16th. Instant, at farthest, to be sent unto us, Directed to William Rogers, Merchant in Bristol. We are  
Your Friends, William Rogers, William Ford.  
This Letter (wherein the Former was enclosed) was delivered Sealed, in the General Meeting, by James Claypoole; who (according to my Request) there declared, That it came to him under Cover from me, with Direction to be delivered Sealed, in the aforesaid Meeting. James Claypoole having thus Faithfully discharged the Trust reposed in him, 'twas then committed to Six Persons, to Unseal and Peruse, and Report the Contents to the Meeting; who thereupon made this ensuing Report: (only, 'tis to be observed, that instead of the Names of Three Persons (where of George Fox was one) in one Place, and of One Person in another, a Blank is left) The Letter delivered Sealed to the General-Meeting, and so delivered to us to Peruse, contains a Copy of one lately directed to [—] and Signed by him, William Rogers, etc. bearing Date the 22th. of the 2d. Month, and sent the 11th. of the 3d. Month to [—] And our judgement is, That it should be left to them to Answer, as they find Freedom in Truth; and that the General-Meeting ought not to be concerned with it, seeing they have not refused to Answer, nor had convenient Time or Opportunity thereto, neither jointly nor severally.  
The aforesaid Report Occasions me to make these ensuing Observations:  
First, That the rest of the General Metres, who are kept ignorant of any Letter directed to them, were therein deceived.  
Secondly, That Wrong was done to the Persons concerned in writing to the General Meeting, because their Minds were not Communicated unto those, unto whom they writ.  
Thirdly, That the Generality of Friends in the Nation, might deem it Injurious to them, because the said Letter was of a General Tendency, with respect to Friends, and Affairs relating to them.  
This Proceeding increased the Jealousies of many Friends, that a Spirit of Partiality, seeking to exercise a Gentilian sort of Lordship, was entering some, under the Profession of Truth, and that the Door was so shut against some others, besides myself, as that those things which become our Burdens, must not be represented to those, whom we were concerned to advise thereof, or to treat withal in a Christian-Spirit, that so some Expedient (agreeable to the Truth) might be found, to remove our Burdens, and so (if possible) prevent the Publication in Print, of the Manuscript prepared; in which the Names of several Hundreds on each part, concerned in the Division, were mentioned.  
But yet, the Noise of Printing had this Service, seveveral Friends from divers Parts of the Nation, came to the City of Bristol; being the Place (as before is noted) that one (Eminently concerned in the Division) threatened, should be the Anvil to beat upon; and interceded, that we would forbear making mention of the Names of Persons reflected on. To this the Answer was; That it seemed unlikely, to bring forth a Credible History, touching Religious Differences, without naming the Authors of Books, Papers, and Names of Persons reflected on; evidencing the Reality of such Principles, Doctrines, and Practices, which occasioned Disunion and Separation, amongst some of the aforesaid People. However, Truth obliged us to have a Tender Regard unto those, who came unto us in Brotherly Love; and for the Sakes of such, our Desires have been, that the Lord might permit us to Bear, Forbear and Suffer; having a secret Hope, that the Lord might make such Instruments in his Hand, by a Tender and Brotherly Mediation, to cause the High and Lofty to bow to Truth and Righteousness, that so the Government of Christ might be exalted in every Heart, where his Law is written; and that none, who make mention of his Name, might conclude themselves entered into an Heavenly Possession or Inheritance, because of a Strict Observance of some Outward written Order, prescribed by Man.  
After we had long born, it then more particularly became my Concern, to prepare another Manuscript, (and that chief out of the Second Part of what was first prepared, in relation to divers Persons concerned in the Divisions) to discover that one Man, George For, guilty of many Things reproachful to the Truth; and that, because it was, and yet is clearly manifested unto me, and (as I have understood) many others, that that ONE PERSON hath been the very Chief Instrument, (or at least, an Abettor of such as have) whereby a Biting Devouring Spirit, is entered in amongst the Flock; and yet great Part of the Contention of one Party with another, seems to be but about the Shell, and not the Kernel: My Meaning thereby is, about Outward Forms and Methods, relating to Marriages, Relief of the Poor, etc. as if Hell's Gates must be opened to receive all such, as walk not in that Outward Path, which (in Relation thereto) hath been prescribed by that ONE MAN.  
Moreover, 'Tis observable, that before I undertook to prepare the Manuscript, relating to that ONE MAN. I writ unto him Seven Letters, (Dated as followeth, viz. the 27th. of the 1st. Month, 1677. the 3d. of the 10th. Month, 1677. the 4th. of the 11th. Month, 1678. the 11th. of the 11th. Month, 1678. one other on the same Day, signed by Thomas Gouldeny, William Ford, and Myself; one other the 22th. of the 2d. Month, 1679. signed by Myself, and Three other Friends, directed to Him, and two Others; and one other from Myself only, Dated the 6th. of the 12th. Month, 1679. manifesting the Ground of my Dissatisfaction, with relation to many Things of a Public Concern amongst Friends, as well as Personal Injury; which became him to clear, or else give Satisfaction: And yet to this Day (being the 16th. Day of the 6th. Month, 1680.) I cannot in Truth say, That any Answer is come from him to me; notwithstanding Messengers were sent unto him on purpose with several of them, and Advice given me of the Delivery. And though a Paper came once to my Hand, in which Mention is made of Two of the said Letters; yet I cannot take it to be his Answer; but rather (as by the Language thereof appears) the Answer of another on his behalf, and chief stuffed with Queries; so that my Concern to expect Satisfaction, or Detect him, is increased.  
At length, when I perceived 'twas not probable to obtain what I expected from him, by making manifest my Burden and Exercise, either to Him, or One or Two, (whom I supposed, he might esteem to be of the Church) nor yet from the General Meeting; though (as I suppose) they are esteemed by some (though not by all) the Representatives of the Church in general: I then (for the Sakes of many Brethren) Traveled in several Parts of the Nation; manifesting, that (according to the Understanding given me of God) I had proceeded toward that ONE PERSON, G. F. in a Gospel-Method; and that, if I than should have proceeded to Print against him, nothing could be justly laid to my Charge, for want of Orderly Proceeding to obtain Satisfaction: which hitherto was not given me. But yet my Condescension to my Brethren was such, as that, though the Manuscript relating to him was prepared, I very publicly proposed in Writing under my Hand, and spread the same abroad, directed to Friends in several Counties; signifying, that if any one of them were free to write unto that ONE PERSON, or at least to give this Testimony under their or any of their Hands, that since I Charge him to be Guilty of Things reproachful to the Truth, 'Tis but Just and Reasonable, that he should submit to a Hearing thereof, before Friends in Truth; to the end, that if Guilty, he may Condemn the same; if not, he may be Justified, and I Condemned for Accusing wrongfully: I should then forbear Printing against him, until such time I should send such a Letter or Testimony unto the Place of his Habitation: And if he should be pleased to give Answer thereto, (on Request to him, to be made by the Messenger that should go therewith) than my Purpose was, (as I then declared) to Communicate such Answer to Friends; that so we might consider further, what might be agreeable to Truth, to be done on this Occasion.  
One Part of my End in thus doing, was, To discover whether there be such an Erroneous Principle in any, so to stand by a Man, charged to be guilty of Things reproachful to the Truth, as that he must be exempted (though Guilty) from the Stroke of that Justice, which in the like Cases of Gild he hath prescribed for others. For though the Apostle testified, That Charity suffereth long, beareth and endureth all things; yet his Meaning was not, that any Member of the Church of Christ, of what Degree soever, should not be treated withal, when over-taken in a Fault; else the same Apostle would not have given these Testimonies; 
Gal. 6.5.  Every Man shall bear his own Burden. 
Col. 3.25.  He that doth Wrong, shall receive for the Wrong, which he hath done; and there is no Respect of Persons. Besides, 'tis observable from the Scriptures of Truth, 
Rev. 2.2.  that 'Twas Praiseworthy, not to bear Liars, though they might say, they were Apostles.  
I now come to inform the Reader, that the ensuing Treatise, is for the most part Collected out of the Manuscript, first made mention of: But yet with the Omission of some Marginal Memorials, directing the Reader to the several Sections of the Second Part of the said Manuscript,; that so from Matter of Fact therein contained, the Truth of Reflections made, and the Reasonableness of Objections raised, (and that from the Books, Writings, or Practices of some particular Person, or Persons reputed of the People called Quakers) might be proved. And therefore, since it is not thought fit, for the Reasons mentioned in this Preface, to Publish the Second Part of the said Manuscript; we (instead thereof) for the Satisfaction of all Friends, do declare, That 'tis ready for the View of any Friend, in order to prove the Reasonableness of the Reflections made, or Objections raised.  
Having thus premised, I now come again to lay down the Three  Queries, and to give direct Answers thereto.  
Quer. 1. Why hast thou omitted to mention the Names of some Persons, and Authors of some Books and Papers reflected on in this Treatise?  
Answ. Though I have been reflected upon at an Ungodly Rate by many, because I have been concerned to oppose an Erroneous, and Persecuting Spirit, which I have beheld entering amongst the Flock of God; yet, Blessed be the Lord, he hath so preserved me by the Arm of his Power, as that none of my Opposers have (so far as I know) laid any thing unto my Charge, but for Matters wherein I have acted, (though misrepresented by them) to keep a Conscience void of Offence towards God. And as it became my Concern of Conscience, to prepare the Manuscript first mentioned, that so the Truth of some Material Matters (occasioning, or accompanying Division and Separation amongst the People called Quakers) might lie on Record, at least Until an Union might again be witnessed: So also it hath been my frequent Breathing unto the Lord, That I might not bring forth an Untimely Birth; but might so be led, and guided in this Affair, as that I might Answer the Witness of God in all Consciences. And to my inward Peace and Joy in the Lord, I can say, That I have the Evidence of his Spirit, (notwithstanding, what any Man may say to the contrary) that he hath owned my Proceeding therein hitherto: And not only so, but that there hath been an Answer thereto in many Brethren. And as I was seriously waiting on the Lord, I became satisfied in my Conscience to forbear, reflectingly to mention in this Treatise, the Names of many reputed Quakers, that (as yet I doubt) remain deviated in some things from the Line of Truth; And I hoped such a Spirit of Mediation and Justice, would have appeared amongst some of our Friends, (who would not be understood to be concerned in the Difference between others) as that they might have been a Means to cause G. F. to stoop so timely to Justice, as that there might have been not Concern upon me and others to discover any Part of his Errors, so publicly as now they are.  
The Considerations occurring in my Breast, when I became so satisfied, as aforesaid, were these:  
First, Several of my Brethren (as before is premised) interceded to forbear; and if for my thus doing, any should reflect upon me, they might as well reflect upon the Apostle's Counsel, when he exhorted the Ephesians, To submit themselves one unto another, in the Fear of God. For I was sensible, that those who so concerned themselves, had a true Sense, that the Cause wherein I was concerned, was the Cause of Truth: On which Foot, their Treatment of me was in much Love and Tenderness; and forasmuch as I perceived, they were not without hope, that a little longer Forbearance might work for the better, I became satisfied, 'twas my Place to submit, and forbear a while.  
Secondly, Though Hardness of Heart hath so overtaken some, as that they may still continue to oppose their Brethren in the Truth, without the least just Ground, or Pretence either from the Light of Christ within, the Scriptures of Truth, or Right Reason; yet I am not without hope, that some others (concerned against their Brethren, in the present Differences) may in some time come to a Sense of their Failings, and Repent: and then either the Memory of their Offence may be blotted out, or their Repentance therewith (if timely known) recorded, and that according as Opportunity may permit, and Truth require.  
Thirdly, 'Tis hoped, that this Treatise may become a Warning to many; but more especially, to such as have departed from the Anointing in themselves, that they may Repent, and turn to their First Love; viz. The Appearance of Christ by his Light in them; and not (in neglect of God's Teachings) lie doting on Outward Orders; As if that which was promised to be written in the Heart, were now to be sought after in Pieces, and Scraps of Paper; or that the Written Orders of any at this Day, should become a Certain Rule, through which a Heavenly Possession may be obtained by such, as could not own the Scriptures themselves (though by the Spirit given forth) to be that Certain Rule; but instead thereof, the Spirit itself to be it. And if any think themselves hereby reflected on unjustly, because at some Times they have appeared of another Language; yet, if such by their Fruits have given the Lie to the Offering of their Lips, the Deceit is the greater, and more worthy to be discovered.  
Fourthly, This Treatise is chief intended for the Service of the People called Quakers; amongst whom the Religious Differences are so publicly known, as that I have no Cause to doubt, but that the Matters treated on, will be intelligible by them, though the Names of some Persons, and Authors of some Books and Papers, be not mentioned. However, if any amongst them, for want of that Public Converse, which others have had, shall manifest the least Jealousy, that there is no Reason so to Object or Reflect, as in the ensuing Treatise; I shall then be ready to give unto such, particular Satisfaction from Matter of Fact, relating to Person or Persons. And forasmuch, as it was not possible, that all Papers and Books, which may evidence the Reasonableness of all Objections and Reflections, could lie at once in many Hands, and are for the most part with me; therefore, this Treatise is Signed thus: By William Rogers, on Behalf of himself, and other Friends in Truth concerned. And so the Names of those others (my Brethren concerned with me in this Work) are omitted; partly because they might not be capable to give a ready and satisfactory Answer, for want of the Books, or Papers signified of, as aforesaid.  
Quer. 2. Why hast thou treated on Principles, held forth by the People called Quakers, since many Books have already been given forth by some amongst them, treating on many (if not all) of those Things, which thou hast done?  
Answ. 'Tis the Duty of all Christians, to clear their Consciences, as by the Light of Christ in their Consciences they are directed, which doubtless was the Real Ground, whereupon many Ancient and Honourable Friends (already fallen asleep) have given forth their Testimony, touching the same Principles, publicly held forth (both by Word and Printing) by some other Servants of the Lord before them: And if no more were said to this Query, it ought to suffice. But yet, for the Sakes of some, I shall lay down the Considerations attending me, when I became Conscientiously concerned so to do.  
The Deportment of some Unruly Women, and Ignorant Selfconceited Men, on the Part of our Opposers, in public Meetings for Worship of God, have frequently been Cause of Stumbling to some; so that, 'tis to be doubted, that Jealousies have been ready to enter many, that though the Name of Christianity is retained amongst the People called Quakers; yet that the Nature, Life, and Doctrine thereof hath suffered Shipwreck amongst them, if all (under that Name) ought at this Day to be measured by the Deportment, and Doctrine of some. The particular Instances of such Deportments and Doctrines, (whereof I have been Eye and Earwitness) might fill a large Volumn: And therefore, if this be granted, it cannot but by every Considerate and Impartial Reader, be thought needful enough, that a Testimony unto the Principles of Truth (anciently held forth amongst them) might once more be Revived, and Committed to Posterity, on behalf of that Party amongst them, who account themselves Persecuted, Reviled, and evilly Entreated, when they know no other 'Cause thereof, than in their steadfast Adhering to (and Persevering in) the Way of the Spirit of Life, in Christ Jesus; and having begun in the Spirit, cannot be in Unity with such, as to them seem to expect Perfection, through a zealous Exalting of other men's Lines made ready to their Hands. And thus the Generations to come (as well as at this Day) may know, that though some Lovers of Pre-eminence, Innovators, and Unskilful Preachers, (that know not how to divide the Word aright) have been pleased to stigmatize others with these Terms, viz. Dark, Leavened, Rending, Dividing, Separate Spirits; yet it hath been manifest, that 'tis because such others cannot, in a Temporising Spirit, change their Way, and departed from their Ancient Path; which by the Spirit of God they have been led into, and wherein they have had Fellowship with their Ancient Brethren, whom the Lord Anointed to publish his Everlasting Gospel, and to gather others from the Lo here's, and the Lo there's, to take heed unto the Holy Unction in themselves, as a Sufficient Guide unto the Father of Life.  
Quer. 3. Whether thy Publishing this Treatise in Print, may not (in probability) give unto others, a Knowledge of the Differences amongst us; and so obstruct the Increase of our Meetings, and the gathering of some (yet walking in the Broad Way) into the True Faith, and cause many already gathered thereunto, to stumble and fall?  
Answ. Nay. The Considerations inducing me so to Answer, are these▪  
Though this Treatise declares, that there are Divisions amongst the People called Quakers; yet that's not more, than what to my Knowledge is publicly known, both to Professor and Profane: and that from Observations of such, (in the Public Meetings for Worship, for many Months, if not Years passed) as are not reputed to be of the People called Quakers. The Occasion of such Observations in some Meetings, hath been so frequently given, as that it seems to me to be as impossible, to cover the Knowledge thereof, as that which hath been Proclaimed by a common Bell-Man; and the Instruments, which for the most part have been the Proclaimers hereof, have been such, as (under the Notion of Preachers in God's Name, though in a Reality, but idle, ignorant Praters in the Will of Man) by their Declarations, run against the Friends of Truth, sometimes by Name, and other times not so particular, though intelligible enough; and yet incapable to detect such as is Evil, either in Conversation, or Doctrine: Which being considered, (and compared with many Imaginary Discourses, in Public Meetings for Worship of God, whereby the Publishers thereof appear Unlearned in the School of Christ) 'tis irrational to expect, that any Person, Conscientiously seeking after the Way of Truth, should be gathered to such, as are at Variance each with other, and whose Public Assemblies have been at some times the very Stages of Contention; and if they should, 'tis most certain, they would not therein be gathered unto such, as are in an Heavenly Fellowship each with other: but if on the contrary, such as are seeking after the way of Truth, amongst the People called Quakers, have been disaffected with them in general, from a certain Knowledge of their divisions, and the unsound Doctrines held forth by some; and yet shall but seriously ponder this Treatise, it may become a means unto such to eschew the Evil, and embrace the Good, by inclining their hearts unto the Principles of Truth herein held forth, and not suffering the offence (given by such amongst them, as have retained the Name but not the Nature (nor yet in some respects the Doctrine) of Christianity) so to enter, as to hinder their Perseverance and Growth in the true Faith, until at length they may come into Union, and Fellowship with the faithful Friends thereof.  
Moreover to me it seems impossible, that the seasonable asserting the Truth, and pleading for it, can occasion any to stumble and fall from it; but rather the Contrary. However I must confess, 'tis probable enough, that it may occasion many to disregard such kind of Preachers (or rather Praters) whose Doctrines and Practices have not only caused the Name of the Lord to be evil spoken of, but whose Necessities have seemed to be a Bait unto them, to Fellow for the Loaves; and no marvel if these, instead of Gathering to God, Gather to themselves; and as a proper expedient to obtain such a gathering, publish in the open Meetings for Worship of God, such like Doctrines as these, (according as I have already hinted) and which, I am a witness, (from the hearing of my ear) have in public meetings for worship been published, viz. Have your Eye to the Brethren (meaning thereby Public Preachers) If you do not see yourselves, follow us that do see. And frequently exhort to shut out the reasoning, the Wisdom and the jealousy without distinction: which being compared with these primitive and wholesome Exhortations, and Doctrines [Wisdom is justified of her Children; look not unto us, but unto the Lord; take heed unto the Light of Christ in your own consciences; Draw water out of your own Wells, let it be your own and not another's] it seems to me more like the Language of those Shepherds, who (as the Prophet said) Sought for their gain from their Quarters, than the Language of such whom the Lord hath anointed to cherish and feed his Sheep.  
To Conclude this Preface, 'tis with me to say, unto every one (through the Nations) called by the name Quaker, on this wise.  
Let the remembrance of the days that are passed come before you, wherein the Servants of the Living God, Labourers in the Gospel (in the beginning of the latter Day of the Ministration of Light) sounded by his trumpet an Alarm to the Nations. And what said the voice of the Eternal Power through them? It spoke to this effect unto the inhabitants of the Earth. Awake, Awake from the sleep of Death, that the Lord may give unto you Life. He that was, and is, and is to come, is arisen in a remnant; and Christ, the Son of the Eternal God (who was with the Father before the Foundation of the World was laid) is become the Horn of their Salvation, and hath brought Immortality to Light in them, and revealed that Teacher, that can never be moved into a corner; and therefore these cannot depend any longer on the teachings of man, nor yet on outward Canonical Articles, Creeds, Directories, or Church-Faiths prescribed by man: but on the teachings of Christ alone, by his Light and Spiritual appearance in themselves, to lead and guide unto the Father of life. The sound of this Alarm (as many can yet witness) became a joyful sound to that soul, which was hungering 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 Byword, a Mock, and a Taunt unto such, whose dependencies were on their outward Teachers, etc. 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, etc. Fear God and give glory to him, for the Hour of his judgement is come, and worship him that made Heaven and Earth, etc. For no doubt but the Spirit of the Lord, revealed unto those first labourers in the Gospel, that there was a proneness 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 persuaded 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 ourselves, 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 ones 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 men's 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 entered, 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 whilst friends kept to their Own, and concerned not themselves to promote a zealous observation of other men's Lines made ready to their hands, we then heard not of so much contention, strife and debate, both public 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 public unjust revile against some, when zealously contending for the Faith of God's 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 days that are passed 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 ourselves, to be the ground of all our actions; and if so, then to practise from other men's Lines, without an inward conviction by the Spirit in ourselves, 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.  
'Tis thought meet to inform the Reader, that though the five parts of this Treatise, are now bound up together; yet 'twas once designed, that they should also be published in single parts, which hath occasioned the inserting of some things oftener, 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.   

Postscript.  
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 passed 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 Lukewarm Partial appearing 
Note, I would not be hereby understood, that all who appear Newters, are either Lukewarm, or Partial, because I am satisfied, many honest-hearted Friends; that know the Truth, have not a Knowledge of all the Differences, 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 Ancient Path of Truth in all Sincerity  Neuter,. 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, unchristianlike 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 'tis 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) shown, 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 unchristianlike) Discourses for Oracles, when dropping either from the Mouth or Pen of one, unto whom (according to their Principle) they may think themselves obliged 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.  
james 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 inquire, For what End I desired a Meeting with G. F? and when they should be Informed, That 'twas to prove him guilty of things reproachful to the Truth and that he would by no means assent to such a Meeting; they would be ready to conclude, that 'twas his best defence to cover his Gild 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 belie 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 'tis the Duty of any Friend, that hath a desire to meet G. F. to come ninety four Miles to London out of all the throng of his other Occasions; or if in London, to wait for George Fox's coming thither, when near it, to ask him by Word of Mouth, that which hath been before asked by Writing, and no Answer given, signifying the least assent to meet, as hereafter will appear. This indeed will be a very ready way to bring Outward Blasting, according to the Prophecies of some of my Opposers, if they could but create a Belief in me, that on I. C's notice, that G. F. will be in London, I must then run after him, and attend upon him, on no other Foot, but to know whether he will meet me, without any assurance that he would be willing, notwithstanding I have laboured and endeavoured so long before to obtain it, and all in vain.  
On this Occasion, two things are worthy of some Enquiry.  
First, Whether George Fox is really so dignifyed, as that 'tis an Additional Error in one whom he accounts a lost Sheep, not to run after and wait on him. If he were in reality the great Apostle of Christ (as esteemed by some) methinks he should have in his Remembrance, the Parable spoken of by Christ, touching leaving the Ninety nine Sheep to seek the One that was lost; and so account it his Duty to seek after (much more be ready to meet) one accounted a Lost Sheep, that hath been so desirous to meet him, as I have been?  
Secondly, Whether James Claypoole be in reality so dignifyed, as that on his Notice 'tis the duty of a friend, having a concern upon him relating to George Fox, to ride ninety four miles or wait, out of all his urging occasions many days to attend on G. F. When not willing to Answer the end to be waited for, or else must incar such like Censures as are pat upon me for such an Omission? I cannot but conclude, that the Lord hath not so dignifyed either of them; and that the Occasion of this Enquiry is the Fruit of Pride, or a Gentilian sort of Lordship, which the God of Heaven is determined to abase.  
As to the report, That I came up to the City of London, to read a Charge behind George Fox's Back, I thus Answer; as 'tis above represented, the Action seems vile and unchristianlike, because from that Representation, it may be understood, as if I would in a Secret way endeavour to backbite and reproach George Fox, and avoid all Occasions of meeting him Face to Face, which I abhor: and as on the one hand I so do, so on the other hand, I account it vile and unchristianlike, to spread such a Representation of the matter, and not declare the whole Truth, and End for which my coming then was, which if it had, I might not then have had Occasion to have added this Postscript; but since it is so, I think it needful to inform the Reader of the very naked Truth, from whence I take that evil Insinuation or partial Report to arise.  
After I had by several Letters, signified to G. F. divers Things, touching which I expected Satisfaction from him, and had sufficient ground to believe, that he would not give it; and having a Jealousy that many under the Name of Quakers, looked upon him as Infallible; I was constrained in my Spirit to prepare a Manuscript, to discover his Errors, out still with this reserve, that if Friends would so assist, as that I might have Justice among them, in relation to him, I might forbear. Amongst other Places I came to London, and spread the matter before James Claypoole, and three other ancient Friends, reputed of the chiefest, from whom I could have no hopes, that a Meeting would be assented to on the Occasion desired, to clear myself; and therefore a concern of Conscience was upon me, to write the ensuing Letter to James Claypoole and those other three Friends, to give cover unto the ensuing Remonstrance to the Friends of London, from both which the purpose of my Mind may be collected, and whether or no I did not therein Act Christianlike, and do as much as in me did lie with a clear Conscience, that G. F's Nakedness might not be so publicly discovered, as now it is.  

William Rogers his Letter to James Claypoole and three other Ancient Friends of London.  
London 25th. of 12th. Month 1679.  
James Claypoole, etc.  
FRiends, you may remember, that when I parted with you Yesterday, you were desirous to know, where I would be in the Evening, I told you to this purpose, I knew not certainly, but yet also acquainted you to this purpose, That if you would appoint me to meet you, I should readily assent thereto: and though you did not appoint me, yet I was in Expectation that you, or at lest some of you, might have had a Desire to speak with me again: but understanding nothing thereof, I am clear in my Spirit to departed the City, and to let you have the Enclosed with an earnest breathing unto the Lord, that he may direct you to make that use thereof, as may tend to his Honour. And that I may not be wanting to open unto you that Counsel, which I believe is the Counsel of the Lord in this Case, I thus say, that my Persuasion is, 'twill tend most to the Honour of God, not to keep the enclosed from the Knowledge of the Friends of the City, and if you are not free to appoint a Meeting for the reading thereof, then to consider of some other Way, to communicate the same unto the Flock of God in this City. For you know not, but that a Word from the Lord may arise out of the Breast of a Babe or Suckling, that may in this Case be piercing as a Dart, to cause the High and Lofty to bow to Justice, and no longer give Occasions of Jealousy, that any one amongst those who profess the Truth, should stand as an Infallible and Justified Person, when such an One (being charged with things reproachful to the Truth) endeavours to evade the stroke of that Justice, which in like Cases he hath prescribed for others.  
Oh Friends! In the presence of the Lord, I affirm, the Sins of G. Fox to have been notorious. God in his Mercy hath manifested him to be a Fallible Man, and according to a Gospel Method his Errors have been laid before him, and he will not hear; and now my Concern of Conscience is, to cry aloud for justice, and to signify, that I am constrained to detect him for his Evil, and Errors by a printed Record, unless some Expedient may be found agreeable to Truth, to satisfy my Conscience otherwise. And if you and others, appear not to take Notice of the Call, and Cry, so as in Truth you, and they ought, than (since he will not hear the word of Truth from my Pen) let both you and all such unto whom this Cry, and Call may, or shall come, stop your Mouths from gainsaying my proceeding, to clear my Conscience, in the method that may seem to me most expedient, lest you be found fighters against that which the Lord by a Constrant of his Power leads into. And Builders again of the things that you have destroyed. For as the Principle of Truth, never led us to respect Persons in Judgement: so hath it not led us to refuse to call upon the Highest, as well as the Lowest to stoop to a just hearing, when Matters of Error and Evil Fact shall be laid at the Door of such an one.  
That I may as much as in me lies, be eased in my Spirit, with Relation to you, I cannot but in Bowels of true Love warn you, that these my few Lines may be read in the Fear and Dread of the Living God, that so if it may be with you to Answer, or Act any thing in Relation hereunto, you may not Add to my Burdens, by grieving that which the Lord never grieved. Having thus far cleared my Conscience to you, as it was with me on my Bed this very Morning, I have Peace herein, and remain,  
Your Friend, William Rogers.   

A Postscript.  
That which hath dropped from one, or some of your Lips since my coming to London, hath occasioned me to add this Postscript.  
MY End in communicating unto you, what is with me on this Occasion, is not that either you, or any should take upon you to Judge the Cause, without assent or hearing both of George Fox and myself: and if any hath, or shall endeavour to insinuate the contrary, from any thing which I have either Spoken, or Written, the God of Heaven will blast that Spirit from whence it hath or may come, as that which seeks Occasion against me undeservedly. The like Practice is that Crying Sin, which my Conscience hath been concerned to cry against, knowing that it hath entered many under the Profession of Truth, and for which their Names lie on Record to their Shame; but yet, I am not without this secret hope, that the Day will come, wherein many of them may repent of the same: I cannot also but inform you, that it is the Fruit of Gross Darkness, to compare such as are at Unity with John Wilkinson and John Story on a Religious Score (and that on the Foot of such Unity) to John Parrot and his Followers in the Practice of keeping on their hats in Prayer; because John Perrot's Practice therein, might properly be termed such Innovation in the Church, as tended to Schism, contrary to the approved Practice of the Church of God, and so was worthily Judged, and Condemned: but as to John Wilkinson and John Story, I remember not, that ever any accused them, for introducing any Practice into the Church of God, contrary to the Scriptures of Truth, Light of Christ Jesus, or the approved Practice of Friends, when at Unity in the Truth: and not only so, but I am well satisfied in my Conscience (and that on sufficient ground, too large here to insert) that the very secret reason wherefore John Story and John Wilkinson have been Judged by many, though unheard by such to speak for themselves, and that Certificates against them have been either sent, or approved to be sent abroad by George Fox, with direction to send them both to Enemies and Friends, is, because they cannot stoop and bow to Innovation, not practised by Friends when in Unity in the Truth; nor yet justifyable from the Scriptures of Truth, or the Light of Christ in their Consciences. And if any, to whom these Lines may come, have, or may think me too Zealous, I earnestly desire, that such may Watch against a Lukewarm Spirit, and that which is inclinable to Respect Persons in Judgement; and not only so, but against that Spirit that hath been ready to proclaim the supposed Infirmities of some on the Housetop, whilst Endeavours are made to cover the Sins of the High and Lofty one, George Fox, though the so doing, hath tended to the stumbling of many amongst the Flock of God, whoever may so do, and for the Accomplishment thereof shall pervert the Counsel, and Intent of the Apostle, when he exhorted to bear all things, as if that Scripture might be produced to cover the Notorious Sins of One, that may pretend himself Infallible, I then say, It is the ready way to introduce a Justification of Rantism itself.  
I now am further to acquaint you, that if either of you, or any Friend unto whom this may come, being written for public View amongst Friends, shall within twenty day's time after the date hereof, writ unto George Fox, and therein signify to this Purpose, That since I call for Justice and Satisfaction for Wrongs done, and Things acted by him reproachful to the Truth, he then ought to submit to a Hearing thereof before Friends in Truth, that so if guilty, he may Condemn it, and if not, he may be Justifed; I then shall freely forbear printing against him, until such time he either sendeth Answer to such a Letter, or else sendeth no Answer, when it may be desired of him; but yet with this proviso, that such, so to be concerned, send the said Letter to me, to be sent unto him, and if he shall Answer, and propose such a Method for a Hearing, as may be approved in my Conscience, I may then submit thereto.  
William Rogers.  
[To this Letter I never received any Answer.]   
Here follows William Rogers his Remonstrance (to which his aforesaid Letter gave cover) to the Friends of London in relation to G. F. to the intent that some Expedient might be found to prevent Printing against him.  
Friends,  
IT is not unknown unto many of you, that I have been concerned touching the Differences arisen amongst Friends, and whatever Censures some may pass upon me, yet I have this Evidence in my Conscience, That my Concern hath been for the Cause of God, his Truth and People, and so through his Mercy am inwardly mad Partaker of his Peace, though many under the Profession of Truth, have endeavoured to give me Outward Trouble, and were it so, that with Peace of Conscience I could have forborn, to come up unto this City of London on the Occasion I now am here, I should much rather have stayed at home, about my outward Business, than have taken this Journey, which I have done, and that through a Constraint upon my Spirit, to lay before Friends in several Parts of the Nation, a part of those things which have been, and are my burden; to the end, that as much as in me lies, I may endeavour, that an Expedient may be found, whereby they may be removed, and laid at the Proper Door, and that so the guilty, after serious Examination, by an equal Consent of Parties, may be by those, who retain their Integrity to the Lord and his Truth, visited, exhorted, and warned to repent, and turn from that Spirit, which hath beguiled; so may the Judgements of the Lord be witnessed, to the renewing of the Spirit of the Mind unto God again.  
Amongst Friends in general, the Friends at London were before me to visit on this Occasion: but to be very plain, and lest my so doing, should become a Stumbling-Block to any of the Friends of Truth, it is with me also to say, that I do not so with Expectation that the Friends of London should look upon themselves, as having any Authority, or Jurisdiction in any Matter or Concern whatsoever, relating to the Friends of Truth, without the Consent of Parties given them. But my chief End in choosing to lay such things, which I at present have Freedom to do, before the Friends of this great City is, because I suppose that there are several Persons in, and adjacent thereunto, who may be more capable to negotiate a Matter, tending to Reconciliation in this Case, than some in some other places may, and that because of the Influence which (as I suppose) some amongst them (if any at all elsewhere) have with George Fox, touching whom my present Concern of Spirit and Conscience is, and my End in thus opening myself to several Friends in divers Parts of the Nation, whereof you are a part, is not that upon my thus writing to you, you should take upon you to Judge the matter; but that when you have heard the Matter that at present I am free to communicate to you, you may then seriously wait upon the Lord, and weigh the Matter laid before you, and if any thing shall be with you to propose unto George Fox and me, in order to a Decision of the Differences between us, and it shall appear that which may be approved by the Witness of God in my Conscience, I have this Faith, that a Constraint will be upon my Spirit, to submit thereto for Conscience Sake, so far as may concern me.  
That now you may be made sensible of what I am at present free to communicate unto you, I think meet to transcribe a Letter written by me unto George Fox, for the further clearing of my Conscience, and that if possible (with clearness to my Conscience) his many Errors, and Slanderous false Accusations, may not lie on a Printed Record to his Shame unto Posterity.  
The said Letter now followeth,  
Bristol, the 6th. of the 12th. Mo. 1679. George Fox,  
I doubt not, but that thou mayst remember, that in a Letter unto Joan Hily in or about the 10th. Month, 1678. thou thus writ:  
I do understand that William Rogers and his Company hath spread abroad a Bad and Lying Paper against me, and that he and they have, contrary to their Order & Friends Agreement (when I and we were at Bristol, and had a Meeting with them, he has made a kind of Narrative of the same, and sent it abroad in the Nation among Bad Spirits.  
Thus far, thou in thine to Joan Hily.  
The report thereof coming to my Ears, and understanding, that 'twas the Ground of a Wicked Report in the Mouth of another not professing the Truth, I concerned myself to inquire into the Matter, and thereupon obtained the following Certificate.  
WE whose Names are hereunto subscribed do testify, that Joseph Forest of Bristol, Button Maker (one that was never accounted, as we know or ever heard, to be of the People called Quakers) related, that he saw a Letter in the Hands of Joan Hily of Bristol, Widow, wherein William Rogers was much vilifyed, as a wicked and bad Man by George Whereupon William Rogers desired us to go to Joan Hily to see the Letter, who this Day shown us a Letter, etc. at the End whereof we saw written the above recited 
Note. The Lines mentioned to be above recited, are the same mentioned in this Letter as written by thee, touching me.  Lines which Joan Hily said, were written by George Fox's own Hand, and subscribed by him; we also do believe it was his Handwriting.  
Dated Bristol 4th. of 11th. Mon. 1678. Alexander Pyott. Cornelius' Sarjant  
This occasioned me to write unto thee in the presence of Joan Hily, Alexander Pyot, and Cornelius Sarjant the same Day, and therein repeating the Matter of Accusation, etc. as abovesaid, I then thus answered: And forasmuch as Joan Hily was desirous to know what I could say for myself, I thought it necessary to acquaint thee, that I thus said unto her, I have not concerned myself to spread abroad any bad or lying Paper against thee, nor yet have been any way concerned in spreading a kind of a Narrative, contrary to any Agreement wherein I was concerned, and that thy Writing to Joan Hily touching me is a Slander, and a Lie, etc. and so will become thy Burden: wast thou an Innocent Man, thou wouldst have endeavoured, in a Christian Method, to clear the things touching which I have often written unto thee.  
Thou mayest also remember, that on the 11th. of the 11th. Month 1678. I writ unto thee again, and sent it by a Messenger on purpose, that so I might have an Account of its Delivery unto thee, etc. and the End of my so doing was twofold: First, lest the other should miscarry, which Joan Hily undertook to send unto thee under her Cover.  
Secondly, To signify my Expectation of Satisfaction from thee, for the Wrong thou hast done me, etc.  
Thou mayest also Remember, that by Letter dated the 22th. of the 2d. Month, 1679. written by myself and three others, unto thee and two others: 'Twas signified unto thee on the Occasion of my being rendered a Covenant-Breaker, or to that purpose, that thou hadst used many Aggravating Expressions concerning me, viz. Rendering my practice therein in these Words, Below Common Moral Men, not for the Society of Civil People, short of Christianity, a Truce-breaking Spirit, a Covenant Breaking Spirit, not to be Credited, and below some Priests, to spread such things behind our Backs in a secret underly way, which doth clearly manifest, is not the Spirit of Christ, nor honesty amongst Men. And in the same Letter I declared, That 'twas but reasonable that thou shouldest prove the Matter whereof thou accusedst me, because I declared thou wast a False Accuser.  
Thou mayest also remember, that Thomas Gouldney, William Ford, and myself, signified unto thee by our Letter, dated the 11th. of the 11th. Month, 78. and because we would be sure it might come to thy Hand, we caused it to be sent by a Messenger on purpose to thee, and then we gave the Copy of a Letter, dated from no Place, and subscribed S. H. Thou mayst also remember, that in the said Letter these following Reflections were made upon us, on the aforesaid Occasion, viz. You in a secret underly Way, sent Papers behind the backs of them that were concerned; this Practice of yours is worse than the Priests, and made yourselves of no Reputation, nor Credit amongst Men; such Work, etc. not fit for the Society of Men; all Judicious Civil Men would abhor your Practice; made yourselves of no Credit, degenerate from Common Civil Men in Breaking Covenants. And forasmuch as we were jealous that thou wast the 
Note, The Language used by him, and already cited, is so near like this, that sew will suppose that it dropped from two distinct Persons.  Dictator thereof, we writ unto thee, desiring thee to acquaint us, if thou couldst, who it was that wrote such a Letter, or a Letter to the like Import; and whether thou didst know of any thing acted by us, or either of us, according as in the said Copy was mentioned, telling thee also, that Truth seeks no Corners.  
But notwithstanding the aforementioved four Letters on the aforesaid Occasion, yet nothing is come to this Day to either of our hands, as Answer from thee, so far as I know, which considering how forward thou hast been in other Cases to answer in thy Vindication, it's to me a Demonstration, that thy Gild is such, as that no Answer in Truth, can render thee an Innocent Man.  
This is not all the Abuse, which thou hast offered to me as well as to the Truth itself. But thou hast farther (and that at a large rate too) persisted by thy Lies, Slanders, etc. to gainsay the Truth, as I have sufficiently manifested in my rejoinder (which thou hast not yet Answered, so far as ever I understood) to thy Reply, and John Blacking Postscript, which was written in Answer to what I writ unto thee, dated the 20th. of the 7th. Month, grounded on thy sending Queries to be read in our men's Meeting in Bristol, and not only so, but thy Agents have been very busy to publish thy foresaid Reply, into divers parts of the Nation, to the corrupting the Minds of many, who give Credit thereto; all which being in much seriousness of Spirit weighed by me, increaseth the Concern of Conscience on me, to wipe away thy Refuge of Lies, by detecting thee in Print (if by any reasonable means, the Door may be open so to do) for thy manifold Abuses of me, unless some other Expedient, agreeable to the Truth may be found, to satisfy my Conscience: touching which, I hope, I shall forever have an Ear open to any one, that may speak unto me in the Word of Truth. And thus I am concerned the more, for that I have been by several Friends from divers Countries, and Places called upon, to Vindicate the Truth, as well as myself, against thy Reproach.  
However I doubt not, but I may yet forbear to Print against thee, if per the next Post after thy receipt hereof, thou give me that satisfaction as is proposed in mine above cited, of the 11th. of the 11th. Mounth, 1678. and acknowledge the Errors, Lies, Slanders, and Forgery, etc. whereof I have detected thee, in my aforesaid rejoinder, sent unto thee several months past, with direction that it may be read amongst Friends, as publicly, as thy false Scandals have extended; or otherwise, if thou shalt pretend, that thou art not convinced of being guilty of, Lyes, etc. if thou furnish me before the General Meeting with such a number of fair Copies in Manuscript of my rejoinder, as may be sufficient to Inform all such of the Truth, as have been misinformed by thy Fallacious Reply, and give thy Directions, that it may be read in the General, and other men's Meetings, it may be, for aught I yet know, a consideration to me to forbear. For my desire is not to discover thy Errors and Evil Practices, further than amongst those, who Profess the Truth, if by any means possible I can, and yet so clear my Conscience, as that they may have a Proper Looking-Glass to behold thee in, as thou art, and aught to be seen. If thou condescendest to what is last proposed, it may also be ground of Hope, that thou wilt condescend to give Satisfaction for other thy Miscarriages. And of this I desire to hear from thee, by a Letter to be directed to James Claypoole, under thy Cover, desiring him to send it unto me. If thou answer not my Request, I then think it needful to inform thee that myself and others may then have no ground of Hope, that thou wilt give us Satisfaction, for other thy Offences, committed against thy Brethren, to the Dishonour of God and his Truth, which the Friends thereof profess: and so my Concern will then be, not only to detect thee, for such thy Errors and evil Practices, which thou hast occasionally committed with respect to me; but forasmuch as I am fully satisfied in my Conscience, on such grounds as I think not myself obliged to reiterate, that thou hast been one chief Instrument, or at least an Abetter of such as have, whereby 
Note, This Letter is intended to be spread abroad amongst Friends, and the Reason wherefore I Insert these general Reflections, without particular Evidence, is chief to become a Remembrance unto Friends, that they may consider, whether they have not been Witnesses that my Sense is true; for I know, there are many amongst us, who if Occasion required, are ready to give the like Testimony. I certainly know the particular evidences hereof producible are so many, as might fill a large Volume, and for that reason also improper on this Occasion.  a biting and devouring Spirit is entered some amongst the Flock; and that Heaps of unsound and airy Teachers, that appear amongst us, as if they were sent to call for Fire from Heaven, receive Life from thee, and thereby are emboldened to entertain the Congregation with Empty and Idle vain Discourses, to the obstructing of such, as I firmly believe, have the Word of God to deliver, in the demonstration of the Power, and Spirit; and therefore my Concern hath been, to treat on several Particulars, which have been as so many several Steps; by which Divisions have ascended to the Height they now are at. To send the Copy thereof is unreasonable, because thou mayst (when I have so done) take no more notice thereof, than thou hast of the four forementioned Letters. However, lest thou should now imagine, that I will act against thee in a secret underly way, and to prevent thee from running into further Error, by such evil Suggestions, from thy Imaginations, as heretofore, with Relation to me, thou hast done, I think meet to signify unto thee, the Matters whereon I have treated in that Manuscript, prepared by me for the PRESS (unless my Conscience can be otherwise satisfied) in Relation to thee, wherein I doubt not, but to every Impartial Reader, there will appear matter, whereby thou wilt be manifested guilty of many Evil Practices and Errors, for which thou ought to give Satisfaction, both to Particular Persons, whom thou hast wronged, as well as to the Church of God in General.  
In the said Manuscript, I treat on the seven Queries sent unto John Wilkinson, the sixteen Queries sent unto John Story, making Observations on Proceed thereon, and which had Relation thereto; I also take notice of two of thy Letters to John Wilkinson and John Story, and of several of mine to thee, and of John Story's Letter to the two Meetings in the North; the Dissatisfaction relating to thee at Bristol, thy Queries read at Bristol, and other things relating thereto.  
I now come to take Notice, that John Blaickling in his Postscript to thy Reply to me, thus sayeth: But let me ask William Rogers, and them that take his part, hath George Fox shown forth the Fruit of a Careless, Lose, Libertine, or Dark Spirit? Let that Man come forth in the whole Nation, that can justly charge him with such a Spirit from his Childhood. This seems a Challenge made by John Blaickling on thy Behalf, and approved by thee, since 'tis sent by thee to me, annexed to thy Reply unto me; and therefore I am concerned thus to Answer, that if thou wilt acknowledge, that the Publication of Lies, the Making use of a Certificate in thy Favour, given forth by a Man that thou thyself knows, knew nothing of some of the Matters whereof by the Words of his Testimony, he undertook to clear thee, giving Instructions to others to perform Duty, and yet take Liberty directly to violate the same thyself, as if thou wouldst have Friends follow thy Words, but not thy Example, be the Fruit of a Careless, Lose, Libertine, or Dark Spirit, than I am the Man in this Nation, who am ready to come forth to charge thee with the Fruit of a Careless, lose, libertine, Dark Spirit, and to Justify the Charge against thee, and not only so, but shall at that time very freely give thee Liberty to take copy of what is prepared against thee, as aforesaid, after the Reading thereof in such an Assembly, as we may agree upon. And to be plain, I cannot, but for the clearing of my conscience tell thee, that if thourefuse to come forth on this Challenge, occasioned as aforesaid, I hope all Friends, who shall come to the Knowledge hereof, will be on their Watch, that they may escape the Snare in which many have been caught, through the Belief of Lies published by thee, and that none for the future, will account, That all Friend's Disunity with thee, is an Infallible Demonstration, of being out of Unity with the Lord and his People. I am,  
Thy Friend, William Rogers.  
In the abovesaid Letter to G. F. together with what I have written preceding the same, is contained as much as at present I am free to communicate unto you, until such time I may understand, whether my Lines may be by you deemed worthy your notice; which if it be, my desire is, that I may hear from you in writing touching the matter presented to your view; and as I said before, if any thing shall be with you to propose unto me, and it shall appear, that which may be approved by the Witness of God in my Conscience, I have this Faith, that then a constraint will be upon my Spirit to submit thereto for Conscience sake I am,  
Your Friend William Rogers.  
There was a Postscript added, which I omitted to take Copy of; but suddenly after Remembering it, I noted, that to the best of my Remembrance, 'twas to this purpose.  Had you obtained a Meeting of the Friends of the City, as was desired, I should, if it had been proposed, readily assented to the Reading amongst them of the Manuscript prepared. 
To the aforesaid remonstrance I never received any Answer, neither have I understood that 'twas at any time communicated by those unto whom it was sent unto any other Friends within the City of London.  
One thing more yet worthy observation, viz. That George Fox had no inclination to meet me, for which many evidences might have been produced, had there been occasion; but lest any one should think it an unjust Reflection, I desire that what follows may be duly weighed.  
William Rogers to Daniel Smith of Marlborough.  
Bristol the 13th. of the 4th. Month, 1680. Daniel Smith;  
UNderstanding that thou hadst some words with G. F. concerning me and that in relation to my proposition of giving him a Meeting before Friends, to the end that if he were guilty of any thing reproachful to the Truth, he might condemn it, if not, he might be cleared, I thought meet to request thee, to send me a few Lines, signifying what his Answer was, to that Proposition; and forasmuch as thou appeared a plain man, and accounted (to the best of my Remembrance) that my Proposition was rational, I hope thou wilt Answer this my Request, etc.  
Thy Loving Friend, William Rogers.  
Now followeth so much of Daniel smith's Answer, as relates to the above Request.  
Malborough the 6th. of 5th. Mo. 1680. William Rogers,  
FRiend, thine I received, and this Account I can give thee, thy Charge concerning George Fox, writ by thee at Calf, I gave to him, and shown thy Mind concerning a hearing; and he judged it would prove but a Jangle, as it was at Bristol, etc.  
Daniel Smith.  
The above said few Lines from Daniel Smith the Elder, in Answer to mine, compared with G. F's Silence to what I have written to him desiring a Meeting, and his Neglect to give Answer unto two Letters sent unto him by John Rance, and written on purpose to entreat him to give a Meeting, clearly show, that George Fox had no mind to concern himself to meet me, and therefore, I had no Reason at my last being in London, to attend and wait for George Fox's coming to the City.  
To conclude; much more might in Truth be written to evidence the Matter intended by this Postscript, which at present I shall omit, having this Faith and Confidence, that as in Conscience I have been concerned to prepare and publish this Treatise, and at this Moment and Conclusion have the Answer of Peace in my Bosom, so there will be a Service for the Lord, his Truth and People therein. And though some may make Lies their Refuge, evil Insinuations and false Constructions their Defence, to abuse both it and me, and other Friends in Truth concerned, as well as to cover the Head of Deceit, and to uphold that which the Lord (as I firmly believe) hath determined to bring down into the Dust; yet my Faith is, that the Lord in his due time will discover the Skirts of such, and take away the unjust Reproaches from off his Peculiar People, and cause 〈◊〉 Vengeance and Indignation to take hold on the Adversary, and give unto those who are Obedient unto that Spirit, in which the Election stands, an Increase of the Ancient Love, Peace and Joy in the Everlasting Light, so that being enabled to sit down together under their own Vine and Figtree (where none shall make them afraid) they will be made Partakers (notwithstanding all False Prophecies, and Imaginary Visions) of the Joy of God's Salvation, to the Consolation of one another's Souls in the lord Amen, Amen, saith my Soul.  
William Rogers. Dated Bristol the 3d. of the 9th. Mo. 1680.  
Bristol the 8th. of Novemb. 1680.  
NOtwithstanding that all this Treatise excepting the Postscript, Index, and Errata, is already printed, yet as a further Evidence of my Readiness to meet George Fox, and his declining thereof, I thought meet to insert this Additional Postscript. A Friend from London advised me, That my Proceeding to print, was much discoursed of in the City of London: And that William Mead desired Nicholas Lucas, that it might be intimated to me, that now George Fox would give me a Meeting. Which I did understand (or at least suppose) was urged as an Argument, that I ought thereupon to forbear Printing, which occasioned me immediately on receipt thereof to take care, that my Mind might be communicated unto Nicholas Lucas of Hartford, who thereupon, as I am advised, acquainted William Mead, that their Desire (meaning that I would give George Fox a Meeting) was accepted by me, provided that George Fox would give it under his Hand (meaning thereby to meet me) to which William Mead said, he would speak to George Fox about it; and afterwards the said William Mead told Nicholas Lucas he had spoke with G. F. and his Answer was, He will not give it under his Hand, nor write to me; By which all impartial Readers may further Judge, whether G. F. have any Inclination at all to give me a Meeting for the clearing of Matters laid to his Charge.  
Nicholas Lucas  
I do hereby testify, that which is contained in the Additional Postscript, so far as relates to me and William Mead is Truth.  Nicholas Lucas 
Bristol the 10th. of November, 1680.  
FOrasmuch as it hath of late been frequently discoursed, amongst some of the People called Quakers, That I intended to Print against Friends: and not only so, but such my reputed Intentions have been made use of as a Argument to render me Wicked, and thereby to disaffect Simple-hearted well meaning Friends, towards myself and other Friends in Truth: 'tis now become my further Concern to add these few Lines.  
First, Such Insinuators cannot be therein guilty of less than Injustice, and Slander, because it was not then known what would be printed by me.  
Secondly, They have had no ground to conjecture, that my Intentions were to treat on any thing more, than the Ways and Means by which the said People (once at Unity) came to be divided; together with some part of the Fruits of that Division, and the Doctrines and Practices we stand for, which if brought to Light, so as that nothing but the Naked Truth might be published (which ought to have been supposed, until the contrary should have appeared) the Question then needful to be answered is this, Whether 'tis matter of evil Fact in me, to publish in Print an Historical Relation of the Truth, as aforesaid; and that for the clearing of my Conscience, that the Sin of Disobedience may not lie at my Door? The Answer in short is, Nay. To every impartial and unprejudiced Reader, I doubt not, but that the Preface to the Reader, the Introduction to the First and Fourth Parts of this Treatise, may give sufficient Satisfaction: but lest the Ignorance and Blindness of any should be so great, as not from thence to perceive the Righteousness of my present proceeding to Print, or that the Partiality of any that do so, should so abound, as to Strengthen Evil Insinuations against me on that Account, I have this to say: That such as have been of Party against us (concerned in the Publication hereof) have been the First (and frequent) Promulgators by Declaration, by Manuscript, and by Printing, That there have been Divisions amongst the aforesaid People.  
As to a Publication thereof by Declaration, I refer to what I have already written in the Preface to the Reader, the Introduction to the First and Fourth Parts of this Treatise.  
As to the Publication thereof by Manuscript, I refer to the Fourth Part, and in particular to the Title Page thereof; to the Forty Four Articles of Accusation, drawn up against John Wilkinson and John Story, to the Paper subscribed by Charles Marshal and Sixty five more, at Ellis Hooks his Chamber; (both mentioned in this Treatise) to the 
Note, in the said Paper, these Words (relating to John Story and John Wilkinson) are, viz. And we do hereby warn all, to have a Care, that they be not lifted up by reason of the Temptation and hurt that's come upon these Men, nor yet insult over them: for that Spirit is not of God: but rather let all watch, in the Fear and Dread of Almighty God, against that Spirit, that they enter not into Temptation. The aforesaid Words are cited to show the Inconsistency of John Wilkinson and John Story, their Opposers Actions with the aforesaid Advice. For 'tis well known, that contrary to the aforesaid Counsel, Their Opposers have been so drunk with Prejudice, and an Insulting Spirit, as that the said Paper (called a Narrative) hath been read against them in several Counties, in public Meetings for the Worship of God; from which Assemblies not Persons whatsoever (though not professing the Truth) are excluded. This Action may reasonably be concluded to spring from the same Spirit, that dictated a few Lines subscribed by George Fox, whereof mention is made in the Preface, directing to show Certificates against John Story, both to Enemies and Friends.  Paper called The brethren's Narrative at Drawel: And to an Epistle written by a public Preacher (and one of Party against such as are concerned in the Publication hereof, whose Name for the Reasons mentioned in the Preface I omit) directed to be read, (and accordingly was read) in a Public Meeting for Worship of God, within the City of Bristol, held in the great Meetinghouse on the 21st. of the 11th. Month 1678. in the presence of several, not accounted to be of the People called Quakers, wherein mention is made of Rents, Schisms, Contention, Difference, Breach, Strife, Distraction, Discord, Quarrel, late and present Division, and of a Separation in some Parts of this Nation, on such wise, as that in the Author's Sense, 'tis Evident, that they are mentioned with relation to one party of Friends, amongst those who have professed the Truth as rend and divided from another Party.  
But that which on this Occasion is chief my Concern, is to evidence that there hath been a Publication of the aforesaid Divisions in Print before the Publication hereof, and that by (and on the behalf of) some of George Fox's Party.  
On the 8th. Instant came to my Hands two Sheets of Printed Paper, Entitled An Epistle (pretended to be for true Love, Unity and Order in the Church of Christ, against the Spirit of Discord, Disorder and Confusion. In the bottom of the Title Page thereof, 'tis thus written, Printed by Andrew Sowle, and are to be Sold at his Shop in Devonshire Buildings, without Bishopsgate, 1680. That direction for Sale is a sufficient Notification to me, that 'twas not Printed for a limited Service 
Note, Besides, as I am informed, they are publicly exposed to Sale by other Booksellers in London.  and forasmuch as 'tis well known that Ann Whitehead and Mary Elson (the Subscribers thereof) are such qualifyed Persons, as not to Print any thing on a Religious Score, without the Approbation of a Meeting held in London every Second Day (usually consisting of uncertain Numbers of uncertain qualifyed Persons) who therein pretend to take upon them the approbation, or the contrary of what is intended for the PRESS. I reasonably conclude, that whatever is written in the above cited Sheets, was there approved.  
I should now proceed to cite a few Sentences out of it, which amounts to a Publication of Divisions.  
Page 4. The Lord hath suffered Blindness in part to happen to some, through declining their First Love, who came out amongst us, and had a Part in the Belief and Discovery of the Way of Truth; but now some only have the Sheeps-clothing, and others have lost that too, who through a prejudiced Mind, are alienated from that Unity of Spirit, and Bond of Peace, in which we keep our wholesome Practices, which we have received in the Unity, and Order of the Gospel of Peace, and Truth of Christ Jesus, in the Fellowship of the Spirit, in Bowels of Mercy, being , and of one accord, in whatsoever things are True, Just, Honest, and of good Report, not that we should think of them only, but be in the Practice of them, as we are. In the same Page, it is further thus written; But to our Burden, and Grief, we find amongst some a Contrary Spirit, that will not subject to Unity in wholesome Practices amongst us, and that will needs Interpose, to destroy Unity in some Places, and obtrude itself to Confound our wholesome Order and Practices received amongst us, as a Church and People: and through this contrary Spirit, and Prejudiced Mind, the Accuser of the Brethren is broken out, under a specious Pretence, crying, Liberty of Conscience, Liberty of Conscience, in Opposition to those needful, convenient, and wholesome Practices exercised amongst us in outward Things. Also Page 5th. thus, This 
Note, An accusing Spirit is now accounted a Confounder of Order: by this Rule, may not the Accusers of I. W. and I. S. be accounted Confounders of Order.  Accusing, Opposing, Dividing Spirit, that is at work in this our Day, to confound Order against the Peaceable Government of Christ amongst his People, This Dividing, Accusing, Prejudicial Worker would introduce a Belief, that an Apostasy is Entering, and we are gone from the Beginning and First Principle, and the Power lost, and now Forms are setting up, and Imposition on Consciences, and the like, and amongst whom is all this say they, but amongst us who are in Unity of Spirit both in Faith and Practices, and 'tis amongst such, that they imagine this Fearful Imposture, and Arbitrary Rule, Imposing Prescriptions and Laws on the tender Consciences of the Weak, is now gotten up to exercise, and so the Liberty of the tender Conscience is lost; and you say they are entangled with the Yoke of Bondage to this Day. And Page 10th. thus; Inasmuch as the envious Worker is suffered to proceed, that would even raze out the Foundation of Christ's Kingdom and Government under which his Subjects do only own their Christian-Freedom and true Liberty of Conscience, etc. In the 12th. Page it is thus written: And he (meaning G. F. as by his Name before cited in the same Page appears) was moved of the Lord to advise to a women's Meeting, etc. and when Dear G. F. declared unto us, what the Lord had made known unto him by his Power, that there should be a women's Meeting, that so all the Sick, the Weak, the Widow and the Fatherless should be 
Note, here is no mention made of bringing Marriages before them.  minded, and looked after in their Distresses. And Page the 13th. thus: I have a word in my Heart to say unto you all Backsliders, Obstructors, Opposers (and such as Countenance them secretly) of this our heavenly Order of Men and women's Meetings; which the Lord by his Power hath set up (and further thus) You that have despised Dignities to speak Evil of the Servants of the Lord, such that faithfully have laboured amongst us from the Beginning, which the Lord hath found worthy of double Honour; for I do know, and the Lord hath sealed it in my Heart, that that Spirit which hath opposed the Blessed Unity, and Order of Truth in those our men's and women's Meetings, shall never prosper, nor they who are in it, inwardly to God without Repentance. And in the 15th. Page 'tis thus written: And a true Sense hath been upon me of our Dear Friends up and down the Nation, of their great Trial and Exercise that hath been upon them because of this Wicked Dividing Spirit, and especially in my Native Country, viz. Willshire. Thus much out of the aforesaid Sheets, to manifest that this Treatise contains not the first printed and published Papers, evidencing Divisions amongst the People called Quakers.  
I am now sensible some may be apt thus to Object. If the Meeting held on every Second Day, whereof thou makes mention, may be Justified, in approving the aforesaid sheels to be printed; yet it can be Plea to Justify thy Printing, because thou hast descended more particularly to describe wherein the Difference doth consist, and hast mentioned some Names of both Parties concerned in the Difference. But in the aforecited Sheets, we find but some Names of one Party only, viz. G F. and the two Subscribers of the said two Sheets.  
Answ. I confess, the latter Part of the Objection to be true, but yet not sufficient for any to condemn my printing, who may Justify the printing of the aforesaid Sheets. For, if the mentioning of one particular Matter, wherein the Difference is reputed to consist (even as in the said Sheets it is) be according to Truth in one Party, I know not why the mentioning of more may not be justifiable in the other Party; and if it be justifyable to mention a Part of the Names of one Party concerned in the Difference, why not also of the other? And though in the aforesaid Sheets, there is not so particular a Description, wherein the Differences do consist, as in this Treatise is mentioned. Yet the understanding Reader may collect many things of importance from it, and in particular, that in the Sense of the Subscribers thereof, and such as are at Unity with them (who may reasonably be taken to be of one Party) they are such as are for True Love, Unity, Order of the Gospel of Peace, Fellowship of the Spirit, Bowels of Mercy, and things that are True, Honest, Just, and a good Report, etc. And that the other Party whom they oppose, are such as are for Disorder, Confusion, unto whom Blindness hath happened, and that they are declined from their First Love, having only the Sheeps-clothing, of Prejudiced Minds Opposing, Dividing, Confounding Order against the Peaceable Government of Christ; Envious Workers, that would raze at the very Foundation of Christ's Government, Despisers of Dignity, etc. All which leads me to this Observation, that since no matter of Fact is signified, to evidence any under the Profession of Truth worthy of those General Reflections, nor yet any thing referred to for Evidence; I may reasonably conclude, that the Intended Opposition to Christ's Government, is in their Sense no other than a supposed Dislike to Womens-Meetings, distinct and separate from Men; Because I find that a Dislike to those Meetings is the Chief Matter treated on, which being duly weighed, seems to me very Unchristianlike 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 Widows 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 Truth's Opposers, that they may come to see, to hear, and understand themselves, and not be found any longer rejoicing 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 Leu. 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.) oh 14 4 to o 14 32 discourse of which discoursed 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 choosed 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 occasioned occasioning 119 23 this his 120 8 an that 120 24 to 〈◊〉 120 37 Peter's 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 oh 62 3 Tythe-Payers as Tythe-Payers 62 9 'tis 'tis said to be 62 10 for for 'tis 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 wherever 'tis thus written, [Preface to the First Part, etc.] it aught to be only [Preface]; and that, if at first it had been conclude to Publish the Fiv● 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 Published.   

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 shows, that the Spirit of the Lord through 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 God's 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 err, 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 Ways 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 aught to be submitted to. Pag. 11.  
Sect. IU. An Answer to the Third Position (deducible from an Objection raised, toward the Conclusion of the First Section) viz. That 'tis Folly and Hypocrisy to profess ourselves 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 God's Grace. Page 27.  
A Testimony against Tithes, 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 Man's Estate, on a foresight of a Praemunire, or Fines for Meeting Answered. Page 31.    
Sect. VI. 

On the Occasion of an Objection raised, touching the Sufficiciency of God's 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 Public 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, laid 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; showing, that from thence no Pretence can be, to claim 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, aught 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 Encouragement 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 women's Meeting. Page 61.  
Sect. IX. 

An Epistle, evidencing the Qualifications of such whom Satan 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, etc.  

SECTION I.  

The INTRODUCTION. Wherein the Case is stated, manifesting, That there was an Union; and the Ways and Means by which it came to be broken.  
TO all the faithful 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 Union 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, established 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 Brothers;  
WE are truly sensible, that all those, who keep their Place and Habitation in the unchangeable Truth, have with us a Sense of the many Snares, and Temptations, whereby Satan hath endeavoured to betray the Innocent, whose Faces have been Zion-ward: And that his most subtle 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 signify to you, is this; We are sensible that the Evil Seedsman is crept in amongst many of those called Quakers, who (as we believe) have in Days past walked 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 another's Bone, and Flesh of one another's 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 variance, 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 UNITY  
Secondly, By what Ways and Means that UNITY 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 Unity stood in the unchangeable Truth, and which of these Parties now at variance deviated therefrom.  
The Consideration of this Observation doth lead us in relation to the first particular, 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 Professor, and to the Profane. To the Profane crying on this wise, [Turn from the Evil of your Ways, and Do, and meet the Lord by sudden Repentance of your open Transgressions] To the Professors (who were not in the Common Pollutions of the World) on this wise, [Your Outward Forms, your Outward Ordinances, and Outward Church Fellowships, they are even but as Rudiments of this World, and the Lord hath no Regard thereto] And to both of them, [Turn in your Minds to the Light of Christ Jesus, that shines in your Consciences] exalting the Measure thereof (as given to every man to profit withal) to be that Law, that Order, that Rule of the Spirit of Life in Christ Jesus, unto which every one respectively aught to be subject, and yield Obedience; not by Constraint, but of a willing Mind, and that for Conscience sake: And as we were so subject, we became Members of that Body against which the Gates of Hell never did, or can prevail; nor yet against any one Member thereof, whilst abiding on the Rock Christ, which is that Body the unworthy Eaters discerned not.  
And thus for many Years it continued amongst the Friends of Truth (or Children of Light (for so were we called in the beginning) magnifying by their Testimonies, Obedience unto the Light of Christ Jesus (which as the Scripture Testifies, lighteth every man that cometh into the World) as the only RULE and GOVERNOR in the Church of God, unto which whosoever took heed, and was obedient, was esteemed to live under the Government of Christ; knowing and believing, that as Christ's coming is to be waited for in the Hearts of the Sons and Daughters of Men, so there his Governments to be exalted; and that whosoever should endeavour by outward Ways and Means, to establish an Outward Government, and Outward Rules, Orders, Laws, or Prescriptions over the Heritage of God, under the Notion or Pretence of Christ's Government, would be found Invaders of Christ's Prerogative, and building the things which in the Light of Christ Jesus had been often testified against, as more agreeable to the First Covenant than the Second, under which we are; and touching which 'tis thus said, by the Prophet, I will put my Law in their inward Parts, and write it in their Hearts, and they shall teach no more every man his Neighbour, and every man his Brother, saying, Know the Lord; for they shall all know me, from the least of them, to the greatest of them, saith the Lord. Jer. 31.33.34.  
In these things we with many others were at Unity. We now recommend the same to every Conscience in the Sight of God, whether this our Unity was not (and yet is) consisting with, and agreeable to the unchangeable Truth.  
The next thing we are to treat upon, is, By what ways and means this Unity came to be broken.  
In order to the Discovery thereof, we think it necessary to answer one Question, which (probably) may be asked by some Persons, who may not be sensible of such a Variance hinted at, Viz.   

How doth it appear that there is such a great Difference, and Dis-union?  
To this we say; The public Testimoneiss of many Persons in those public Meetings for Worship, where we have been conversant (and that when many others, not under the same Profession with us, have been present) against dark, bad, leavened, rending, dividing, or separate Spirits, with Application to such who are under the Profession of Truth, and (as we believe) have born the Brunt and Heat of the Day, and do yet continue unchanged, as to the Principle of Truth, and as blameless in Life and Conversation as ever they were in days past, when their Opposers were at Unity with them (so far as we know) doth evidently demonstrate, that the Breach is not only very wide, but so public, as it cannot but concern some of the wrongfully scandalized Party (whereof we are a part) as Men, and as Christians (for our Reputations, or at least the Reputation of some of us, in both respects, have been struck at) to appear thus public in the Vindication of Truth; and therefore having long born the Reproach and Scandal of Scandalous Tongues, hoping that those who have so persecuted us, and others our Brethren (for whose sakes we also are the more concerned) would have come to see their Error, and repent, do now think ourselves obliged for the Honour of Truth, and Information of all the Friends thereof, as well as for the sakes of such as have been betrayed and led from the Simplicity of the Gospel of Christ, to proceed to manifest, for what Cause both we and many other our Brethren in the unchangable Truth, are accounted such dark, leavened, rending, dividing and separate Spirits; which being truly stated, the impartial Reader will easily discover, by what ways and means the aforesaid Unity came to be broken, and at whose Door that will lie, and which of those divided Parties do yet stand in and for the unchangeable Truth.  
That the aforesaid Cause, wherefore we and others are accounted dark, leavened, rending, dividing, or separate Spirits, may be the more clearly manifested, 'tis needful to consider, that some enquiring Reader may be ready to ask this Question, What do you believe is meant by the words dark, leavened, rending, dividing, or separate Spirits?  
To this we answer, that many signal and outward Demonstrations, both by Words and Writings (too large here to insert) have been given us to believe, that the Publishers of such Reflecting Expressions on many ancient and honourable Brethren (who we believe have approved themselves to this day, Faithful Labourers in the Gospel of Christ) do intent, that if any one who hath been convinced of the Truth, as preached amongst us in the beginning, doth scruple (though conscientiously) to put in practise the Outward Orders, and Prescriptions of some Person, or Persons, taking upon him or them, to give forth the same, such an one may justly be accounted of a dark, leavened, rending, dividing, or separate Spirit.  
And though of our certain knowledge we can declare, that the understandings of many are so enlightened by the Truth, as clearly to discern a deceivable Spirit, entering in by this Door; yet we are sensible that there are many Honest-hearted Friends, who being ignorant of many things that are come to our Knowledge, may have a Dread upon them, lest they Err in taking part either with one or, t'other Party, until they have further enquired and satisfied themselves; and these peradventure may be ready thus to object and tell us.  
Objection, That they are informed, that some of those whom we term some Persons, taking upon them to give forth outward Orders and Priscriptions, are such as usually frequent the General Meeting, and have been ancient Labourers in the Gospel and have been Instruments to gather us from the Lo hens, and the Lo there's, to follow that Teacher that cannot be removed into a Corner; and that the General Meeting is an Established Meeting, and that they have Power to Command, Govern, and Rule over others; and that 'tis the Duty of others to Obey, for we find (as they may say) Robert Barclay, in his Book of Government, which Friends ought not to Judge, because 'twas approved by the Second Days Meeting in London (which is a Meeting of Ministering Friends) to inform us, Page 27, 28. [That the Apostles and Primitive Christians, practised Order and Government in the Church; that some did appoint and ordain certain things, condemn and approve certain Practices, as well as Doctrines, by the Spirit of God; that there lay an Obligation in point of Duty upon some others to obey, and submit; and that such as are in the true Feeling and Sense, will find it their places to obey, and be one with the Church in such like cases; and that its such that have lost their sense and feeling of the Life of the Body, that descent, and are disobedient under the false pretence of Liberty.  
To this we answer: First, that General Meeting doth usually consist only of such Persons, as pretend a Freedom in their Spirits to go thither, or have Outward Business calling them to the place where it is usually held: and though it hath been accounted a Meeting of Ministering Friends, yet of late Years we are very certain, it hath consisted (and so for the future may) of some other Persons, professing the Truth, that will take upon them to assemble amongst them; and to be very plain, we cannot but appeal to the Consciences of all such Honourable Friends, who are both intelligent and impartial, whether some, who have usually there assembled, or may pretend right to be Members thereof, have not been false Accusers, and Man-pleasers, and many of them a sort of Persons who being Lovers of Pre-eminence, and Time-servers, take that as an Opportunity to appear unto others, that which they are not in themselves?  
On the whole matter 'tis evident to us, that some Persons uncertain in number, as well as to Persons, and Qualifications, do take upon them to call themselves a General Meeting, and though such when met, may on that foot take upon them to ordain and appoint certain things; condemn some Friends, as Rending Separate Spirits; and approve of others, as Faithful Brothers, and that (as they may say) in the Name of the Lord; yet it is not likely to have any more place with us, on that account, than if they spoke in their Own Name, since 'twas never evidenced to our Consciences, that they had any Call from God to act, and give forth all those things which they have taken upon them.  
Objection, But suppose some Persons in their respective Countries, should undertake to Meet together Quarterly, and at such Quarterly Meetins choose two Persons to go to the said General Meeting, as was endeavoured the last Year.  
To this we answer, We deny, that it can be agreeable to the Truth for such to assert, that from thence they are invested with Power to Ordain and Appoint certain things, unto which others (as Members of Christ's Body) ought therefore to yield Obedience, whilst not persuaded by Christ's Light in their Consciences of their Duty therein.  
First, Because though such Quarterly Meetings (as men) may be capable to choose Persons; yet they are not capable to invest them with a suitable Power, since 'tis taken for granted, that the Authority of all those Meetings ought to be the Power of God, which man is not capable to confer, neither have those Meetings affirmed they are.  
Secondly, Because no Outward Order, Counsel, or Advice, is sufficient Ground for any man to Practise this, or t'other thing, so as thereby to find Acceptance with the Lord, until the Conscience of such an one, by the Light of Christ Jesus, be convinced thereof: For every Action in relation to the things of God, that springs not from an enlightened convinced Conscience, is but the fruit of a liseless Form without the Power, and seems not to square with this Doctrine, draw water out of your own Wells; let it be your own, and not another's: nor yet with that Doctrine which hath often been sounded in our Ears, to gather us from the Lo heres, and the Lo there's.  
But yet we are sensible that this further Objection may be raised, viz. Obj. 
* Note in the manuscriptfirst made mention of in the Preface, the Ground of this Objection, from the Words and Writings of divers Persons, is cited out of the second part of the said Manuscript, but their Names for the reasons in the Presace are omitted here.  'Tis true, Friends in the Beginning were turned to the Light in their own Consciences, as their Guide; but when it pleased the Lord to gather so great a Number into the Knowledge and Belief of the Truth, as were in few Years gathered, than the Heavenly Motion came upon G. F. as the Lords Anointed, and Chosen; having the Care of the Churches, as being the great Apostle of Christ Jesus (and as one whom the Lord had ordained to be in that place amongst the Children of Light in this our Day, as Moses was amongst the Children of Israel in his Day) to set forth Methods, and Forms of Church Government, and to establish Monthly, and Quarterly Meetings of Men, and of Women distinct from Men; and these Meetings since are called the Church, whose Counsel, Advice, and Judgement (as Occasion should offer) is to be submitted unto by every one who professes himself a Member of the Church of Christ; and that we ought to believe, as the Church believes; else why should an Eminent Friend in the sixteenth Page of his Bookthus say, " I affirm, that the true Church is in the true Faith that is in God, and we must either believe thus, as the true Church believes, or else it were but both a Folly, and Hypocrisy to profess ourselves Members thereof. [And so in the same Page proceeds to manifest] that he who seems to own the Church of Christ, as a Member of her, and yet tells the World, that it is a most dangerous position, that we are to believe as the Church believes, is a treacherous Enemy to the Church of Christ.  
From this Objection these three Positions seem to be deducible.  
First, That the Lord hath ordained G. F. to be in that Place amongst the Children of Light in this our Day, as Moses was amongst the Children of Israel in his Day.  
Secondly, That monthly and quarterly Meetings are called the Church, and aught to be submitted to.  
Thirdly, That 'tis Folly and Hypocrisy, to profess ourselves Members of the true Church, and yet not believe thus as the true Church believes.    

SECT. II. An Answer to the First Position (deducible from an Objection raised toward the conclusion of the first Section) to wit, That the Lord hath ordained G. F. to be in that place amongst the Children of Light in this our Day, as Moses was among the Children of Israel in his Day.  
THe Lord under the First Covenant promised, To raise up a Prophet like unto Moses, whom the People were to hear in all things, Deut. 18.15. This Prophet spoken of, was Christ Jesus, who in the fullness of Time appeared upon the Earth, and than 'twas the Duty of the Sons and Daughters of Men to hearken unto his Voice; since he ascended on high, the Father, according to the Testimony of his Son Christ, hath sent unto us the Comforter, the Spirit of Truth, who is to lead and guide us into all Truth; this Spirit we witness to be in us, according to the Testimony of the Scriptures, It shall be in you.  
Our Testimony now is, that it's not agreeable to the Second Covenant, to expect that any one should be ordained of God to be amongst the Children of Light, like unto Moses save Christ Jesus our Lord and Master, who by his Spiritual Appearance in us, is become our Leader, and Lawgiver; and therefore we have no Ground to believe, that any one Mortal Man, aught to assume that place amongst the Children of Light at this Day, as Moses, by the Appointment of God, did amongst the Children of Israel in his Day; especially if we do but consider, that the Promise of the Lord through his Prophet Jeremiah, Jer. 31.33, 34. (with relation to that Time and dispensation of the New Covenant, under which we are) was on this wise, I will put my Law in their Inward Parts, and write it in their Hearts, and they shall teach no more every man his Neighbour, and every man his Brother, saying, Know the Lord; for they shall all know me, from the least of them unto the greatest of them, saith the Lord.   

SECT. III. An Answer to the Second Position (deducible from an Objection raised toward the Conclusion of the first Section) viz. That Monthly and Quarterly Meetings are called the Church, and aught to be submitted to.  
'tIs well remembered, that that one Man G. F. went some years passed into many parts of this Nation, advising Friends to hold such Meetings, viz. Monthly, and Quarterly; and in many places his Counsel was readily embraced: but for our parts, we understood not at that day, that it was designed by him, or any else, that those Meetings should not only be accounted the Church, but also such as professed the Truth, aught to believe as this Church believes; had he so expressed himself, Testimonies would have arisen as a Flood against such Darkness; for this would have plainly appeared to us, to have opened a Door, whereby that Babylonish Rubbish, which we had been long testifying against, might have been exalted in one day. And to be very plain, we cannot but now declare, that we are fully satisfied in our Consciences, that by this very Door, a Body of Strife, Contention, Emulation, Malice, and Envy, together with a Rending, Dividing Separate Spirit from the Truth, is entered amongst many hundreds, who before walked together with us in an Heavenly Union and Fellowship, in the Life of Righteousness; which doubtless may (if it hath not already) occasion many Honest Simple-hearted Friends thus in their Hearts to say; [Where are the People whom we shall now follow?] But if such retire into the Sanctuary of the Lord, there in stillness to wait what God will say, they will undoubtedly have this Answer; [You have a Teacher within you, which cannot be removed into a Corner; follow that Teacher, lest peradventer your Feet do slip, by going from your Inward Guide, and following the Footsteps and Dictates of Man.]  
But to return, 'Tis now our Concern, as to the second Position thus further to declare, That whosoever hath or shall testify, that all those Meetings (as usually held) were the Church of God, hath and will appear to be such, as know not whereof they affirm: for such a Testimony carries with it neither inward, nor outward Evidence (though we dare not conclude, that none in those Meetings were Members of the Church) for the Church of God consists properly of such as are by one Spirit baptised into one Body; 
1 Cor. 12.13.  and so are in the Possession as well as Profession of Truth: But yet whoever they were, that did but so much as profess the Truth, were admitted to be Members of such Meetings, whilst they appeared in the outward Form thereof, and were not then of Scandalous Conversations: All which might appear in such as were far remote from witnessing the Circumcision of the Heart, and the Answer of a good Conscience towards God, which must be witnessed as the proper Product of the Baptism of the Spirit, before a Possession of the Truth be known: And whether men's Meetings have not often consisted of such Members, and are like so to do, whilst the Door is open for any under the aforesaid Qualifications to sit there (as it yet is) we recommend to the Serious Consideration of the Impartial Readers; and if so, we desire them further to weigh and Consider:  
First, Whether it can be agreeable to the Truth, to account every thing acted and done by every such Meeting, to be the Product of the Church of Christ, and accordingly to be submitted to.  
Secondly, Whether the Judging of some (conscientiously refusing to submit) to be dark, leavened, rending dividing or separate Spirits, because they refuse, be not the fruit of that Spirit that would remove us from that Teacher that cannot be removed into a Corner, to follow the Dictates of Fallible Men.  
Thirdly, Whether a Plea for Obedience to the Orders of such Meetings, from Persons Conscientiously Refusing to Obey, hath not a tendency to Justify Usurpation; since they have never evidenced to the Consciences of those, from whom they have seemed to expect Obedience, any other Call to that Service, than their own.  
Fourthly, Whether a Plea for such Meetings, to Govern in matters relating to Conscience, hath not a tendency to Justify Confusion; since according to the reputed Order of such Meetings, None that are to be Ruled, are excluded from being Rulers?  
Let those who cannot believe this our last Assertion, peruse Robert Barclay's Book of Government, approved by such as have been accounted Ministering Friends, at the second Days Meeting in London, wherein 'tis said, Page. 33. " We are not so foolish, as to concern ourselves with those who are not of us: None of which are (according to the Import of the said Book of Government, as we take it) excluded from such Meetings, nor yet to give Judgement therein (witness Page 79, and 82. of the said book) and since we are now treating of those Meetings, we are not without a sense, but that some may be ready thus to query, viz.  

What Order is either prescribed or used, whereby the sense of such Meetings is collected.?  
To this we say;  
An eminent Person professing Truth being at Bristol, did take occasion to signify, at a Mens-Meeting held in that City, to this effect; That in London, and other parts of this Nation, where such Meetings were usually held, the sense of the generality hath been taken for the sense of such Meetings; Comparing this with this Doctrine frequently of late published amongst us, That the Apostasy shall never enter the generality more, doth give us Just occasion to be Jealous, that our opposers, for the carrying on of their designs against us, have contrived this method of carrying all things by the generality, or major number of voices; which Limitation, we know hath been heretofore (and by the faithful to this day) utterly disowned, as contrary to the Truth; and also by the approvers of R. B's. Book of Government, as in Page 81. and though the counsel of that one man, who first advised to the aforesaid Meetings in some parts, was on this wise, Choose from amongst you the faithful; yet such a limitation we have cause to believe, will not now be born by some; 'tis 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 men's Meetings are known to consist of many such, who, if any aught to be Governed, are much fit to be Governed, then appear as Governors, and who (we are well satisfied in our Consciences) would of themselves be more modest than to appear in such Meetings, as Governors, were they not prompted to be there; The secret end thereof (as we have cause to doubt) is for the carrying on that which we believe Truth will never own.  
And as to the Apostasy never entering the generality more, we say; may the Lord preserve us all so stayed in his Unchangeable 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 ancient Brothers, are already Apostatised: and doubtless they with their adherents account themselves the generality; yet we hope better things than so.  
We now come to say something to these foregoing words, viz. That in London and other part of this Nation, where such Meetings where usually held, the sense of the Generality 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 Professed, owned and practised amongst the Friends thereof, may fall in one day; For when these Meetings were assented unto (we cannot say established by any man) we looked upon ourselves 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 encouragement 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 own 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 chief, To take care of the poor, the fatherless and the widow. And that if any professed the Truth, and dishonoured the same by profane and evil Conversation, we might by such ways and means, 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 Judge over our Consciences) Endeavour 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 dishonoured.  
Alas! Friends, can such appear to us as men stayed in the Unchangeable 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 beginning, to this day, have most usually consisted of Men Uncertain 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 Preeminency, more than Lovers of God; having let in a dark, separate, 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 intent 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 Glass; but when those whom they oppose, do speak, than Deadness, Dryness, and Barrenness appears: besides, many of the Ministering 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 Apostasy 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! 'tis 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 Trial, as to be found waiting every one in his own Gift, that so all may be preserved, and not meddle with things that are too high for them.  
He that is not sensible of the Danger in running beyond his Gift, and is so puffed up with Spiritual Pride, as to conclude himself more Faithful, more Holy, more Circumspect, more Discerning than his Brother, thinking of himself not only better than of his Brother, but in other things above what is meet, contrary to the Counsel of the Apostle, who exhorted, Not to think of ourselves more highly than we ought; may easily run himself on this Rock of Judging those, whom the Lord Judgeth not; especially if such an one give himself liberty to Judge from an apprehended Inward Sense, grounded on no Outward Knowledge, or Evidence.  
That now which is with us farther to signify in relation to this matter, is this, we have great cause to doubt that this kind of Weakness, or Presumption hath been, and is yet like to be one means, by which the variance amongst such as have been formerly at Unity may continue; because 'tis well known that when Testimonies have arisen against some persons in public, as dark, separate, and dividing Spirits, and that some such as have been dissatisfied, have desired to know what is the Matter, and what is the Fruit whereby it may be evidenced? The Answer commonly is, Let the Testimonies of Friends arise: this Word when it Springs from such, who have been Instruments to beget into this Faith, that we ought to shut out the Reasoning, the Wisdom and Jealousy (and that without distinction) and that the Apostasy shall never enter the Generality more; and that we ought to have an eye to the 
* We would not be understood, that 'tis not fit to have an Eye to faithful Brethren in any thing; but yet we cannot but take notice, that it sounds not very comely out of the mouths of those, with respect to themselves, who have in public frequently thus Testified, [We Preach not ourselves, look not unto us, but unto the Lord, and the measure of his Grace in yourselves, that's given to you to profit withal.]  Brethren, easily raises the like Testimony, that such an one is of a dark, separate Spirit; and then this comes to be spread abroad, as a Seal to that which cannot be evidenced either by Doctrine or Conversation; as if the Tree were not now to be known by its Fruit, as in days past; and so whilst they have been in the Exercise of one part of the Counsel, viz. Excluding the Reason and the Wisdom (by which means some have been betrayed to act contrary to all Reason, and all Wisdom) they have acted contrary to the other part of the counsel which was to shut out the Jealousy: For had they not entertained Unrighteous Jealousy, we are persuaded, that they would not have testified against such, as have approved themselves unto us no other, then Faithful Ministers of Christ, Sound in Doctrine, and as Blameless in Conversation (so far as ever we knew) as any Friends.  
And thus the Variance, we fear, is but too likely to continue. Now we appeal to the Witness of God, Whether this kind of proceeding be not the Fruit of a Dark, Rending Spirit, that separates from the Truth.  
But to come a little nearer to answer other parts of the Objection, viz. When we have been in Meetings with them, we have been Witnesses, that the Life hath been raised, and our souls have been refreshed; and that When those whom they oppose do speak, nothing but Dryness, Deadness, and Barrenness appears.  
We desire every one who may thus affirm, seriously to weigh and consider:  
First, Whether, if contrary to thine own Principle, thou hast let in Jealousy, this Jealousy may not darken thee, so as to take Light for Darkness, and Darkness for Light; and that to be True Refreshment, which is no other, but a rejoicing in those imaginary sparks, which thou by a false fire hast kindled: for when the eye is not single to God, and fixed upon that Teacher that cannot be removed into a Corner, but instead thereof, hast an eye unto man, and to things that are without, weighing not the matters wherein thy mind is concerned in the equal Balance of the Sanctuary) it may be Just with the Lord to suffer thee to be overshadowed with a Veil of Darkness, and to become ignorant of the Mysteries of the Kingdom of God, as they who are without are, lest thou see with thine eye, and understand with thy heart, and be converted and saved, even as it was said by Christ himself concerning them who are without, Mark, 4.11, 12.  
For we know, that when Truth was Preached amongst us in the beginning, and the Light of Christ Jesus shining in our Consciences magnified as our only Guide (the Gift of the Father) and Appearance of Christ Jesus, the great Ordinance and Power of God unto Salvation) our souls were wonderfully reached, and affected with the sound thereof; believing, that the day was then come unto us, wherein the Promise of the Father, according to the Words of Christ, was fulfilled unto us, viz. But the Comforter, which is the Spirit of Truth, which the Father will send in my Name, he shall Teach you all things, and Guide you into all Truth: And thus the Eyes of our Understandings came to be opened, that we saw most of the Professors (than in being) to be but in the Gentile nature, and come no further than the Outward Court, which the Angel (as John Testified) was not to measure: for was not their Preacher Outward, their Rule Outward, their Order Outward, their Ordinances Outward, and the Tokens, and Marks of Membership in their Church Outward? And when those Outward Things were magnified, and the Preaching of the Light of Christ Jesus, as the Guide to the Father, degraded by our Opposers, we were even ready to fear (on their behalf) that they were of that number, who saw, but did not perceive; did hear, but not understand. Our breathing now unto the Lord is, That none of those, who have formerly received the Truth in the Love thereof, may continue so hardened, as to see and not Perceive; to hear and not Understand; and so (in a dark and veiled Estate) conclude, that [as 
* Note, This Sentence [viz. as Heirs of the Gospel, Life & Salvation take your possessions] hath been of late years frequently expressed by G. F. when speaking to friends by way of encouragement to continue men's and women's Meetings, distinct from the public Meetings for Worship; by which means 'tis much, doubted, that some ignorant People have concluded, that their frequenting those meetings is an evidence, that they are Heirs of Life and Salvation.  Heirs of the Gospel, Life and Salvation, they are entered into an Heavenly Possession] (whenas the Possessions they are entered into, are but some outward Observations, which may more properly be accounted to relate to the Outward Court, than to the New Jerusalem, and Heirs of the Kingdom of God) but rather that they may so perceive, and understand the things of God, as to bow to the appearance of Christ Jesus in themselves, as the only Lawgiver, Spiritual Guide and Teacher, which is infailible, and cannot be removed into a Corner: with confidence than 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 chief 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 balance.  
Have not I many times heard Unsound Doctrines, and beheld Disorder and Confusion brought forth even in Public Meetings for worship by those, who cry against Dark, Separate 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 Separate Spirit, (though without Distinction) when not a word was spoken to show 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 'tis Folly and Hypocrisy to profess ourselves 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 God's 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 aught to Believe; and since 'tis 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, publicly 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, 'tis with us thus to Testify:  
'Tis 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 Lantern to their Paths, and as a Ground of their Faith, so this Light of Christ was preached up as a Lantern 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 ourselves, 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 Reality Members of the true Church: Because this Light (in which we had Believed) did reveal unto us, that those who were but in the Gentile Nature, and had come no further than the Outward Court (that was given to the Gentiles) might have all the Outward Marks and signs of a Member of their Churches, and yet know very little of the washing by the Water of Regeneration, and Sanctification through the Spirit, which every Member of the true Church, that's Built on the Rock Christ, comes to be Witness of.  
And therefore, when our Opposers (who professed not the Truth) would reflect upon us on this wise; You are a confused People; you gather not into Church-fellowships; you have no certain Way to know one another to be Members of the Church, as we have. And why do you not put forth your Creed, that so we may know what and how many the Articles of your Faith are, and what you stand for, and what you stand against? The best Answer, that ever (as we could understand) we were capable to give in Truth unto such, was this:  
The True Church is in God, who is the Author and Finisher of our Faith; we have believed in the Sufficiency of his Grace, unto which, if we are obedient (according to the respective measures thereof given of God, and Received by us) we then have the Witness of God in our Consciences, giving Evidence, that we are of the True Brotherhood, and of the Church of the First Born, whose Names are written in Heaven, though we do not allege any outward Marks and Signs, whereby our Bodies (being Temples wherein the Holy Ghost doth dwell) ought to be accounted within the pale of the true Church. And albeit no Outward Society of Men amongst us, calling themselves the Church, have put forth any certain number of Articles of Faith, with this Testimony, that every one that professeth himself a Member of the Church of Christ ought so to Believe, or else not be accounted of the True Church; yet many of our Friends, unto whom the Lord hath given Divine Understanding, have written divers Books (according as the Spirit of the Lord hath moved upon their Hearts) out of which the sound Doctrines we hold, and stand for, may be collected; though others, so reputed may (through Weakness) have erred. To conclude as to this particular we further thus testify.  
In the Church of Christ, there are Babes, Young Men, and Fathers; there are the Weak, and the Strong: Suppose a Weak Brother's Faith Differs from his Brethren, must he be accounted a Fool, or an Hypocrite? Nay; Nay, Charity measures not so.  
We find this very Case happening amongst the Romans; and what said Paul in that Case? Read Rom. 14.3, 4, 22, 23. and there Paul thus adviseth; Let not him that eateth, despise him that eateth not; and let not him that eateth not, Judge him which eateth; for God hath received him. Who art thou, that condemnest another Man's Servant? To his own Master he standeth or falleth: Hast thou Faith? Have it to thyself. He that doubteth, is condemned if he eat, because he eateth not of Faith; and whatsoever is not of Faith, is Sin.  
Hence 'tis evident, the Members of the Church differed in their Faith; he that did eat, was not to be Judged, because he was Received of God; he that did not eat, was so far from being Judged, that the Apostle condemns the very eating, whilst there was a Doubt: though the abstaining from eating, was the Fruit of Weakness.  
We now leave it to the Conscience of every Impartial Reader, in the Light of Christ Jesus to weigh and consider, whether it can be Service to the Truth, and agreeable to the meaning of the Spirit at this day, for any person under the name of Quaker, to give forth this Doctrine, 'tis folly and hypocrisy to profess ourselves Members of the True Church, and yet not believe thus, as the True Church believes, though the giver forth thereof may to this purpose also declare (as to give the publisher thereof his due, he hath) That they never did preach up such a Position as a great Argument to enforce People into their Faith.   

SECT. V What we stand for, viz. Truth and Righteousness, and that Christ's Government may be exalted in every Heart, under which we are instructed not to depend on Man, but on the sufficiency of God's Grace. A Testimony against Tithes, and for Meeting together in time of Persecution, the neglect whereof may be the Fruit of Weakness, or disobedience. The Government of Christ, and the Laws thereof are inward. Some part of the Fruits brought forth, under the said Government are described. An Objection relating to the Securing any part of a man's Estate on a foresight of a Praemunire, or Fines for meeting answered.  
HAving thus far eased ourselves, 'tis with us in short to inform the Reader, what we stand for, and what we stand against; that so the understanding impartial Reader (who cannot be principled to shut out all Reason, and all Wisdom, notwithstanding public Exhortations to the contrary, as if Wisdom and Reason of all kinds were condemnable) may perceive more clearly what we are, and what we are not.  
That than which chief we stand for, is Truth and Righteousness, and that Christ's Government may be exalted in every Heart; which might be branched forth into many particular Doctrines, and Practices: but forasmuch as that hath largely been treated on by many ancient & honourable Friends to Truth and Righteousness (who were Instruments in God's Hand to gather us into the Belief of his Light, and Sufficiency of his Grace, though since fallen asleep) and that we intent more particularly to treat thereon in the second part of this Treatise; we shall not much enlarge thereon in this part; yet think it necessary for the sakes of some, here to signify: That Truth and Righteousness (for which we stand under the Government of Christ) hath Instructed us, not to depend on Man for teaching; but on the Sufficiency of God's Grace; nor yet to put into the mouths of false Prophets, or Hireling Shepherds; and on this foot we have had a Testimony against paying of Tithes, as being that Antichristian-Yoak, which in the dark Night of Apostasy hath been spread over Nations; and as we came to believe in the Light of Christ Jesus, and to depend upon the Sufficiency of his Grace, and to know the benefit of our assembling ourselves together, to wait upon the Lord, for the arising of his pure immortal Life, to the refreshing and consolating our immortal Souls, we have been made willing (Praises be to our God) to continue the assembling of ourselves together, waiting upon the Lord in the day of Persecution, and Hour of Trial, though Sufferings might therefore attend; believing, that whatsoever society of People had been in the Life of Christianity, and yet should for Fear of Man, or the Laws of Men, forsake the assembling of themselves together (as the manner of some hath been in days past) when the will of the Lord was they should not forbear, might thereby come to lose their strength in the Lord: for that we believe, 'tis the duty of every Christian, to think nothing too dear to offer up for the Lord, when he commands, or calls for it; [Mark, We do not say, at every time that any Informer, that thirsteth after our ruin and Estates, through Malice (especially when not prompted thereto by such as are Ministers of the Law) calls for it, but we say when the Lord Commands or Calls for it.] And if peradventure any should be so overcome, as through Disobedience, Fear or Weakness, not to stand steadfast to the Testimony of Truth in the day of Trial, even in that manner that the Lord willeth, it is then the Duty of those that are strong, to deal gently with such, and in that Charity (spoken of by the Apostle, 1 Cor. 13.) That beareth all things, that endureth all things, endeavour to convince them of such their weakness, that so their Faith and Strength in the Truth, may come to increase; and not be so remote from bearing the Infirmities of the Weak (which was the Apostles Counsel to those who were Strong) as instead thereof to publish such their Weakness, by way of Recrimination through the Nation, especially whilst such Weakness might truly be termed, want of Sight, or clear Conviction.  
We also do believe, that the Government of Christ is an Inward Government, that the Laws thereof are Inward, and that the only place wherein they are to be exalted is in the Heart of Man; for that Christ's Appearance is there to be waited for; and that this Government cannot be established by Man, because 'tis already on Christ's Shoulders; and he that sits on the Throne of David is to establish it. Notwithstanding 'tis well known, that some called Quakers, by writing under their hands, have declared themselves to be the Establishers of the Churches in the Holy Order of Truth.  
We also do believe, that those, who have lived under this Government of Christ, bring forth the peaceable Fruits of Righteousness, strive not for Pre-eminence, nor yet, like the Gentiles, exercise Lordship over one another: but are meek, gentle, humble, and easy to be entreated; ready to pass by and forgive Offences, even as God, for Christ's sake hath forgiven us: and so show forth the Fruit of that Love, whereof Christ our Lord and Master did declare, when he said, By this shall all men know, that ye are my Disciples, if ye Love one another. But on the contrary, we cannot but testify, that those who are so far from following Peace with all men (which was the Apostles Counsel) as to raise Contention amongst their Brethren, endeavouring to make them Offenders for those things, which (in the Sight of the Allseeing God) are no Offence, do not appear to be Subject unto Christ's Government, though they may style themselves Establishers of the Churches in the Holy Order of Truth.  
Object. But perhaps some may here Object. How come you and those your Opposers (who run against you as dark, leavened, superate Spirits) thus to disagree? for certain we are, that we have heard them testify to the sufficiency of God's Grace, in Opposition to the Teachings of Man; magnify the Light of Christ Jesus (as the Guide to the Father) and bear witness against Tyth-payers and Fleers in time of Persecution?  
Answ. Yes verily, we believe so too; but yet we are not of those, who can hold an Unity with such, who sometimes tell us, We must walk according to the Measure of God's Grace in ourselves, and that magnify the sufficiency thereof (as the only unerring Rule) and yet be Judging their Brethren, because they cannot have an Eye to some Outward Rules and Orders (given forth by such who have said, Look not unto us, but unto the Lord) when at the same time, such as may be so Judged, shall solemuly affirm, it reaches not to their Consciences, unto which all Papers, Outward Rules and Prescriptions, are to be brought; that so by the Light of Christ Jesus therein, they may be tried; and not our Consciences brought unto Papers, or any thing Outward, to be a Bond thereon, before an Inward Conviction from the Measure of the Grace of God received: neither can we be at Unity with the Appearance of that Spirit in any one, that vilifies others for Fleers in time of Persecution, Backbiting (instead of endeavouring to restore in the Spirit of Meekness) such, when such an one hath appeared a Fleer at such like times himself; neither can we be at Unity with the Appearance of that Spirit (be it in whomsoever it will) that can recriminate men as Tyth-payers, who have been Faithful in their Testimony relating to Tithes, and yet advise a Friend to Purchase Tithes, which is G. F's Case, with relation to his Advice unto Nathaniel Crips, and Robert Arch, according as is treated on, and proved by Certificates under their hands, recorded in the 21th. Section of the Manuscript first mentioned in the Preface, ready to be seen.  
We are now sensible, that some of our Opposers may take occasion from a part of our fore going words, thus to Object.  
Obj. This your Language of Offering up all, seems not (according to the sense of some) to square with the practice of securing any part of your Estates, when you foresee a probability of incurring a Praemunire, or being fined for Meeting, which (as report saith) hath been the Case of some of you; and not only so, but that you have Justified the same, notwithstanding some (whom we account faithful) have in Public Meetings for Worship declared against it, instancing the words of Christ when he said unto Peter, Get thee behind me Satan, thou art an Offence to me; for thou savourest not the things that be of God: which was so spoken by Christ, because Peter said unto him, Be it far from thee, Lord; this shall not be unto thee: meaning, as the Context shows, that he would not have Jesus go to Jerusalem, there to sufer; though 'twas manifested to him, that he must go thither and suffer, etc. Read, Mat. 16.21, 22, 23. and so by consequence it appears, that Christ reproved that Spirit which exhorted to save Self. Besides, 'tis well known, that on this occasion the rebellions and condemned Action of Saul in saving Agag, and he best of the Sheep and Oxen alive (being a part of what by the Commandment of the Lord he took of the Amalakites) hath frequently been brought (as an instance against some of you) to show that all aught to be offered up. Read, 1 Sam. 15.  
Answ. Forasmuch as this very Objection hath been made use of, as a prevailing Argument to affect some ignorant People against the Friends of Truth, 'tis needful it should receive a particular Answer, and Observation, which now followeth.  
Peter's words had a tendency to divert Christ from what he knew to be his Duty; saul's Action was known and confessed Rebellion, in saving that which was no part of his own proper Substance, but 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, 'tis 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, 'tis 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 'twas 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 'twas given, and to endeavour by all Lawful Ways and Means to prevent the Spoilers 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 herself, if what G. F. hath Written in relation to this matter be to be credited, she had no inclination to remove her movable 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 Marry 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 subtle 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 Mouths 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 Abraham's payment of Tithes, out of spoils he obtained in War (Gen. 14.20.) can stand over the Heads of Friends, refusing to pay Tithes of those Lands which are their Inheritance, or proper purchase, and no part of Spoils 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 mere Nose of Wax; for though the Scriptures mention not any Command from God to Abraham, to pay unto Melchisedeck the Tenths of his Spoils, 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 'tis apparent, that both one and tother had a real relation to what was obtained in War, and so no proper Precedents 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 seems to encourage the avoiding all Suffering, and then, how in this our day shall that Testimony of the Apostle be fulfiled, 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 ourselves together, though not to put into the Mouths 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 avoiding all sufferings. And though Paul's 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 Trial 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 spoiling of their goods for the Gospel's Sake, Dyed in the Faith of God's 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 ways and means (according to the best of their Skill and Understandings) to prevent the Stroke of Persecution in their day?  
Moreover, 'tis Observable that Paul's Words to Felix, etc. 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 show, that Persecution is not such an absolute Companion to a true Christian, as that without it, it's not possible to live Godly in Christ Jesus; because, no doubt but Paul was then in that state of Godliness, and so also would those, on whose behalf he so spoke, have been, had Paul's Desires been Answered, notwithstanding he Excepted the Bonds he then was in, by reason of Persecution.  
And forasmuch as we know some of our Opposers seems to Glory in suffering their goods to be taken away, and (to speak in their Language) account it the Fruit of a Dark Spirit to endeavour to save any, though but from the thirst of Informers, occasioning Persecution merely to enrich themselves, we cannot but Query, Whether it be not more Christian like so to act according to one's plain Persuasion, than to contend so much for offering upall, & yet after taken away, to use divers means to get it again; sometimes by Law open-faced, as in the case of Appeals, and sometimes by private and Secret Solicitations, wherein not only Time and Breath is Spent, but (as is credibly reported) the Purse opened too, as some of our Opposers have done?  
We shall now return and consider what in probability may be Objected touching the sufficiency of God's Grace, etc. as in the next following Section.   

SECT. VI On the occasion of an Objection, raised touching the sufficiency of God's Grace, Unity is treated on, from the words of Paul to the Corinth's, that they should all speak one thing. Touching the Word Independency, occasioned by a Public Preacher. That leaving Friends to the Grace, Light and Spirit of God, is not the way to lead into Rantism.  
Objection.  
'tIs true (may some say) this Doctrine of exalting the sufficiency of God's Grace, squares with the Principle of Truth as Preached amongst us in the Beginning, and it had then, and still hath an Answer in our Consciences; but now several of those, who have been Instruments to gather us, increase in the Knowledge of the Mind of God, and they now tell us, that they doubt if there be no care taken to preserve an Unity amongst the Professors of Truth, Friends may be scattered and broken, and run into a Separation, etc. for did not Paul exhort the Corinthians, that they should all speak one thing? 1 Cor. 1. 10.  
Answ. To this we answer, that when Paul came to understand, that the Church at Corinth were some for Paul, and some for Apollo, and some for Cephas, and some for Christ, there was great need for him on that Occasion to exhort them to speak one thing, lest their Faith and Hope in the Gospel might come utterly to be destroyed; did those who cry against such (whom we account Faithful Friends) as dark Spirits, and plead so much for Unity, and to speak one thing, exhort those who were apt to pin their Faiths on an Apollo, a Paul, or a Cephas, to be for Christ, we should think it good Exhortation therein to speak one thing; and that which would cast a great Line of Reflection on those Ignorant Zealots, who of late Days have much exhorted us to have an Eye to the Brethren, in which 'tis evident to us, their meaning is to some particular Brethren, whilst others, ancient and honourable, are despised by them.  
Besides, we cannot on this occasion but observe, that the same Paul doth sufficiently evidence his dislike of any Plea for Unity, save that of the Spirit in the Bond of Peace: And though he exhorts to Unity, Ephes. 4.3. yet Vers. 7. he saith, But unto every one of us is given Grace, according to the measure of the Gift of Christ; which clearly evidences to our Consciences, that Paul never intended to magnify any 
* 1 Cor. 12.7. 1 Cor. 15.10.  Unity amongst Brethren, but that which might be the natural product of this gift of Grace, or manifestation of the Spirit, as given to every one according to measure, to profit withal, and whereby they might (in the language, and according to the example of the Apostle Paul) say each unto other, By the Grace of God I am what I am.  
We are yet sensible that another Objection may still arise:  
Obj. What then are you for an Independency? Yes verily, we are for an Independency, that is to say, 
* Some may wonder, why we raise this Objection; but doubtless 'twill come to the view of one (and not a mean one too) who manifested his doubt, that some of us intended an Independency.  not to depend on the Counsel of one man, nor yet to depend on the counsel of General, Quarterly or Monthly Meetings, but as there is sufficiency in the Grace of God, that is given unto us to profit withal, so to have a Dependency on that Grace, to teach, didirect, and instruct in all things, relating to the In ward man of the heart; knowing that it's against the nature of that Principle in which we have believed, to have a dependency on any thing that is Outward, lest it prove unto us like the Reed of Egypt, and Arm of Flesh, that cannot save: but yet we are not against appointed Meetings for the Outward services of Truth, for that hath been and is our practice; knowing that there may be a service therein, as occasion offers; provided all in such Meetings may be kept in humility, as servants each to other, and the Truth; not exercising Lordship over the Conscience, which is God's Prerogative; nor yet exalting themselves, as if thereby they were entered into that Possession, which can never be taken from them.  
Object. We are now sensible that some may be ready thus to say, we can scarcely believe that any man of weight (and under the name of one that may be accounted by any a faithful Quaker) would give occasion for such a discourse as this, occasioned on the word [Independency] for that many may be apt to say 'tis the Language of an Hypocrite that hath outward Power to uphold it, because some who are accounted separate from it, are called Independents.  
Ans. This occasions us to signify, that 
* Note, his Name is omitted for the reason in the Preface.  an eminent Person writing to Friends in Wiltshire, by way of Reply to an Answer they gave to the Paper from Ellis Hooks his Chamber, signed by Charles Martial and sixty five more, against two ancient and honourable Friends in truth, viz. John Story and John Wilkinson, etc. thus repeats part of the words of the Friends of Wiltshire.  
" And what if we in this County (or any Friends elsewhere) should say to any of you of London; or other Cities, or Countries, as to our Public Concerns, in the managment of our Affairs, 
* Note, Though 'tis recited, meddle not with us, yet the very following words are thus, " unless concerned, but if the Word of the Lord be really with any of you, we are ready to hear it, which being left out by the replyer we appeal to the righteous Judge, whether he hath not therein acted notoriously unjust, since there could not have been the least Pretence for him to have written as he hath on that Subject had the whole Sentence been repeated.  Meddle not with us; if we should so say unto you we cannot think that this is of the nature of Imposition, having no Penalty annexed thereunto, neither do we understand theirs to be any otherwise.  
These words being thus repeated, the Replyer proceeds and gives this Answer,  
" To this I Answer, ye are out of the Wisdom and Fellowship of the Gospel herein; for wherever Truth is concerned, the Friends of Truth may be concerned by counsel, advice, or other aid or assistance; and to talk of Cities, Places, or Countries, by way of Limitation, is narrow, weak, and unsound; it is a plain restrain, which is of the nature of Imposition, it ariseth from the same Ground, and tends to the same Centre; and the end of this very Spirit (how small soever its appearances are thought now to be) is downright Independencyes, Parishes and Schisms: suffer but the Universal Cord to be cut, and these things must follow; hereby one Place will be ignorant of the Actions of another and each be as distinct. Governments; and by things happening between Persons of differing Meetings, a Foundation is laid for Emulation, Strife and Division: but where Truth only Rules and Reigns, and that all Friends of Truth have Free access in it, Truth, and not Man nor Men rules and reigns: for they that would have a Meeting rule, are as far from Truth, as they that would have a Man rule: for it is neither Man, nor Men, but Truth in all that must, and will preside amongst us; and the Faithful are of one mind, because they have but one Head.  
Here the Reader may take notice, that the Replyer (who is not a mean One) useth the Word Independencyes, and seems to speak against Separate and Independent Privileges, and distinct Governments; and yet also imports by his words, that neither Man, Men nor Meetings ought to Rule; but that Truth must, and will preside amongst us: and that the Faithful are all of one Mind, because they have but one Head.  
Hence some may be apt to inquire; What may be the meaning of these his words, and the End of this very Spirit is downright. Independencyes, Parishes, and Schisms?  
To this we Answer, That we take him to mean, that there are some who in his sense either are, or in the end may become Schismatics, because they are not principled to depend on the Assemblies of Men, though under a Form of Government (but on the Sufficiency of God's Grace) which seems to be evident from this his Expressions, " suffer the universal Cord [by which we cannot take him to mean the Power of God, but some outward thing] to be cut, and these things must follow, viz. hereby one Place will be ignorant of the Actions of another, and each will plead Separate and Independent Privileges; in fine, they will be as distinct Governments: and by things happening between Persons of different Meetings, a foundation is laid for Emulation, Strife and Division: but had he not so said, we have sufficient Evidence satisfying us, that what we take to be his Meaning may reasonably be taken to be his very Meaning: since 'tis not rational to take him to mean an Independency on the Light of Christ, and Sufficiency of God's Grace, because 'tis used by way of Reflection on those, whose great Concern at this day (as we believe) is to contend and plead for this undoubted Christian-Freedom and Privilege; that as under the Profession of Christianity, the Sons and Daughters of Men, have (by the True Ministers of Christ) been committed to God's Grace; so they ought to be left free to the Sufficiency of his Grace, as that Teacher of Righteousness, on which they ought to depend: notwithstanding many False and Hireling Ministers have usually thus said, We commit you to the Word of God's Grace, and yet be found Persecutors of those, who giving heed to the Word of Grace, could not adhere to their words. He that hath an ear to hear, let him hear.  
We appeal now to Gods Witness in every impartial Reader, whether the Replyers Language in his  Reply, favours of the Truth; and in the mean while shall leave this our Testimony on record, that Truth may appear amongst a Few Country Friends in a small Village; and that they, from the Appearance thereof, may act by way of Counsel, Exhortation, Aid, or Assistance (charging troublesome, turbulent Disquieters of God's People not to meddle with them, unless concerned) and yet may not Justly be reflected on as such, as would cut the Universal Cord, which is the Power of God (and cannot be cut) whereby we were gathered: nor yet, that the end of their Spirits are Independencies, Parishes, Schisms; and that they are Pleaders for such Separate Independent Privileges, as have not a dependency on Gods leading Grace.  
Oh, Friends! away with all such discourse, that tells you in one Line, that no Man, Men, nor Meetings, but Truth must Rule and Preside; and yet reflect on others, as claiming and pleading for Separate Privileges, and distinct Governments, when in Reality they plead for nothing, but to be left (according as the ancient Labourers, who were Instruments in God's hand to gather us, did leave us, commit us, and commend us) to the Grace of God, and the Teachings thereof, as manifest in every one's Inward Parts; making no mentition of having their Dependencies on General, Quarterly Monthly, or any other Meetings of Men whatsoever; and therefore we cannot but give forth this as a warning to all, to take heed, that ye be not deceived by the cunning Sleights and Devices of Man, to leave your Teacher, that cannot be removed into a Corner; and instead thereof be found depending on the Dicttates, and Prescriptions of fallible Man. He that hath an ear to hear, let him hear.  
But to come yet more close to the matter in hand; we cannot but further declare, that though the Replier thus hath said, To talk of Cities, Places or Countries by way of limitation, is narrow weak and unsound; it is a plain restraint; it is of the nature of Imposition; yet we must take Liberty to tell him, that we are not so void of sense, but to perceive, that the General Meeting is that unto which, in the sense of some, all Friends ought to have an Eye, above any other Meeting of Friends whatsoever; and that the meaning of this Exhortation, frequently uttered, viz. Have any Eye to the Brethren, is chief meant with respect to that Meeting; this we take to be both Limitation, and a Design of Imposition.  
And whereas the Replier hath said, Hereby one Place will be ignorant of the Actions of another; as if that were matter of ill consequence; we think meet to add, that we do know, those who have busied themselves, first to bring the Actions at one Place unto another, have occasioned Emulation, Strife, and Division amongst Friends at Unity. So that instead of approving themselves Keepers of other men's Vineyards, they have been Destroyer's both of other men's and their own Vineyards too, as by sad Examples is too too evidently manifested, in the Countries and Places where we Live, or have been Conversant.  
If report be True, it hath been Jealoused by some, who cry much against some others, under the term of Dark Spirits (though Honest Friends) That this kind of arguing, to leave Friends to the Grace, Light and Spirit of God, may lead into Rantism; and therefore 'tis the Care of Faithful Brethren to appear as watchmen over the Flock, that so none under pretence of being left to the Light, may run into Looseness, 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 lies 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 days and years that are past, as well as in this present Age, all Man's Outward endeavours under the notion of Church-Government hath been, to preserve in a real, true, Heavenly Society, it appears to us as a mere Badge of Apostasy, for any to have a Dependency on any such means of Preservation. And whereas it's Jealoused, Some may run into looseness, and say, the Light in my Conscience condemns me not; and therefore 'tis 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 Looseness, etc. 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 God's Witness may be heard; for that nothing that is outward can be a Bond on such an one, to forsake his Sin; and embrace the Truth.   

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 laid down. Our denial of that meaning. Several Scriptures from whence a Proof for Church-Government hath been pretended, are treated on, showing 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 Author'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. 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, aught 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 Encouragement 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 'tis 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 than 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 Hooks his Chamber, London, the Twelfth of the Fourth Month 1677. and Subscribed by Charles Marshal and Sixty Five Persons more, against two Ancient 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 Forms, do in an high decree manifest a Spirit of Persecution, by endeavouring to take away the good name of honest men, by Lies, 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 Friend that may desire the perusal thereof, though for the reasons mentioned in the Preface, not herewith published.  
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, claim 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 Persuaded 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 published) 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 than ye have Judgement 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 Claims 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 Days 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 shows 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 oblige the Conscience to be approving this or that Exercise or Practice; or to be in the Belief of this or that Judgement, Sentence or Decree, until such time that the Conscience (through 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 Hebrews, 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 Precedent or Proof that mixed, and uncertain Assemblies, as to Number and Qualification may call themselves the Church, and under that Notion give forth Orders, Rules and Sentences; telling the rest of those, whom they may account their Fellow-Members, 'Tis 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 virtue 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 'tis 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 withdraw yourselves 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 yourselves 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, than 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 shows what the Apostle had relation unto, viz. to that necessary and commandable Duty mentioned in Vers. the 11th. that such who were Busybodies, walking inordinately, might not (in their busy, inordinate Spirit) eat the Bread of others, but work, that they might eat their own Bread: were this Command of the Apostle obeyed by many of those, who run to and fro, having little other Business or Matter, than to cry against some Friends, under the term of Dark, Separate Spirits (though such as are Faithful) we should not have so many False Accusers as we have, troubling the Countries, raising public Contentions in Meetings for worship amongst us, to the open Scandal of Truth and Observation of our common Enemies, whereby they rejoice and cry, ha'! Several instances of this nature are recorded in the Second part of the said first Manuscript mentioned in the Preface ready for the View of Friends, as aforesaid. And though they give the first onset by Public Testimonies against particular Persons (Ancient and Honourable in the Truth) yet a sober Request from any of us, desiring to know the Matter that's Evil whereof such are guilty, is with them sufficient ground to lay the Contention at our Doors; saying, Why cannot you bear? all things would have been well, if you could have born; But alas! we are not of those who can so suffer Truth to fall in our Streets; and so they go on where they have Credit, proseliting simple People against honest Friends, by their Lies and Slanders. But to return, let us consider, Whether the last recited Quotation speaks any thing to encourage one Brother to claim Authorty over the Conscience of another; or that some Members of the Church of Christ, may meet together, and give forth Sentences and Decrees in Matters relating to Conscience against others, obliging all to submit thereto. Nay verily, that Construction cannot stand in Truth and Righteousness, though it should come from an Assembly called a General Assembly: For albeit the Author to the Hebrews tells them, They were come to the General Assembly and Church of the Firstborn, which are written in Heaven; Yet he speaks nothing of their Authority, as Judges (much less that their Sentences, or Judgements should oblige the Consciences of others, without relation to a Conviction from the Appearance of the Spirit of Truth, or Grace of God in themselves) but tells them, that God is the Judge of all.  
The next thing we are to manifest is, that some there are amongst the People called Quakers (who may be accounted Chieftains too) that approve of a Plea for Government amongst themselves, which in its natural consequence hath (as we take it) no less tendency than to claim a Power over our Properties, as well as Consciences.  
For Proof whereof we say, the Second Days Meeting of Ministering Friends in London took upon them the Approbation of the aforesaid Book, relating to Government, whereby they are Entitled to the Matter therein contained.  
The Reader may peruse the Fifth Section of the aforesaid Book of Government, beginning Page 37. the Title of which Section is, " In what Cases, and how far this Government extends; and first as to Outwards and Temporals; [the Author treating thereon Page 39, sayeth thus] " In the second place, this Order reacheth the Taking-up, and Composing of Differences, as to Outward Things, [and so proceeding on that Subject the Author comes thus to affirm] " We do boldly Averre, that as a People gathered together by the Lord unto the same Faith, and distinguished from all others by our Joint Testimony and Sufferings, that we have Power and Authority to decide and remove these things.  
This we Testify is repugnant to the Light of Christ Jesus within us, and Testimony of the Scriptures of Truth without us; for as Christ's Kingdom is not of this World, so 'tis not likely that his Members should by his Authority, claim a Jurisdiction in the Matters relating to this World: and if Christ himself, when he was desired by a certain man, 
* Luke 12.13, 14.  to bid his Brother divide the Inheritance with him, refused to be a Judge in that Matter, relating to Property, when desired by one Party, saying, Who made me a Judge over you? how much more unreasonable is it, for his Members to assume a Jurisdiction, when desired by neither Party, we leave it to the Consciences of impartial and understanding Readers to weigh and consider, and in the Light of Christ to Judge; saying in our Hearts, Blessed be the Lord, that neither the Second Day's Meeting, nor those who are at Unity with them, as Approvers of the said Book, have any Jurisdiction over our Properties; for if they had, and should appear so unjust in their Sentences towards us, as some have been Scandalous in their Tongues, the Prophecies of our Outwardly Withering in Basket and Store might quickly come to pass; but Blessed be God, the Lord hath hitherto been a Blessing to us, so that at this time (in a Sense of his Mercy, and of that Charity, which obligeth us to love our Enemies) we do hearty desire, that the False Prophecies and Plagues against others (whom the Lord hath and doth Bless) may not be fulfilled on the Heads of such Prophesiers.  
Object. But perhaps some may query of us, What ought to be done in Cases of Difference, between Brother and Brother?  
Answ. To this we say, The Parties differing aught to choose Honest Men skilled in the matters wherein they differ, to end the same, and not go to Law; and if any shall refuse so to do, the Church of Christ have only Power to Admonish them to their Duty; and if they refuse to take their wholesome Counsel, may then declare such unworthy of their Society; but for any Members under the notion of the Church, to say, We have Power to decide and remove these things, without the assent of the Parties differing, is an Usurpation; and that the assent of Parties, was not intended by the Approvers of the said Book of Government, it is evident to us; for that there is not in any part of the said Book one Tittle to that purpose; neither could such Assent be so expressed, and yet the Case whereunto unto it related be pertinent to the matter of Power treated on in that Section (which was, In what Cases, and how far this Government extends) whenas any Heathen Man might claim the like Power, when given by assent of Parties: And to us 'tis evident, that the Purport of Paul's Counsel to the Corinth's, (1 Cor. 6.) at variance, was, That they who were at Variance should choose some of the least in the Church; and not the rest of the Church choose, or set apart any for them to decide their Differences. For that, when he said, I speak to your shame, is it so, that there is not a Wise Man amongst you? He could not in Truth intent shame to those in the Church, who were not at Variance, but in Peace, Love, and Unity in the Truth, each towards other; for no question but they were ready to choose Wise Men to judge the matter, if they had had Power, or the differing Parties would have assented; but doubtless the shame intended by the Apostle related to the Parties differing, who had Power to choose Persons to decide their Differences, and yet would not but go to Law.  
On the whole matter we have this further to Add.  
If Paul looked on himself, as one having Power to command, to rule and govern over the Church of Christ, and that 'twas their Duty to Obey him, whether they saw it so or no, what's the meaning that the same Paul testifies for himself, and other his Brethren, 2 Cor. 4.2. That they had not handled the Word of God deceitfully, but by Manifestation of the Truth, commending themselves to every Man's Conscience in the Sight of God: comparing this with what Paul writes in the same Epistle, 2 Cor. 10.15. Having Hope, when your Faith is increased, that we shall be enlarged by you, according to our Rule abundantly; it appears evidently to us, that preaching up Obedience to that wherein the Conscience through Faith is not satisfied, is a handling the Word of God deceitfully: and therefore, though we have been Informed, that we are dark and blind, even by such who tell us they do see; publicly; Preaching on this wise, If you do not see yourselves, you must then follow us that do see; yet we cannot on that foot embrace such Doctrine, lest like blind men we fall all together into the Ditch, and embrace that for the light of the Sun which is no other than the dark Body of the— MOON.  
We are now sensible another Objection may thus arise.  
Object. The Spirit of God (which is but one in all) hath moved in our Brethren to give forth certain Orders, Commands and Prescriptions, and therefore we ought accordingly to Obey; and this cannot be called the Dictates of Fallible Man, but of the Spirit given forth through Man; and wast thou (that pretendest thou seest it not thy Duty to Obey) but Obedient to thy own Measure, thou wouldst then see it so, and be one with the Brethren; and therefore we cannot but tell thee, 'tis thy Duty to Obey, since the Reason thou seest it not thy Duty, is thy want of Diligence, and not waiting on thy own Measure: besides, we find that that very Person who hath traveled much for the settling of men's Meetings, hath lately given forth a Paper, the import whereof is to Justify Prescriptions.  
Answ. To this we say, That if the Spirit of God moves in any Member of the Body of Christ, to give forth certain Orders, and Prescriptions, with respect to the rest of the Members, as that which (though relating to their Consciences) they ought to perform and practise, whether they see it their Duty or no, or whether they are free so to do or no; then (not doubt but) they ought so to act, and do, because the Spirit of Truth hath so moved: but this is to suppose, that which under the Dispensation of the Second Covenant, we have not the least ground from the Scriptures of Truth, or Light of Christ to suppose: For if the Blind was not to be accepted of for a sacrifice under the First Covenant, much less can it be acceptable under the Second: And therefore we do not believe, that we ought to expect that any such motion from the Spirit of God should appear through any one, or more Members of the Body of Christ, with respect to other Members of the same Body: and our Faith is, that all those who are Heirs of that Kingdom which is everlasting, are entitled to a like Freedom, not to be Imposed upon each by other, contrary to the Divine sense and Heavenly Understanding, which as Coheirs and Co-workers together they are made Partakers of: And this in the ensuing discourse will evincingly be manifested from the Scriptures of Truth; however we must confess, he that is not diligent to wait upon God in the Exercise of his own Measure of Grace received, is by the Light of Christ condemnable; not for refusing to perform that which he sees not to be his Duty, with respect to other men's Lines made ready to his hand, wherein he is not satisfied; but for his neglecting to wait upon God, because 'tis manifest in every one, that hath been convinced of the Truth, that 'tis our Duty to wait upon God. And this our sense and reason answers to the Testimony of the Scriptures of Truth, where 'tis said, Rom. 1.18, 19 The Wrath of God is revealed from Heaven against all Ungodlyness and Unrighteousness of Men, who hold the Truth in Unrighteousness, because that which may be known of God is manifest in them; for God hath showed it unto them: So 'tis clear to us from the Scriptures of Truth without us, as well as from the Light of Christ within us, that the Wrath and Condemnation of God goes forth against such, as Live not Answerable to what God hath manifested in them; but 'tis neither agreeable to the Scriptures of Truth, or Light within; for any to pour forth Judgements, against any, for not following or giving heed unto this, or another's Prescription, or Outward Observation, wherein the Conscience is concerned, when such are not convinced thereof to be their Duty, from the manifestation of God's Spirit in them.  
The next thing to be considered is this, that in all the last mentioned Objection, there is no Plea for Obedience unto, or following any thing but the Spirit in its Appearance, whether through the Brethren, or thyself. From whence we observe.  
First, That there is no certain Description, who are meant by the word Brethren.  
Secondly, That 'tis the Appearance of the Spirit that we ought to follow.  
Now should this Question be asked of such, who may so Object, as aforesaid, Would you have us follow we know not what? we are ready to Believe, that they would say, Nay, if they answered any thing to the Question; and if so, than the Force of the Objection falls; for that we account it our Duty to follow the Appearance of the Spirit of God, through the meanest Member, when our Consciences are convinced that 'tis the Appearance of that Spirit. But before we cannot say in Truth, though we should do as such an one would have us, that we are Followers of, and led by the Spirit of God, no more than Jesus can in Truth be called Lord, 
* 1 Cor. 12.13.  and not by the Holy Ghost.  
Besides, we cannot on this occasion but testify, that as that Obedience which is of Faith in Christ finds Acceptance with the Lord; 
* Rom. 14.23.  so that Obedience which is not of Faith, being Sin, is but a dead Performance, and not the Fruit of a living Member, who through the Obedience of Faith unto Righteousness is made alive unto God. And therefore it cannot be the Duty of any Member of Christ's Body, to run before his Inward Guide, but to wait upon the Lord, that all his Actions may be regulated according to the Manifestation and Revelation of the Spirit of God in himself; which seems clearly agreeable to the Testimony of the Apostle, where he thus saith, Phil. 3.15, 16. If in any thing ye be otherwise minded, God shall reveal even this unto you; nevertheless, whereunto we have already attained, let us walk by the same Rule.  
He that savours the things of God, may easily perceive, that the meaning of the Spirit through Paul unto those Philippians was, that those who were come to a state of Perfection, should walk by that Rule, whereunto they had attained; but those, who had not attained so far, and were otherwise-minded, were to wait for the Revelation of the Son  
And now to conclude, as to this Objection, we have this further to add; that we do know many of our Opposers, or at least such, who are not at Unity with us, have very confidently made use of such Discourse as is contained in the last recited Objection, to induce us to follow outward Prescriptions and Orders, though not convinced of its service: which occasions us to be Jealous, that in process of time, the enemy may so enter in at this Door, as that Darkness may more generally overshadow again, than it yet doth; though our Hope in God is, that he will lay such a constraint on many of those, whose Eyes are open, beholding the approached Apostasy, as that they may be raised in a sense of God's Indignation, and appear as Lions on the behalf of the Lion of the Tribe of Juda; to oppose every appearance of that Spirit which would be exalting Self, or any Form, Observation, Prescription, or Order, to be as a Bond on the Members of Christ's Body, when by the Light of Christ (their alone Lawgiver) they are not fully persuaded thereof in their own Consciences, which (undoubtedly) was the meaning of the Spirit through Paul, when he writ unto the Romans, Chap. 14. Vers. 5, 23. Let every man be fully persuaded in his own mind; For whatsoever is not of Faith, is Sin.  
And to come a little closer to the matter in hand, 'tis too too evident, that Nonconformity to Outward Prescriptions is taken as a mark of Apostasy, even amongst those who have Been under the profession of Truth, of which many instances, too too Large here to insert, might be produced, which is now forborn, because we suppose there are very few amongst the People called Quakers (for whose sakes this is chief written) who are ignorant of the Truth hereof.  
Besides, it hath been an Observation of late, that these Questions, or Questions, to the like import, have been frequently asked, by such with whom we cannot be at Unity in all things, viz.  
Are you for women's Meetings? Meaning distinct women's Meetings from Men, amongst whom Under Pretence of taking care of the Poor, another thing seems to be more chief aimed at, as anon will be made appear.  
Are you for Recording Condemnations? Meaning thereby, whether the Parties, who have Condemned their Failings (and through the Mercies of the Lord have been restored, and their Officence blotted out and forgiven by him) assent thereto or no.  
Are you for settled Monthly and Quarterly Meetings touching Outward Business, since those who would have Meetings as occasion offers are accounted Designers to through down all Meetings for Outward Business, relating to the Affairs of Truth?  
And when these, or such like Questions have been a skt of Friends in Truth, that could not Answer thereto [Yea] we are sensible that it hath been taken by many as a sufficient token of a Dark, Leavened, Rending, Dividing Spirit; and merely (as we take it) form an apprehension that the Form they stand for, is thereby struck at (though the Services would be effectually performed in another method, as experience in the Counties of Westmoreland, and Wilts hath of late testified) for were it not so, that great stress is laid upon the Outward Form of things prescribed to be practised, how comes it to pass, that J. S. was articled against by Robert Barrow and twenty six Persons more in the north on this wise, viz. " J. S. speaking amongst many Friends of the Danger of Forms, because of the Consequences that might follow, said, that amongst the Christians of Old the Differences that did arise was about Forms; which could not be seasonable words, when we were establishing the Churches in the Holy Order of Truth.  
Much more might be collected from the Articles (being forty four in number) exhibited by Robert Barrow and twenty six Persons as aforesaid, to show how earnestly and zealously the very Outward Form of things are contended for; which occasions us (in all seriousness of Spirit) thus to say, May the Lord God of Heaven and Earth so preserve his People, that they may not be ensnared by those who have raised so great Contention about the Outward Forms of things prescribed to be practised amongst the Professors of Truth, lest they with them prove to be Boasters, proud Blasphemers, false Accusers, Despisers of those that are Good; which are the very Marks and Tokens of those who had a Form of Godliness, but denied the Power thereof, from whom the Apostle Exhorts to turn away; and how far these Marks rest upon many of those, who so earnestly contend for their Outward Forms, we leave to the Impartial Reader with the Light of Christ to Judge, when he hath thoroughly informed himself of their Fruits.  
Oh Friends! the serious Consideration of these things bows us before the Lord, and in a Sense of his Mercies to us we can no longer keep silent, but in his Fear declare that our Consciences are concerned for the Cause of God, and his Truth: and since it is so, that an ill use is made of that Spirit of Forbearance and Condescension, which we are sensible hath been used by many of our Brethren, it is now become our Portion to unburthen ourselves, of that which hath been our Burden; believing that the Lord is not only arisen, but will yet more and more arise, against that Spirit that would exalt itself, over the Heritage of God, endeavouring to rule over their Consciences, whenas Christ alone is Lord thereof.  
It may now be worthy our Observation to consider, whether any Encouragement was given by our Lord, and Master Christ Jesus (whilst on Earth) unto his Disciples to become Rulers one over another.  
We find that he Exhorts his Disciples, Judge not, that ye be not Judged: be not ye called Rabbi, for, one is your Master, even Christ. And all ye are Brethren: but he that is greatest amongst you, shall be your Servant; and whosoever shall exalthimself, shall be abased; and he that shall humble himself, shall be exalted.  
Here is no ground to believe that Christ Intended, that when he was departed, his Disciples should be exalting themselves one over another, as Governors, and Rulers: and if we consult the Scriptures of Truth, we shall find; that though his Disciples had a Dependency upon him, whilst in his Bodily Appearance to be their Leader; yet he tells them (John 16.7.13.) It is expedient for you, that I go away, for if I go not away, the Comforter will not come unto you; but if I depart, I will send him unto you, and he will guide you into all Truth, for he shall not speak of himself.  
Had it been so, that Christ Jesus intended the Exaltation of one of his Disciples as an Head, or Supreme (unto whom the rest ought to have had an Eye, in a more peculiar manner than ordinary) he would have undoubtedly signified so much; but doubtless he saw that their Eye and Dependency was too much on his Outward and Bodily Appearance: and therefore signified, 'Tis Expedient I go hence, that the comforter come; agreeable to which are the meaning of the Apostles Words, though we have known Christ after the flesh, yet henceforth know we him no more, that is to say, after the flesh no more.  
All which doth clearly demonstrate unto us, it's not according to the Will of God, that under this Administration, we should have our Eyes out unto Man; but that our great Dependency should be on that Comforter, the Spirit of Truth, which Christ Testified the Father would send in his Name, to teach us all things, and that this Comforter should be in us. And therefore on this occasion 'tis with us to give this further Testimony, that every Member of the Body of Christ, is through the Death of Christ, made dead unto any other Law, save the Law of the Spirit of Life, manifested through the arising of Christ, by his appearance in every such Member; and so as particular Members are become married unto him, and having all Fellowship each with other in the Spirit, those who are such, aught to demean themselves each towards other full of Love, Charity Bowels of Compassion, Long-suffering, forbearance, Meekness, Humility, Patience, Gentleness, and of all other virtues, that are the Fruit of the Spirit of God; but as to Obedience, every Member owes that unto Christ, his Head, unto whom every thought (according to the Testimony of the Apostle Paul) ought to be brought into obedience.   

SECT. VIII. A manifestation that the Variance hath originally risen from a Different Sense touching G. F. the General Meeting, or Womens-Meetings, etc. The End for which Womens-Meetings were assented to.  
ON the whole Matter, the great Variance amongst some, once at Unity, we have cause to know hath risen from a different sense touching one, some, or all of these three particulars following.  
The first relates to George Fox, that hath taken upon him to give forth Directions and Instructions to others; and his Proceed.  
The Second to the General Meeting; and their Proceed.  
The Third, To women's Meetings; and their Proceed.  
As to the First, we say, many there are amongst us, who Affirm, that they have more than ordinary cause to believe, that many Professing the Truth do look upon G. F. as one whom the Lord in these latter days hath raised up, and set in the like Place amongst the Children of Light, as Moses was amongst the Children of Israel; and that whosoever shall Oppose him, shall never prosper; which (we are persuaded) hath so overawed many, that they become Sacrificers of their own Sense and Understandings to the Will of Man; and doubtless on this Foot, many may think, those who told him his Book about Womens-Meetings is Notoriously Erroneous, will never prosper, though they have evidenced it to be so to his Face, and that in the view of several Hundreds of Friends at a Meeting assented to by himself, and those of Party with him, when at Bristol, in the 12th. Month, 1677. As one instance of the Errors of the said Book take this, Pag. 43. he thus saith, And was not Micah's Mother a Virtuous Woman? Read Judges 17. and see what she said to her Son; and a few Lines after he saith, So these and such Women are recorded for their Wisdom, and their Virtue, and their Faith. For our parts, we cannot understand, that any thing of Wisdom, Virtue or Faith is recorded touching Michah's Mother, unless Blessing or Cursing out of one Mouth from an Idolatrous Woman may be accounted the Fruit thereof. Many other things might be quoted out of his said Book notoriously Erroneous, and therefore will certainly remain on Record to his shame, until he repent. And 'tis not his proselited Parties saying, None shall Prosper that Oppose him; nor yet his saying, That he knew what he did, and saw it would be a Stumbling-Block (for so William Rogers positively affirms he did say to him) will excuse him in the Day of the Lord: for we firmly believe that unless he repent, he will become Despised and Vile before the People, even as the Lord made those Priests in the time of the Law, who (as the Prophet said) Mal. 2.8, 9 caused many to stumble, to be therefore despised, and vile before all the People, we know he hath been an Instrument to cause many to Condemn their Failings, we desire that he may be so Ingenious as once to Confess his own.  
Secondly, We are persuaded, some others have looked upon the General Meeting as that unto which they ought to have an Eye, being principled to receive, own and stand by whatsoever comes from thence, as the Oracles of God; without bringing the Matter they appear at Unity with, to the Test of Christ's Light in their own Consciences: and no marvel if such as are principled to shut out Reason, Wisdom and Jealousy without Distinction, thus do.  
And when any Papers are given forth by that Meeting or G. F. such as are at Unity with them bring them to the men's Meetings for Outward Business, which oft times occasions Strife and Contention; the one party accounting themselves obliged (as we take it) to receive and stand by what comes from them; the other Party do the same also, when it reaches to the Witness of God in their Consciences, as Matter proper to be brought to such Meetings, but if not, they cannot receive it, though an Angel from Heaven bring it; then the other Party accounts this the Fruit of a Jealous, Dark, Leavened Spirit, and thus Contention and Debate hath arisen, even amongst those, who formerly (before the Outward Form of Government was so much pleaded for) walked together in Peace and Concord.  
Thirdly, There is amongst many Friends, a Difference touching the Meetings of Women separate from the Men, which though not hitherto treated on, yet it may not be improper to be spoken to on this Occasion.  
But first, we think it necessary to answer this Question, which naturally seems to arise for the Information of the Reader, viz. How came those Meetings first to be held, and for what end?  
To this we answer, that G. F. so far as we understood, exhorted thereto, and the End thereof (in sum) was to take care of the poor in some cases, the Metres themselves according to their Freedom, 
* Note, This Method of raising moneys for that Service, was though very unreasonable, because it reached not all, by whom the Charge of the outwardly poor Members of the Church of Christ, aught to be born.  raising Money, which caused the Charge to light much on some, who were most constant in Meeting, whilst others, for want of another Method to collect moneys, were very little concerned in the Charge of the Poor. But in process of time, some Friends thought it necessary, that Marriages might be proposed to the women's Meetings; but yet several Friends in divers Countries would not assent, that the Distinct Meetings of Women should be concerned in Marriages; at length several of those, who had appeared for those Distinct Meetings to be concerned, said 
* Note, It appears in a reply Written against John Story's and John Wilkinson's Answers to the 44 Articles.  this is that which G. F. Exhorted to in the Beginning, and Blessed be the Lord the Faithful see a Necessity, and Cause to propose the Marraiges to the Faithful Men and women's Meetings; and whether their sight is not Dark, that see not the Necessity of proposing their Marriages to the Faithful Men and Women in their Distinct Meetings. This being uttered by those of party which G. F. (as we take them) was thought very strange, for that as divers Friends of Bristol have testify G. F. proposed not his Marraiges to the women's Distinct Meeting in Bristol (where his Marriage was accomplished) though such a Meeting was held there many years before. Besides, in a Paper of Direction given forth by Gorege Fox, he Directs, that the men's Meeting may be acquainted with Marraiges, and saith nothing of proposing them to the women's Distinct Meetings; which clearly shows, that those who writ the aforesaid Answer and G. F. seem not at Unity therein.  
But this (as we suppose) not being known to many, some were very urgent to impose that Practice on Friends, or else to render such as Opposed Dark Spirits, which occasioned many Friends to be Jealous that a Submission was not only intended to Meetings of Men, but women's Meetings also, and therefore Friends, who in simplicity assented to the latter Meetings, as supposing Women insome Cases fit to pry into the Necessities of the Poor, than Men (considering also what weak People have frequented men's Meetings) did at length begin to be Jealous, that the words of the Prophet Isaiah 3.12. were again fulfilled in our Age, As for my People, Children are their Oppressors, and Women rule over them. Oh my people! they which lead thee, cause thee to Err.  
This Jealousy increasing, many of those, who were contented, that Women should hold their Meetings apart from the Men, to take care of the Poor in some Cases, became less affected to such Meetings, lest instead of being Servants to the Poor for the Truth's Sake, and taking the weight and Burden of that Care from the Men, they should become Rulers over both Men and Women; and that which seemed to confirm the Reasonableness of the said Jealousy was this:  
It hath been observed, that though women's Meetings were assented to, to take care of the Poor in some Cases. as the chief, if not the only end thereof, yet there is so little said concerning that End in a Book relating to women's Meetings, given forth by G. F. that 'tis now a Question with many, whether that be not one of the least Services intended at this day thereby; because we do not find, but that all spoken in Relation thereto in the whole Book, consisting of ninety six Pages in Octavo, might be comprehended in less than half a side of the said Book; and the drift and scope of the Book seems to be chief for Proof of women's Offering Sacrifices, Preaching, Teaching, Instructing, Exhorting, Admonishing, Prophesying, Governing, Judging, Singing Dancing, Playing upon Music, and that Micahs Mother, an Idolatrous Woman, spoken of Judges 17. was a virtuous one; and that the Assemblies of Women did continue among the Jews, till they went into Transgression, but for Proof quotes only 2 Kings 23. where we find nothing spoken of any Assemblies of Women, save only of those Women who in the Houses of the Sodomites (which good King Josiah broke down) wove Hang for the Groves, which the same King caused to be burnt.  
To conclude, as to this third Particular, we have this further to say; so it is, that many Jars and Jangles have arisen touching Meetings of Women, and the End and Service thereof: some think them useful in Cities, where many Poor are, and the Women Metres near together; but yet divers of the same Persons think them useless in the Countries, where few Poor are, and the Women live Far asunder: and for aught we know, some observing the ill consequence, that hath attended them in divers Places, may think it had been better they had never been held amongst us. For our parts, on the whole matter, we say, 'tis a Shame for a Man to become an Instrument that women's Meetings should be held, (Chief if not only) under pretence of serving, and relieving the Poor in some cases, more effectual than before, and yet Publish a Book under pretence of encouraging the said Meetings, whence it is thereby apparent, that some other End is now at least, if not from the Beginning, aimed at, than was manifested plainly in the Beginning.  
This, in short, seems not like plain dealing, and the Fruit thereof is manifest to be Evil: for many who have been as Pillars in those Meetings to this Day, have been reflected upon as Discouragers of the said Meetings, not because their Persons and Purses are wanting therein; but rather because they cannot be at Unity with such airy Imaginations, which some (who (as they may take it) seem Affectors of Government and Lovers of Pre-eminence) do bring forth; concluding, they are entered into the Possession of the Power of God, because they take upon them to be Members of a Woman's Meeting, distinct from the Men: those who on that foot so conclude, we cannot but take to be Ignorant of the Power of God, notwithstanding they may quote G. F. for Proof of such their Reason, who writing to Thomas Goldney, signifies, that he was moved to set up women's Meetings, that all might be in the Possession of the Power of the Lord.  
That now which is upon our Spirits to recommend unto all in the Love of our God, as the only Expedient for the healing of these Breaches, in a few words, is this, Let every one lay down their Crowns at the Feet of Jesus our Lord, and those who have striven for Outward Rules, Government, and Pre-eminence over their Brethren, when the Lord hath not called them thereto, say in their Hearts, Let the time passed be sufficient, and for time to come let us study Peace, as Servants to one Lord and Master, Jesus Christ, the Righteous one, who by his inshining Light is become our Lawgiver; that so the ancient Love towards all our Brethren in the Truth, may be Witnessed, and renewed each towards other, to the Consolation of one another's Souls in the Lord.  
Having thus far proceeded, to manifest a part of those things touching which the Faithful were at Unity, and the ways and Means whereby that Unity was Broken; we think meet now to cite an Epistle perfixt to the Historical Manuscript, made mention of in the Preface to this Treatise, being a Proper Testimony on this occasion, for and on the behalf of the Truth; for that therein is plainly demonstrated the Qualifications of such, as Satan hath made use of, to rend and divide the Church of Christ.   

SECT. IX. An Epistle, evidencing the Qualications of such whom Satan makes use 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 days. 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 lose 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 Unchristianlike Discourses of many such in our Meetings for the Worship of God, have been so frequently (as well as publicly) manifested, as that 'tis thereby known both to Professors and Profane, that the People called Quakers are now Divided: by which 'tis to be doubted, that some may really conclude, that though their Name is not extinguished, yet that the Nature, Doctrine and Life, which accompanied them at their first coming forth, hath of late suffered Shipwreck. This having been seriously pondered by us, hath increased 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 Lord's 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 unchangeable 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 Separation 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 chief appeared to accomplish the same, have been such as usually appear more public 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 Discoursed, wherein Divers Persons have been concerned (many of whom were once at Unity (which we are persuaded consisted in the Everlasting Truth) and that every one of them might reasonably have been taken to be under one of the aforesaid Qualifications, 'tis 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 Chief 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 obligeth us not to conclude, that they design any thing more than to Live well, that so they may die 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 men's Inventions, whereby they have suffered loss, having exalted their own Righteousness, through a Zealous Submission to other men's 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 God's 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 through the Strict Performance and Observations of Outward Things, Established under the Law, they should come to know the Salvation of God through 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, until the time of reformation, unto the Word nigh in the Heart, which (undoubtedly) was and is no other than that Law, which (according to the word of the Lord by the mouth of the Prophet Jeremiah, (Jer. 31.33) Was to be put in their Inward Parts, and written in their Hearts. All which leads us to make this Observation, that whosoever they are (though under ever so specious Pretences) that have endeavoured to Establish Outward indispensible Rules, and Orders in matters relating to Conscience, for the Church of Christ (in this Gospel Day) to Walk by, (neglecting to commit and Commend every one unto the Word nigh in the heart, that thereby they may be preserved from subjection to any thing outwardly ordained, which they may either scruple in Conscience, or are not led by the Word nigh in the Heart to Practise) are such as in the best and most Fovourable Construction, act from Zeal without Knowledge, in which kind of Zeal Paul himself (Phil. 3.6.) though as to the Righteousness of the Law blameless, yet) Persecuted the Church.  
This kind of Zeal is accompanied with that Ignorance which the chief amongst Apostatised Churches have accounted the Mother of Devotion, by which Thousands in Ages past (in the Dark Night of Apostasy) have been led into the Observation of many Unsavoury Dictates, Erroneous Decrees, Unwarrantable Traditions, and Superstitious Examples, either of one Man, or assemblies of men, not knowing what they have either believed, or Practised, to be an incumbent duty upon them, through an inward evidence from Gods Witness in their Consciences) or Trial thereof by the Light of Christ. May not the same Cloud of Darkness overshadow any of the Children of Light in this our day, saith our Souls.  
Moreover, 'tis observable, that (if Report be true) this doctrine hath of late been exalted, NO UNITY BUT IN CONFORMITY; which if applied to the Outward Prescriptions of one Man, or Assemblies of men, assuming to themselves authority to act and determine in matters appertaining to the Gospel, and its Order, thereby to become a Bond upon the Consciences of those, who have Believed in the Everlasting Light of Christ Jesus (as the great Order and Ordinance of God in this Gospel Day) may occasion the Continuation of Discord Distraction and Division, contrary to the Gospel and Doctrine of Truth, which hath been published, received, and believed amongst the Children of Light in these latter days, who neither have nor can receive any Doctrine, contrary to this Testimony of the Apostle, 2 Cor. 3.6. The Letter Killeth, but the Spirit giveth Life.  
We now appeal unto every understanding, ingenious and impartial Reader, whether since the Labour of the Apostles of Christ in the primitive days, was to draw the Outward Jew off from the observation of these ordinances, which were realy established by the appointment of God himself, having exalted instead thereof the word nigh in the heart, and Law written therein, as a fulfilling of that which (according to the Word of the Lord by the mouth of his Prophet) was to come to pass under the new Covenant, which was not to be like unto the Old, can consist with the tenor of the new Covenant for any to attempt the establishment, or giving forth of Outward Orders, Prescriptions, Sentences or Decrees to be (on that foot) a Bond upon the Consciences of those, who have believed in the Everlasting Light? Especially if they are of the Gentile Stock, according to the Flesh (unto whom the Law appertained not) for so the People of England are; and if not, whether those who are otherwise persuaded, and according to such a persuasion may be found acting, may not (though under the Outward Profession of Truth itself) justly be numbered amongst those, of whom (in the best sense) it may be said, They have Zeal without Knowledge, and Ignorance is the Mother of their Devotion.  
And now, as to those who have Knowledge without Zeal, Charity doth not Oblige us to conclude, that such in that state chief design to live well, that so they may die well: for (as Christ said, so may we) Luk. 12.48. Unto whomsoever Much is given, of him shall be Much required: the want of Zeal in a known Good Cause is (as we take it) the neglect of a Known Incumbent Duty, wherein God hath given Power, else, how could it have been said to the Lukewarm, Church of Laodicea (after an understanding was given unto her, how she might come to see, viz. by anointing her eyes with Eye Salve, Leu. 3.19 (be Zealous & amend? for doubtless Power was given of God into her to amend as well as direction how to see; but of the want of Knowledge, it cannot be so said, as of the want of Zeal; Because 'tis not equally in our Powers to attain unto Knowledge (when we want it) as it is Zealously to Practise what we know to be our duty; we may therefore conclude, that where Knowledge is not accompanied with Zeal, (though requisite) 'tis in the best sense a token of a Lukewarm Spirit, and in some, where it hath predominated, we have clearly discerned, that first they have been overawed by the Frowns of man or men; and then (under the Pretence of bearing all things) neglect to give their Testimony for the Truth without respect to any Person whatsoever, more than the Truth might require; and by this means some have (undoubtedly) been the occasion whereby many have been caught in the Snare of the Evil one (not Knowing, through a Neglect of their Inward Teacher, which way to turn) and that Loads and Burdens have been the Portions of others, who (whilst they have kept Steadfast unto the ancient Doctrine, Exalting the appearance of Christ by his Light to be our Law, Rule and Guide) have beheld some of their Brethren not only captivated with a kind of a slavish Fear, but also in their Practices receded from what their first Principle would have led them to; having used politic Contrivances to retain the Favour and Affections of some (who perhaps in their View have appeared to be like unto the rising Sun) and so have given more way to a Temporising Spirit, than to acquit themselves as Good Christians in the sight of God; by which the Conscience comes to be kept void of offence towards God and Man; and all this (as with respect to some, 'tis doubted) for fear lest they should be termed Sect-masters, by such as in this Gospel-day, have assumed a Pretended Authority, to establish Outward Orders, to be a Rule for, and Bond upon the Children of Light to walk by, without any exception thereby to avoid oppressing a tender Conscience.  
But this is far wide of that Zeal, which accompanied the Apostle Paul in his Converted State, who was termed a Ringleader of the Sect of the Nazerenes by the Unbelieving Jews, that would have Judged him according to their Law (which undoubtedly would then have inflicted Severe Punishment on him) which being duly considered, we may well say, 'tis far wide of Paul's Zeal to fear (under this Gospel-day) the Title of a Sect-Master, on the score of refusing Outward Conformity to Outward Rules and Orders, relating to the Conscience, under the Notion of Gospel-Orders, established amongst the People called Quakers; not only Because they have no Law whereby corporally to Punish, but also because we have no Ground either from the Word of the Lord by the Mouths of his Prophets, or from the Appearance of Christ by his Light in us, or from the Scriptures of Truth, given forth by inspiration, since the appearance of Christ in the flesh, to Expect, that any should be Invested with Power from on high, to Establish such things relating to the Conscience; much less to Expect, that the Children of Light (under the New Covenant) should be led by the Eternal Spirit and Word nigh in the Heart unto such a conformity.  
Moreover, 'tis Observable, Paul's Plain confession thus was, After the Way which they call Heresy, so Worship I the God of my Fathers, Believing all things which are Written in the Law, and the Prophets, etc. And herein do I Exercise myself, to have always a Conscience Void of offence towards God and towards Men.  
If all those, unto whom God hath given the Knowledge of his Truth in this Gospel-day, had had so much Zeal, as to have walked according to this example, they might have all become Honourable in their day, & have kept a Conscience Void of offence towards God and towards men: and then none of them would have been afraid of being Stigmatised as Sect-Masters, by such, who (Like the Outward Jew) have Gloryed in things Outwardly Pretended to be Established (in this Gospel-day) and have made such things to be as a Rule, whereby they have endeavoured to try their Brethren (who at this day have approved themselves Jews in Spirit, Zealously exercising themselves in the Word nigh in the Heart, according to Knowledge) even as the outward Jews would have done by Paul. For such a Reflection would never have hurt them in the Breasts of those, that had continued truly Faithful; and this many are given to Understand, from that Honourable esteem that some ancient and faithful Brethren have in the Hearts of such, as have not in a Temporising Spirit changed their Way, notwithstanding they are Stigmatised with the name of Sect-Masters, even by those, who Like the Gentiles, appear to Exercise Lordship over their Brethren.  
In the Next Place, we come to take a little notice of those, who abound in Confidence, without either Knowledge or Zeal; this sort may be well compared unto those Beasts, with whom ('tis reputed) Paul Fought at Ephesus, which (if it were so) was (doubtless) a contest had with Unreasonable Men. The bait by which this sort are enticed to appear Somebody in probability is this, The Door is open for any under the Profession of Truth (whose Lives are not Outwardly Scandalous) to appear (amongst some of the Society of the People called Quakers) as Governors; and though 'tis hard for us to suppose, who amongst such are the Persons that are to be Governed, when Liberty is taken and admitted, as aforesaid (whereby none of the society is excluded) to appear as Governors, yet so it is; and of this have our Eyes, and Ears been Witnesses: A Part of the Doctrine of this sort we have understood to be on this wise, If you do not see yourselves, you must follow us that do see: Alas! 'tis easily to be savoured where all may then run, if such an Exhortation (from any one thus qualified, and that with respect to follow the Exhorter) should take place; he than that leads, and those who might be led, would quickly fall into the Ditch together; and so the Kingdom of Satan come to be advanced; instead of being Destroyed.  
But Blessed be the Name of the Everlasting God, that Sun, which hath arisen amongst us, that Glorious Appearance if the everlasting Light, which hath shined in many Hearts, is not yet set in Obscurity; and our Faith is, that it will not. The Lord hath had a regard to his own Name, and to the Glory of his Eternal Power, so that though many ancient and honourable Brethren, whom the Lord Commissioned in these latter Days, to publish his Everlasting Gospel (Exhorting all, to yield Obedience unto the Appearance of Christ by his Light in them) are fallen asleep; yet there are many of the same Stock yet remaining, upon whom he hath not only poured forth of his Spirit, and Anointed them to publish his Everlasting Gospel, but also hath kept them in Integrity, and their Garments undefiled from the Spots and Pollutions of this World; and not only so, but hath given unto them True Zeal, according to Knowledge, through which the Way unto the Kingdom of God (in the Demonstration of his Spirit) hath been declared, and hath continued them in the Service whereunto they have been called; and these have not, in a Temporising Spirit (for fear of the Threats and Frowns of Men) changed their Way, nor yet followed any for the Loaves: and though some of these have of late been accounted dark Spirits, leavened Spirits, Troublers of Israel, Sect-masters, Leaders into a Separation, and into downright Independencies, Parishes and Schisms; yet this Testimony lives with us, that the Power of the Eternal God (on which alone we are persuaded their Dependencies have been, and are) hath accompanied such, when thus Judged, Despised and Reviled, by that Generation, who (unto us appear) as if their Dependencies were upon Men, that labour and travel to gather unto themselves.  
To conclude; this further Testimony lives with us, that the Righteous God bears us this Day Record, that the very Reason wherefore this Treatise is now prepared, is because our very Consciences on the behalf of God's Truth and People are concerned, and therefore we cannot but encourage this so necessary a Work, having amongst many other our Brethren long waited, and born in Patience to see if peradventure the Lord might change the Hearts of those, who have occasioned Contention, Strife and Division to arise amongst the Families of the Lords People: for  Measures others may take of us, yet this Evidence we have in ourselves, that our Souls Desires are, That the bright Appearance of the Everlasting Day might not set in Obscurity in any Heart, where it hath been both manifested and received; nor yet that any of the Lords People might be ensnared, to build again the things which in the Light of Christ, our Lord they have destroyed.  
William Rogers, William Ford.  
Here now follows that Paper, made mention of in the Title Page, touching the Scattered of Israel, given forth in the Year 1661. by Edward Burroughs, Minister of the Everlasting Gospel.  
" ON the 22th. of the 8th. Month 1661. I was grieved in my Spirit for the Scattered of Israel, and my Thoughts troubled me very much for the Afflicted in Jerusalem: for I also was greatly afflicted with them; and I prayed unto God, that he would show me his Purpose concerning them; and these words came unto me, Abide thou in me, thou helpless Lamb, and I will show thee great things, only stir not from me, for thou hast no Helper but me; and if thou goest never so little from me, behold a Wild Beast seeketh to devour thee; therefore, I say, Abide: and then I weeped greatly, because I saw what great danger I was in; for I had not seen the like before, neither can I write it as I saw it; for I was in great Fear: but on a sudden there came a Voice to me, saying; Be still, and Fear not; and I was so; for he made me so, as if I had not been in the Body: and presently I saw a great Field or Common, where many Beasts were Feeding, amongst which were a great Flock of Sheep feeding also, and I beheld them, and that there were very many goodly Sheep, and so me also were very weak and Scabby; but they did all feed together, and did not hurt one the other, neither did they despise one the other at all; at last the Night was near, and I saw the Shepherd come to gather the Flock into a Fold (which I saw there by) and stayed by the Fold himself, and sent his Dogs, and he had many pretty little Dogs, which did eat of his own Morsels, and did lie at his Feet; for he loved them very well, and took great Delight in them, and he did make them gather his Flock, and they did go round the Flock: but some of the Sheep were feeding about, and some did feed by the way, and did not go so fast as the rest; and when the Dogs saw that, Some of them, that were young, and not well Acquainted with the Master's Manner, and Custom, did run from the Flock with Fierceness after the Sheep, that stayed behind, and did affrighten the Sheep further away; for the Sheep did not understand that the Dogs would have had them to the rest of the Flock, but were afraid of the Dogs: and still the Dogs did pursue them Sheep, and did by't some of them; and when they were weary with running after them, than they returned again to the Flock, and did in their Minds greatly blame the Sheep: but I saw some of the Dogs, that were well acquainted with their Master's Manner of gathering his Flock, did wisely go behind the Sheep, and such did drive them gently along, without hunting of them, or wearying of themselves: so when they had gathered the Flock together, the Shepherd put them into the Fold; but there were many Goats amongst them, which did push with their Horns against the Sheep, and did put many of them by the Door, so that they did run by the side of the Fold; but the Shepherd did gather them together again, and when he had gathered them all together into the Fold, he made fast the Door, and went to seek the Sheep, which did not come with the Flock; but while he was looking for them, the Goats were very troublesome in the Fold, and hurt the Sheep very much; but he would not separate them until he had the other also; and when he had found them, some of them were lying very lame, for the Dogs had hurt and wearied them, and some of them were feeding under green Hedges, but the Shepherd took the Sheep that were lame, and carried them on his Back, and did drive the other before him, and did bring them to the rest of the Flock; but the Sheep that were lame, he put into a little place alone, and did dress their Wounds, and Anointed their Feet with an oil, that he had, that did perfectly cure all their Diseases; for he spared no pains, but was willing to hurt himself, rather than them: for his Ointment was mixed with his own Blood, and did by sympathy Cure all their Diseases, and when he had cured them, he put them all together, and did put the Goats from amongst them, and then did they rest in perfect Peace; for there was nothing to make them afraid amongst them; but they did all feed Innocently together, and his care was over them all alike, according as they had need: And he took their Fleeces as every one had, for some had much better than other some; but those which had the great white soft Fleeces, did not despise them which had little course ones: for they were both profitable to him; and I saw some of the Sheep which had almost no Wool at all on them, and them neither did he despise, for the Briers and Thorns had pulled it from them, when the unlearned Dogs did drive them away from the Fold; but when the Winter came, he took of the wool of the other, and put it on them, and the other Sheep were not at all displeased at it, neither was there any Envy in their Hearts: and I saw the Shepherd himself take some of his own Garments, and covered them, that were very naked, so that they were all preserved from the cold of the Winter, and the Frost had no Power over them. But I looked when the Shepherd would have beaten the Dogs, or have killed them, but he did not hurt them at all, only put them in a String, and led them with him; for he purposed to instruct them better; but some of them would not be led, for they were very foolish, and did not understand his Mind; but them he took home, and would have kept them at home, but they would not stay, but would always be going abroad, and barking at the Lambs to affrighten them out of their Pastures: and some of the Dogs were ready to devour them, for there was something of the Nature of the Wolf in them; and them he bond up in Chains to fulfil his purpose on them. And when I beheld these things I greatly wondered at the Care of the Shepherd over his Sheep, and also at his Mercy towards his unruly Dogs; and he said unto me, This will I do, and much more for my Sheep, and my Lambs; and I know they have none to help them but myself, and therefore will I not forsake them, though they be driven from Mountain to Hill for a moment; yet as I live (saith the Lord) I will not separate the Flock from the Goats; until I have brought 
* Note, Meaning those Sheep that were hunted from the Fold, and wounded by the unlearned Dogs.  them also, and have cured their Wounds, for they are of my chosen Flock, I will not send any more after them, but I will go myself, and carry them on my Shoulders, and put them into my place, which I have prepared for them, until they be healed; for my Blood will sufficiently heal them, and my Garment cover them, that none of their Nakedness shall appear, neither shall Shame or Fear rest on them any more.  
" Than was I greatly troubled and grieved in my Spirit, because of my unworthiness; for I would fain have praised him, and I did acknowledge myself unworthy to speak to him, but I prayed unto him, that he would form his own Praise in my Mouth, and receive of his own from me; for I was nothing before him, who is all Praise, all Love, all Life, all Beauty, all Holiness, and of his Compassion there is no end, what shall I say of him! if I had the Tongue of Men and Angels, it could not sufficiently speak forth his Praise; and when I saw how exceedingly all Men were to praise him, or to speak of his Wonders (for they were altogether past finding out) than I wept greatly, and desired only, that he would permit me to sit at his Feet, and he swore unto me by himself, That he would deliver me from all my Troubles within & without; and truly, it was his own free Promise, for I durst not ask it of him, but was contented to have waited still in my Sorrowful Condition all the Days of my Life, that I had to spend amongst Men. But what shall I say! I am contented with his Will, and rest at his Feet.  
" Friends, I am constrained by the Spirit of Endless Love to warn you all, that you may forbear Judging of any Man any more, upon any Pretence whatsoever, but commit all Judgement to the Son; for he cryeth in me, that he will shortly appear with righteous Judgement upon the Earth, and Woe was upon him that hath took upon him to sit upon my seat of Judgement, and hath not Judged Righteously; for the same Measure that he meeteth, shall be met to him again, for whosoever I find upon my seat of Judgement when I come, if he be not as I am (Holy, Just and Merciful, without any mixture) him will I destroy with the Breath of my Mouth, for he is as unclean Smoke before me.  
" Therefore, Dear Friends, let all Unrighteousness be far from you; for thus saith the Voice in me, Whosoever I find in Envy, the same Envy shall be his Torment, and whosoever in Covetousness, or in Pride, or any unclean Mind, that same shall be their Clothing, and they shall stand behind me, and all that is with me, having no other Garment but their own Filthiness. For the Envious shall have their Envy for their Reward, and the Covetous shall have his Covetousness, and whatsoever his work shall be here, that shall be his covering when I appear.  
" Therefore all People, mind your own Souls, and let nothing but what is like the same Holiness, Righteousness, Mercy, and Love, without respect of Persons, in any-wise appear, and let Covetousness be far from you, and be you as he was in this World, that you may be like him in his Glory: for verily you cannot be like him in his Glory, further than you are in his Nature of Holiness.  
" Therefore all Friends, look into your Hearts, and let no spark abide there of the old nature; for if there be, it will drive you to look out at others, and in that time 'twill gather Strength, and kindle a great Fire in you, which is not easily put out, which many at this day may know.  
Edward Burroughs.  
Though many things are very worthy notice from the  lines, given forth through the Servant of the Lord Edward Burroughs, and obvious enough to many; yet for the sakes of some, 'tis thought meet to take notice of two particular Matters, which seem very pertinent on this Occasion.  
First, That some of the young unlearned Dogs, not well acquainted with the Master's Manner in gathering the Sheep, did run from the Flock with fierceness after the Sheep that stayed behind, and did affrighten them, and by't some of them; neither would they be led, nor yet stay at home, but would always be going abroad, and barking at the Lambs to affrighten them, being ready to devour them; for there was something of the Nature of the Wolf in them; and them the Shepherd bound up in Chains to fulfil his purpose on them.  
Secondly, That some of the Dogs, well acquainted with the Master's Manner, did wisely go behind the Sheep, and such did drive them gently along, without hunting of them, or wearying themselves.  
From these two Citations out of the aforesaid Paper we may learn, that the Spirit of the Lord, through his Servant, hath in a Parable very lively described a part of what hath happened amongst the Flock of God in these latter Days; for of certain knowledge we can say, that there are such as are learned in the School of Christ, who (being well acquainted with Christ Jesus their Lord and Master's Manner of gathering the Sheep) do not over-drive the Flock, nor yet weary themselves for mere Vanity; and there are also the Unlearned, who are not acquainted with the great Master's Manner in gathering the Sheep, and these in a great Measure have occasioned the Increase and Continuation of Division amongst the People called Quakers, by their fierce contending for an outward Unity and Conformity, with respect to Forms of Government in the Church; so that they seem not only ready to by't, but also to devour others, that see not clearness in themselves to practise according as they, in their hunting Spirit would (as much as in them lies) constrain and enforce. Nay, there are some, not only unacquainted with Christ Jesus' Manner of gathering the Flock (like a Shepherd that gathers his Lambs in his Arms, and gently leadeth them that are with Young) but also have laid blame on such as have exactly Walked in his Footsteps. And indeed, so Foolish and Confident have some been, that the master's manner of gathering the Flock hath become as a Byword or a Mock, and not only, so but Matter of Evil Fact in the sense of some, Witness the Forty Four Articles Relating to Church-Government, drawn up against J. S. and J. W. two Ancient and Honourable Friends in the Truth, a part whereof is for that they should say, THEY WOULD NOT HAVE FRIENDS OVER-DRIVEN.  
To Conclude; We also know, that some of these have been by the Spirit of Truth Reproved, as not fit to say they, speak in the Name of the Lord, When the Lord hath not spoken by them; nor yet to appear as if they were sent of God, to gather the Flock, or to Proclaim themselves Keepers of other Folks, Vineyards, when they have not kept their own Vineyard: by which it appears, that the will of the Lord, touching such, hath been, that they should Harken unto the Word of Reproof, and be led by his Spirit; which if they had, they would have stayed at home, until they had been Instructed and Learned in the School of Christ; but yet notwithstanding, some have, contrary hereunto, gone abroad, and their great Work hath been, to cry out against Honest Friends, under the notion of Dark Spirits, leavened Spirits, Troublers of Israel, Corah's, Judass, etc. just like unto those Young Unlearned Dogs signified in the Parable, that would not be led; but would be going abroad, and Barking at the Lambs, to affrighten them, being ready to devour them; for as in the Parable 'tis said, there hath been something of the Nature of the Wolf in them; But Blessed be the Lord, many are Witnesses, that of late some of them have been as in Chains and Fetters of Iron, so that they are not able to Prey upon those who are upon the Rock Christ, who doubtless, in his own time, will fulfil his Purpose on them. Oh! that all Concerned herein at this Day would seriously Consider, & Proceed no farther in their Hunting, Biting, Devouring Spirit, nor yet Weary themselves for mere 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 'tis signified, that the forty four Articles, before cited, relate to Church-Government, and that we say, they were drawn up against two Ancient 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 Historical Manuscript, Mentioned in the Preface to the Reader, with the omission only 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, 'tis needful 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 Personal Trespass against any of us, that we Charge them with, nor any Particular Concern of our own, as Men, that we are in the Defence, 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 Preciously 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) 'tis 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 'tis 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, 'tis 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 enforcing, 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 God's Faithful 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 skilled in gathering, and careful 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 withal) of the needfulness of the Direction, Counsel or Advice contained therein: and Why? But Because an Observance (not grounded on their Sufficiency of Gods Leading Grace in ourselves) of Outward Instructions or Directions, in this Gospel Day, may find no more Acceptance with the Lord of Life (who is now to be worshipped, obeyed, and reverenced, not otherwise than in and by the Spirit and Light, through 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 uttered by our ancient Brethren; [We Preach not ourselves; Let not your dependency be on us; we are not (neither desire to be) Lords over your Consciences; you ought to Be lief for yourselves and see for yourselves; and therefore we Counsel you to draw Water out of your own wells; let it be your own, and not another's 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 God's Faithful People? Besides, that which seems 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 Unfaithful, it might have seemed 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 God's 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 years past many Friends in the County of Westmoreland having been a long time burdened in monthly and quarterly Meetings by such as endeavoured to introduce the practice of some things (under the Notion of Church-Government) which they could not (as they have declared) in Conscience consent unto, did at length forbear to join with such on the Days of monthly and quarterly Meetings, which were understood by us to be first assented to (we cannot say, unalterably established) to relieve the Poor and take care of any other outward concern relating to the affairs of Friends, as a Society gathered into the Everlasting Truth, Abhorring Lordship over one another's Faiths or Consciences. But yet the Persons so refusing to join with others, as aforefaid, did (as we have been credibly informed) on convenient Times and Days, appoint by themselves, to meet together, to take care (in that method wherein they found Freedom in the Truth) of the same services for which Monthly and Quarterly Meetings were first Understood to be appointed.  
This by the other Party was called a Separate Meeting, and the Metres accounted Dark, leavened, Rending, Dividing, Separate Spirits; so that at length a Paper was given forth, and subscribed by Robert Barrow and Sixteen Persons more, Belonging to Nine Meetings for Worship of God, wherein they thus declare. " And we being sensible of the great trouble and dissatisfaction in the Church of Christ throughout this Nation, concerning this said Separation, we do therefore with one consent, and at our several Meetings respectively signify our Absolute dislike thereof; and we do hereby, in the fear of the Lord, discharge all those concerned in the said Separate Meetings in our Affairs, as they stand in the Separation; and we do declare, that as such a Meeting, they have no Right to act in the Church Affaires, in the Capacity they are in; but we do hereby signify, our Absolute Refusal to Submit any of our Affairs either relating to the Poor, or otherwise, to the Ordering of the said Separate Meetings; but do submit them to our Established Monthly and Quarterly Meetings aforesaid, for Westmore-Land, so far as our affairs are concerned therein, to be Ordered as in the Wisdom of God and Unity of his Spirit they shall see meet.  
From these foregoing Lines we observe, That though the Giverforth thereof do not positively say, that the submission of ones Affairs (without restriction to Temporal or Spiritual Affairs) to the Established Monthly or Quarterly Meetings, shall for the future be an Outward Mark to know a Member of the Church by, or at least to distinguish such as are not Members of the Church; yet who can but reasonably suppose, that such a Meaning is their Meaning, or at least the Meaning of him or them chief concerned in drawing up the said Paper, and promoting Subscriptions thereto, since 'tis Plain (from the very Words cited) that others concerned in the Separate Meetings (who have declared that for Conscience sake they cannot Submit to them) have no Right to act in the Church's Affairs; and not only so, but that they take themselves to be invested with Authority (as to us appears) by using the Word [Discharge] for no one can Discharge another in any case, without Power so to do. And if we do but consider that the taking care of the Poor is one part of the Church's Affairs, from which those of the Separate Meeting are Discharged, or declared to have no right to act in it, seems to us extremely Unchristianlike; for if it were so, that they had been overtaken in a fault, that can be no sufficient ground to declare, that they have no right to administer their Charity to the Poor Members of the Church, because the taking care of such is Commendable in any Society of People whatsoever. Many other things might be observed from the said Paper, subscribed by One Hundred Sixty six Persons, which at present we here omit, being largely treated on in the 19th Section of the Manuscript first made mention of in the Preface; which is ready for the View of any Friend, that may be Desirous to peruse the same.  
However, the Remembrance of the Paper subscribed by Charles Martial and Sixty Five more, at Ellis Hooks his Chamber, already cited, together with this last mentioned, subscribed by Robert Barrow and One Hundred sixty five more, Occasions this farther Addition:  
That it seemeth to be the Fruit of some Design to exalt one Man above measure, and not only so, but unjustly to defame others, as by Answers thereto have at large been manifested, according as in several Sections of the aforesaid Manuscript appears; and we may truly say, that what is already cited, doth manifest but little less than such a Design: for if a Conscientious slighting of George Fox's Pretended motions, with respect to Forms of Church-Government (imposed contrary to Faith) and a Charitable Belief, that he intended not to urge his Papers relating thereto, on any of God's Faithful People, with severity (which is no less than an Inforceing) but as Instructions or Directions, commended them to the Churches, leaving the Effect thereof to God, and his leading Grace in his People, to make use thereof, as he should manifest a need of such Directions, Counsel or Advice (as before is cited) be by a part of the said Subscribers reputed such matter of Evil Fact, as that the Person concerned must be severely Testified against, under the term of a Dark Spirit in Confusion, it clearly shows a Design of unjust Defamation; unless a Blina-offering under the Gospel may be accepted, though condemnable under the Law. And as to the seeming design of exalting one man, 'tis to us very evident, and past all manner of Question: as one evidence amongst many others that might be given, we shall, from what is already cited, thus observe, that a Submission is signified to some certain Monthly and Quarterly Meetings, pretended to be established. But if the Reader inquire of whom they consist, the Answer in Truth is, of those (and of such  with them) as drew up the Forty Four Articles against John Wilkinson and John Story, whose Declared Judgement is (from the import of that Article already cited against John Story) that what Gorge Fox hath given forth as a Rule or Form of Church-Government, was so given Forth by him from an Heavenly Motion; that such his Motion was preciously felt and closed with in the Unity, and ought not to be slighted: and for as much as Matters in those Meeetings are managed according to those Rules and Forms of Church-Government 
* [Witness expressions frequently urged to this purpose (when Friends being met about Outward Concerns of Truth, have not agreed) see what George Fox's paper saith.  it doth thence follow, that the Submission, spoken of clearly, centereth in a Submission to G. F. and the name of Monthly and Quarterly Meetings, we therefore reasonably take to be, but as a Conduit to convey it to him: and well would it be for him, if he were clear of a Persecuting Spirit against some, that cannot submit unto him, in the Form and Method which others have.  
The sense of these things hath occasioned (in much seriousness of Spirit before the Lord) this Enquiry, What is that bait, which the enemy of the Soul of Man hath spread before him (since his first coming forth to Preach the Light, etc.) to concern himself so much as he hath against some, that cannot own an urging with severity his Directions, or Prescriptions, on God's Faithful People; and in Particular to appear a Persecutor of such, which can certainly be proved against him, if endeavouring unjustly to take away a man's 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 selfdenying Persecuted Members of Christ's Church) is neither fit nor presidented; and yet 'tis 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 (through 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 increased 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 subtle way, to oblige all such as should so believe, to be Servants to his Will; and for aught we know this Persuasion 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 Public 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 Gild 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, whilst 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 'tis 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 Increase 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 Jealousy; and though at present 'tis not with us to declare what that Jealousy was, yet, (if the Tree may be known by its Fruit) we may with Boldness affirm, that the then admiring the Creature might be truly paralleled 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 'tis 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 'tis too much to be feared that the imprudent Acceptation of what was unduly offered, hath begot a Spirit of Pride and Exaltation in G. F. which the Lord is determined (for his Namesake) 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 Judgement 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 God's People, and yet be justified therein; 
* Note, When William Rogers discoursed with him touching this particular Passage in his Book of women's Meetings: And was not Micahs Mother a virtuous Woman? Read Judges 17, and then a few Lines after (though she was an Idolatrous Woman) sayeth, these and such like Women were recorded for their Wisdom and their Virtue, etc. he answered William Rogers thus, I knew what I did, I saw 'twould be a Stumbling Block; but there is something in it.  We cannot otherwise be persuaded, but that he would then see, that he is fallen from the Truth; & that the words reported to be spoken by J. Naylor (when he said in Relation to his own fallen state) I am but the figure of another, are now fulfilled in him. Oh! that the Lord would change his Heart, & bring him to a true Sight of, and sorrow for his sin, as he did J. N. after his Fall; and then, we hope, as he hath been an Offence unto the Church of God, so the Lord will lay a Constraint upon him (as he did upon James Naylor to travel amongst Friends, whom he hath offended, to clear the truth of that Scandal and Reproach which through him hath been brought upon it.  
For 'tis an Abomination before the Lord (and at this day seasonably testified against by the Children of Light) that G. F. should be an Occasion of so much Division, Strife and Contention, as hath been made in the Nation touching his Papers, under a pretence, That he hath been moved of God to give them forth, that Friends might be supplied with Directions to keep all things clean and sweet amongst Friends; meaning thereby amongst other things (and that according to the Express words of his Papers) That there should be no Backbiting, Tale-bearing, Judging one another, and that evil reports should not be concealed, but be followed, until the Authors thereof be found, etc. and yet be the very Person, that is notoriously guilty in all those things himself, which would have been proved against him, had he submitted to a Hearing, as aforesaid: But for as much as he hath refused to submit to such a Hearing (though several Letters from Friends in Truth have been written unto him, to entreat him thereto, and in particular hath been treated withal by Daniel Smith, of Malborrough, to whom he gave this Answer, he Judged 'twould be a jangle, as 'twas at Bristol; and so refused, as by a Letter from the said Daniel Smith doth appear) therefore we do at present refer for Proof of the Matters (whereof we assert in this Paragraph, that he is guilty) to the last mentioned Manuscript, and in particular to the 21st. Section thereof, which is ready for the perusal of Friends desiring to view the same.   
William Rogers, on behalf of himself and other Friends in truth concerned.   

The SECOND PART OF THE Christian-Quaker, Distinguished from the APOSTATE & INNOVATOR. WHEREIN, DOCTRINES of TRUTH (cleared from Objections) are laid down, agreeable to the Scripture of Truth, given forth by Inspiration, and according as they have been received and owned by the Children of Light, or such amongst the People termed in Derision Quakers, who have received from God Divine Understanding, and kept their Place and Habitation in the Unchangeable Truth.  
Also, An APPENDIX, detecting Charles Marshal and sixty five more, as Unrighteous Judges, in a Case pretended to relate to John Story, and John Wilkinson, two ancient and honourable Labourers in the Gospel of Christ.  
By WILLIAM ROGERS, on behalf of himself and other Friends in Truth concerned.  
1 Cor. 3.11. For other Foundation can no Man lay, than that which is already laid, which is Christ Jesus.  
2 Tim. 4.3. For the time will come when they will not endure sound Doctrine; but after their own Lusts shall they heap to themselves Teachers, having itching ears.  
LONDON, PRINTED in the Year, 1680.   

The Contents.  

The INTRODUCTION: WHerein is manifested, that there is but one way, whereby the Things appertaining to the Kingdom of God and Salvation of Mankind, comes to be revealed; though the Manifestation thereof may seem various. Page 1.  
Chap. II. Touching the Light of Christ within, and Exhortation to Obedience thereof. Page 5.  
Chap. III. Touching Infallibility, and Perfection. Page 11.  
Chap. IU. Touching Wisdom, and Knowledge. Page 21.  
Chap. V. Touching Magistracy, and Obedience thereunto. Page 30.  
Chap. VI Touching Respect of Persons, plain Language, disuse of the word [Master] unless by a Servant to his Master, of Customs and Fashions of this World, and of the Cross of Christ. Page 33.  
Chap. VII. Touching Swearing. Page 37.  
Chap. VIII. Touching Tithes. Page 40.  
Chap. IX. Touching Baptism. Page 45.  
Chap. X. Touching the Supper of the Lord with his Disciples the Night before he was betrayed. Page 51.  
Chap. XI. Touching Justification and Salvation through Faith in Christ. Page 61.  
An Appendix: Containing an Answer given forth by some Friends of Bristol to a Paper Dated from Eilis Hooks his Chamber, London the 12th. of the 4th. Month 1677. against John Story and John Wilkinson, etc. and subscribed by Charles Marshal of the County of Wilts and Sixty Five more, together with some few Observations on part of a Reply thereto, by Jasper Bat of the County of Somerset, and three others. Page 72.    

The SECOND PART OF THE Christian-Quaker, Distinguished from the APOSTATE and INNOVATOR, etc.  

CHAP I. The Introduction, Wherein is manifested, That there is but One Way, whereby the things appertaining to the Kingdom of God, and Salvation of Mankind come to be revealed, though the Manifestation thereof may seem various.  
IN the first part of the Christian-Quaker, distinguished from the Apostate and Innovator; Several Subjects are treated on relative to the Matter intended: Viz. To manifest a part of those things, touching which the Faithful were at Unity, and by what Ways and Means that Unity came to be broken, etc.  
And now that every Reader, who is desirous to be informed, in these Dividing Times, what those Children of Light (unto whom the Lord hath revealed of the Mysteries of his Kingdom) own, with respect to the other Doctrines, and Practices, whereon little or no occasion is taken to treat in the First Part, it is at this time upon us to add a farther Testimony to the Ancient Truth, according as the Lord in his tender Mercy hath, through the Appearance of his Son Christ, by his Light (or Manifestation of his Grace) and Testimony of his Faithful Servants in the Scriptures of truth, opened; wherein our intent is not to treat largely on every Subject, because the ensuing Discourse is chief to manifest, What a remnant stand for, who (being faithful unto their first principle) cannot in a temporising spirit change their way.  
The Desires and Breathe of our Souls unto God are, that every Reader may be serious and unprejudiced in the perusal of this our Testimony, and then we do not doubt but 'twill be reaching unto the Consciences of such, as that which is not inconsisting with the Testimonies given forth by Inspiration (recorded in the Scriptures of Truth) and spirit of God, or Appearance of Christ by his Light (which is that by which the Lord doth see, and is seen in the Conscience) wherewith every man coming into the world is lighted; for that the Lord by his spirit hath opened, that there is not any other way, by which all things relating unto the Kingdom of God, and Salvation of mankind comes to be revealed, and this appears agrecable to the Scriptures of truth, John 14.26. 2 Cor. 4.2, 3, 4, 5, 6, 7. 2 Tim. 3.15, 16.  
We are now sensible, that some, who may peruse the foregoing Scriptures, may be ready thus to say, You seem to propound two ways by which the things appertaining to the Kingdom of God, and Salvation of Mankind have been, and are revealed, viz. the Spirit of Truth, or Appearance of Christ by his Light, as One Way; and the Scriptures of Truth as Another Way.  
To this we answer, The Way we propose is but One, (though the Manifestation thereof may seem various to Man;) viz. sometimes through Instruments, and sometimes through Himself: For though Paul wrote unto Timothy (unto whom he was made an Instrument, and therefore called him his Son) telling him, 
2 Tim. 3.15, 16.  That the holy Scriptures were able to make him wise unto Salvation; and that they were profitable for Doctrine, for reproof, for correction, for instruction in righteousness; yet 'tis spoken with respect to those Scriptures, that are given forth by inspiration of God, and with this limitation, viz. thorough the saith that is in Christ Jesus.  
Whereon we observe, that the Scriptures given forth by inspiration, are but as an Instrument made serviceable to the Reader through the Spirit, whereby faith in Christ comes to be raised; even as a Man endued with the Spirit of God, may in the hand of the Lord be an Instrument through sound Doctrine, and wholesome exhortation, to open the inward Eye of the Mind (which hath been darkened) and to awaken the Conscience (which hath been defiled;) that so man may come to be renewed in the spirit of his Mind unto God, through faith in our Lord Jesus Christ, and the Conscience purified from Dead Works through the blood of the Covenant, to serve the Lord in Truth, and Righteousness; and therefore we reasonably conclude. That there is but One way (though various in Operation and Manifestation) through which the Things appertaining to the Kingdom of God, and Salvation of Mankind comes to be revealed, which is by the powerful appearance of Christ by his spirit and light, convicting the Conscience, converting and renewing the Mind unto God; sometimes through Scriptures given forth by inspiration, sometimes through Man as an Instrument, and sometimes by the appearance of the Spirit and Light in Man, without the Assistance of such Instruments: but yet the end of all is, that faith in Christ may be raised; wherein (as the Evidence of things not seen by the Carnal Eye) the Light of the Knowledge of the Glory of God, in the face of Jesus Christ, is beheld, which is that Treasure, whereof the Apostle spoke, that is hid in our Earthen Vessels, that the excellency of that Power might be of God, and not of man.  
These things being duly considered, this Testimony doth naturally arise, that neither the Scriptures of Truth, nor any other writings whatsoever (though given forth by the Spirit of God itself) can properly be termed so profitable a Rule unto us, as the Light and Spirit from which they were given forth; and therefore the Eye of our Mind ought chief to be unto the Spiritual Appearance of Christ by his Light, and Spirit in us, as that Unerring Guide, which never can be removed into a corner.  
Besides, we find the Scripture itself testifying, That no Prophecy of the Scripture is of any Private interpretation; 
2 Pet. 1.20.  that is, it ought not to be interpreted but by the Holy Ghost, through whose Motions 'twas given forth, for all other Interpretations may truly be termed Private.  
From whence we observe, that if the Prophecies in the Scriptures of Truth should be read unto us from Morning to Evening, and from Evening to Morning again, we might receive little Benefit or Profit thereby, unless the Eye of our Mind come to be stayed in the Unchangeable Light, and Spirit of God, whereby the meaning of the spirit through them (out of all Private Interpretations) hath been, and is signified unto Man.   

CHAP. II. Touching the Light of Christ within, and Exhortation to Obedience thereof.  
THose Faithful Messengers of the Gospel of Christ, whom the Lord in these latter days sent forth for the gathering of the Nations unto the Faith and knowledge of our Lord Jesus Christ (who is the Way, the Truth, and the Life,) that their souls might be saved in the Day of the Lord, frequently sounded in our ears on this wise: Turn in your minds unto the Light within (meaning thereby the Light of Christ within) which shows you that a Tie is not of the Truth; and as through Faith you come to be Obedient unto the Light Within, and that measure of Grace given by God, and received by you, so will you come to be made Partalters of that great Salvation.  
This Doctrine was acceptable to many, who in the Love of Truth received the joyful Sound thereof; but unto others mean and despised, who notwithstanding that Testimony, accounted the Scriptures of Truth, a More Sure Rule and Guide unto the Father.  
The consideration whereof at this time, hath been as an obligation to examine, whether the aforesaid Doctrine (so acceptable to some, and despised by others) be consonant to the Scriptures of Truth; which task is the more freely undertaken, because the aforesaid Doctrine hath become so great a stumbling block unto many, as that they have thought it a sufficient evidence, that the professors thereof have been out of the path of truth, readily objecting on this wise.  
Objection. Do you not think, that those Jews who crucified Christ, acted not from the Light Within, Since some of them, at least, verily thought they did God good service therein?  
Having thus premised, 'tis now needful to examine, what may be spoken from the Scriptures of Truth for the Light within, and to turn in the Mind unto the same, to obey it, etc. In order thereunto we find John the Evangelist thus testifying, 
Joh. 1.4.9.  In him, (meaning the Word, which was God) was Life, and the Life was the Light of men. That was the true Light, which lighteth every man that cometh into the world. I am the Light of the World, 
John 8.12.  he that followeth me, shall not walk in Darkness, but shall have the Light of Life. 
Joh. 12.46.  I am come a Light into the World, that whosoever believeth in me should not abide in Darkness.  
These Scriptures plainly show, that we are to believe in, and follow Christ, who is that Light, that lighteth every man that cometh into the world.  
Objection. However some objecting may say, What's this to a Light Within? 'tis very plain that John the Evangelist meant nothing of a Light Within, in your sense, but of the Personal Appearance of Christ Without, as that Word which was made Flesh; and, as Evidence, produce what the same Evangelist saith Chap. 9th, and 5th. As long as I am in the World, I am the Light of the World. And Chap. 12.35. Yet a little while is the Light with you; walk while you have the Light. And ver. the 36. While ye have the Light, believe in the Light, that ye may be the Children of the Light.  
To this may be answered, That these last recited Scriptures do in the most favourable construction, on the objectors part, intimate, that Christ the Son of God, while he was in the World, was the Light of the World; but doth not say that he is, or would be no longer the light of the world: Such a saying, or sense, would limit the Appearance of Light to that Body only, and dispensation of time, wherein the said Body appeared on Earth, which is contradictory to the very words of the Evangelist, before quoted, viz. That was the true Light that lighteth every man that cometh into the World. Which Scripture sentence, relating to every man, is so universal, that it cannot but extend to those, who never beheld the face of Jesus in his fleshly and Bodily Appearance; nor yet came to be informed by any outward Instrument of his Doctrine, though Partakers of his Light; which therefore may properly be termed by such, his Light within; that is, the Appearance of Christ by his Light shining in their hearts; agreeable whereunto in effect we take the Testimonies of the Apostle to be, viz. That which may be known of God, 
Rom. 1.19.  is manifest in them: For God hath showed it unto them. Seeing you seek a proof of Christ, speaking in me, 
2 Cor. 13.3.  which Riches is Christ in you, 
Col. 1.27.  the hope of Glory. Who shall descend into the deep, that is, 
Rom. 10.7, 8.  to bring Christ again from the dead? but what saith it? the Word is near thee, even in thy mouth and in thy heart, this is the word of faith which we preach. And all this appears agreeable unto what the Prophet Isaiah hinted at, who speaking of what should be in the last days, signified, 
Isa. 1.2, 3, 5.  That the God of Jacob will teach us of his Ways; and therefore said, Oh house of Jacob, come ye, let us walk in the Light of the Lord! which being compared with what the same Prophet said in relation to a people, 
Isa. 5●. ●.  In whose hearts was the law of the Lord, and with what the Prophet Jeremiah saith, I will put my law in their Inward Parts, 
Jer. 31.33 34.  and write it in their Hearts, and they shall teach no more every man his Neighbour, and every man his Brother, saying, Know the Lord; for they shall all know me, from the least of them to the greatest; 'Tis evident to us, that this written Law in the Heart, is that Light Within, whereof the faithful Messengers of the Lord in our day, have born witness unto, and whereof the same Prophet gave testimony, when he said, as before, O house of Jacob, come ye, let us walk in the Light of the Lord.  
Besides, such a limitation, as aforesaid, would have a tendency to make void the virtue and efficacy of the blood of Christ, who was offered up a sacrifice to take away the sins of many; and on this score doth the author to the Hebrews testify, 
Heb. 9.28.  that unto them that look for him, shall he appear the second time, without Sin unto Salvation, which is a clear Evidence unto us, that the benefit of the blood of Christ is not witnessed effectually in this our day, but by those, who having looked for his second appearance, have received him in his Appearance; this Appearance we take to be his Appearance by his light and spirit in the hearts of those, who through faith in his blood have known their Consciences purified from Dead Works, and so come to serve the living God in Truth and righteousness,  
'Tis now to be considered, Whether these words [Turn in your Minds] be agreeable to truth, for that this kind of objection may be raised:  
Objection. Doth not this put the Creature upon Action in his own Self-will, when as the Will of Man cannot bring forth that Birth unto which power is given to become the Sons of God?  
For answer hereto, 'tis necessary to consider, that the faithful Labourers in the Gospel of Christ commended their Exhortations and testimonies to the Consciences of the Hearers in the Sight of God; and the reason doubtless was, because there is a Capacity in Man, which (through the assistance of the Grace of God) renders Man capable to do the will of God in righteousness unto life; and those who are so acted, cannot be said to be acted in the Self-will of Man. And on the contrary, the same Capacity (letting in Tempration, and joining thereto) renders Man a servant of Sin unto Death, and being once so dead in Sin, no redemption comes to be obtained, but through Christ, as the Apostle testifies, 
Ephes. 2.1.  You hath he quickened that were dead in Trespasses and Sins.  
These things considered, 'tis evident, that through the Appearance of Christ, those who have cast off the Old Man, are become renewed in the Spirit of their Minds unto God, and so have put on the New Man, which after God is created in Righteousness and true holiness: and therefore since there is such a capacity in man, as aforesaid, 'tis agreeable to Truth to exhort the sons of men, to turn in their Minds unto the appearance of Christ by his Light, that through the Assistance thereof, the will of God may be done in their earthen vessels.  
The next thing to be considered is, whether there is any weight in this objection, Do you not think that the Jews, who crucified Christ, acted not from the light within; since some of them, at least, thought they did God good service therein?  
To this may be answered, That the friends of Truth never preached up the Light Within, but with respect to the Appearance of Christ by his Spirit, as that Light Within intended by them: and since Christ cannot be divided, to act against himself; therefore the Jews did not therein act from that Light Within, unto which we have been directed. From what then (may the objector say) did those of them act, who verily thought they did God good service therein?  
Ans. 
Phil. 3.6.  From Zeal without knowledge (not having their Minds stayed and ordered according to that universal Principle of Truth, 
Acts 26.9, 11.  which if harkened unto, would teach all men to do as they would be done by) in which zeal Paul verily thought in himself, that he ought to do many things contrary to the name of Jesus; and in that Self-thought (being exceeding mad) persecuted the Church of God, consented to the death of the Saints, and compelled them to Blaspheme; but when the Lord was pleased to appear unto him, and to make him a Minister of his everlasting Gospel, he was sent unto the Gentiles, to open their eyes, that they might turn from darkness to light, and from the power of Satan unto God. 
Acts 26.16, 17, 18.   
This eye that was to be opened, was not the Carnal Eye, that so thereby they might be turned from outward darkness to outward Light: for though Paul beheld the Light that shone from Heaven (which we take to be a Light visible to his Carnal Eyes) yet he after continued three days blind, through the Glory of that Light; and then afterward the Lord appointed him to be his witness, and sent him to the Gentiles to open their eyes, that they might turn from Darkness unto Light, and from the Power of Satan unto God.  
This Eye, that he was sent to open, was the inward eye of the mind; and the Darkness spoken of, was that wherewith their Hearts (and not their Outward Eyes) were overshadowed, so that they could not behold the Light of the Glory of God shining in their Hearts, to give unto them the knowledge of the Truth.   

CHAP. III. Touching Infallibility and Perfection.  
THe Doctrine of Infallibility, held by the People called Quakers, hath been accounted ridiculous: because either Occasion hath been given through Weakness amongst them, or else taken by their Opponents (whether given or no) to assert, that the People called Quakers are infallible.  
Be it as it is, such a bare Assertion, without Distinction or Explication, must be either the Fruit of Weakness, if proceeding from any really of that People called Quakers, or else Slander and envy, if proceeding from their opposers, without occasion given them so to say.  
That therefore the enquiring Reader may be truly informed, what Doctrine in relation to Infallibility is held forth, owned and received by such amongst them, unto whom God hath revealed of the mysteries of his Kingdom, 'tis not remote from the present purpose on this occasion to give this ensuing Testimony.  
There is an outward man, and an inward man, according to the Apostle's Testimony: 
2 Cor. 4.16.  and therefore the word Infallible, or Infallibility, may have relation to External and Internal things.  
Touching External things, the outward man with his outward senses is excreised; but as to things internal, the inward man with his inward senses.  
Acts 1.3. 'tis thus said. To whom also he presented himself alive, after that he had suffered, by many Infallible tokens, being seen of them by the space of forty days, and speaking of those things which appertain to the Kingdom of God.  
Obj. This shows there is an Infallibility; but than it may be said, This seems to respect the outward senses of the Apostles, in seeing Christ their Lord and Master, and in hearing the things he spoke, which appertained to the Kingdom of God; and this Infallibility is readily confessed unto: but how can it be proved that there is an Infallibility accompanying the inward senses of the inward Man, seeing many have pretended to give true Infallible Judgement, from their inward Sense, which hath proved notoriously wrong, and detectable by our outward Senses?  
Answer. It must be confessed (if any should so object) 'tis very true; but yet it may in truth be asserted, that there is an Infallibility, viz. the Spirit of God accompanying the inward Senses of the inward Man, whereof the Faithful have an Assurance from the Evidence of the Light of Christ, and Spirit of God in their own Hearts; and if any pretend to any other Infallibility accompanying them, we understand it not.  
Obj. How then comes it to pass, that men endued with the Spirit of God, are deceived and fallible?  
Ans. We ought to distinguish betwixt Man, and the Spirit, by which he came to be renewed in the Spirit of his Mind unto God.  
That by which man comes to be renewed, and circumcised in Heart, (which is the Spirit of God) is infallible; but that which is so renewed may be deceived, if not exercised in and by that Spirit in which preservation is; for there is no Estate on this side the Grave, wherein it is not needful to watch; and therefore did Christ our Lord thus say, What I say unto you, I say unto all, watch.  
It hath been a common Assertion, That the Church of Christ is infallible, and cannot err; and therefore have many assemblies of men (assuming the title of the Church of Christ) declared their Sentences, Judgements and Decrees infallible,  
To this may be said, That since the Apostasieentred, it is not unknown what Visible and Outwardly Glorious Church hath published this Doctrine, with Application to herself; by which Door, a Body of Darkness, Usurpation and persecution hath entered, and on this score, thousands have been deceived, and led from the Gift of God in themselves, to follow the Dictates of fallible men.  
But yet as it hath been, so 'tis the Faith of many, that the Lord never will raise any people, whom by his Spirit he will lead to publish such a Doctrine (with respect to outward and visible Societies of Men on Earth, that may be outwardly describable) as needful to be believed in order to the building up one another in the most holy Faith; this Faith being not inconsistent with the Testimonies of the Scriptures of Truth, is grounded on the Evidence of the Light of Christ within; for that the contrary would have a plain tendency to draw the Sons and Daughters of men from the Anointing in themselves, to the Lo here's, and the Lo there's again: For what religious assembly in Unity, and professing themselves Christians, will scruple to say, We are the Church of Christ?  
And albeit we must acknowledge, that that Church which is built on the rock Christ, cannot (whilst abiding on the rock) be prevailed against; yet no Argument from hence, may rationally be brought to prove any one Member of this Church (whilst on this side the grave) not liable (through temptation) to Err, and departed from the Rock, whilst there is an enemy ready to enter all, if they watch not.  
And now as to Perfection we have this to say:  
Though we do believe, that all the Gifts of God, and Works of Righteousness, brought forth through the Operation of his Spirit, are perfect; and that in that sense it may be said, we are Partakers of a Measure of that which is Perfect; even as the Apostle testifies, 
Jam. 1.17.  Every perfect gift is from above; if any man offend not in word, 
Jam. 3.2.  the same is a perfect man: Yet we do not believe, that there is any such perfect estate attainable on this side the Grave, wherein it is not needful for man to watch and wait in the Light of Christ, that so he may not only be preserved in that perfect state, whereunto in measure he hath already attained, but also come to know a Growth and Increase in the Increases of God: For though Paul had attained unto such a state, as appears by these his words, Let us therefore, 
Phil. 3.15.  as many as be perfect, be thus minded. 
Phil. 3.14.  Yet we find, that that very exhortation had relation unto a pressing toward the Mark for the Price of the High calling of God in Christ Jesus. Which denotes that there was a state attainable beyond that state of Perfection whereunto he had then attained. Moreover, that the Scriptures in other parts thereof, denote a State of perfection, is plain from these following testimonies (amongst many others) recorded therein. 
Luk. 6.40.  But every one that is perfect shall be as his Master. 
Mat. 5.48.  Be ye therefore perfect, as your Father which is in Heaven is perfect.  
Obj. This perfect State which you speak of, we readily confess unto, so far as the mind of the Spirit is signified unto us therein, because 'tis the very Language of the holy Scriptures. But yet we are dissatisfied, that the Meaning of the Spirit by this perfect estate, is such a state as therein to cease from Sin.  
Answer. To this we answer, that such a Construction cannot hold in truth, unless truth should lead to impeach our heavenly Father, as guilty of sin, (which cannot be) for the very words are, Be ye perfect, as your Father which is in Heaven is perfect. Besides, 'tis an undoubted truth, that a Cessation from Actions, manifested to be sinful, is the duty of all professing Christianity, and we cannot but have so much Charity for all so professing, as that none such will deny this; but if any should, they would therein deny the End for which Christ was manifested in the Flesh, which was to destroy the Works of the Devil, which is sin, 
1 Joh. 3.8.  according to this testimony of the Apostle, He that committeth sin, is of the Devil, for the Devil sinneth from the beginning: For this purpose, the Son of God was manifested, that he might destroy the Works of the Devil.  
Obj. This also we cannot deny, being the express testimony of the Apostle; but yet, since Scripture ought to be compared with Scripture, when there is a seeming Contradiction (as on this occasion we suppose there is) we therefore say, that we do not believe that the meaning of the Spirit is according to what the express words seem to hold forth in this Case. 1. Because we do not understand from the Scriptures, but that the Saints were subject to fail, and that many of them did fail. 2. 
1 John 1.7.  Though the Apostle testifies, That the blood of Christ cleanseth from all sin; yet this hath been interpreted to be only from the Gild and not from the Act of all sin, so as to cease therefrom, whilst on this side the grave; which doubtless was the reason wherefore we find these testimonies recorded in the holy Scriptures, 
Ephes. 2.8, 9  By Grace ye are saved through Faith, and that not of yourselves, it is the Gift of God; not of works, lest any man should boast (thereby implying as if Salvation through Faith might be obtained, though Good Works were wanting, and so consequently Sin committed instead thereof, since 'tis irrational to conclude, that whilst Man is in the Body he can cease from working both Good and Evil.) In many things we offend all. 
Jam. 3.2.  If we say we have no Sin, we deceive ourselves, and the Truth is not in us. 
1 Joh. 1.8.   
Ans. As to the first reason contained in the objection, That the Saints were subject to fail, and that many of them did fail; we say, That this doth not contradict any thing asserted by us; for we have declared that we do not believe, that there is any such perfect state attainable on this side the Grave, wherein it is not needful for man to watch, etc. That he may be preserved, etc. But if through Unwatchfulness (which is a plain Neglect of what is the Duty of all true Christians, according to the words of Christ (what I say unto you, I say unto all, watch) any one comes either to fall away from that good State whereunto he hath attained, or else not to attain unto that State which is attainable; this cannot be a sound argument to prove the matter against us intended by the Objection, viz. That man cannot cease from sin; no more than the not going of some Travellers to a certain Land, when 'twas their duty to go, or the returning of others from the same Land, after (according to their duty) through travel arrived there, is an argument, that 'tis impossble to go thither, and there remain to the end of our days.  
To the 2d reason contained in the aforesaid Objection, we say, 'Tis needful to distinguish what sort of Works were excluded, as unnecessary to accompany that Faith, through which Salvation is, and what sort of Works were necessary: for though the Language of Paul excludes Works, yet James tells us, 
Jam. 2.20, 26.  That Faith without Works is dead: And no doubt but the Testimonies of these two Apostles have been understood to be repugnant and contradictory each to other; and on this Foot different means to the Salvation of Mankind have been held forth; whenas, if the mind of the Spirit through them both were but rightly understood, there would then be no seeming Occasion to declare their Testimonies contradictory each to other: For the clearing therefore of this matter. we shall distinguish touching Works treated on by Paul and James. There are two sorts of works treated on by Paul; the one is Works of the Law, that by the one offering of Christ (as an eternal Sacrifice unto God, whereby the law of Commandments was abolished) is excluded, as unnecessary to accompany that Faith, which is unto Salvation; for otherwise, (though the Salvation of God through Christ was extended, as well to the believing Gentile, as the believing Jew; yet) the Jew might have whereof to glory, contrary to the Apostle's testimony, Gal. 6.14, 15. God forbidden that I should glory, save in the Cross of our Lord Jesus Christ, by whom the world is crucified unto me, and I unto the world. For in Christ Jesus neither Circumcision, nor Uncircumcision availeth any thing, but a New Creature. And therefore did the Apostle Paul testify, That by the Works of the Law, no Flesh shall be justified: And so no doubt but the works of the law were that sort of works which the Spirit of God, through that wise Apostle Paul signified, when he said (and that in relation to such as were once dead in Trespasses and Sins, but then quickened and become New Creatures) By Grace are ye saved, through faith, 
Ephes. 2.8, 9  and that not of yourselves, it is the gift of God: not of works, lest any man should boast. The other sort of works is of the Gospel, and may properly be termed the Fruit of the obedience of Faith, which indeed was the very end wherefore Paul testified, That he had received his Apostleship, and that the mystery kept secret since the World began, was revealed: Read Rom. chap. 1.5. and chap. 16.25, 26. and no doubt but that those very works, which are the Fruit of the Obedience of Faith, were the works intended by the Spirit through Paul, so as that without them it might be just cause to question, whether they were in Christ Jesus? and if not, then certainly not attained unto the New Creatures State, which is a state of Salvation, because the Testimony of the Apostle is on this wise, 2 Cor. 5.17. If any man be in Christ, he is a new Creature; and not only so, but that the very works of the obedience of faith were spoken also with relation to those (spoken of, Ephes. 8.9.) Who by Grace were saved through Faith, and not by works; For Paul (in the very next following verse) thus saith, For we are his workmanship, created in Christ Jesus unto good works, which God hath before ordained, that we should walk in them. Besides 'tis apparent, that this our sense is true from Paul's very express words to the Philipians, Chap. 2. ver. 12, 13. Wherefore my beloved, as ye have always obeyed, not as in my Presence only, but now much more in my Absence; work out your Salvation with fear and trembling. For 'tis God that worketh in you both to will and to do of his good pleasure. This positively shows, that though there was an exclusion of one sort of works, yet there was another sort necessary to Salvation, else he would not have said, Work out your Salvation, etc. All which being seriously considered, 'tis evident that the meaning of the Spirit through Paul, was the same with the Mind of the Spirit through James; for that Paul's words plainly signify that God hath ordained, that those who are saved by Grace through Faith, should walk in Good Works; and that 'twas needful to work out Salvation: which doubtless related to the same sort of Works spoken of by the Apostle James when he said, That Faith without works is dead. 
Jam. 2.20, 26.  Because 'tis clear from the context, that James speaks of works in no other sense, than to be as an evidence of True Faith; and that 'twas as impossble that True Faith could be, and yet not accompanied with Works; as that a Brother or Sister naked and destitute of food, would be relieved by a bare saying, Be warm and filled; and so we may reasonably conclude, that though the Apostle's Doctrine touching Salvation through Faith, and not of Works be true (not only with respect to the exclusion of Works which were legal, but others also acted in the will of man) yet from thence it cannot justly be employed, as in the Objection, that good works may be wanting to such as are saved, and sin committed instead thereof.  
We now come to take notice of this Scripture mentioned in the Objection, viz. 
Jam. 3.2  That in many things we offend all. This was spoken by the Apostle in relation to a state which was not free from sin; but yet it cannot be inferred from thence, that such a state is not attainable; nay, the Apostle's following words are in some measure an evidence against such a Construction: for he thereby saith, If any man offend not in Word, the same is a Perfect Man; which was needlessly spoken by him, if that inoffensive State was Not attainable; and if a Cessation from sin in that case was attainable, why not in all others also?  
And as to these words cited, 1 John 1.8. If we say we have no Sin, we deceive ourselves, and the Truth is not in us; we say as before to the words of the Apostle James, that this also was spoken in relation to a State which was not free from sin; but yet it cannot be inferred from thence, that such a State of Freedom is not attainable; and this sense is provable to us, from the very following words in the next verse, If we confess our sins, he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness. But if this satisfy not, and that any should yet object, that the Apostle's meaning touching the word Cleansing, was but a cleansing from the Gild (and not from the Fact) of unrighteousness. To that this may in truth be answered, that those who are cleansed from all unrighteousness, are so cleansed by the Blood of Christ, and such are born of God, 
1 Joh. 3.9.  and of these the same Apostle saith, Whosoever is born of God, doth not commit sin; For his seed remaineth in him, and he cannot sin, because he is born of God: Which positive expression, in relation to such a state, as being born of God, cannot admit of any other meaning, (though compared with other Scriptures in relation to the same state, spoken of under other terms) and therefore we conclude, that these latter words, cited out of John, is a clear Evidence to prove the Interpretation (signified in the Objection) on the Apostle's words, unsound, viz. That the Blood of Christ cleanseth only from the Gild, and Not from the Act of sin, so as to cease therefrom whilst on this side the Grave: Especially if we consider that one of the Qualifications that the Apostle Peter expressly assigns to such whom he declares of to be cursed Children, 
2 Pet. 2.14.  was this, viz. that cannot cease from Sin; and that also the condition spoken of by John, on which a cleansing from all sin through the Blood of Christ comes to be witnessed, was, a walking in the Light, even as Christ is in the light, (Read 1 John 1.7.) Which cannot be witnessed but through a Cessation from Sin.   

CHAP. IU. Touching Wisdom and Knowledge.  
THe Apostle James tells us, 
Jam. 3.17.  There is a Wisdom from above (this Wisdom may be taken to be that Wisdom, 
Ephes. 3.10.  which Paul describes to be the Wisdom of God,) 
Jam. 3.15.  and that there is a Wisdom which is not from above, 
2 Cor. 1.12.  (which may be taken to be the same wisdom which the Apostle Paul describes to be Fleshly, and of this World.) 
1 Cor. 3.19.   
The Apostle Paul also saith, 1 Cor. 8.1. Knowledge puffeth up, and yet 1 Tim. 2.4. Speaks of the Knowledge of the Truth.  
As to the Wisdom that is not from above, 
Jam. 3.14, 15, 16.  James thus describes it, If ye have Bitter Envying, and Strife in your hearts, Glory not, and lie not against the Truth. This Wisdom descendeth not from above, but is Earthly, Sensual, Devilish. For where Envying and Strife is, there is confusion, and every Evil Work. But the Wisdom that is from above, 
Jam. 3.17.  he thus describes, viz. 'Tis first Pure, then Peaceable, Gentle, and Easy to be entreated, full of Mercy, and Good Fruits; without Partiality, without Hypocracy.  
But notwithstanding the Apostle hath so plainly described the Difference; yet Experience tells us, that Wisdom without Distinction is so much preached against, that many ignorant people are even set on float, uttering their folly and confusion, in a boasting self conceited spirit, as if it were sufficient evidence, that they are Good Christians, and in the Feeling of the Power of God, and Life of Christianity, because they have confidence enough to cry against Wisdom, and have so much memory, as from the mouths of others to use the words of that wise Apostle Paul, when he said, 
1 Cor. 3.19.  The Wisdom of this World is Foolishness with God; as if thereby, they had brought some Excellent Proof to Justify all those Rude Actions, and Impertinent Expressions, which (as the fruit of their Ignorance, and Folly) in a boisterous unruly Spirit they have brought up.  
Were such but sober, girding up the Loins of their Minds, they would undoubtedly come to see, that such their Words and Actions are but the Fruits of that Ignorance, that lusteth to Envy, which is to be silenced; and doubtless of this sort were these whom the Apostle Peter hinted at, 
1 Pet. 13, 14.  when he said, Wherefore gird up the Loins of your Minds, be sober, as obedient Children, not fashioning yourselves according to your former Lusts, in your ignorance.  
But if such had less folly and confidence, and were but as ready to ask Wisdom of God (according to the Counsel of the Apostle James) as they are to condemn that Gift of Wisdom and Understanding which God hath given unto others, 
Jam. 1.5.  they would not be ready to run at the Beck, Nod, or Call of such, as in a boasting imperious Spirit glory (exalting them as Judges over God's faithful Servants) and that have brought forth 
* See the 5th Part of the Christian-Quaker.  Lies in a bitter, envious Spirit, which things being earthly, sensual and devilish, are the very marks of that Wisdom that descendeth not from above.  
As a farther illustration of what is aimed at in this discourse, we now come to signify, that some have a far greater portion of Wisdom, Knowledge and Understanding than others; and that it's given them of God, as they are Creatures, distinct from what they are, when acted by a good Spirit or a bad, and in this respect is Man (as a Creature) the most excellent Creature that God hath made.  
But yet such is the Ignorance of this Age, as to account this Portion of Wisdom, Knowledge, or Understanding (as we are creatures) to be that Wisdom which the Apostle termed Earthly, Sensual, and Devilish, or the Wisdom of this World, or the Wisdom of the Wise, 
1 Cor. 1.19.  which the Lord by the Apostle Paul hath said, he will destroy.  
But herein such do manifest themselves not knowing whereof they affirm; for that Wisdom, Knowledge or Understanding which we have as Creatures, is the proper Gift of God, and a part of his own Creation, and is honourable in its place: and it is against the nature of the Divine Being to destroy this Wisdom, because it is his own Gift, even as it is against his Nature to destroy the Lives of Men, which is his Creation; 
Luke 7.5.  for the Evangelist saith, The Son of man came not to destroy men's lives.  
Obj. What then did the Apostle hint at, when he spoke of the Wisdom of the World, the Wisdom of the Wise, and the Wisdom of Words?  
To this it may be said, 
Act. 22.3.  That as Paul was brought up at the Feet of Gamaliel, and taught according to the perfect manner of the Law of the Fathers; so doubtless many there were, who through Education attained unto that, which Paul in his converted state terms to be the Wisdom of this World, etc. From whence it may be concluded, that he hinted at those things, which in that day were given forth by the Scribes and Pharisees, and other Disputers against that divine Appearance, whereby Paul was made a Minister of the Everlasting Gospel; which things, so given forth, we do not take to be the natural Effects of that Wisdom, Knowledge or Understanding, given unto them as creatures; but rather (being in the state of Degeneration) as the Fruits of their Education and Acquired Parts, wherewith being not subject unto the Appearance of Christ, they then became Opposers of the Truth. Besides, as the word Flesh in Scripture is sometimes used not with relation to a Carnal Body, but in a Metaphorical and Mystical sense, by way of opposition to the Spirit of God; so are these words fleshly wisdom used, not with respect to man as a creature, but by way of opposition to the Wisdom of God, that's from above; and therefore is another thing, than that which man is endued withal, as he is a part of God's Creation.  
To conclude, Solomon in his day magnified Wisdom at a high rate (as the Scripture testifies, too large here to be inserted) who in his day, did undoubtedly account it the sign of a just man, 
Pro. 10.30.  and therefore said. The mouth of the Just bringeth forth Wisdom. The Apostle in his day did magnify Wisdom, exhorting the Saints to walk in Wisdom. 
Col. 4.5.  Christ the Son of God testified, 
Mat. 11.19.  Wisdom is justified of her Children.  
These things considered, our desires are, that those who have true Wisdom may prise it; that those who lack it may embrace the Counsel of the Apostle James, 
Jam. 1.5.  and ask it of God, who giveth liberally; and that those Fools, who despise Wisdom, may come to have a sense of what Solomon spoke, when he thus said, How long, ye simple ones, will ye love simplicity, and fools hate knowledge? turn ye at my Reproof.  
Sure we are, the Apostle's Writings encourages none to cry down Wisdom at the rate 'tis of late, without distinction, exclaimed against by some; but rather the contrary: for we find the Apostle Paul writing to the Colossians, thus to say, 
Col. 1.9, 28.  We do not cease to pray for you, and to desire that you might be filled with the Knowledge of his Will, in all Wisdom and spiritual Understanding: and again thus, Whom we preach, warning every man, and teaching every man in all Wisdom, that we may present every man perfect in Christ Jesus.  
But this ignorance we doubt hath happened unto many, not only from a Principle of having their Eyes out unto man; 
2 Tim. 3.15.  but also from a neglect to read the Scriptures of Truth, given forth by inspiration, which (the Apostle saith) are able to make thee Wise unto Salvation, through Faith which is in Christ Jesus.  
As to the word [Knowledge] this may be added, That in the want thereof in days past, those who are escaped of the Nations set up their Graven-images, according as Isaiah the Prophet testified, They have no knowledge, 
Isa. 45.20.  that set up the Wood of their Graven Images, and pray unto a God that cannot save; Oh! that at this day there were no cause to take up a Lamentation, that the want of Knowledge is the cause that many have appeared ready to exalt man, to have an eye to men, and (in neglect of that heavenly Gift which is given unto Mankind) to bow in their Hearts unto Men, as having a dependency on the Dictates, Prescriptions, Orders, and Outward Rules of Man: this under the Dispensation of the Gospel of Christ, we take to be as great a falling away from the Truth, as the setting up of a graven image (through the want of Knowledge) was under the Law; and that at this day the words of the Prophet are again fulfilling, 
Hos. 4.6.  My People are destroyed for lack of Knowledge; because thou hast rejected Knowledge, I will also reject thee.  
'Tis now needful to signify the occasion on which the Apostle Paul saith, that Knowledge puffeth up.  
1 Cor. 8.1. Now as touching things offered unto Idols, we know, that we have all Knowledge; Knowledge puffeth up, but Charity edifieth. And further in the same chap. ver. 10, 11. If any man see thee, which hast Knowledge, sit at meat in the Idols Temple, shall not the Conscience of him which is weak be emboldened to eat those things which are offered unto Idols? and through thy knowledge shall the weak Brother perish.  
In this Chapter the Apostle Paul was a Reproof to such as (abounding in Knowledge, and clearly seeing, that to put a difference between Meat offered unto Idols, and that which was not, was but the fruit of weakness) had not a regard unto the weak Consciences of their Brethren, and so he tells such, Knowledge puffeth up, but Charity edifieth: From whence we cannot conclude, that Paul meant strictly according as his words may be construed, no more than he intended by his saying, Let your Women keep silence in the Church, that none of them, though Members of the Church should prophesy when moved of God; whenas in a few verses before, he tells the Church (which consisted of Women as well as Men) They might all prophesy one by one; and the reason seems evident, because the Knowledge which the Apostle seems to hint at, was a Knowledge sprung from a growth in the Truth, that the weak had not attained unto; which may be taken to be signified in these words of the said Chapter, We know that we all have knowledge; howbeit there is not in every man that knowledge; for some with Conscience of the Idol unto this hour eat it, as a thing offered unto an Idol, and their conscience being weak, is defiled.  
All which being considered, the Mind of the Apostle writing those words, viz. Knowledge puffeth up, but Charity edifieth, may be taken to be this, that though they had Knowledge, yet they should not have their Eye so much to that, as to exercise their Liberty to the offence of any that were weak, lest the Enemy to true Knowledge should interpose, and puff them up, so as not to condescend through Charity, for the sake of a weak Brother.  
'Tis the work of the Enemy of man's Soul to puff up; but the Word of Knowledge is one of the Gifts, 
1 Cor. 12.7, 8.  which through the manifestation of the Spirit, are given unto every man to profit withal; and therefore I conclude, that the Apostle writing unto the Philippians, thus expressed himself, 
Phil. 1.9, 10.  I pray that your love may abound yet more and more in Knowledge, and in all Judgement; that ye may approve things that are excellent; that ye may be sincere, and without offence. From whence it may reasonably be concluded, that the contrary Fruits, viz. things that are contemptible, and vile, insincere and offensive, spring through the Want of that Love which abounds in Knowledge.  
Obj. By this discourse you seem to exalt Knowledge as an excellent thing; 
* See an Epistle evidencing the Qualifications of such whom Satan makes use of to rend and divide the Church of Christ, being contained in the first Part of the Christian-Quaker.  How comes it then to pass, that divers amongst you (called Quakers) have preached reflectingly on such as are endued with knowledge above many of their Brethren, as if their Religion were in their Heads, and not in their hearts; telling us, That the Tree of Knowledge was not good for Food; and not only so, but have appeared in such an invective Spirit against Reason also, without distinction, that in your public Meeting, this imperative Expression hath been uttered, Away with all Reasoning.  
Ans. 'Tis very true: However, that doth not prove, that all such Expressions are according to the Truth: Peoples tongues are their own, and we cannot use Violence to prevent any from delivering that which they may pretend they have to say; and therefore for the clearing of the Truth, in relation to the aforesaid objection, we further add:  
Pure Religion and undefiled is, to visit the Fatherless and the Widows, and to keep unspotted of the World; wherein if our heads be not exercised, our hearts will not bring forth the Fruit thereof.  
As to to the Tree of Knowledge of Good and Evil, though the Scriptures do not positively declare, whether it was good for Food or no (as in itself,) yet it doth clearly import, that Adam's Sin (in eating of the Tree of Knowledge) was the Sin of Rebellion, for that he was commanded not to eat thereof: A Father may command his Child not to eat an Apple, and yet give him leave to eat of other food, fit at that season for him; if the Child should therein disobey his Father, his rebellious eating would be no Argument to prove the Apple in itself not good for food. These things being considered, it may reasonably be concluded, that there is no Ground to assert, that the Tree of Knowledge of Good and Evil was not good for Food, as in itself.  
Besides, it hath been much observed, that when the aforesaid doctrine hath been by some declared, it hath been by way of Reflection on the Wisdom and Knowledge, which some of the Publishers thereof account sensual and devilish (though others have not thereby so intended) but therein they have manifested their own Weakness, because that which is a Discoverer of Good and Evil (being in itself good, as the Tree of Knowledge is) cannot be a proper Comparison or Allusion to represent the thing that is devilish.  
John the Evangelist testifies, This is life eternal, that they might know thee the only true God, 
John 17.3.  and Jesus Christ whom thou hast sent. And yet many of those who cry up Life, are apt to cry down Knowledge without distinction, though 'tis evident that Knowledge is the way to life.  
These things being duly considered, we know not on what foot of Truth any one can assert, that the Tree of Knowledge is not good for food, as in itself; and that it can be a proper similitude, to represent any thing that is in opposition to that Knowledge which is from above: But yet I would not be understood to reflect on all that have used that expression, viz. The Tree of Knowledge is not good for Food; because I question not but many have so expressed themselves, not thereby to represent that Wisdom which is accounted Sensual, and Devilish, but rather to show forth, that if we should feed upon, or admire any excellent Qualification, or Endowment whatsoever, and not have the Eye of our Mind chief unto the Giver, we might then come to a loss, even as Adam did, through his Rebellion, in eating of the fruit of the Tree of Knowledge.   

CHAP. V Touching Magistracy, and Obedience thereto.  
ON this Subject 'tis necessary to treat, as it relates to the Magistracy and People of England, whereof the people called Quakers are a part.  
1. We acknowledge that we own Obedience either Active or Passive unto this Magistracy; and that such obedience is as well grounded on the Light of Christ within, as warrantable from the Scriptures of Truth without; for when the Magistrate doth command Obedience unto any Law, which is agreeable to the Law of God (as indeed no Laws of England according to the Constitution of its Government, and those maxims which are declared for Law, aught to be contrary thereto) than we ought to yield Active Obedience; and whilst the Magistrates are in Execution of such Laws, they are (as occasion requires) Punishers of those that do Evil, 
1 Pet. 2.13, 14.  and a Praise unto them that do well; which is agreeable unto the testimony of the Apostle's touching Magistracy, unto whom in such cases Active Obedience is to be given for the Lord's sake.  
Obj. You speak very well so far as you have limited your Obedience to Good Laws; but what if those in power should make such Laws, which you account bad, and not grounded on the Law of God, but directly against those whom you term God's People; dare you then say that 'tis agreeable unto the Light of Christ within, and Scriptures of Truth without, to yield Obedience in such Cases?  
To this we answer, 'tis agreeable to the Light within, and Scriptures of Truth without, that a Christian yield Passive Obedience, since for Conscience sake (choosing rather to obey God than man, 
Act. 5.28, 29.  which was the Apostle's Case) he cannot yield Active Obedience: For we find the Counsel of Christ to be on this wise; Resist not evil; 
Mat. 5.39.  but whosoever shall smite thee on thy right cheek, turn to him the other; which clearly shows 'tis against the Doctrine of Christ to resist; and so consequently we ought to be Passive; and therefore, since we have not at any time pleaded for any other Light within, save the Light of Christ; it is as well agreeable unto the Light of Christ within, as with the Counsel of Christ in the Scriptures of truth without, that men, under the profession of Christianity, put in practice that wholesome Counsel, which was given by Christ the Son of God, whose ways are unchangeable, viz. Resist not evil.  
Obj. This shows you principled against outward Wars, and Fightings, to work your own deliverance from under oppressive Magistrates.  
Ans. Yes verily; for so we (the People of God, and Children of Light) are desiring to walk in the Light of the Lord, according as the Prophet said, 
Isa. 2.5.  O house of Jacob, come ye, let us walk in the Light of the Lord, when he spoke of the last days, touching which the same Prophet thus prophesieth, 
Isa. 2.4.  He shall judge among the Nations, and shall rebuke many people, and they shall beat their Swords into Ploughshares, and their Spears into pruning-hooks: Nation shall not lift up sword against Nation, neither shall they learn war any more. This being spoken Prophetically of Christ, and his reign in the hearts of men, shows that all outward Force and Wars is to be denied by the Members of his Body (which is his Church,) to work their own Deliverance. A farther proof whereof is manifested unto us by Christ himself, when he said unto Peter, Put up thy sword into thy sheath; and therefore, in a sense of the Mercies of God unto us, whom as his peculiar People he hath chosen, to follow his Precepts and Example: We can say, blessed be the Lord, many there are in this our day, who by the peaceable Spirit of our Lord Jesus Christ, (that was led like a Lamb dumb before the shearer) are retired in their Spirits unto the Lord, out of all outward Warrings, and Fightings, resigned up unto him, in whom preservation is: Knowing this, that the same occasion may be given in this our day to testify as Paul did in his day, 
2 Tim. 3.12.  viz. All that will live godly in Christ Jesus, shall suffer persecution; and so on this score are led by the Light of Christ, not to resist evil, lest they should be found Opposers of that, which the Lord hath thought good to suffer to come upon his Heritage, for the Trial of their Faith and Patience, which is much more precious than Gold. That now also our persuasion touching Government in general might be fully known, we refer to the 3d part of the Christian-Quaker, being a Treatise on that Subject.   

CHAP. VI Touching Respect of Persons, Plain Language, disuse of the word Master, unless by a Servant to his Master; of Customs and Fashions of this World; and of the Cross of Christ.  
IT is not unknown, that the Outward Deportment of Friends in Truth, hath become as a Stumbling-block to many, concluding that our manner of Habit, Gesture and Language, distinct from others, was either the Fruit of Pride, or Ignorance, or else of both: and therefore on this occasion it was thought needful to add something in relation to this Subject, wherein our intent is, not to make an Apology for any Action, that in itself is really Rude, Whimsical, or Imaginary; but rather to give in our testimony on behalf of ourselves, and all those who through Obedience unto the Inshinings of Christ's Light in their Consciences, are made or making Partakers of the Virtue, and Efficacy of the Blood of Christ, by which those whose Consciences are purified from dead works, come to serve the living God in Newness of Life, and therein to have their Conversations ordered aright, so as not to give any just Occasion of Offence, either to Jew or Gentile, or to the Church of God, but that keeping themselves unspotted of the world, nor yet fashioning themselves according to their former lusts, they might not have whereof to glory, save in the Cross of our Lord Jesus Christ, by whom the World is crucified to them, and they unto the World.  
On the behalf of ourselves, and all such, our Testimony now is, that when the everlasting Light of our Lord Jesus (shining in every Conscience) was exalted as that Spiritual appearance of the Son of God, which was to lead and guide into all truth; we are witnesses, that it became a Discoverer, that man in his fallen estate was puffed up in Pride, using many Unnecessary Attires, and Complimental Expressions, to please and affect that mind, which was alienated from God, and estranged from the Cross of Christ; neither did this Light only make such a Discovery, but also prompted to bear a Testimony against the same, by Example and Conversation; and therefore we did not dare to go after the vain Fashions and Customs of this World; but rather had our eye unto that which was incorruptible, viz. The ornament of a Meek and Quiet Spirit.  
Neither did we dare to give any other than Plain Language to any single Person, not only because it was according to the Propriety of Speech, but because we were sensible, that there was a Will in Man, which was ready to hold the Faith of our Lord Jesus Christ with respect of Persons; and that this Will is to be crossed, that so a Spirit of Pride, and Partiality might not be nourished in any.  
And on the same ground that we have been led into the use of Plain Language, and Plain Habit, have we also been led not to use the word Master, unless unto such as are really Masters, and unto whom (as Masters) Obedience was, or is due from such as have or may use that Title; though some may have ignorantly thought, that the words of Christ unto his Disciples (viz. neither be ye called Masters) was our only ground.  
Obj. Do you place Religion in Thee and Thou, and Not putting off your Hat, and calling men by their proper Names, without adjoining the word Master, and going plainer in your Apparel than some others may?  
Ans. To this we answer, We place Religion in keeping our Consciences void of Offence towards God; and if thy Conscience be convinced by the Light of Christ, that the words Thee or Thou to a single person, is not only more proper than You, but that which on the aforesaid consideration thou oughtest to use; and that thou oughtest not to use the word Master, according to the custom of the world, unto such an one as is not thy Master, than it becomes thee to bridle thy Tongue, and express thyself according to such a Conviction, else thou mayest only seem to be religious, when thy Religion is vain; and so likewise may we say, that if thou hast the like conviction with relation to the Putting off thy not, and going in Plain Apparel, thou oughtest so to do, lest the contrary become Sin unto thee; since thou canst not pretend, after such a Conviction, that Freedom therein, which may stand with the Faith that is in our Lord Jesus Christ.  
Obj. We have observed, that your Friends, have in many particular respects, behaved themselves so cross unto the Customs and Fashions of all others, as that they have appeared not only Rude, but as if their Ignorance were so great, as to conclude, that the taking up the Cross of Christ doth consist in acting a Cross unto all other Societies of People whatsoever.  
To this we answer, If any have given just Occasion for this Objection, 'tis to be lamented, because the great sign of taking up the Cross is, to deny Self, according to the words of Christ, If any man will come after me, 
Mat 16.24.  let him deny himself, and take up his Cross and follow me.  
Besides, we do testify, the principle of Truth leads none to be Rude, either in Word or Action; nor yet to cross the Customs and Fashions of other Societies, which in themselves are Comely, Decent, and of Good Report.  
The Apostle tells us, That the Preaching of the Cross is to them that perish, 
1 Cor. 1.18.  foolishness; but unto us which are saved, it is the power of God.  
An Earthly-Spirited man may become singular, and cross unto all others, and yet not denying himself through the Operation of the Power of God, may therein be an enemy to the Cross of Christ.  
Another man may be made Partaker of the Power of God unto Salvation, and yet not led by his Spirit to act cross unto all others, though through the denial of Self, he may be truly exercised in the Cross of Christ; and therein acting many things, which some (through Envy or want of right Understanding) may term the Fruit of Rudeness and Ignorance, when not so in itself.  
To conclude, therefore we say, 'tis Good for every one in all things to mind the inward, divine and spiritual Teacher, that so none may run before that Guide, and then doubtless such will be led to take up the Cross in denial of Self, and not be active in any thing that may justly be termed Rude or Ignorant, but in those things that are Comely, Decent and of Good Report.   

CHP. VII. Touching Swearing.  
THose unto whom the Lord hath given a divine understanding, have declared, that under the Dispensation of the Gospel of Christ, 'tis not agreeable to the truth to Swear in any Case whatsoever.  
This position is justifiable according to the Scriptures of Truth, and is not disagreeable to the light within.  
Matth. 5.33, 34, 35, 36, 37. 'Tis thus said by Christ, Again, ye have heard that it hath been said by them of old time, Thou shalt not forswear thyself, but shalt perform unto the Lord thine Oaths. But I say unto you, Swear not at all; neither by Heaven, for it is God's Throne; nor by the Earth, for it is his Footstool; neither by Jerusalem, for it is the City of the great King; Neither shalt thou swear by thy head, because thou caused not make one Hair white or black; But let your Communication be yea, yea; nay, nay; for whatsoever is more than these, cometh of evil.  
These words of Christ are in themselves a positive prohibition, not only of vain Oaths, but of all other whatsoever, which were accounted lawful; and though some have objected, that vain Oaths were only forbidden by Christ, 
Heb. 6.16.  because the Author to the Hebrews thus writeth, For men verily Swear by the Greater, and an Oath for Confirmation is to them an End of all Strife; thence inferring, that under the Gospel-Dispensation, Oaths by way of testimony for ending of Controversy were lawful; yet these words will not bear any such inserence; for the words in themselves do only signify what was practised by men, but nothing is said in justification of that Practice, and if we peruse the 13th and 17th verses of the same Chapter, 'twill thence appear, that the Occasion whereon these words are written, was by way of Illustration or Comparison, in relation to the promise which God made unto Abraham, and confirmed by an Oath. Moreover, 'tis evident that Christ intended the Prohibition of something, which was lawful; which could not be, if nothing be prohibited save Vain Oaths, because such the Law allowed not.  
Obj. On this Subject some may readily thus object. Do you believe that the Light Within would have directed you to have denied the taking of an Oath, before a Magistrate on any Occasion whatsoever, had the Scriptures been silent in this case?  
Ans. The Matter of Swearing (especially the Form thereof) as it relates to the practice of the People of England, is but an Humane, Political Institution, not justifiable by any Testimony given in the Scriptures of Truth, either under the first or second Covenant, and introduced on this score, as supposing a greater Dread might lie on the Consciences of Mankind, to Speak the Truth and Perform a Covenant, when sworn so to do, than when not: But those who are guided by the light of Christ Jesus, do know, that by this Light (which speaks Condemnation and Judgement unto all False Witnesses, and Covenant-Breakers, when in truth they have covenanted) their Consciences are bound to speak the Truth, and to keep their Covenant, beyond what is possible by Thousands of Oaths; and therefore from the Light of Christ within, they have a Testimony against such Formal Proceed, whereby the Credit of their Yea and Nay, seems to be called in question; having this sense, that Oaths were originally introduced, not to be a bond on the Children of Light (who being restored out of the fall, do keep their Place and Habitation in the Unchangeable Truth and Light of Righteousness) but rather for those, who being defiled, have or may make Shipwreck of Faith and of a good Conscience; which seems clearly agreeing with the Testimony of Chrisostome; " Juramentum intravit, cum malum accresceret, cum homines fraudes suas exercerent, cum omnia fundamenta aversa essent; Juramentum originem suam accepit ex defectu Veritatis. An Oath entered when Evil increased, when men uttered their deceits, when all foundations were overturned; An Oath took its beginning from the Failing of Truth.  
And though 'tis clearly manifested, that a Denial to swear in any case, is agreeable unto the Manifestation of Christ's Light within, as other Truths held forth are; yet I cannot but testify, that those whose Understandings have been so enlightened, have always had a regard unto every Instrument, through which the Conscience hath been awakened, to close with that Appearance in themselves.  
And doubtless, the Scriptures of Truth have been in this case so instrumental unto many, as that a diligent enquiry at God's Witness, or Light Within, hath (through waiting upon the Lord) been made in this matter; and so the answer from Christ's Light in the Conscience, hath been agreeable to the express Doctrine of Christ, which is so strictly laid down, as that no room is left for the least Objection as is evident in these very words, Swear not at all; which doctrine by the Apostle James is thus testified unto, But above all things, my Brethren, Swear not, neither by Heaven, neither by the Earth, neither by any other Oath; 
Jam. 5.12.  but let your Yea, be Yea; and your Nay, Nay; lest ye fall into Condemnation.;;;   

CHAP. VIII. Touching Tithes.  
THe payment of Tithes, as a maintenance to that Priesthood, which we were led to testify against at our first Convincement of the Truth, was generally denied, as that which in Truth could not be owned, though the Claimers thereof have pretended thereto, sometimes by Divine Right, and sometimes by Humane Institution, and sometimes by both.  
As to a claim by Divine Right, though they were so due under the first Covenant, yet that cannot be convincingly urged from the Scriptures of Truth under a Gospel-dispensation; for the Author to the Hebrews thus informs us, They that are of the Sons of Levi, who receive the Office of the Priesthood, have a Commandment to take Tithes of the People, according to the Law, Heb. 7.5. But verse 12. he thus saith, The Priesthood being changed, there is made of necessity a Change also of the Law. And verse the 18th of the same Chapter, he thus saith, There is verily a disannulling of the Commandment going before. Which clearly evidences, that since the Law is changed, and the Commandment disannulled (by which Tithes were paid) the payment thereof by virtue of that Law ceaseth, and so all claim thereto by Divine Right (since no Gospel-institution can be quoted) ceaseth also.  
Moreover we find that Tertullian, who lived about two hundred years after Christ, doth thus write, (1 Apologetic. cap. 39) Neque pretio ulla res Dei constat: etiam siquod arcae genus est, non de oneraria summâ quasi redemptae religionis congregatur: modicum unusquisque stipem menstruâ die, vel cum velit, & si modo velit, & si modo possit, opponit; nam nemo compellitur, sed sponte confert, haec quasi deposita pietatis sunt, That is, Neither is any thing of God purchased with a Price; Also, if there be any kind of Treasury, it is not gathered by a collection that is chargeable [or that may be imposed,] as if it were the Price of a Ransomed Religion: every one layeth by a moderate stipend Monthly, or when he will, and if so be it please him, and if so be he can; for no body is compelled, but bestows of his own accord, these are as it were things committed in trust for Pious Uses.  
Selden, that great Antiquary of his time, also informs us in these words, " In the mean time, further to justify what I affirm, take this of Epiphanius, Bishop of Constance in Cyprus, that about the year CCCLXXX wrote against the Heresies of the Primitive Times, when he tells us of the Tessaresdecatitae or those which thought the holy Easter must be kept on the fourteenth Moon, according to the Law given to the Jews for their Passcover, and that because they apprehended, that the keeping it otherwise was subject to the Curse of the Law, he says that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is, They do all things, or agree generally with the Church, saving that they were too much herein addicted to the Jewish Custom; and in his Argument against them, he shows, that the Curse hath not reference only to the Passeover, but also to Circumcision, to Tithes (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) to Offerings, wherefore (as he goes on) if they escape one Curse by keeping their Easter according to their Law of the Passeover, they thrust them into many other; for (saith he) they shall find them also cursed that are not Circumcised, and them cursed that pay not Tithes, and them cursed that offer not at Jerusalem.  
" Let any man now consider if this Bishop, that was least unacquainted with the Customs of the Christian Church, understood not clearly that no Necessity or known use of payment was amongst Christians in that time of Tithes, no more than of Circumcision or Offering at Jerusalem: Doth he not plainly reckon it as a thing not only not in Christian use, but even equal it with what was certainly abrogated? Is not his Objection shortly thus, Why do you not observe Circumcision, and Tything, and Offerings also at Jerusalem, which are all subject to the like curse? And because some kind of Offerings indeed were in use among Christians, therefore in the Objection he providently ties them to Jerusalem; but of Tything he speaks as general as of Circumcision, observe his own Context, which I here give, that the able Reader's judgement may be free. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is, So that if they avoid one Curse, they shall fall under many other; for such shall be also found Accursed as are Uncircumcised; such Accursed as Tithe not, and they are also Accursed (in the Old Law) that offer not at Jerusalem.  
I now come to examine, Whether a Claim by Humane Institution be warrantable as a reward to a Gospel-Minister.  
To run through the many Institutions, and varieties of Charters, by which a pretended Claim hath been made thereto, would fill a large Volumn, and is not much to the purpose on this Occasion; that therefore is passed over, and the inquisitive Reader referred to Selden's History on that Subject, and the statutes made on behalf of Tithes in the Reigns of Henry 8, Edward 6, Queen Elizabeth, etc. and so proceed to manifest, whether there be any just Pretence from the Scriptures of Truth to claim Tithes under a Gospel-Dispensation, as a proper Maintenance for a Gospel-Ministry, by virtue of any humane institution.  
The most pertinent part of Scripture that at present we remember to prove a maintenance for a Gospel-Ministry, is what Paul writes, 1. Cor. 9, from verse 3. to verse 16. on which this observation may be made.  
That Paul pretended not to have any Power to claim carnal things by any Humane Institution, neither is there any one word intimating that he had either Power or Liberty to make use of Carnal things, unless from those unto whom he had sown Spiritual; moreover, 'tis evident that Paul was so far from using that Gospel-Power, which he had, that he accounted it a Reward unto him, that when he preached the Gospel, he might make the Gospel of Christ without Charge.  
Obj. But what if it please the supreme Powers to bestow on the National Ministry Tithes? how prove you from the Scriptures, that those who freely pay it, do ill, or that 'tis not lawful for them to receive it from such, and sue for it by the law from others, who are not free to pay it?  
Ans. We are so far from condemning all those who freely pay them, and not as by constraint, that we look upon it to be the duty of all professing Christianity to contribute toward the outward maintenance of such whom they usually hear, and account to be the true Ministers of Christ, (though not obliged thereto by Law) in case they have need; and if the Charity of any should be such, as to bestow upon them one fifth part instead of a tenth, far be it from us to condemn it; but the Testimony of Truth is against all those, who under pretence of being Gospel-Ministers, have received carnal things, from any who give them not freely, but by virtue of humane institution.  
And as to the other part of the Objection, viz. to prove it lawful to sue for Tithes, when given by Law to a Gospel-Ministry; it is time enough so to do, when any one shall undertake to prove that 'tis agreeable to the Law of God to make outward Laws to enforce a Contribution in any form or method whatsoever for Maintenance of a Gospel-Ministry.  
Hitherto we have not understood, that any Pen hath undertaken such a Proof, and therefore no necessity to enlarge for disproof of that, which is neither proved or pretended to be provable, as we know.  
However, lest any should think this premise a kind of a Shift, we shall add thus much, that as the work of the Ministry of the Gospel of Christ is a Spiritual Work, so a temporal Constitution is unsuitable for the Maintenance thereof. 
1 Cor. 9.14.  Paul testified, The Lord ordained that they which preached the Gospel, should live of the Gospel.  
We now desire the impartial Reader seriously to weigh and consider, whether since God hath ordained, that those who preach the Gospel, should live of the Gospel, it can be justifiable in a Minister of the Gospel, instead of cleaving to what God hath ordained, to cleave to a humane Law, thereby to sue for Tithes from those, who are so far from being Partakers of that Gospel, pretended to be ministered, as that they disown the same.  
To every enlightened eye it cannot but be plain, that a Maintenance so obtained, is not a living of the Gospel, because as the ministry of the Gospel is freely received, so 'tis freely given, and he that is exercised therein reapeth no man's carual things, unless they be freely offered.   

CAAP. IX. Touching Baptism.  
'tIs evident from the Scriptures of Truth, 
Mat. 1.12.  that the Baptism of water was the Ministration of John, who was sent a Messenger, to prepare the way of Christ before him; and that though he was sent to baptise with Water unto Repentance, yet he thus testified, in relation to Christ; 
Mat. 3.11.  He that cometh after me is mightier than I, whose Shoes I am not worthy to bear; he shall baptise you with the holy Ghost and with Fire.  
Now forasmuch as Christ himself was baptised by John, and after his Resurrection exhorted his Disciples on this wise, Go ye therefore, and teach all Nations, 
Mat. 28.19.  baptising them in the Name of the Father, and of the Son, and of the holy Ghost: Teaching them to observe all things that I have commanded you; and lo I am with you unto the End of the World. It is concluded by many, that the Baptism of Water ought also to continue unto the End of the World, as a Gospel Ordinance, to be administered by those who are called into the Work of the Ministry of the Gospel of Christ.  
Ans. 1st. It doth not appear from the recited Scripture, that the Disciples were hereby commissionated too Baptism with Water; and though it may be urged, that the Practice of 
* Act. 8.38. Act. 10.47.  Philip to the Eunuch, and the words of Peter shown, that Christ intended the Baptism of Water, and that that Baptism was to be administered by Gospel Ministers for ever; yet that's not more an infallible Proof thereof, 
1 Cor. 1.17.  than Paul saying, He was not sent to Baptism, is a proof that he was either no Aposide, or that Christ gave no such Commission, Go teach all Nations, baptising them, etc. because, if every one that was sent to teach, was also sent to baptise, than Paul could not in truth have said, I was not sent to baptise, if in reality he was commissioned to teach and preach; which none under Christian-profession (as we know of at this day) questions.  
Moreover we put this query to every enlightened impartial Reader, Whether there be not cause to doubt, that the very Disciples themselves might not be as remote from having a true Savour of the Meaning of Christ in these words, [baptising them in the Name of the Father, and of the Son, and of the holy Ghost,] as some of Christ's Disciples Joh. 6.53. were in these his words, [Except ye eat the Flesh of the Son of man, and drink his Blood, ye have no life in you?] For Christ's meaning thereby was not, that the flesh did profit, 
Joh. 6.61.  as is plain by these his words, It is the Spirit that quickeneth, the Flesh profiteth nothing; the Words that I speak unto you, they are spirit, and they are Life: Yet for want of true discerning what Christ meant by eating of his Flesh, until he explained himself, many of his Disciples said, This is an hard saying, who can hear it? Read John 6. from verse 47. to verse 64. But notwithstanding we would not be understood positively to affirm, that Christ intended not a Baptism of Water, 
Joh. 4.2.  as needful to be administered by some (by reason of the Weakness of the People) for a season; because 'tis evident, that not only Christ's disciples before he was Crucified (when it appears not that they had any Power to baptise with the Spirit) did baptise; but also, that some after that time of his being Crucified, 
Act. 8.16, 29, 36, 37.  were baptised in the name of the Lord Jesus; and yet they had not received the holy Ghost: which being compared with what is written touching the Eunuch and Philip, 
Act. 38.39.  who by the Spirit was bid to Go near and Join himself to the Eunuches Chariot, doth clearly import, that Water baptism was used, as well after the Crucifying of Christ, as before. But whether by virtue of any command from Christ so to do, is yet the question, and uncertain from any positive Scripture. However, suppose that the Baptism of Water was the Baptism intended by Christ in the words, Go teach all Nations, baptising them, etc. it then seems naturally to follow, that this was but a Confirmation of John's Ministry, and that (being a Legal Administration) but for a season, and not to the End of the World: and was not that baptism wherewith John testified, 
Luk. 25.49. Act. 1.4. Act. 2.4.  Christ should baptise, which was with the holy Ghost and with Fire; especially if we do but consider, that Christ was not yet ascended, after which the promise of the Father was to be fulfilled, viz. the povering forth of the holy Ghost, which undoubtedly was the Baptism of the Spirit; and that every Baptism in the name of our Lord Jesus Christ was not that Baptism of the Spirit, as is clearly signified, Act. 8.15, 16. Who when they were come down, prayed for them, that they might receive the holy Ghost; for as yet he was fallen on one of them, only they were baptised in the Name of the Lord Jesus.  
All which being duly weighed, it's rational to conclude, that the Baptism of Water ought to end in time; and that these words, And lo I am with you unto the End of the World, are no sufficient ground to believe, that the Baptism of Water was thereby intended to continue as an Ordinance of God, unto the dissolution of all things.  
But could nor so much be said, as already is, to evidence that the continuance thereof to the End of the World was not the meaning of Christ unto his disciples, yet it may be affirmed, that the words themselves in the Greek Tongue, if we compare Scripture with Scripture, will not hold forth such an interpretation.  
For the sentence, And lo I am with you always unto the End of the World is in Greek thus expressed. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which may properly be rendered thus, And lo I am with you every day, unto the Consummation of the Age. This interpretation being compared with the words of Christ unto John, when he (being forbade by John to be baptised by him) said, Suffer it to be so now; for thus it becometh us to fulfil all Righteousness; clearly shows, that Christ did not by that Commission intent a Continuation of that Administration unto the End of the World: but rather, that as other Shadows, Types, Figures and Patterns of Heavenly Things under the Law, were to have an End in Time; So the Baptism of Water (being a Type of the Baptism by his Spirit) was also to have an End in Time; and this interpretation is clearly evidenced from the Scripture itself to be according to truth; for we find the Author to the Hebrews thus testifying, Heb. 9.24, 25, 26. Christ is not entered into the Holy Places made with Hands, which are the Figures of the true; but into Heaven itself, now to appear in the Presence of God for us; nor yet that he should offer himself often, as the High Priest entereth into the Holy Place every year with Blood of others; for than must he often have suffered since the Foundation of the World; but now once in the end of the world hath he appeared to put away sin by the Sacrifice of himself. On this Scripture 'tis thus observed, that the time of Christ's appearing to put away Sin by the Sacrifice of himself, is termed in the End of the World, and so translated from the Greek words, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which may properly be translated in the consummation of Ages; experience tells us, as well as the signification of words, that these words are not so intelligibly translated, as they might, since it now relates to time above sixteen hundred years past.  
Now forasmuch as we find, that in this sentence, And lo, I am with you always, unto the End of the World; the same greek words are rendered to signify the End of the World, as is in the aforesaid quotation to the Hebrews, which related to a time above sixteen hundred years past (saving only that the word [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] in Matthew is the singular number, and [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] to the Hebrews the plural) there is no reason to conclude, that Christ's Commission to Baptism, was intended to continue as an Ordinance under the Gospel-dispensation, until the Consummation of all things. And as a further Evidence that this interpretation is the very Truth, 'tis to be observed, that the word [World] in this sentence, before cited, viz. Since the Foundation of the World, is rendered in Greek not by the same words as the word [World] in the two other sentences are, viz. [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] (which may be truly rendered an Age, or the time of a man's life) but by the word [〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] (which properly signifies the world) viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
Can no more be said to render Christ's words in Matthew not sufficient ground to practise Water-Baptism at this day, as a Gospel-Ordinance, it were sufficient to every impartial Reader, unto whom God hath given Divine Understanding in relation to this matter: But since we find, that after Christ's Ascension it was used for a season, we think it necessary to add, that our faith is, That the practice thereof was chief by way of Condescension to those, who were Weak, and not easily brought off from the Observation of Outward Ordinances, to have their Eye unto Christ Jesus, the great Ordinance of God unto Salvation; and this spirit of condescension seemed to be in Paul, when he said, 
1 Cor. 9.20, 21, 22.  Unto the Jews; I became as a Jew, that I might gain the Jews; to them that are under the Law, as under the Law, that I might gain them that are under the Law; to them that are without Law, as without Law (being not without Law to God, but under the Law to Christ) that I might gain them that are without Law; to the Weak I became as Weak, that I might gain the Weak; I am made all things to all men, that I might by all means save some; and this I do for the Gospel sake. But to return:  
'Tis evident, that John testified concerning Christ and himself on this wise, 
Joh. 3.30.  He must increase, but I must decrease; which (if the whole scope of the Scriptures relating to Baptism be considered) seems clearly to hint, that therein John spoke not with respect to his Person, but that administration of Water-Baptism, whereof he was a Minister. Moreover, we find the Apostle Paul testifying, 
1 Cor. 1.14, 15, 17.  I thank God, I baptised none of you, but Crispus and Gaius, lest any should say, I have baptised in my own Name; and I baptised also the house of Stephanus; Besides I know not whether I baptised any other; for Christ sent me not to baptise, but to preach the Gospel. Which being compared with what he writes unto the Ephesians, 
Eph. 4.4, 5, 6.  There is one Body, one Spirit, even as ye are called in one Hope of your Calling; one Lord, one Faith, one Baptism, one God and Father of all; And with what he writes to the Colossians, where Circumcision is equallised with Baptism, 
Col. 2.11, 12.  its clear to every enlightened eye, that Paul was by the Spirit led to Exalt One Only Baptism, which doubtless was the Baptism of the Spirit, unto which he gave Testimony when he writ to the Corinthians on this wise; 
1 Cor. 12.13.  For by one spirit are we all baptised into one Body, whether we be Jews or Gentiles, whether we be Bond or Free; and have been all made to drink into one Spirit. More might be written on this Subject from the Scriptures of Truth, to evidence the matter intended, but at present we shall forbear further to enlarge thereon,   

CHAP. X. Touching the Supper of the Lord, with his Disciples the night before he was betrayed.  
FOrasmuch as the Children of Light amongst those called Quakers, have been reputed Apostutised from the true Faith, and Disowners' of Gospel Ordinances, not only because (since they have believed in the sufficiency of God's Grace, given by God, and inwardly received by them) they have not been found in the Outward Practices of Water Baptism (of which in the last Chapter we have already treated) but also for that they (as the Church of Christ) are not principled to meet together at some certain appointed times and seasons, to break Bread and drink Wine, as that which (according to the reputed institution of Christ) they ought to do, in a more solemn manner, than at other times; and then term such their eating and drinking the Sacrament of the Lord's Supper, or Communion and Participation of the Body and Blood of Christ. It is therefore thought meet at this time to treat somewhat on this Subject, evidencing, that the Doctrine published by Christ at his Last Supper is owned by us; and in order thereunto 'tis thus observed, when the Disciples of Christ the Night before he was betrayed, were eating the Passover with him, the Evangelist thus declares: 
Luk. 22.19, 20.  And he took Bread, and gave thanks, and broke it, and gave unto them, saying, This is my Body, which is given for you; this do in remembrance of me; Likewise also the Cup after Supper, saying, This Cup is the New Testament in my Blood, which is shed for you.;  
The aforesaid words, This do in remembrance of me; is the only sentence spoken by Christ, whereof the Scripture makes mention, whereby the institution of the Sacrament of the Lord's Supper (so called) may be pretended to be proved; from which words it naturally follows, that Christ's Disciples were to do something, which he then did, which undoubtedly was to give Thanks and break Bread (in remembrance of him) and according to this Command, we believe, 'tis the duty of every Christian, both in Eating and Drinking, to receive the same with thankful hearts, and to be not only at such times and seasons, but at other times also, in the remembrance of the Benefits, whereof the faithful are Partakers through the death of Christ; and those who thus believe, and thus practise (which the faithful People of God amongst those called Quakers do) own the Doctrine of Christ at his Last Supper; and if we said no more, we have said enough to evidence what we have undertaken to do, viz. That the Doctrine published by Christ at his last Supper, is owned by us.  
But since it is so, that divers places of Scriptures have been taken by many professing Christianity to signify, that the primitive Christians were found in the practice of administering and receiving the Sacrament of the Supper (so called,) 'tis further signified, what may be pretended to be said in favour thereof after Christ ascended.  
Acts 2. it appears, that after the pouring forth of the Holy Ghost, Peter stood up, and preached unto the Jews, at which Sermon there were added unto the Church about three thousand, touching whom verse the 42. 'tis thus said, And they continued steadfastly in the Apostles Doctrine and Fellowship, and in Breaking of Bread, and in Prayers: No doubt but this is taken for a manifest Proof of the use of the Sacrament of the Supper (so called) as practised by the Professors of Christianity at this day; but whether on sufficient ground is now the question: for our parts we testify, it appears groundless to us; for verse the 44th 'tis said, All that believed were together, and had all things common; and verse the 46th thus, And they continuing daily with one accord in the Temple, and breaking Bread from house to house, did eat their own meat with gladness and singleness of heart, praising God. These Scriptures being duly weighed clearly manifest, that as often as they did cat, they had all things common, and praised God, and that here's no ground to believe, that the daily Breaking of Bread, there spoken of, had a relation to daily, solemn, appointed Meetings, wherein the Apostles did take bread, bless, break it, and distribute it, under the notion of a Sign unto them, that they were made Partakers of the Body of Christ, whereby the Soul is nourished; but rather that at those Opportunities, their outward Bodies and Hunger were refreshed and satisfied; which in the Apostle Paul's sense was not eating of the Lord's Supper, as is manifest, 1 Cor. 11.20, 21, 22, 33, 34. Moreover, if we do but compare the aforesaid Scriptures Acts 2.42, 46. with what is written Acts 6. from the beginning to the 7th verse, 'tis rational to conclude, that in their daily breaking bread from house to house, no other Institution, Ordinance, or Sacrament was hinted at, than what was neglected toward the Grecian widows, mentioned Acts 6.1. which Neglect occasioned a choice of seven Deacons, because 'twas not judged reasonable, that the Apostles should leave the Word of God, and serve Tables; which service there hinted at, was doubtless a Ministration of Outward Food, for the nourishment of the Outward Man, and not the nourishment of the soul.  
Acts 20.7. 'Tis thus said, And upon the first day of the week, when the Disciples came together to break Bread, Paul preached unto them, ready to departed on the morrow, and continued his speech until midnight; and in the following verses 'tis signified, that when Paul came up again (from taking up a young man, who, as Paul was long preaching, sunk down with sleep, and fell down from the third loft, and was taken up dead) and had broken bread and eaten, and talked a long time, even until break of day, he departed.  
On this Scripture it may be observed, that no mention is made, that the aforesaid Breaking of Bread was done in pursuance of any Institution made by Christ at his Last Supper; nor yet that the end thereof was, that they might be on that occasion, in a more solemn Commemoration of the Death of Christ, than at other times, wherein they might refresh their outward man with Carnal food; and therefore though I cannot but have so much Charity for the Disciples of Christ, as to believe, that when they did so eat (as aforesaid) they were in the remembrance of the Benefits through Christ's Death (as every true Christian ought to be, and more especially whilst participating of his Mercies) yet the Scriptures already named, seem no rational Proof of any such solemn Institution made by Christ, which many under the Profession of Christianity pretend to have practised.  
1 Cor. 10.16. The cup of blessing which we bless, is it not the communion of the blood of Christ? The bread which we break, is it not the Communion of the Body of Christ?  
Considering the mind of the spirit through the Apostle in the very same Epistle, we appeal unto such who are knowing in the Mysteries of God's Kingdom, whether 'tis not unreasonable to take the Meaning of the Spirit to be, that this had a Tendency to Encourage Outward Meetings, wherein Outward Bread ought to be broken and communicated, as a Sign of being Partakers of Christ's Body, or to prove any solemn Institution made by Christ, more than what may as well be alleged from the words of John to be then instituted by Christ, when he said, John 6.51, 56. I am the living Bread which cometh down from heaven, if any man eat of this bread, he shall live for ever; he that eateth my Flesh, and drinketh my Blood, dwelleth in me, and I in him. For we find the Apostle Paul in the very next verse, thus signifying; For we being many, are one Bread and one Body; for we are Partakers of that one Bread. This one bread whereof the Apostle speaks, is not outward Bread, but Christ and his Church, dwelling each in other, according to the aforesaid Testimony of Christ, He that eateth my Flesh, and drinketh my Blood, dwelleth in me, and I in him.  
1 Cor. 11.23, 24, 25, 26. Paul thus said, For I have received of the Lord that which also I delivered unto you, that the Lord Jesus the same night in which he was betrayed, took Bread, and when he had given thanks, he broke it, and said, Take, eat, this is my Body which is broken for you; this do in remembrance of me. After the same manner also he took the Cup, when he had supped, saying, this Cup is the New Testament in my Blood; this do ye as often as ye drink it, in remembrance of me; for as often as ye eat this Bread, and drink this Cup, ye do show the Lord's Death till he come.  
This Scripture is taken as a pertinent Proof for the Administration of the Sacrament of the Supper (so called) as a Gospel Ordinance.  
The first thing needful to be considered, in order to the having a right understanding of the mind of the Spirit through Paul in this matter is, the occasion whereon 'twas written, which is signified from ver. 17. to 23. of the same Chapter, from whence it appears, That the Corinthians came not together for the better, but for the worse; for that when they came together, Paul heard there were divisions amongst them, and that in eating, every one took before the other his own supper, and that one was hungry, and another drunken, and that this was not to eat the Lord's Supper; and then proceeds to relate, what he had delivered unto them, as an evidence that their Practice was not to be justified, or owned from any thing delivered unto them by him.  
'Tis now necessary to consider, what may, and what may not be inferred, as pertinent to the matter in hand, from what Paul delivered to the Corinth's.  
It cannot be inferred that those who worthily did eat of that Bread, and drink of that Cup, mentioned verses 24, 25. (which we will not deny to be outward) were after the receiving thereof made Partakers of Christ's Body; for though ver. 27. the Apostle thus saith, Whosoever shall eat this Bread, and drink this Cup of the Lord unworthily, shall be guilty of the Body and Blood of the Lord; yet he doth not on this occasion say, that the Worthy Receiver is Partaker of the Body of Christ; and why? but because that was not the declared end, what then was the declared end? the end from Paul's words seems to be, to show the Lord's death till he come, for verse 26. he thus saith, For as often as ye eat this Bread, and drink this Cup, ye do show the Lord's death till he come; in remembrance whereof man may be, and yet no Partaker of his Body: and as to these words [till he come] they may reasonably be taken to relate to his coming to man in Spirit; and if so, there is no pretence from Paul's words, that such aught to continue in the aforesaid Practice, for the remembrance of Christ's Death, who are witnesses of his coming in the spirit, by which (as living members of his spiritual Body) they are attained unto the End, wherefore a remembrance of his Death was accounted needful.  
And as to these words, Whosoever shall eat this Bread, and drink this Cup of the Lord unworthily, shall be guilty of the Body and Blood of the Lord; it may be said, that no command is herein contained to prove, that the Sacrament of the Supper (so called) ought to be, or to have been practised; but yet we confess, that from these words it's Rational to conclude, That Paul had a Sense, that some might take occasion to meet together to break Bread, and to Drink; and forasmuch as the use thereof was abused, it might be a necessary Caution in Paul, to signify, that the Unworthy Eaters were guilty of the Body and Blood of Christ; because if they made Conscience thereof, (as doubtless those who so practised, would profess they did, even as some others made Conscience of Observing a Day) the Abuse thereof could not but become Sin unto them, by which the Just is crucified: And therefore, Such might as Justly be accounted Guilty of the Body, and Blood of Christ, as those; who having tasted of the Good Word of God, were by their Falling away accounted Crucifyers of the Son of God afresh, and Putters of him to open Shame; read Heb. 6.5, 6. And though we have repeated the 23, 24, 25. Verses; yet they being chief a Repetition of the Words of Christ already spoken to in this Chapter, we shall say the less thereto; and at present, take notice only of these words therein contained, viz. This do in Remembrance of me: Had these Words been omitted by Luke, as they are by Matthew and Mark, on the same Occasion, there would be no Pretence from the Scriptures of Truth, to call Christ's Breaking of Bread at his Last Supper, an Ordinance of Christ, to continue forever.  
Moreover, 'tis worthy our Observation, That John the Evangelist wholly omits that Narration, given by Matthew, Mark, and Luke, 
John 13.  from whence the Sacrament of the Supper, (so called) is contended for; more than to say, He rises from Supper: and yet doth expressly unto his Disciples, after Supper was ended, thus say; 
4.13, 14, 15.  Ye call Me Master and Lord; and ye do well; for so I am: if I then, your Lord and Master, have washed your Feet, ye ought also to wash one another's Feet; for I have given you an Example, that you should do as I have done to you.;  
These Things being the Things of God, aught to be weighed, 
John 5.  and pondered by his Spirit; and those who so do, will clearly discern, that Christ by that Outward Action of washing the Disciples Feet, did not only show unto his Disciples a Pattern of Humility, and an Example of Readiness to serve one another in Love; but also, to figure forth unto them, the Necessity of being Washed, Cleansed, and Purified in the Inward Man; and that, Otherwise there is no having a Part in Christ: and this is clearly signified in the Words of Christ unto Peter; Then cometh he to Simon Peter; 
John 13.6, 7.  and Peter saith unto him, Lord, Dost thou wash my Feet? Jesus answered and said, What I do, thou knowest not now; but thou shalt know hereafter: Which clearly shows, that there was a Spiritual Signification hinted at by Christ's Outward Washing, for that Peter did know his Outward Washing; and therefore said, 
Verse 8.  Thou shalt never wash my Feet: Whereupon Jesus answered him thus; If I wash thee not, Thou hast no Part in me.  
All which being duly weighed, it appears, that there is as much Ground at this Day from the Scripture of Truth, to practise the Washing of one another's Feet, and call such a Practice, a Sacrament, to figure forth the Blood of Christ, in which the Sins of those, who are quickened unto God, are washed away; as the Eating of Bread, and Drinking of Wine, in Imitation of what was Practised or Commanded by Christ, the Night before he was Betrayed, may.  
And now, on the Behalf of ourselves, and all the Children of Light, amongst those called Quakers; may it at this Day be said, That though we are not found in that Outward Practice of Washing one another's Feet, as a Religious Exercise, after that Outward Example, which was given by Christ unto his Disciples, the Night before he was Betrayed, and enjoined as their Duty; nor yet are found in the Practice of Appointing certain Times and Seasons, on purpose to eat Bread, and drink Wine, as that which we ought (Religiously) to do in a more solemn Manner, than at other times: Yet we can boldly say, Christ our Lord and Master, speaks no more Condemnation unto us, as Persons, in that respect, neglecting any thing that he hath instituted for us to practise, than he doth to many Elders of the Church at this Day; who, Visiting the Sick, neglect to anoint with Oil in the Name of the Lord: and to others, who being of the Gentile-Stock, according to the Flesh, Do not abstain from eating Blood; and yet in neither of these respects, Condemned; though expressly Exhorted to by the Apostle; read Acts 15.20. James 5.14.  
Moreover, it is to be considered, that though the Sacrament of the Lord's Supper, (so called) is by some reputed to be Instituted by Christ, 
Exod. 12.13.  in the Room of the Passover, and to continue as an Ordinance forever; 
Heb. 9.10, 14.  even as Water-Baptism is taken to be Instituted in the room of Circumcision; yet both are groundless: For, though the Scripture Testifies, That the Feast of the Passover was to be kept by an Ordinance forever; yet when the Time of Reformation came, it ended, even as all those Outward Services and Ordinances, which stood only in Meats, and Drinks, and divers Washings, and Carnal Ordinances, imposed until the Time of Reformation, did. Now, forasmuch as the Time of Reformation, was the Time wherein Christ through the Eternal Spirit offered himself without Spot unto God; we query, Whether after this Time of Reformation, it can be consisting with the Spirit of Truth, for any one to impose upon the People of the Lord, (or for the People of the Lord, though not imposed upon) to practise such Ordinances, as consist in Outward Meats, Drinks, and Washings, (as the Ordinances of Baptism, and Sacrament of the Supper, so called, do) as needful, in order to the Salvation of Mankind? Since not only the Author to the Hebrews testifies. That the like Ordinances under the First Covenant had an End, when the Law was changed; but that Paul likewise exhorts against the Use of Ordinances after the Commandment and Doctrines of Men, as is largely declared to the Colossians, Chapt. 2.8, 14, 16. to the End? And, Whether the Introducing thereof at this Day, is not a Building again the Things that have been (according to the Doctrine of Truth) rejected?  
To conclude; This is the Testimony of Truth, that is with us to give on this Occasion; That we are not at this Day convinced in our Consciences, That there is any better Ground for the Practice of Water-Baptism, and Breaking of Outward Bread, (as Ordinances under the Dispensation of the Gospel, in this our Day) than the Commandments and Doctrines of Men; but yet are Witnesses, that Christ is come in Spirit unto the Children of Light; and that, at the Hearing of his Voice, they have opened the Door of their Hearts, 
Col. 3.1.  whereby they have Supped with him, and he with them, according to this Testimony, Revel. 3.20. If any Man hear my Voice, and open the Door, I will come in to him, and will Sup with him, and he with me: and so, these being Risen with Christ, seek those Things which are above; 
Rom. 14.17.  knowing, that the Kingdom of God consists not in Meats, and in Drinks; but in Righteousness, Peace, and Joy in the Holy-Ghost: And therefore, having received an Earnest of that Life, which is Eternal, (through Faith in the Blood of Christ, who was offered up a Sacrifice unto God, for the Redemption of Mankind) do inwardly feel the Benefit of that Offering; and so, (being sensible, 
Heb. 9, 10. Chapters.  that the Flesh profiteth nothing) are made Partakers of that Quickening Spirit, which was signified by Christ, 
John 6.53.  when he said; Except ye eat of the Flesh of the Son of Man, and Drink his Blood, you have no Life in you: For though Christ so said, yet he did not intent, that there could be a Profiting (as to the Growth of the Inward Man) by Eating outward Flesh, no more than the Children of Light do at this Day believe, that the Eating of the Outward Bread can nourish the Immortal Soul: 
Joh. 6.63.  And therefore, Christ said; It is the Spirit that quickeneth, the Flesh profiteth nothing.   

CHAP. XI. Touching Justification and Salvation through Faith in Christ.  
WHat the Scripture saith, touching Justification and Salvation, we own; viz. 
Rom. 8.30.  That the Called of God are Justified; and that This Justification is freely by his Grace, through the Redemption, 
Rom. 3.24, 25.  that is in Jesus Christ, by Faith in his Blood, for the Remission of Sins that are past; and that, 
Tit. 2.11.  Salvation is brought through the Grace of God, that hath appeared unto all Men.  
Object. This Sense of yours cannot be denied, because your Language agrees with the Holy Scriptures: But the Question is, Whether your Meaning thereby is, that you own a Justification of Persons, or a State of Salvation, attainable through the Blood of Christ; not only without an Infusion of Righteousness, but also by a Pardon of Sins, and accepting of Persons, as perfectly Righteous, at the Tribunal of God; not for any Works wrought in them, or done by them; but for Christ's sake: not by imputing the Act of Faith, or any pretended Light or Principle within them, or any of their Evangelical Obedience to him, as their Righteousness before God; but by Accepting and Imputing the Obedience and Satisfaction of Christ for them, and to them? And, Whether or no, you do not account, that Justification and Sanctification are all one, and the same thing, because Sanctification is inseparably joined with Justification, (1 Cor. 6.11?) which if you should, we cannot but take you therein to Err; because in Justification God imputeth the Righteousness of Christ to us, Rom. 4.6, 8. But in Sanctification the Spirit of God infuseth Grace into us, and enableth to the Exercise thereof, Ezek. 36.27.  
Answ. The Objection seems to be raised by such, as have put their Meanings on the Scriptures of Truth; when in truth they cannot say, That by the Revelation of the Spirit of God they have been led thereto: And therefore, such Meanings may well be taken to be no other, than mere Private Interpretations, and not that which is signified by the Holy Ghost. However, that our Sense, relating to the Material Parts of the Objection, may be known, we thus say:  
First, That Justification unto Life Eternal, (or a State of Salvation) is not attainable, but through Faith in the Blood of Christ, or the Leadings of God's Grace, that hath appeared unto all Men; and that nothing, which we of ourselves are capable to perform, can in any wise be so Meritorious, as thereby to render us worthy of that Justification, which all the Saints in Light are attained unto, as absolutely necessary to the being made a Partaker of the great Salvation of God. By these our words, Nothing which we of ourselves are capable to perform, our Meaning is not only, an Exclusion of all legal Performances, which the Apostles, in their Epistles, plentifully hinted at; but also, of all other Outward Duties and Performances, of what Nature and Kind soever, that our Outward Man is of ability (without the Assistance of the Spirit of God) to act, and bring forth.  
And if any from these words in the Objection (viz. Wrought in them, Act of Faith, Evangelical Obedience, etc.) shall conclude, that the very Works and Actions, which by the Spirit of God we are enabled to bring forth, are of no Advantage towards Eternal Salvation, but that it's through Faith alone attainable: We then thus Answer, That the word Faith in the Scripture, may be taken in a twofold sense; the one is a Faith that is not (without a further growth) accompanied with the Salvation of God; and therefore cannot be the Faith intended in the Objection: The other is Faith in the Blood of Christ, for Remission of Sins; and this Faith is unto Salvation; and so must be that intended in the Objection.  
But then this inconsistency with Truth plainly appears in the Objection, viz. A reliance on Faith, excluding Works wrought by the Spirit. The inconsistency lies here: Wheresoever a lively Faith unto Salvation is manifested, it is accompanied with Fruits of the Spirit, and Evangelical Obedience, which are as inseparable each from other, as Sanctification and Justification in the Objection are confessed to be. We shall now prove to evince against all Opposers, the truth of what we have Asserted.  
First, That there is a Faith, which, without a further growth, is not accompanied with the Salvation of God, is evident from the words of Paul, Rom. 13.11. For now is our Salvation nearer than when we believed: Which clearly shows, that the Scripture informs us, of a Belief or Faith attained by such as were not arrived unto (nor yet Witnesses of) the Salvation of God: They were only come nearer unto it, than when they first believed, but not come at it.  
And no doubt, but this Belief, or Faith, spoken of by the Apostle, was a Faith on Christ; that is to say, That He was the Son of God, etc. For so to believe, was the Work encouraged in the beginning, according as appears by the words of Christ unto the multitude, John 6.29. This is the Work of God, that ye believe on him whom he hath sent. And this was said by Christ in Answer to this Question, proposed to him by the Multitude, What shall we do, that we might work the Works of God? 
Phil. 1.15, 16, 17, 18.  Besides, we find the Apostle rejoicing, That Christ was Preached, though by some 'twas of Envy and Strife, and in Pretence: And no doubt his End was, that the Sons of Men might come to believe, That Christ was the Son of God, and That the Messiah, that was waited for, was come: Of whom there was an Expectation, 
John 4.25.  That he should tell us all things. And so, when the Sons of Men, whether Jews or Gentiles, were come so far, as to believe, That Christ was that Messiah, that was to come; there was Ground of Hope, that they might in due time come to Witness the Obedience of Faith unto Righteousness.  
The Author to the Hebrews tells us, 
Heb. 12.2.  That Jesus is the Author and Finisher of our Faith. No doubt this was not a Work done in a Moment, or Twinkling of an Eye: for though he is the Author and Object of every true Christians Faith; yet we learn from the Holy Scriptures, that such as believed, That Jesus was the Lord, stood in need of many 
‖ Rom. 13.13, 14. Heb. 10.23, 24.  Exhortations, Reproofs and Instructions; and that God made use of Instruments to build them up in the most Holy Faith: And all this may be attributed unto Christ, the Author thereof: And to what End? but that, as they had believed on him, to be the Son of God, so they might come to grow from Strength to Strength, from Grace to Grace, until they might be living Witnesses, not only that he was the Author, and Object of their Faith; but also the Finisher thereof unto Eternal Salvation.  
Secondly, As before is signified, there is a Faith in the Blood of Christ for Remission of Sins; and this Faith is unto Salvation; and wheresoever 'tis manifested, 'tis accompanied with Fruits of the Spirit, and Evangelical Obedience, which are as inseparable each from other, as Sanctification and Justification in the Objection are confessed to be.  
The Author to the Hebrews tells us, That Christ, the Son of God, became the Author of Eternal Salvation, 
Heb. 5.9.  unto all them that Obey him. This shows, that Obedience unto Christ (which undoubtedly is no other but Obedience of Faith) was a Qualification accompanying such as were made Partakers of the Salvation of God. Who then dare say, Such Obedience is of no Advantage unto those, who by the Spirit of our Lord Jesus Christ are led thereunto?  
Besides, we find that the same Author writes on this wise, But Beloved, 
Heb. 6.9, 10.  we are persuaded better things of you, and things that accompany Salvation, though we thus speak; for God is not Unrighteous, to forget your Work, and Labour of Love, which ye have showed towards his Name, in that ye have Ministered to the Saints, and do Minister. This doth not only show, that Good Works accompany Salvation, but that there is a Recompense for the same, employed in these words, For God is not Unrighteous, to forget your Work and Labour. Who then dare say, That 'tis no advantage unto Salvation to those who are found Exercising themselves by the Spirit of God, in things accompanying Salvation? Especially since we sinned the Apostle Paul, not only to Exhort us, To work out our Salvation with Fear and Trembling; but expressly signifying, That Godly Sorrow worketh Repentance to 
* 2 Cor. 7.10.  Salvation, not to be Repent of.  
Moreover, 'tis observable, that though the Author to the Hebrews tells us, That without Faith 'tis impossible to please God; 
Heb. 11.6.  For (saith he) he that cometh to God, must believe that he is; yet he doth not rest here, as if that Faith were sufficient, but proceeding in the very same Verse saith, That he is a Rewarder of them that diligently seek him. By which it appears, that there is something, as an Act of Faith to be brought forth through Man, besides resting in a bare Faith, that God is, and that for such Act there is a Reward; which, if duly weighed, together with these Scripture-citations [Mat. 5.12, 6.1.10.41, 42.16.27. Luke 23.4. 1 Cor. 3.14.9.17. Col. 2.18. Heb. 10.35. John 2.8.] Nothing can then be more plain, than that, those through whom Works (which are the Fruit of the Spirit of God, or Acts springing through the Obedience of Faith) are brought forth, shall receive a Reward for such Works.  
And as to these words in the Objection, Not by Infusion of Righteousness, but by Imputing the Obedience of Christ, 
Rom. 5.19.  which we take to be grounded on the Apostles words, viz. As by one man's Disobedience, many were made Sinners; so by the Obedience of One, shall many be made Righteous. 
2 Cor. 19.21.  And God was in Christ reconciling the World unto himself, not Imputing their Trespasses unto them; for he hath made him to be Sin for us, who knew no Sin, that we might be made the Righteousness of God in Him. We thus Answer:  
That these words of the Apostle, viz. By the Obedience of one shall many be made Righteous, do not show that any one of the Sons and Daughters of Men shall be made Partakers of the Righteousness of God, whilst Sin is reigning in their Mortal Bodies; the words will bear no such Consequence. And forasmuch as such, who are ready to Object as aforesaid, have highly commended the Practice of comparing Scripture with Scripture, that so the Truth may the more clearly shine forth in its Beauty, we shall manifest thereby, that no such Meaning was the Meaning of the Spirit: For in the 21th. Verse of the same Chapter 'tis thus said, That as Sin hath reigned unto Death, even so might Grace reign through Righteousness unto Eternal Life, by Jesus Christ our Lord. This Reign of Sin was in the Mortal Bodies of those, that through a breach of the Righteous Law of God, became subject to Condemnation: But when Grace came to Reign, through Righteousness unto Eternal Life, than the Virtue of the Blood of Christ was witnessed, and The Mystery of Faith revealed, 
1 Tim. 3.9.  that was held in a pure Conscience; which doubtless was not then a Defiled Conscience: And therefore we may properly term the Blood of Christ (in which by Faith Salvation is known) the Mystery through which man arrives unto Godliness; notwithstanding the Mystery of Iniquity hath wrought in some, to pretend Salvation thereby, whilst (being in a State of Degeneration) their Consciences are polluted, and Sin reigning in their Mortal Bodies. Then we may also say, that the man of Sin was Dethroned. Then the Old Man with his Deeds was put off, and the New Man (which as the Apostle saith, 
Eph. 4.24.  After God is created in Righteousness, and True Holiness) was put on.  
Again, 'tis observable, that the words, Not Imputing their Trespasses unto them, do only argue, that their Trespasses were forgiven, as necessary to a state of Reconciliation with their Maker; but doth not at all hold forth, that they could be in such a state, whilst either their former Sins were not Forgiven, or whilst they were actually committing Sins and Trespasses anew, after that they had been, through the Mercies of God, made Partakers of such Forgiveness.  
And as to these words of the Apostle, That we might be made the Righteousness of God in him; we also say, it will not from thence follow, that Man can become a Partaker of the Righteousness of God, whilst Sin is in Dominion in him: For the State spoken of, is a State in Christ. Now the Testimony of the Apostle in the very same Chapter, Verse the 17th. is on this wise, If any man be in Christ, he is a new Creature, old things are passed away, all things are become new. And though this New State, was a State wherein Man was Freely Justified by Grace, and brought into the glorious Liberty of the Sons of God, and was Redeemed from under the Law, which consisted in Carnal Ordinances, that made not the Comers thereunto Perfect, 
Heb. 7.19.  as pertaining unto the Conscience, though the bringing in of a better Hope did; yet notwithstanding, we do not find any ground to believe, that the Liberty and Freedom, man was thereby brought into, was such a State, wherein he was not to be subject to a Law: 
Rom. 3.26.  For the free Justification of Christ, was to extend unto these, who believed in him. And in that State the Works of the Law were excluded; so that there was no room for any to boast therein.  
But then the Manner of that Exclusion (so that no man should boast) was by the Law of Faith. 
Rom. 3.27.  Now, where a Law is, it must necessarily follow, that Obedience is due: and whenso ever that Debt ceaseth, the Law than becometh void.  
But who so Impious, to declare a Principle so Unrighteous, as hath a tendency to make this Law of Faith void? Charity obligeth us to suppose, that no Christian-professor, would wittingly thus do: But yet we cannot but say, that so great Darkness hath seemed to  some, as that under the Notion of Christ's Righteousness imputed to Sinners, 'tis to be feared, that many have indulged such a Liberty, as little to regard the Counsel of the postle, when he said, Work out your Salvation with Fear and Trembling; as if Salvation were to be obtained by an Historical Faith, excluding all sorts of Works as unnecessary thereto, and that a little Religion in the Head, might stead a man more, than a great deal in the Heart; for where an Application of Christ's Righteousness is made by any person whatsoever, in order to the Healing of that Wound, which (through the Temptations of the grand Enemy of the Soul) man hath received (if there be not according to the counsel of the Apostle Paul, 
2 Cor. 7.10.  A Sorrow unto Repentance never to be repent of) there 'tis undoubtedly falsely applied; the aforesaid Sorrow cannot rightly attend the Creature, in his lost estate and condition; but, First, Through a sense of the prevalency of Satan by his Temptation: Secondly, Through bearing the Righteous Condemnation of the Lord, upon the Transgressing nature, that so through Judgement the Mercy of the Lord may be Witnessed; and then, when the Creature comes to be made Partaker of the Mercy of the Lord, through a sense of his Failing, a real Sorrow for the same, and bearing in Patience the Righteous Condemnation of God, than the Burden of Sin may be removed, and the Creature witness a State of Restoration.  
These things lead us to consider, How it comes to pass, that people professing Christianity, and owning the Scriptures of Truth (and agreeing in Principles, termed Fundamental, whilst they keep to the Language thereof) should thus Disagree?  
To this we say, That to the enlightened Eye 'tis plain, especially in the Matters whereof we are now treating: and that it may be so to others, we desire, that the following Notations may be considered.  
First, The Apostle Peter tells us, That no Prophecy of the Scripture is of any private Interpretation; 
2 Pet. 1.20, 21.  that is, it ought not to be interpreted, but by the Holy Ghost, through whose Motion it was given forth; and yet so great is the Curiosity of Men, that they will be concerning themselves, to put Meanings on the Scriptures of Truth, though the words themselves will not warrant the same, nor the Interpreters in truth Affirm, That such their Meanings are through the Revelation of the Spirit.  
Secondly, There is a Proneness in Man, to avoid the Cross of Christ, and instead of Entering in at a narrow Gate, to make their Passage into the Kingdom of Heaven, as broad as their sensual Wisdom will admit.  
Thirdly, Though the Language of the Apostle Paul and the Apostle James be in substance one, yet the Manner of Expressing themselves seems Contradictory to such, whom the Lord hath not endued with the Knowledge of the Mysteries of his Kingdom; and such a spirit of discerning, as to see the Occasions on which they Writ.  
The occasion of these differing Apprehensions being thus Discovered, 'tis now needful to sum up the whole matter, and from thence to take occasion to remove (so far as in us lies) the Misunderstanding of the Words of the aforesaid Apostles; and in order thereto we thus say, This Discourse, touching Justification and Salvation, may be Reduced to this. First, That some professing Christianity, are at least doubtful, that others under the like Profession pretend to a State of Justification, and Salvation, through the Imputation of Chri'sts Righteousness, whilst they are continuing in their Sins; and not only so, but that No Works wrought in us (though by the Spirit of Christ itself) are of any Advantage to the Arriving unto the State of Justification and Salvation. Secondly, That others under the same Profession of Christianity, are Jealous, That the Principles which some hold forth, have a tendency to Introduce a Righteousness of our own, as Meritorious to Eternal Salvation; which occasions us to Refer the Reader to a part of an Objection, raised in the Third Chapter of this Treatise, pages 15. and 16. and to the Answer thereto, pages 16, 17, 18, 19, 20. for that we account it, a very proper Conclusion to this Chapter, in Order to the further clearing of the Truth, and dividing the Word aright, though written on another Occasion.  
That part of the Objection aforesaid signified of, to be proper on this Occasion, is as followeth.  
" Though the Apostle Testifies, That the Blood of Christ Cleanseth from all Sin, yet this hath been Interpreted to be only from the Gild, and not from the Act of all Sin, so as to cease therefrom, whilst on this side the Grave; which doubtless was the Reason, wherefore we sinned these Testimonies Recorded in the Holy Scriptures, 
Eph. 2.8, 9  By Grace ye are saved, through Faith, and that not of yourselves, it is the Gift of God; not of Works, lest any Man should boast; (thereby Implying, as if Salvation through Faith might be Obtained, though Good Works were wanting: And so consequently Sin committed instead thereof, since 'tis irrational to conclude, that whilst Man is in the Body, he can cease from working both Good and Evil) In many things we offend all. If we say, 
James 3.2. John 1.8.  we have no Sin, we deceive ourselves, and the Truth is not in us.;  
To conclude this Chapter, as we have already referred the Reader to view over the Answer (contained in pages 16, 17, 18, 19, 20.) to the above cited Part of an Objection, so we now entreat him so to do; and if it may be instrumental to open the Understandings of any, so as rightly to distinguish Truth from Error, we then shall therein have our End.   

AN Appendix, manifesting some Fruits of Apostasy or Innovation.  
FOrasmuch as the Title Page of this Second Part, may beget in the Reader an Expectation, of some further Discovery of Apostasy and Innovation, since in this Part hitherto, little thereof hath been Manifested; We therefore thought meet, to Add the Substance of an Answer, given by some Friends of Bristol to the Paper mentioned in other Parts of the Christian Quaker, to be given forth by sixty six Persons, that is to say, by Charles Marshal, and sixty five more, from Ellis Hookes' Chamber in London, the Twelfth of the 4th. Month, 1677. which now follows.  
We whose Names are here unto Subscribed, do Testify, that on the Sixteenth day of the Fifth Month 1677. we were present in a Meeting (usually held in the City of Bristol, for the taking Care of the Poor, and promoting of other Christian Duties) when a Paper Subscribed by Sixty Six Persons, and Dated from a Metting, held at Ellis Hooks his Chamber in London, the Twelfth of the Fourth Month, 1677. was there Read, and therein John Story and John Wilkinson are Reproved, and Judged in these Words, viz. We do hereby Reprove and Judge, that Jealous, Rending, and Separating Spirit, and them (meaning John Story and John Wilkinson) and their Separate Company, as being in that Spirit of Separation, and that by the Power and Spirit of our God: and we warn all to whom this Comes, to beware of the said John Story, and John Wilkinson, whose way at present is not the way of Peace, etc.  
The aforesaid Judgement we do now Declare, that we do not own to be Righteous; nor yet dare we deny the said John Story and John Wilkinson, lest we sin against God, and despise those unto whom a Dispensation of the Gospel of Christ is committed, especially since that the aforementioned Paper doth sufficiently manifest to our Consciences, That the Spirit of God did not move in the hearts of the sixty six Subscribers, to give forth the same, though the Name of the Lord, his Power and Spirit is frequently made mention of in the said Paper, and that this is so, we thus manifest.  
First, The great Crime against John Story and John Wilkinson, is for that (as report saith) They have been instruments to set up, or at least encourage a Separate Mens-Meeting in the North, wherein the outward affairs of the Church are managed, and so consequently is esteemed, besides that Form of Government which is contended for.  
Now it doth not appear to us, from the said Paper, that the Meeting, from which the aforesaid Paper was given forth, was a Meeting held according to the Form of Government contended for; and so we are dissatisfied, that the Actions of that Meeting are Justifiable, by the Rule of those who oppose John Story and John Wilkinson on the foot of the Separate-Meeting so called.  
For it doth not appear, that the aforementioned Meeting was the General Meeting, by any thing therein contained; not being so much as Dated from thence, nor yet within the time wherein it was appointed to be held; besides, if the Paper did not prove that, yet by a Postscript thereto it appears, that there were several Brethren, that had left the City before the said Meeting, wherein the said Paper was Subscribed, and so (had it been within the appointed time of the General-Meeting) it could (in the best sense) be but from a part of the said Meeting.  
The aforementioned Meeting, by the said Paper Appears not to be the second day's weekly Meeting, for its Date is on the Third Day; and when any thing is given forth, from that Meeting, 'tis usually Dated from the said Meeting. Besides, we find that the Hands of many Ancient Labourers in the Gospel, and the greatest part (by many) of the Body of the Elders and Ministering Friends, dwelling in, and about the City of London, are not thereto Subscribed; and not only so, but we are Credibly Informed, that though 'twas discoursed in the Second Days Weekly Meeting, yet 'twas not unanimously Assented to therein: And if so, it follows by natural Consequence, that it could not be the action of the said Meeting, had it been Dated on that Day; and that this Expression in the aforesaid Paper, viz. And blessed and sweet and very precious to our Souls, is the Heavenly Unity of Life amongst us, wherein at this Meeting, the Lord our God hath Crowned us with Glory, Dominion, and Peace, cannot in Truth be spoken, with respect to the aforesaid Second Days Weekly Meetings Unity, as to the matter contained in the aforesaid Paper.  
The  Meeting, cannot be reasonably supposed to be from the Mens-Meeting of the City of London, for that the generality of the Members thereof, have not their Hands thereto; neither is it said, Signed on behalf of that Meeting, or any other settled Meeting in England, nor yet from it, or any other such Meeting.  
All which Considerations confirm us in this Persuasion, that the aforesaid Paper was given forth from a Meeting held out of the Form of Government contended for; and so, by their own Rule, aught to be disowned, by the Meetings to whom it is directed.  
Secondly, It appears, that the Sixty Six Subscribers in their Paper, have given forth these Sentences, viz.  
At this Meeting, the Lord our God hath Crowned us with Glory, Dominion and Peace; at this time (as on the like Occasions hath been frequent with us) the Care of the Peace and Welfare of the Churches of Christ came upon us. And are your Servants for his (meaning Christ's) sake? By that Salt that we have in ourselves from the Lord, are we enabled to savour, between the Transformation of the Enemy, and the Scruples of the Innocent: And as to be tender of one, so to give Judgement against the other.  
And truly, that which hath encouraged us in this Epistle, is that good success God hath blest our like endeavours in his power with.  
We are Unanimously your Dear and Faithful Brethren, in the labour, travel, tribulation, patience, hope and rejoicing in the Kingdom of Jesus our Lord.  
On these last Six Sentences we thus Observe, that where they have Credit, it's but too probable, that it may gain a Persuasion, or Belief, that the Sixty Six Subscribers are Apostles, and so may become a means to obtain the better Credit to their Paper: Should any thus be Persuaded, they therein would be Mistaken; for three or four from the City of Bristol, who are well known to us, are not Exercised in the work of the Ministry, besides others from other Countries and Places.  
Thirdly, We find in the said Paper these two following Sentences.  
And forasmuch as it appears to us, that they will not come to us, nor near us in the peaceable Truth, which we have frequently truly desired for their good; but that they will go on in their Opposition, refusing to dissolve their Separate-Company in the North, etc.  
And because we are sensible that they have made an ill use of our Forbearance, even to strengthen themselves in their Separation, etc.  
On which, we thus Observe, That these two Sentences are assigned as a part of those considerations; wherefore the Sixty Six Subscribers were (as they say) constrained, after continued Waiting and Exhortation, slighted by them (meaning John Wilkinson and John Story) more publicly to Reprove and Judge them in these things, as by their Paper doth plainly appear; which being duly considered, it naturally follows, that if every one of the Sixty Six Subscribers, have not frequently desired John Story and John Wilkinson to come to them, they are then found in a manifest Untruth; but we are satisfied in our Consciences, on good grounds, that several persons, who have Subscribed the said Paper, have not so done.  
But were it so, that the Sixty Six Subscribers had desired them to come to them, and that those Sixty Six were such qualified Members in the Church of Christ, as that none, on the score of Apostleship or Eldership, might have a greater pretence of Power, to call John Wilkinson, and John Story before them; yet we Affirm, that neither the Sixty Six Subscribers, nor any other Assembly on Earth, have Power to give Judgement in such a case, other then for Contempt of Authority, if they had any over them, and not a Judgement on the merit of the Cause, though it were on the hearing of one part; and so much Justice doth the common practice both of Temporal and Spiritual Courts (so called) in England show forth: But that which to us seems to Aggravate the Offence of the Sixty Six Subscribers is this, John Story (being now with us) doth positively Affirm, That a great part of the Subscribers never spoke or sent to him about the matter, for which he is now Judged; nor yet to John Wilkinson, as John Story saith, so far as he knows: And so, when we consider all Circumstances, we have great cause to doubt, that not a few, but many of the Subscribers (if not all) have given Judgement without a hearing of either Party, for that their Paper doth not Import, that the Judgement given is on the Hearing either of one or both Parties convened before them. And as to the Meeting at Drawell (the Fame whereof hath come to our Ears) several accounts have been given of that already, and a Judgement already past by some of the Sixty Six Subscribers, with a Caution in the said Judgement, in these words:  
And now Friends, in God's Love, We desire you to Suppress all Papers of Controversy, relating to this Difference, that the Minds of Friends be not further Troubled and Defiled, nor this Controversy kept any longer Alive. And we do warn all to have a care, that they be not lifted up, by reason of the hurt that's come upon these men, nor yet Insult over them; for that spirit is not of God.  
And therefore we cannot reasonably suppose, that the Cause of the present Judgement springs from any thing acted by them, before the said Meeting; but rather from something since. And whereas it may be said, That John Wilkinson and John Story, gave forth a Paper at Drawell, which since they Disown: This as John Story saith, is Wrong; and as Evidence thereto, saith to this purpose, That he owns the Paper as given forth: Yet that where any Sentence may admit of more Constructions than one, the Giver Forth thereof ought to Interpret for himself; and so saith, That he still owns the same with that Interpretation, He and John Wilkinson Give: And if the Paper will not bear that Interpretation given by them, then let them be Judged.  
Secondly, That 'tis not in the Power of any two or more Friends in England, to Dissolve a meeting of other Friends, and therefore great Weakness to Assign John Story's, and John Wilkinson's refusing to Dissolve a Meeting, as a Consideration for so severe a Reproof and Judgement.  
Thirdly, As to the word Forbearance, it seems unbecoming such Young Men in Truth (if peradventure they are now in the Truth) as well as in Years (as some of the sixty six Subscribers are known to be) to Write at the rate they have done, touching such Ancient Brethren, Labourers in the Gospel; especially when we consider, how credibly it hath been reported to us, That john Story and john Wilkinson as to their Doctrine and Conversation, have been even by some of their Opposers, Accounted both Sound and Blameless.  
We find that the said Paper is Directed to men's Meetings, whom the Subscribers Exhort, that if, notwithstanding their Christian Dealing, such Persons persevere and go on in their separate Spirits, let God's Truth be clear of them, and Truth set over their Heads, according to that Blessed Order of the Gospel of Christ settled among you.  
To this we say, that we have not yet been Informed by any, that either John Story, or John Wilkinson have been or are found in Opposition to any Order that is settled amongst us in our men's Meeting.  
We have Discoursed John Story in our last Mens-Meeting, about the Separate-Meeting, so called, in the North, and have had the view of that Paper, which is accounted the Foundation of the said Meeting.  
The words (as to us Appears) that their Opposers may most take notice of, in the said Paper, to justify their Sense of John Story and John Wilkinson therein, are these, viz. And if this be not amended for time to come, we do Resolve, That neither they so Chosen by Us, nor we do trouble ourselves no further, with such that strive and contend, in taking upon them our Work, whom we do not Employ about our Affairs, and Concerns; and if this must continue, we hope to do our own Business in our several Respective Meetings in quietness, and in the Order of Truth, according to the Gospel of Lise.  
On this we Observe, that there is a Resolve not to Meet with them that Strive, and Contend, and are not employed, etc. and in other parts of the Paper there are Proposals for a Reuniting, which were not (as we are Informed) accepted; but this doth not amount to set up a Separate Meeting. We also Observe, that Their Hope was to do their own business in their several, and respective Meetings; this was not a Resolve so to do, or a setting up Another Meeting; but a Hope, etc. yet so it is, that to this Day, there is no such Meeting, as was then in their Eye or Hope, that we are Informed of: For (as we understand) they meet not in their several respective Meetings to do business; but Friends from their several and respective Meetings do meet (as we have been informed) at their Ancient Monthly Meetingplace in Kendal, and so the aforesaid Paper cannot, in our Apprehension, be construed according to Reason, to be the Foundation of the Meeting, called a Separate Meeting: and so consequently John Story being asked in our last Mens-Meeting whether he would disown it, Answered to this Effect, That 'twould be unjust for him to Disown it, until he heard Both Parties: For that would be no less than a Giving Judgement on the hearing of one part only, which is Unrighteous; And further said, That he never intended by the Subscription of his Name to the said Paper, to lay a Foundation for a Separate Meeting; but rather looked upon the Paper, as a fit Means to Reunite them: And that if any can offer more Christian Proposals for their reuniting, he doubts not but he shall close therewith: And further said, that he remembers not, That he ever was at any, or either of those Meetings accounted a Separate Meeting; but positively saith, He never advised to the Erecting the same.  
The Sixty Six Subscribers in their Paper, are found Accusing John Wilkinson, and John Story to this Effect, viz.  
That they have Evil Designs, and persevere in them by Word, Writing, and Practice.  
That they despise Heavenly Dignities.  
That they set up, continue, and promote False and Pernicious jealousies, Murmur, and Secret Smitings, and that thereby they are Darkened in their Vnderfrandings.  
That through the Power of the Enemy of the King of Righteousness His Peace, they set up a kind of Standard of Separation, from that blessed Fellowship and Communion, that the Churches of Christ sweetly possessed together; to the Dishonour of God, His Truth, and People.  
That they go on in Opposition, & Evil Smiting against the Faithful Brethren, and Practice of the Church of Christ.  
That the offering of their Gifts is not a Peace, but a Division-Offering.  
That they are Obstinate, and Obdurate, and gone into Self-will.  
That they cast Tender Love behind their Backs.  
Amongst the said Sixty Six Subscribers, we Read the Names of four Persons, Inhabiting the City of Bristol, by which they became Accusers, since John Story, and John Wilkinson were not before them, at any time as Judges in their Cause; and so having been Persons, who at some times have Assembled with us in the aforesaid Meetings, held for Relief of the Poor, etc. within the said City of Bristol, where John Story, and John Wilkinson, have often published the Gospel of Christ, for above twenty Years (to our knowledge,) they have been desired, to appoint a Meeting to make forth their Accusations to john Story 's Face, that so, if the Accused be Guilty, it may be sufficient Proof of Matter of Fact be manifest to us, who in that Case shall then account it our Duty, To Disown the Accused also: But if they cannot prove Matter of Fact to render them so Guilty, we may then justly expect the said Persons to own the Wrong they have done them, by their False Accusation, and give Satisfaction for the same: But they will not as yet Admit a Meeting for that end, before such Friends of Truth, whereof one half may be Chosen by Us, and others Dissatisfied; though they have liberty to Choose the other half themselves. Neither will they as yet Admit a Hearing, before any Meeting, wherein the Witnesses to these Accusations shall be Excluded from being judges with other Friends: And so what Issue this Matter may Admit amongst us, is at present uncertain, and whether this be Christianlike, We Appeal to Gods Witness in all Consciences?  
We Observe, that in the said Paper, the Subscribers Exhort Friends, To be Zealous for the Lord, and to stand up in his Spirit and Power, for the Peace of his Church; which Exhortation in itself is sound, and wholesome: But we are very Jealous, that the said Paper hath notwithstanding, given Life to a Contentious Spirit. For on the Fifteenth Instant (being the first Day of the Week) John Story came to our Meeting, and almost immediately after he had sat down, there was one stood up (who, as we can prove, declared Unity with the said Paper, given forth against John Wilkinson and John Story) and testified to this Effect, The Trumpet of the Lord is sounded to Battle, and the War is begun; and so Exhorted on this Wise, Come up to Battle, and help the Lord against the Mighty; using also these Scripture Words, Curse ye Meroz.  
And in the afternoon of the same day, in our public Assembly, Francis Lea (whilst John Story was declaring the Word of Truth) stood up, and thus began: If any thing he Revealed to another that sitteth by, let the First hold his Peace, which was a clear Demonstration of his Hypocrisy; for that 'tis publicly known, he Judges John Story out of Unity with the Church, and so 'twas altogether wrong in Fr. Lea to introduce his Discourse by a Scripture, which if proper to be spoken in Order to the silencing of one declaring; yet it ought to have been with Respect to one in Unity with the Church: But (as we said) he owns not John Story so to be; and so it may reasonably be concluded, that his Hypocrisy was not only thereby made Manifest, but also (his Discourse being Considered) that he had no Revelation to Declare from God, on that Occasion to the People: But yet John Story (observing how he introduced his Discourse, not as an open Opposer of his Words) did for the People's sakes, and that he might Administer no occasion of Discord, give way, and in a few words after, drew to a Conclusion; but Francis Lea's Discourse was such, both Morning and Afternoon, as gave occasion both to Professors and Profane, publicly to Manifest, that we are now Divided. Now whether this be a standing up in the Power and Spirit of God, for the Peace of the Church of Christ, or a Peace-Offering, Let those who are Wise in Heart, Judge. But that which further Manifested Francis Lea's Rudeness is this: After Francis Lea in the Morning-Meeting, had ended his Declaration (wherein he laid down seeming contradictory Assertions, viz. That Two Hundred and Fifty Princes and Renowned Men in Israel were Revels and wicked Men, and yet also said to this Effect, as if they were Blameless and Harmless) William Rogers stood up, and took up his Words, and spoke thereon in the Words of Truth, and Sound Doctrine, that so the People might not go away with a Misunderstanding, and not as an Opposer of any Truth that Day Delivered, nor yet as an Opposer of Francis Lea, further than Francis Lea's own words Opposed himself: And yet after William Rogers had ended, Francis Lea (in a Rude manner) poured out judgements against William Rogers, calling him Rebel, and using that very Language, as was used to Elimas' the Sorcerer; and this is become a Common talk, amongst Professors and Profane, in Country as well as City, which we and many Friends more do Account the Fruit of great Malice, and Un-Christian-like Dealing: for we know not any thing, wherein William Rogers hath forfeited his Reputation as a Man or a Christian.  
These things Considered, and that also it is not made Appear to our Consciences, that John Story and John Wilkinson are guilty of such Crimes, and Offences, as are laid to their Charge, (which if they were, we also should disown them) we dare not (as we said before) own the said judgement to be Righteous, nor yet deny the said John Wilkinson and John Story, lest we sin against God, and despise those unto whom a Dispensation of the Gospel of Christ is committed.  
And now, our Counsel to the sixty six Subscribers is, that they mind the Peace of the Churches of Christ, by Calling in their Paper; for we are well satisfied, that their Paper is not given forth from the Motion of God's Spirit; and if any of the sixty six Subscribers, as men leaning upon others, have asserted in the Name of the Lord (when the Lord hath not spoken by them) and that to Defame the 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.   

POSTSCRIPT.  
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 Judgement 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 Judgement against them) is Rehearsed.  
To Friends Assembled at Ellis Hooks his Chamber, the 12th. of the 4th. Month, 1677. London. 

Cornelius' Sergeant,  
William Dawson,  
Thomas Watkins,  
And divers 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 wilful 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 Error, in concerning themselves as they have done. We also must confess, that Jasper Bat 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 sense 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 Hooks his Chamber Subscribed by Charles Marshal and 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 Error.  
That now the Reader may have a little taste of that Spirit, in which Jasper Bat 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 Judgement in such a Case, other than for Contempt of Authority, and not a judgement 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 show yourselves ignorant of the Scriptures, and of the Power & judgement 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 Trial to be without Judgement? Or, were not the Saints to Judge? or was that Judgement, 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 Judgement, as you may Read both in Peter and Judas; for we see there were such in those Days, as is now, Who did despise Government, Presumptuous, Selfwilled, 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, etc. Judas saith, These be they who separate themselves: Read Peter and Judas 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 Persuasion, that did not come from him, that called them? And was not this a Judgement on the Merits of the Cause? Did not he say, He that troubleth you shall bear his Judgement, 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 Judgement 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 Tithes, 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, 'Tis 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, judgement in such a Case, relates to a Judgement given without a Hearing; for that 'twas 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 wholly Impertinent in this Case; because, though they seem grounded on the Scriptures, to evidence a Judgement on the merit of a Cause, yet there is nothing said in all those Queries intimating, that such a Judgement on the Merit of the Cause, was without a Hearing: And as to the latter part of the Queries, we cannot say, That Fleeing in time of Persecution, or Countenancing Tythe-Payers, is a putting away Faith, and a Good Conscience in all that may so do; for that may be the Fruit of Weakness, and Ignorance in some, at which God may wink; and of Unfaithfulness in othersome: but whether it hath been the Fruit of Weakness, or Unfaithfulness in G. F. to be so great an Incourager in these two Practices (touching which, peruse the 5th. Part of the Christian-Quaker) we will not determine. However, we may conclude, that it must be one of them, if such Practices are contrary (as they say) to the Testimony in the beginning. For our Consciences are satisfied from sufficient Evidence, that he hath been largely Guilty in these Two Cases: And since we have cause to believe, he is a Countenancer of this kind of Work. 'Tis admired by some, that his Party are not more careful, than to bring forth such things, as so evidently do cast a Line of Reflection on him, and them the Espousers of that Cause, which we may take to be his (and that on sufficient ground, as from the Fourth Part of the Christian-Quaker may appear) and not the Cause of Truth, Especially when to reflect on such, as are not guilty thereof, as we take John Story, and John Wilkinson to be; not only for that no proof hath appeared to the contrary, but also from their frequent Testimonies of their Innocency therein.  
We now come to say something in relation to the aforesaid Position, as it relates to Judging the Merit of the Cause without a Hearing.  
The reasonableness of the said Position, plainly appears from the Evidence of the Light within, which teacheth us to do to others, as we would be done by. And doubtless, should any man accuse Jasper Batt, (one of these that Judged John Story and John Wilkinson, without Hearing them speak for themselves) that he went abroad Preaching; thereby occasioning sometimes Twenty Pound Fines, sometimes Forty Pound Fines, to be imposed on the Hearers; and encouraging them to be Valiant for the Truth, and to offer up all (whilst His Estate was well secured out of the Persecutors Reach, or at lest nothing to be found of his own, to pay such his Fines) he would think John Story very ill employed, to have a hand in giving forth a Public Testimony against him, to be Read in all the Monthly and Quarterly Meetings in England, before he had either Spoken or Written to him, to know what he could Say for himself, that he might have Opportunity to hush it up, by writing a Paper of Condemnation, if so be, he were Guilty.  
We cannot believe, that Jasper Batt hath not done as bad as this, in Signing with the Sixty Six, at Ellis Hooks his Chamber: And if the Case stated in his Name, be not groundless, 'tis then notoriously wicked; but of that, Friends in Sommersetshire are able to speak more certainly, than we; for we are not willing to Accuse on Report.  
We now are sensible, that the said Jasper Batt, and his Three Companions (having assumed the place of Judges) will not think our Argument deducible from the Light within, sufficient to evidence their Ignorance and Weakness; no more, than if they were Four Blind Priests, who neglecting the Heavenly Gift in themselves, may seek a Justification of their Priestly Jurisdiction, from the Scriptures without: And therefore, we think it needful to observe, somewhat from the Scriptures of Truth, in relation to the Matter in hand. John 5.22. 'tis said: For the Father judgeth no Man, but committeth all Judgement to the Son. Now, let us consider what the Son saith, Verse the 30th. of the same Chapter, Christ the Son saith: I can of myself do nothing; as I Hear, I Judge; and my Judgement is Just, because I seek not mine own Will. We may now query, Whether God hath given unto Jasper Batt, and the Rest, who have judged without a Hearing, a greater and larger Commission as Judges, than to Christ, who informs us, That as he Herd, he Judged? And, Whether amongst the Jews, more Justice was not offered to Christ, when in his Favour 'twas said by Nicodemus, John 7.31. Doth our Law Judge any Man, before it hear him? Besides, we find Christ exhorting his Disciples, Math. 7.1. Judge not, that ye be not Judged. Rom. 14.10. But, Why dost thou Judge thy Brother? Why dost thou set at Nought thy Brother? Had these Scriptures been rightly applied, we firmly believe, Jasper Batt and others would not have been found Judging, and setting at Nought too such Ancient and Honourable Labourers in the Gospel, as John Wilkinson and John Story have approved themselves to be.  
But perhaps, Jasper Batt may tell us, That we are Unlearned, and do wrest the Scriptures; and that Christ, and his Apostles did not mean, but that such Men as he, might Judge such Men as John Story and John Wilkinson are, without a Hearing: And perhaps, as a Reason, may thus say; Though the Lord was pleased to send them forth, Commissionating them to Publish the Gospel of Christ,, and that in that Service they have been made Instruments, to gather many into the Knowledge, and Life of Christianity: Yet they are not now subject to George Fox his Orders, and what he hath given forth in the Motion of the Spirit of God.  
If this Objection contains the Sense of Jasper Batt, with relation to a Submission to G. F. then if Jasper Batt can be proved one, that is Disobedient unto what G. F. hath given forth, we hope Jasper Batt will honestly own his Condemnation, and give forth a Paper thereof against himself, to go as far as his Offence hath been known, which doubtless is through the whole Nation; for that the Judgement against, or Excommunication of John Story and John Wilkinson, hath been directed to be read in Monthly, Quarterly, and other Mens-Meetings.  
That now which we have to offer, as convincing, to Jasper Bat in this Case; and not only him, but to as many of the rest of the Sixty-Six Subscribers, as are at Unity with G. F. is what G. F. hath given forth in a Paper, directed to Friends; which is on this wise:  
Friends,  
TO you All, this is the Word of the Lord; take heed of Judging one another, and, judge not one another, I command you in the Presence of the Lord. This is the Word of the Lord to you, neither lay open one another's Weakness, and Nakedness, behind one another's backs; for thou that dost so, art one of Ham's Family, which is under the Curse, but every one of you with the Light of Christ, with which you are to see yourselves, with it every one to Judge Self. And in another place of the said paper, [So the Light is Judge] Besides, 'tis to be observed, that in the said Paper, being but half a sheet, he often speaks against Backbiting, and about thirty times makes mention of the Light; though in a Paper lately given forth in Vindication of Prescriptions, (being about a Sheet) he speaks almost as much to justify Prescriptions. He that runs may read the action of Jasper Batt, Charles Martial, and others concerned in giving forth the said Paper from Ellis Hooks his Chamber, cannot be Justified without making G. F's. aforesaid Counsel void.  
We now come to take notice of these Words in the afore recited Answer, given forth by Jasper Batt and his three companions; viz. We see there was such in those days as is now, who did despise Government, Presumptions, selfwilled, they are not afraid to speak Evil of Dignities, which have forsaken the right Way, and gone astray, and so Wells without Water, and Clouds that are carried without a Tempest, etc. Judas saith, These be they who separate themselves. Read Peter and Judas through, and let these Scriptures be rightly applied, and see to whom they belong.  
To this we say, They would have manifested more plainness, and simplicity, if they had informed those unto whom they writ, How to apply these Scriptures, instead of bidding them, Read the Scriptures, and then rightly apply them. For the great Question is, what is meant by words, Government and Dignities: but since they are silent therein, it's rational for us to suppose on the whole matter, that they mean the Sixty Six Subscribes whereof they are a part, since the paper subscribed by them, in the original matter, occasioning this discourse, and according to its Merit sufficiently despised.  
And therefore, we think it needful to inform the Reader, That we cannot take such Men, as Jasper Batt, and his Three Brethren are, (nor yet Charles Marshal, Subscriber also amongst the Sixty-Six) to be the Dignities hinted at by Peter and Judas. For all these, and the rest of the Sixty-Six Subscribers, are by their Paper manifest, to have run in the very Way of Cain, by persecuting the Brethren; and have appeared, as Raging Waves of the Sea, foaming out their own Shame, by their hard Speeches, which are the very Marks, and Fruits of those, who despise Government, according to the Scriptures, which Jasper Batt, and his Three Brethren have directed us to peruse.  
Besides, We doubt not but many of the said Sixty-Six Subscribers, speak Evil of the things they know not, having men's Persons in Admiration, because of Advantage; which are some other Marks of such as Despised Government, and speak Evil of Dignities.  
Those things we leave to the Consideration of the impartial Reader; hoping, that for the future, Jasper Batt will learn more modesty, than to account himself a Governor, and Dignity, and that on that foot, he may think to rule over such ancient and honourable Labourers in the Gospel of Christ, as John Story and John Wilkinson have manifested themselves to be; whereof this Nation yields many Living witnesses.  
To conclude; Our earnest Desires are, that all Friends may continually abide upon their Watch; that so for the future, none may be ensnared, through the subtle Devices of Satan, to put their hands to the Unrighteous Testimonies of others, against such Ancient and Faithful Labourers in the Gospel of Christ, as keep their Place and Habitation in the Unchangeable Truth; nor yet slightly to esteem of such, lest the Indignation of the Almighty break forth, and a Famine of the Word of the Lord come upon them, that may so do; whilst those who are Unskilful to divide the Word aright, ministering Death unto the Hearers, are exalted: Which, though the Lord may permit for a season, as an Exercise upon his Heritage; yet our Persuasion is, That he will have a Regard to those, who in Faithfulness (sitting under their own Vine) wait upon him; so that, they shall be able to distinguish, between the Precious, and the Vile, and through the Word of God's Patience, be made Partakers of the Joy of his Salvation.  
William Rogers, on Behalf of himself, and other Friends in Truth concerned.    

The THIRD PART OF THE Christian-Quaker, Distinguished from the APOSTATE & INNOVATOR.  
MANIFESTING, That there is but two sorts of Government owned by the Children of Light, or Christian-Quaker. One is, The Outward Government, under which we Live, unto the Laws whereof we own either Active or Passive Obedience, and ought not by Outward Force to endeavour Deliverance from under such Laws as we have or may term Oppressive.  
The other is, the Inward Government of Christ (who alone is LORD, over the Conscience) which is not represented by persons (visible by carnal eyes) invested with Power from him to execute outward Laws, Prescriptions, Orders, Edicts, or Decrees in an outward Form of Government, visible, as aforesaid.  
And for the better Illustration of our Meaning, an Answer to a part of Robert Barclay's Book of Government is Cited. To which is added, A Testimony given forth in Print, in the Year 1660. by Isaac Penington the younger; being part of a Discourse, Entitled, The Authority and Government which Christ excluded out of his Church. Also, an Epistle written by Robert Barclay, as an Explanatory Postscript to his Book of Government; together with some Observations adjoined; manifesting the Shortness thereof to answer the End expected.  
To which is added a Letter Written (as is pretended) by W. R. but Published by R. B. together with a Paper termed, The Judgement of the Brethren, in a Discourse had between R. B. and W. R. with Observations and Answer thereto.  
By WILLIAM ROGERS, on behalf of himself and other Friends in Truth concerned.  Isa. 9.6. 
For unto us a Child is born, unto us a Son is given, and the Government shall be upon his Shoulders; and his Name shall be called Wonderful Counsellor.  Isa. 2.4. 
And he shall Judge amongst the Nations, and shall rebuke many People; and they shall beat their Swords into Ploughshares, and their Spears into Pruning-hooks; Nation shall not lift up Sword against Nation, neither shall they learn War any more.  
Printed in the Year, 1680.   

The THIRD PART OF THE Christian-Quaker Distinguished from the Apostate and Innovator, etc.  
THere are but two sorts of Government which become every Christian to own; The one is Outward, the other Inward.  
The Outward Government is represented by Visible Persons, invested with Power to execute Outward Laws, visible by our carnal Eyes, and is suffered by Almighty God, to be executed under variety of Forms, and diversity of Laws, and for divers ends, which we do not now pretend to be revealed to us; but yet we believe it to be our duty either actively or passively to submit unto the Outward Government, under which we live, without designing to work our own deliverance (from under such Laws which we have or may account oppressive) by outward Force or Violence, which is as much as is with us to say on this occasion, with respect to Outward Government.  
The Inward Government chief designed to be treated upon is, the Government of Christ, which we do not believe to be represented by visible persons, certainly known by outward Names, distinguished by outward marks and tokens, and invested with Power from him to execute Outward Laws, in an Outward Form of Government, visible by our Carnal Eyes, as aforesaid.  
That the Government of Christ is an Inward Government, is evident from the words of the Prophet Jeremiah; Jer. 31.31, 32, 33. I will make a New Covenant with the house of Israel, etc. not according to the Covenant that I made with your Fathers; but this shall be the Covenant that I will make, etc. After those days, I will put my Law in their Inward Parts, and write it in their Hearts, and will be their God, and they shall be my People; and they shall teach no more every man his Neighbour, and every man his Brother, saying, know the Lord; for they shall all know me from the least of them to the greatest of them, saith the Lord. This we believe was spoken with respect to the Reign of Christ, by his Spirit in the Hearts of the Sons and Daughters of Men, and clearly shows, that the Laws of Christ's Government, under the new Covenant, are written in the Hearts of his People, and therefore an Inward Government.  
Objection, But if any shall object, That the words of the Prophet relate not to those, who are of the Gentile Stock, of which Stock, according to the Flesh, it may be said, that we are.  
We thereto say, That the words of Paul do effectually answer that Objection, Rom. 10.12. There is no difference between the Jew and the Gentile; for the same Lord over all, is rich unto all that call upon him, Col. 3.9, 10, 11. Lie not one to another, seeing that you have put off the Old Man with his deeds, and have put on the New Man, which is renewed in Knowledge after the Image of him that created him, where there is neither Gentile nor Jew, Circumcision nor Uncircumcision, Barbarian, Scythian, Bond nor Free; but Christ is all, and in all. Many other Scriptures, both out of the Prophets and Apostles Writings, might be quoted to evidence the matter intended.  
We are yet sensible that this further Objection may be raised, Viz.  
Objection, That neither the words of the Prophet, nor of the Apostle, cited by us, make mention of Government over Jew or Gentile, but doth show (as from the scope of the Scripture appears) that the Apostle so writ to convince the Jews of the difference between the Righteousness of the Law, and that of Faith, and to show unto Believers (whether Jews or Gentiles) that though some might appear in a Voluntary Humility Worship Angels, intrude into those things they had not seen, and be vainly puffed up in their fleshly minds, and not give all Obedience unto the Head Christ, through whom alone there is an increase in the increases of God; yet they were therein reprovable, as not being risen with Christ; and further also to show that those who were dead with Christ from the Rudiments of the world, ought not to be subject to (nor yet to touch, taste or handle) such Ordinances, as were after the Commandments and Doctrines of Men.  
To this Objection we answer, That though the word Government, is not expressly mentioned; yet there are words in what is cited out of the Prophet Jeremiah, importing the three material Objects of Government, viz. A Lawgiver, the Place where the Law is to be found written, and the People for whom it is given. Besides, from these words of Paul, viz. The same Lord over all, a Governor is implied, viz. Christ Jesus our Lord, and so consequently, a Government over that All. And from what hereafter follows, it will appear, that the End of this Government is to lead into all Truth.  
Moreover, it leads us to observe, That there are divers true Marks, whereby the Opposers of Christ's Government may be distinguished.  
First, They are such as are in a Voluntary Humility.  
Secondly, Such as Worship Angels, which may reasonably be taken to be a Worshipping of some Messengers, whom God hath sent, because the signification of the word Angel, is a Messenger.  
Thirdly, Such as intrude into those things they have not seen.  
Fourthly, Such as are puffed up in their fleshly minds.  
Fifthly, Such as give not all obedience unto the head Christ.  
And lastly, Such as are Subject to Ordinances after the Commandments and Doctrines of Men. And to be very plain for the clearing the Truth, we must give this our Testimony; that we are really persuaded from what our Eyes & Ears have been witnesses, that many of those amongst the People called Quakers, who have Zealously contended for the Observation of Outward Rules and Orders, given forth by One Man, bear all the aforesaid Marks: for whosoever they are that pretend Zeal to promote, submit unto, and exercise themselves in other men's lines made ready to their hands, and that on a pretended religious score, when thorough the word of true Faith, they see it not their duty, or if they shall pretend they do, and thereupon strive to enforce others to submit thereto (there being no ground from the Scripture of Truth, or Light of Christ so to strive) it naturaly follows, that the aforesaid Marks accompany such: and this we confidently aver, that through the whole Scriptures of Truth there is not one word from whence we may rationally expect, (and that according to the meaning of the Spirit) that Christ hath or will Commissionate any One Man, or Men, to prescribe Outward Rules and Orders, relating to Faith or Discipline in the Church, to be binding on the Consciences of the Subjects, of his Kingdom; whether they should see it to be their duty, from the Law written in their hearts, or no.  
Besides, if we consider the nature of Christ's Kingdom and Government, it will appear to be such unto which outward written Laws, visible by our carnal eyes, and to be executed by perishing objects, according to an outward Magistratical; or Ecclesiastical Jurisdiction, are wholly unsuitable; because Christ's Kingdom is not of this world, but is an Everlasting Kingdom; and therefore 'tis said, That of the increase of his Government there shall be no end, and though John in the Revelations, Chap. 11. V 15. gives this Testimony, That there were great voices in heaven, saying, the Kingdoms of this World are become the Kingdoms of our Lord, and of his Christ. And he shall Reign forever and ever (Isa. 61.11.) yet there is nothing said to signify that the manner of his Reign was or should be otherwise then as before is described.  
Moreover, if any Man or Men have or may pretend him, or themselves to be such on Earth, on whom the weight of Christ's Government (which is Spiritual) is laid, it is not like to have any Evidence in our Consciences.  
First, Not only because we find no such Prophecy, or Promise in the Scriptures of Truth; but also for that we rather find the contrary; for in Isa. 9.6. 'tis thus said, And the Government shall be upon his shoulders, and his Name shall be called wonderful Councillor, etc.  
Secondly, Because 'tis wholly repugnant to the Light of Christ in our Consciences, that the weight of a Government that is Spiritual and Everlasting (the Laws whereof are written in the Heart) and wherein nothing but true Judgement and Justice hath been, is, and shall be executed for evermore, should rest upon any Man or Men, as a Governor or Governors over others; since there is no Man, nor Men but are subject through Temptation to Err, if they watch not; and therefore we may well say, much less on any such one man (though termed by some the great Apostle of Christ) whose Actions towards his Brethren have been found injurious to them undeservedly, and reproachful to the Truth: nor yet upon any such Assemblies, as the usual General Meeting (so termed though improperly) of the People called Quakers is, because the Metres have usually consisted of Uncertain Numbers, of Uncertain Qualifyed Persons, that take upon them so to assemble, whilst others beholding the Ill Consequences of their Meeting, conscientiously forbear to join with them.  
Thirdly, Because it is evident that the Disciples of Christ had their Eye so much on his outward and bodily appearance as that Christ their Lord and Master saw it meet to tell them in these words; Joh. 16.7. It is expedient for you, that I go away; and when he so said, he did not then tell them (nor yet at any time before or after) I will commissionate some Man, or Assembly of Men in my Stead, that so you may have your Eye unto (and expect Written Orders from) him, or them to walk by, and to lead you into all Truth; but John gives them a Reason for his so saying (in these words; Joh. 16.7.) For if I go not away, the Comforter will not come; but if I depart, I will send him unto you (meaning the Spirit of Truth) which (as he promised) should abide with them for ever, and should be in them; which undoubtedly was in order to the Exaltation of his Government in the Heart, and that they might have their whole Dependency on the Spirit of Truth, which (as before is signified) Christ promised should abide with them forever. And so this may truly be termed that Everlasting, Unerring, Unchangeable Governor, unto which the Subjects of Christ's Kingdom own Obedience; And, why so? but because under it the Promise of Christ was, That they should be guided into all Truth, according as is plainly signified from these following words spoken by Christ himself; Joh. 16.13. I have yet many things to say unto you, but you cannot bear them now; Howbeit when the Spirit of Truth is come, he will guide you into all Truth; for he shall not speak of himself: But whatsoever he shall hear, that shall he speak. Here is no room left for the Church of Christ to contend about Forms of Government, or who shall be Governors, under Christ's Government; for if the Spirit that is in us, and that is to remain with us forever, shall guide us into all Truth, than our Dependency ought to be thereon; that so thereby we may be led into all Truth, or else we cannot manifest ourselves to be obedient Subjects unto Christ, under his Government, that he is exalting in the Hearts of the Sons and Daughters of Men. The consideration of these things leads us to give this Testimony; That there is no ground either from the Scriptures of Truth without us, or Light of Christ within us, to believe that any Christian Professor can in Truth affirm; That there are Outward Prescriptions and Orders given forth by the Spirit of God, through any one or more Mortal Men in this our Day, which others ought to obey, and follow (of which more anon in answer to R. B's Book of Government) whether they see it their Duty or no; and if they do not, may therefore come under the Curse, and partake of the same Judgements from God, which happened to Corah, Dathan and Abiram, for their Rebellion against Moses; and though the sin of Corah, etc. hath frequently in our Public Meetings for Worship, been spoken of and intended (as we have taken it) to be as a proper Citation to describe the state of such as on a Conscientious score cannot submit unto the outward Orders of one man, yet we testify, that such sort of insinuating and threatening language seems much more agreeable to the first Covenant than the second, under which we are; and when countenanced, or spoken by any, expecting such a submission, it than seems to savour of a spirit that speaketh of himself, and not what he hath heard from the great Lord and Master Jesus Christ: and so consequently from another spirit than that which Christ promised he would send, for Christ's own words signify, He shall not speak of himself.  
Moreover, 'tis evident that Corah and his Company rebelled against Moses, who was King in Jesuran and a Leader of Israel, and through whom the Lord gave forth his Law to the People; but we know that none can according to truth, at this Day, pretend that any other Governor is raised up amongst the Children of Light, to be like unto Moses, whom we ought to hear in all things, save Christ Jesus, who by his Spirit manifested in every Subject of his Kingdom, is thereby become their Lawgiver, and whilst they are obedient thereunto, they may in truth be reckoned to be of the number of those, that are in Christ Jesus; because they may then truly be termed such as walk not after the flesh, but the spirit, and to such (according to the Apostles Doctrine) there is no Condemnation.  
Objection. This Discourse touching Government, may occasion some to raise this Objection; We understand that many called Quakers, do hold Monthly and Quarterly-Meetings of Men, and also of Women, distinct from Men, about their Church Affairs; and that these Meetings are reputed to be Established (on certain days that ought not to be altered) by one man amongst them, that hath pretended, he was moved of God so to do; and that the same person hath by his Paper spread abroad in divers parts of the Nation signified, that none but lose spirits, and such as tend to looseness, pretend to set up a better way, or to alter them to another day, for fear of Corruption in Observing a Day; and that it is but from a corrupt spirit of darkness, which God will blast; and that some call these Meetings the Government of Christ set up amongst them, and established by the power of God, to take care of the Church's affairs; and that true Judgement and Justice, which are the fruits of Christ's Government, may be executed.  
To this we answer, we confess there have been and yet may be, such Meetings; but if any think they have been, or are established by any one man, or that therein the Government of Christ is set up, any otherwise than as any Member or Members of the Church may be Witnesses thereof in their Own Hearts, we are sorry for such weakness.  
However it gives us occasion to add this Testimony, That if we consult the Scriptures of Truth, and Light of Christ, we have no Ground to believe, that under the dispensation of the second Covenant, God hath, or ever will move by his Spirit in any Mortal Man or Men, to take upon him or them, so to appoint certain days, for others to meet upon, to manage the outward Affairs of a Christian Society, as that if any of that Society assent not thereto, or endeavour to alter them to another day, than such may be Justly censured as men of lose Spirits, or led by a corrupt Spirit of Darkness; for every Member of such a Society, ought first to be fully persuaded in their own minds, in all things relating to Faith or Discipline; and not to be Judging one another about any thing wherein they may differ, when the matter itself springs from a Conscientious Scruple, and not Obstinacy contrary to Knowledge; for from the Holy Scriptures we learn, that that which is not of faith is sin; and that there was the Day of Ignorance accompanied some, at which the Lord Winked. And yet (to our Grief) we may say, that such a Day of gloominess and thick Darkness, hath overtaken some amongst the People called Quakers, who appear zealous for some Outward Forms of Discipline, which they (as we take it) foollishly imagine are established as by a Decree from Heaven, that they seem to make void the Law of Charity and humane Society; and as if their Religion were most Effectually demonstrated, by appearing in such a kind of Spirit, that Christ reproved in his Disciples, when they asked him on this wise, Wilt thou that we Command Fire to come down from Heaven and consume them, meaning the Samaritans, that did not receive Christ, because his Face was, as though he would go to Jerusalem.  
To return again, we farther say, That whoever hath given Occasion for such an Objection to be raised, as aforesaid, 'tis to be doubted it sprang from one that aspires to give Rules to others, whilst he will not be subject to the same himself; for if it were not so, it's very probable we might have escaped the severe judgement of being guilty of Corahs' sin, and that only because we have endeavoured to convince some, that that 
* Namely, G. F.  one Person intended in the Objection, 
See the fourth and fifth Parts of the Christian-Quaker.  hath acted contrary to the outward Rules and Orders that he himself hath prescribed for others to walk by.  
As to the word Established, we further add, That the word (as used in the Objection) is disowned by us; for though the Children of God may be Instruments in the hand of the Lord, to establish one another in the Faith of God's Elect, yet 'tis not in their power, or of any one of them, positively and without exception, to establish what ought to be believed and practised, whether it respect Doctrine, or Discipline: and if any one or more have atempted so to do, it may Justly be said of such, that he or they have endeavoured to invade Christ's Prerogative.  
Besides, we observe, That the Objection is made with respect to one man, which to us seems as if in the Objectors sense, that one man amongst the People called Quakers, had Power given him of God to establish an Outward Form, wherein all God's People ought to walk (or else severely to be censured for Rebellion) whether they see it their Christian Duty or not: but this we deny, as that which may Justly be termed an Abomination, either so to endeavour, or so to submit. Secondly, If we inquire, what is established? we know, if any Answer be given to what by the Question we intent, it will be on this wise, Certain Meetings to be held by the People called Quakers, or at least some of them, on certain prefixed days. But if we ask, Who are the Metres, that are to make up the established Meetings? none can give such a certain Description, as, that the Metres may be certainly known; and therefore the use of the word Established, applicable to outward Societies of People, so uncertain to be known, or outwardly describable, seems to us vain and ridiculous.  
By this discourse the Reader may gather, that we are remote from owning those Meetings (mentioned in the last Objection, to be established) as a part of Christ's Government, and as to their having any share as a Church in Church Government, 'twill be time enough for us to answer when any shall pretend, that they have manifested, that those uncertain qualifyed Persons, usually Assembled in such Meetings, were then Members of the Church of Christ, and that as Members thereof, they had right to style themselves, Church-governors. However, we think it needful to signify, That the chief Ends (as we understood) wherefore the said Meetings were assented to by many Friends, were to relieve the Poor, and to perform other necessary Services relating to the Truth, and Friends concerned therein, in which we thought ourselves (and doubtless all the Faithful with us) Servants one unto another, and not Masters, Governors, or Rulers over one another; for that did not so much as enter into our Hearts: But when we perceived that some Upstarts (that to us seemed to love Pre-eminence, as Diotrephes did) looked upon themselves, as Somebody, from their appearing (and being encouraged to appear) Members in such Meetings, and to lay a stress on the prefixed Days for Meeting; affirming, that they were Established by the Power of God, that Friends who were Heirs of the Power, might come and take their Possessions therein; (a sort of Language not well understood by such as are Endued with Wisdom from above) than many Friends began to startle thereat, fearing that some (through Weakness and Blind Zeal) would Idolise the same, and run into an indispensable Form, and endeavour to by't and devour one another about Outward Things; and so at length some Friends in Truth, moved to alter the Days of Meeting in some places, but others not assenting thereto, Contention arose, and a Fire hath been kindled about Church-Government, at so high a rate, as that Public Meeting Places, for the Worship of God, have sometimes become mere Stages of Contention; and other times the keeping on of Hats in Prayer by some, whilst others have been uncovered, hath become as an Ensign of divisions; the knowledge whereof being no longer to be hid, hath more vigorously occasioned the bringing forth of our Treatise, Entitled the Christian-Quaker, distinguished from the Apostate and Innovator, in five Parts (whereof this Treatise touching Government, is one) that so all may now know, that Darkness is not so overshadowed, but that the Lord hath preserved a Remnant amongst the People called Quakers, that cannot bow their Knee to any Image or Image-Maker; nor yet to acknowledge, that Salvation is attainable through Faith in any other Name, than the Name of Jesus, who is given of the Father to be Salvation to the Ends of the Earth.  
I now come to give the Reader a particular Account of some Assertions and Scripture Quotations, relating to Government, amongst one part of the People called Quakers, published in Print by Robert Barclay, together with Answers thereto, contained in a Manuscript given forth by myself, who was concerned in my Conscience so to do, for the sakes of such, as being weak, are apt to be precipitated into a Zealous Observation of other men's Lines made ready to their hands, when not led thereinto by a Measure of God's Gift and Grace in themselves; and so may justly be termed like unto those, who render for Doctrine the Traditions of Men.  
The aforesaid Assertions, Quotations, and particular Answers thereto (some Years past, sent to Steven Crisp and another public Person, as well as the Author of the said Book) doth follow, as proper in relation to this Treatise, touching Government; and if the Reader shall find any thing therein, which hath been herein already treated upon, or in the first part of the Christian-Quaker, distinguished from the Apostate and Innovator, I hope he will not be offended thereat, since the ensuing Lines were written on a Particular Occasion, though of a General Concern, relating to the People called Quakers; and that also before it was designed, that the said first part should be prepared, much less committed to the Press: However, that which may well plead my Excuse for the Readers Expense of Time on such an Occasion, is this, There is very little Discourse of which hath been mentioned before, and that which is, is very material to be observed, as a proper Looking-Glass in some respect, to distinguish the true Christian (termed in Derision, Quaker) from the Apostate and Innovator.   

The Innovations AND Scripture-Misapplications of R. B. Detected.  
BEING 

Part of some Observations on his small Treatise, Entitled The ANARCHY of the RANTERS, etc. Wherein he saith, The Ancient Apostolic Order of the Church of Christ is Re-establisht amongst them, meaning the People of the Lord, called in Derision, Quakers.  
This small Treatise being weighed in the equal Balance, this ensuing Discourse is become a twofold Defence for those of the People of God, called Quakers, who have retained their First Love, and Integrity for the Truth, and Right Understanding of the only Fundamental Principle thereof, viz. the Light: Wherein they are vindicated from the Aspersions of those who may accuse them of despising of Christ's Government, and indulging that Liberty, which Truth condemns, on the one hand; and from such who may calumniate them for endeavouring to establish the outward Orders, and Prescriptions of Men (under the Notion of the Orders of the Church of Christ) to become a Bond on others to obey, though they see it not their Duty, on the other hand.  
Showing that the Place where Christ's Government hath been, is and aught to be exalted, is in the Heart, and that 'tis not in the Power (and so cannot be the Duty) of man, to establish that Government which is already on Christ's Shoulders.    
Given forth in the Year 1676. By WILLIAM ROGERS.  1 Cor. 3.11.21. 
For other Foundation can no man lay, than that which is already laid.— Let no man Rejoice in Men.   

To the READER.  
THE  Treatise of R. B. is the first, that, to my Remembrance or Knowledge, is under the Name of one called a Quaker, extant in Print, whereby the Adversaries to that Ancient Truth, whereof they have been Witnesses, may have Cause to be Jealous.  
First, That that People, who have been so great Contenders against that Spirit, which would have enforced Outward Forms, and Orders of Men, relating to Conscience, though under the Notion of Assemblies, calling themselves the Church of Christ, should now be more exercised to encourage their Brethren to follow the Orders, Traditions, Examples or Commandments of any relating to Matters of Conscience, and the Things of God (though under the most plausible Pretences whatsoever) than that never-erring and infallible Guide, which hath been so often exalted amongst them, viz. Christ's Light in the Conscience.  
Secondly, That though the People called Quakers, have pleaded much for the Exercise of their Consciences, and for the Liberty thereof, which one Eminent amongst them hath described to be a mere Liberty of the Mind, in believing or dis-believing, etc. Yet there is amongst them, who hath endeavoured to insinuate a Belief, that the Church in matters of Conscience may not only give positive Sentences, which may be Obligatory upon Believers; but also, that the Pretences of any refusing to submit on account they see it not, will not excuse them from being really guilty of disobeying God; and yet doth not manifest by any outward Description, Where, or What Assembly, is the Church of Christ.  
Now, though I cannot vindicate the Author of the said Treatise, from giving occasion of these and such like Jealousies, yet I know there are many of those People yet in being, whose Integrity to God is so great, whose Steadfastness in the Unchangeable Truth is so sure, and whose Understanddings, in the pure Principle thereof are so clear, that they give not occasion for such Jealousies, but have a Testimony in their Hearts against all such that do; knowing this, that whosoever builds on any other Foundation, than that which hath been already laid, viz. Christ the Lord (to whom all Power is given to Rule and Reign, and who alone is Lord over the Conscience and the only Lawgiver) shall be confounded, and brought to nought.  
W. R.   

The matters occasionally discoursed in this ensuing Treatise, are in some measure described in what follows.  
First, I Affirm, that though there hath been, and aught to be a Government in the Church of Christ, unto which every Member of the said Church ought to be subject, yet it doth not appear, that the Outward Form thereof, and all Matters cognizable thereby, are so exactly described in the Scriptures or else where, as that the Members thereof by any such outward Description (as a sufficient means) may so exactly be exercised therein, as to find acceptance with the Lord of Life: That at this day nothing can be truly called the Exact and perfect Order of this Government but the Power of God (and so hath it often been testified by the People of the Lord called Quakers) which power is of Ability to establish Man, but Man not of Ability to establish it; and that the Power brings forth its own Form in every Member, according to the measure of God's Grace inwardly given, received and obeyed; and yet I am abundantly satisfied, that Set and Appointed Meetings on certain Prefixed Days, being with the joint concurrence of those Members assembling, and from time to time to be assembled, to take care of the Poor, and discharge other charitable Duties; to inspect Marriages, that none come together disorderly; and to take care that Truth may not be Scandlized through the Backslidings of such, who have been in fellowship with the Children of Light, are not inconsistent with that form that the Power of God may lead into. For I am a Witness, for many years past, even to this day, that such Meetings have been serviceable to answer those Righteous Ends. But if the Members of any such Meetings, shall by their Practices therein, not only assume (as some there are, who to my Knowledge have too manifestly so done) but continue to assume another place in the Body, than that wherein God hath placed them, or shall endeavour, so to establish Outward Indispensible Rules and Orders therein relating to Conscience, as that such of the Brethren, who submit not thereunto, shall be accounted not of the Body, though they see it not their Duty; it may be Just with the Lord (as a token of his Indignation and Displeasure) to withdraw his refreshing Presence from such Assemblies, and then their Meetings may become as useless, as a Body without a Spirit, is But yet;  
Robert Barclay undertakes to describe the Order of the Government and how far it extends; and also testifies, the Ancient Apostolic Order of the Church of Christ is Re-establisht amongst the People of the Lord called Quakers. Notwithstanding which his saying, I Affirm, they are in the Practice of many things, with respect to Church-discipline, wherein the Scriptures, treating of those things, given forth by Christ and his Apostles, are silent; and are not found in the Practice of some other things, which were either practised, exhorted to, or commanded by the Apostle.  
Secondly, I Affirm, that as Christ's Kingdom is not of this World, so the Members of Christ's Church have not Power in Cases of Difference, arising amongst themselves, touching outward things, to assume Jurisdiction over the Properties, and Worldly Concerns each of other, when not chosen for that Service by the Consent of the Members Differing; and yet I do say, 'tis the duty of fellow-members, that are at variance, to refer by mutual choice their Cause unto other Brethren. But Yet;  
R. B. saith, As a People gathered together by the Lord, unto the same Faith, etc. that we have Power and Authority to decide and remove these things.  
Thirdly, I Affirm, That nothing can become a Right and Christian Bond upon Believers, to be Exercised in any practical duty, relating to the things of God, and Matters of Conscience, until convinced by the Witness of God in their Consciences of the service thereof.  
Fourthly, That the Belief of Certain Principles and Doctines, (though believed through the force of Truth on the understanding) and Practices depending thereon, are not the very Bond by which the People of the Lord, called Quakers, are become centred into the Fellowship of Christ's Body, nor yet the Cause that gathered them; but the Spirit is the Bond, and in the best sense such Principles, etc. are but the Fruit of the Bond, and the Cause that gathered them was Gods Love.  
That the Sentence and Judgement of any man or men whatsoever, relating to Matters of Conscience, ought not at this day to be given forth, but by way of Recomendation to every man's conscience in the Sight of God; and that when the Conscience is sensible, that Gods Witness therein doth Answer thereto, than the Conscience is bound, and not before. But Yet;  
R. B. tells us, That Principles and Doctrines believed, through the Force of Truth on the Understanding, and Practices necessarily depending thereon, are the Terms that have drawn us together, and the very Bond by which we became centred into one Body and Fellowship, or are linked to the Body, and the Cause that gathered us; as in his Treatise, Page 48, 49, may appear. And whether in R. B's. Sense the Centure of a part of Christ's Body, ought not to become a Bond on all the Members, and that in Cases of Conscience too. I refer the Reader to peruse his sixth Section.  
Fiftly, I Affirm, That the Qualification of a Member of Christ's Body, is Sanctification through the Spirit, that where any number of such are assembled together in Christ's name, though but of the lesser Rank in the Body, there is the Church of Christ; that before such an Assembly, Cases of Differences may be brought, which may be besides the Gift or Capacity of such to determine and Judge; and therefore infallible Judgement (which is unalterably seated in the Spirit) in some cases may be wanting to appear through any one Member in such Assemblies, as properly may be called the Church of Christ. But yet; R. B. saith in his Treatise, Page 68 That there never will, nor can be wanting in Case of Controversy, the Spirit of God to give Judgement thorough some or other in the Church of Christ, so long as any Assembly can properly, or in any tolerable supposition be so termed.  
Sixthly. Since 'tis commonly reputed, that none but Papists pretend Tradition to Justify their Actions, wherein the Scripture is silent, and that we have no Precedent in the Scriptures, that the Apostles and Elders, under the Notion of the Church of Christ, did take upon them to determine Controversies, arising amongst the Apostles and Elders in the Church of Christ, touching Cases of Conscience, without the assent of the Differing Parties, who (especially if Equals, and once at Unity, and their Cases Matters of Conscience, arising from occasional differing Sense, and Judgement) have by the Law of Divine Nature Equal Right to nominate a part of those who shall have the hearing of such Cases: Therefore I affirm, if any shall without the assent of such Parties differing, take upon them to be a bond, that the differing Parties must subject such their Case to their dicisive sentence, and accordingly submit, and be subject, though they are not clear in Conscience so to do; such do Justly subject themselves to the censure of being Imposers and Usurpers.  
Seventhly, That submission to the positive sentences of others touching matters of conscience (though supposing themselves the Church of Christ) before the conscience is convinced by God's Witness therein, is an abuse to the Profession of Truth, an ancient mark of Apostasy, and an infallible token that such who so submit have no inward sense, that they are led thereunto by the Spirit of the Lord; but notwithstanding these two last particulars are evidently true, yet whosoever reads what R. B. hath asserted, in Page 68 may find, that according to his Lines, and Assertions, this short ensuing sentence may be collected, without the least abuse of his words, viz.  
That any ones not submitting to the positive Judgement touching Controversy given by any Assembly, or at least by some or other of them which may in any tolerable supposition be termed the Church of Christ, is disobedience to God, though the persons refusing, pretend they refuse on the account they see it not.   

The Innovations and Scripture-Misapplications of R. B. Detected.  
I Shall begin with the Title Page, wherein R. B. thus saith, So is also the Ancient Apostolic Order of the Church of Christ Re-established, and settled on its right Basis and Foundation.  
To which I thus say: This kind of Language with respect to divers Practices in Discipline amongst the People called Quakers, or any outward Form and Order, which is, or hath been by any called the Order of the Gospel, I do not understand to be rightly applicable to those amongst the said People, who have retained their first Love to, and Savour of the Truth, and right Understanding of the Principle thereof; not that I would hereby be understood, that it's not necessary to be in the Exercise of Outward Order, with respect to that Gospel-discipline, which becomes the Church of Christ; but that which I understand not to be rightly applicable unto them, is manifested in what follows.  
Though the principle of Truth in these latter days hath, and may further lead into the Practice of Outward Order in Discipline, with relation to the Church of Christ; yet I affirm, that part of that Outward Order in Discipline, wherein divers of the People of the Lord called Quakers have been acted, is such, as that there is not the least Footsteps thereof to be found in the Scriptures, as exhorted to, or as practised by the Apostles. I could give many Instances hereof, but one shall suffice, viz. The Form of Proceed in Marriages, wherein the Scriptures are wholly silent, as to the Primitive Christians; and though the Papists pretend to Tradition, yet the People of the Lord called Quakers, do not. Besides, 'tis evident by the Scriptures of Truth, that the Apostles were found in the Practice of that, which the People called Quakers, do not only out of Conscience to God forbear, but have had many Contests with others touching the same, as esteeming it (though permitted for a season, by reason of the Weakness of the People) amongst the number of those Outward Ordinances, out of which the Lord hath at this day gathered his People; witness Water-Baptism.  
The word [Order] with respect to Outward Government, Established by the Church of Christ over itself, I remember not in the Scriptures of Truth; yet much of late is spoken of the Order of the Gospel, and of establishing the same, and that with respect to Outward Prescriptions and Orders practised, or endeavoured to be introduced amongst the People of the Lord, called Quakers, and in particular, R. B. Page 40. speaks of the Truth and Faith we have been, and are in the Lords Hands building up.  
To which I say, The Consideration that Christ is the Truth, and the great Power of God; and that an Establishing in the Faith, cannot Properly be termed A building up of Faith, gives me occasion to treat a little touching the words, establish and build up.  
We know from the testimony of truth in ourselves, as well as from the Scriptures of Truth without us, that we may be Instruments in the hands of the Lord, to build up one another in the most Holy Faith, in Christ the Truth, the Power of God: but 'tis neither agreeable to the Testimony of Truth in us, nor yet the Scriptures of Truth without us, for any to account themselves of Ability to establish God's Power: for its that by which the World was made. Now the Order of the Gospel is the Power of God, and nothing else (according to the declared sense of our ancient Friends) can properly be called the Order of the Gospel, but the Power of God: for though some outward Form or appearance may be according to the Order of the Gospel; yet it can no more properly be called the very Order of the Gospel, than the Fruit of a Tree, can be called the Tree itself; and therefore those who pretend to establish the Order of the Gospel, may as well pretend to establish the Power of God itself. 'Tis true, this Power is of Ability to establish Man in the Faith of God's Elect; but Man is not of Ability to establish it: those who understand the Nature and Tenours of the two Covenants, may easily discern the Truth hereof.  
Under the First Covenant, which was outward, the mind of God was manifested to the People from the Priest's Lips, which were to preserve Knowledge; and this Covenant did consist in divers Outward Ordinances, etc. established and imposed upon the People, until the Time of Reformation. Under the Second Covenant (being the New Covenant or Gospel dispensation) the Mind and Will of God is manifested in his People through the Revelation of his Spirit: according to that of Paul, Rom. 1.19. That which may be known of God, is manifested in them; Christ also said, John 14.26. The Comforter, which is the Holy Ghost, whom the Father will send in my name, he shall teach you all things. The Law under this covenant is written in the heart, Heb. 8.10, 11. I will write my Law in their Hearts, & they shall not teach every man his neighbour, and every man his brother, saying, Know the Lord; for all shall Know me, etc. Here's not the least ground of encouragement for any man under the New Covenant (which was not to be like unto the Old) to pretend, that God's Spirit doth or will lead any, to establish Outward Orders, relating to matters of Conscience, as the Order of the Gospel: for if that which is to be known of God is manifested in us, than (though it may be needful to stir up, according as the Lord shall move in his servants the pure Mind in us, that so we may be in the Exercise of what God requires (through the maifestation of himself in us) there is no need to establish any thing without us, to show it. If the Spirit of Truth is to lead into all truth; those who would be leading us in another way, will prove little better than Thiefs and Robbers, which Climb up another way to enter in, than by the door. If the Law be written in the heart, and that no Obedience finds Acceptance with the Lord, but Obedience to his Law, from an inward Impulse and Drawing of his Spirit thereunto in ourselves; there's no need of establishing Outward Indispensible Rules, which may relate to the Conscience, to walk by; for were it possible so to do, and any should yield Obedience on no better ground, then because'tis so established by such a Man, or Assembly of Men; this sort of Obedience would find no more acceptance with the Lord, than the offering of Swine's flesh (or the Halt and Blind for a Sacrifice) under the First Covenant did. For though many may be so Weak, as not to know the difference between the two Covenants in some respects; yet there are Few of the Lord's People called Quakers, but have this undoubted Truth sealed in their hearts, That none of their Outward Practices, under the Exercise of Christ's Government, find's acceptance with the Lord, but as they have an Evidence in their Consciences, that therein they Answer the measure of Truth in themselves.  
Paul writing to the Colossians, thus saith, As ye have received Christ Jesus the Lord, so walk in him, Rooted and built up in him, established in the Faith, Col. 2.6, 7. And then the very next verse saith, Beware lest any man spoil you, through the Traditions of men, according to the Rudimnets of the World, and not after Christ. If the following outward Decrees, Precepts Sentences, Decisive Judgement, or Traditions of any sort of the Church, had been in Paul's ' Eye, a real and certain Indication, of being Established in the Faith, or rooted in Christ, or that 'twas the Practice of the Church to be Establishing Outward Indispensible Orders, relating to the Consciences of Believers, I leave it to the Judicious Reader to savour, whether Paul, would have so immediately, and as it were in one breath, cautioned them to beware, of being spoilt through the Traditions of Men, etc. without a further Caution to take heed, lest they should account the Commands, Sentences, Decrees, or Traditions of the Church such. These things considered, and compared with the Measure of Light in ourselves, I am satisfied 'tis not agreeable to Truth, for any Man or Assembly of Men, to attempt an Outward Indispensible Establishment of Outward Orders, Rules, and Decrees, relating to Matters of Consciences under the New Covenant, as the Orders, Rules, and Decrees of the Church of Christ.  
Moreover, if Christ did stand in need of Assistance to Establish his Government, how is it possible that Man, whose days are but as a span long, should be capable to Establish that Government, of whose increase there shall be no end; but so it is, that he doth not stand in need thereof; For the Son that is given, shall Order his Government, and Establish it with Judgement and with Justice even from henceforth and forever: read Isa. 9.6, 7. Besides, if we do but consider, where and after what manner the second appearance of Christ hath been, and yet is to be expected and waited for; those who know the Truth as preached, received, and believed amongst the People of the Lord called Quakers in the Beginning, do know, That his Second Appearance hath been, and yet is to be expected, and waited for in the hearts of the Sons and Daughters of Men, and the manner of his appearance hath been and is by his Spirit in us, this hath often been testified, and that in opposition to those, who have been looking for his Second Coming in some Outward Bodily Appearance, to reign as Lord and King.  
I now appeal to Gods Witness in all Consciences, Whether the Outward Establishment of Outward Government, under the notion of Christ's Government, doth not seem to square more with the Principles of such, who look for his Second Coming in some Outward Bodily Appearance, than with the Principles of those, who conclude his Second Coming to be by his Spiritual Appearance in the heart? and whether it be not inconsistent with Right Reason and Truth, to conclude, that Christ Jesus the Lord, will Establish his Government otherwise than by his Spirit, and in the heart, where his Appearance hath been, and is to be expected and waited for?  
And since it is undoubtedly so, that of the increase of Christ's Government there shall be no End: I cannot understand to what End any Man should concern himself to consider, how far it may extend; yet R.B. hath so done: Witness his 37 Page, where he thus saith, It is next to be considered, in what Cases, and how far it may extend. To which I cannot but thus reply.  
Those who are not Puffed up with Spiritual Pride, or Zeal without Knowledge, may easily discern from such kind of language, a Spirit that would Limit the Holy One of Israel, by putting Bounds unto that Government of whose increase there shall be no end; and though I speak of Man's inability to Establish Christ's Government; yet I would not be understood, as one accusing the aforesaid Author or any else, to assert Man's Ability so to do. For I know not any Men that will pretend themselves in that Case, other than Instruments in God's Hands. But yet this is to be Observed, that since there is no Ground to believe, that God everwill make use of Man, under the New Covenant to Establish outward indespensible Orders, Rules or Decrees, to be as a measuring-line, whereby those who are under Christ's Government shall be known; therefore 'tis reasonable to conclude, That the endeavours of such who may exercise themselves therein may proceed from no better Power than that Ability which is of Man.  
And notwithstanding he hath considered how far it extends, yet I find not that he hath made any mention of the Business, or at least a part of the business of one considerable Meeting, which is a part of that Government, or Order which he pretends to describe; and that is, a Meeting held every second day of the week, wherein writings treating of Divine Matters, and which are intended by the authors for public view, are first viewed in Order to an approbation or the contrary; 
* Witness the Paper at the latter end of this third part, signed by Charles Marshal and thirty six more.  at which meeting his Treatise was past, which gives occasion to treat a little of that Meeting, since those of that Meeting are as well concerned in the said Treatises, as he that writ it.  
The Scriptures of Truth, as far as I Remember, are wholly silent as to any such Service acted in any Meetings amongst the primitive Christians; and therefore I do not understand that there can be any real Ground or tolerable pretence, that this is a part of the ancient Apostolic Order of the Church of Christ. We find the Apostle, Acts 3. directed, to choose seven men full of the Holy Ghost, to take Care, that the Widows should not be neglected in the daily Ministration. If the Holy Ghost in the Apostles days, directed to choose a certain, select, well qualifyed Number of men, for such a Service (as doubtless it did) it's against right reason to suppose, that the Apostles would in their day, have left the consideration of such weighty matters, as Treatises of things relating to the Kingdom of God, and the salvation of mankind, to the Approbation of an uncertain unselected Assembly; for such I call that Meeting, wherein many of the Writings of the People of the Lord called Quakers, (intended for public View) are approved, or disapproved: for that no Certain Select Number of Persons are chosen for that service; but any Persons who have Public Testimonies for the Truth, though but by way of Exhortation, and are owned as Friends of Truth, and come where that Meeting is appointed, are the Persons by whom such Writings (whether given forth by a Paul a Father, or a Timothy a Son) as are for public service, are approved, or disapproved. I now appeal to the impartial understanding Reader, whether according to this form of Government, one that is in the place of Paul a Father (who according to the aforesaid Author, hath right to rule over and command) may not have the testimony which he hath through the motion of God's Spirit to publish unto the World for God, be overruled by Timothy a Son (when, according to the aforesaid Author, he ought to be ruled by Paul the Father) nay, perhaps by one that is of much lesser rank in the Body; if so be he hath a word of Exhortation on the behalf of God's Truth, & is usually exercised therein in public? But suppose no such Obstruction hath or may appear, yet I query, Whether it looks like a part of Christ's Government, for Timothy the Son, to be admitted as a Judge over the Writings of Paul, who as a Father begot him unto the Truth?  
Paul, 1 Cor. 12. Treats of the diversities of Gifts by one and the same Spirit, mentioning several of them, viz. The Word of Wisdom, the Word of Knowledge, Faith, Gifts of Healing, Working of Miracles, Prophecy, Discerning of Spirits, divers kinds of Tongues, Interpretation of Tongues; and then at length saith, God hath set some in the Church. First, Apostles; secondarily, Prophets; thirdly, teachers; and after that, Miracles, etc. and then saith, are all Prophets, are all Apostles, are all Teachers, etc. And again, Rom 14.6, 7, 8. He thus saith, having then gifts differing, according to the Grace that's given to us, whether Prophecy, let us Prophecy, according to the Proportion of Faith; or ministry, let us wait on our Ministry; or he that teacheth, on teaching; or he that exhorteth, on Exhortation.  
From all which 'tis evident, that God hath given diversities of Gifts; and that those Members, who may be skilful through the Grace of God to Exercise one Gift, may be unskilful to exercise another: and so every own aught to wait on their own Gift, that therein they may be exercised; and that also not beyond, but according to the Proportion of Faith: for doubtless the Apostle was sensible, there was a proneness in some, to run beyond their Gift; and therefore he saith, according to the Proportion of Faith.  
Now should any number of Persons, amongst whom there should be only such, whose Gifts are either to Prophecy, Teach, or Exhort; but not to discern Spirits, sit together, and take upon them to consider, whether that which is given forth for public Service by any Brother, seriously declaring that God moved thereunto, aught to come to public View, and be found hindering the coming forth of the same, when nothing unsound appears; they would therein make a Breach on that Christian-Liberty which ought to be preserved inviolable in the Church of God: Nay, if peradventure there should be some amongst them, whose Gifts are to discern Spirits, and so accordingly gives their approabation, or disapprobation; it becomes not others, not gifted therein, to concern themselves; because their Duty is (if Paul's Counsel be good) to wait on their own Gift; and though such may declare, they have Unity therewith in the Life; Yet that may be only the Fruit of their Lips, or of a hasty Spirit, that may have Zeal without Knowledge, when the Matter wherewith they declare themselves at Unity, is without the Compass of their Gift, Knowledge, or Capacity to Judge of. But yet, I would not be understood, that it is unnecessary for the Members of the Church of Christ to take care, that nothing Scandalous to the Truth come forth in Public, under the name of any who make profession thereof: and were it so, that I had aught upon me on Truth's behalf, to bring to public View, I should be glad of the Opportunity to lay it before such Brethren, with whom the Word of Wisdom, Knowledge, and Discerning of Spirits dwelled: yet am persuaded the Lord would preserve me from suffering the Counsel of any to lead me, contrary to what I believed the Lord moved; unless through the Word of Wisdom and Knowledge they could convince me of Error, and so come to see it my place to forbear. And this I account agreeable to the Truth, which prefers Obedience to our own Measures of Grace, before Obedience to the Measures of others; and to wait on our own Gifts, and not the Gifts of others; even as I account it contrary to Truth, and as a Branch springing from that Spirit which would limit the Holy One of Israel, to subject the Approbation of Coming, or not Coming of all Writings whatsoever given forth on a Religious Account to public View, unto the Judgement of any, unless such as are perfectly skilful in all Spiritual Gifts, Mysteries, and Knowledge, relating to the Matters appertaining to God's Kingdom, and the Salvation of Mankind. Had this uncertain unselected Assembly spoken of, been such, at the time when R. B's small Treatise was approved, doubtless it would never have passed, as that whereby Truth would be promoted, through a Belief of all the Matters which therein he asserts for Truth.  
Moreover, when I consider that all Miscarriages in Writings approved at that Assembly doth not only become the error of a particular person, but of that Assembly also; & not only so, but peradventure may be reflected (though unworthily) on the whole Body of the People called Quakers, on a common Presumption, that having past the Test of that Meeting, the whole Church approves thereof; I am even ready to query, Whether it were not better to let every Man stand, or fall to his own Master in this respect, unless some better Expedient might be found, than such an one, as hath admitted of such Erroneous Assertions as (to the dishonour of Truth) are contained in R. B's Treatise; And if any one should object and say, What, wouldst not thou submit to the Sentence of such Apostles, with whom the Word of Wisdom, and Knowledge dwelled? Yes verily, I should, and aught so to do, if my Faith were such, as certainly to believe, they are such Apostles to me, but not before; read 2 Cor. 10.13, 14, 15, 16.  
From all which I do according to Truth thus conclude, That it is groundlessly asserted by R. B. (in the Sense I take his Lines to import) viz. with respect to Outward Orders) that the ancient Apostolic Order of the Church of Christ, is Re-established amongst the People of God called Quakers: Yet I do testify, that the Government of Christ ought to be exercised in, and over his Church; and that though the Order of this Government is not so described, as that by any Outward Rule, or Written Prescription (as a sufficient Means) Man may exactly walk therein; Yet I am persuaded, that there are many of God's People amongst those who in Derision are called Quakers, that have been so Obedient unto that Grace, which hath been given them according to the Gift of Christ, as that it may be truly said of them, That they are Established in the Faith of God's Elect, and that they are in Subjection, according to their Measures, to the Government of Christ, which by the Authority of his own Power, and Spirit, he hath Established in their Inward Parts; so that through that Obedience which is of Faith (other Obedience availing not) they are exercising themselves according to the Leadings of Christ's Light, and in Subjection unto the Laws appertaining unto his Government, which are not written in Tables of Stone, but in the Heart, according to the Tenor of the New-Covenant, Heb. 8.9, 10, 11. And that those who are Invested with Power from on high, may be Instruments in God's Hand, according to the Dispensation thereof given them of God, to stir up the Pure Mind in others, sometimes by way of Admonition, Exhortation and sound Doctrine, and sometimes, by Charge or Command, according as the Spirit of the Lord moves, and operates; and yet every one of these Operations, according to the Dispensation of God, is only to stir up the pure Mind, that so through a sensible Closing with the Light of the Knowledge of the Glory of God, shining in the Heart, God's Witness in the Conscience may be raised in Dominion; for that 'tis according to Truth to affirm, that the Admonition, Doctrine, and Exhortation, Charge, or Command of any whatsoever, cannot be rightly received, and embraced, otherwise than according to the Leadings of Christ's Light, that so it may appear, that the Excellency of that Power is of God, and not of Men: read 2 Cor. 4.5, 6, 7, 8.  
That the Holy Scriptures give not the least Testimony, that the Apostles, nor any Persons under the Notion of the Church of Christ, endeavoured to Establish any Outward Orders, and then term them the Order of the Gospel, the Power of God: much less so to Establish any Outward Order, or Form of Discipline in the Church, as that not only a Deviation therefrom, but a not Embracing those Outward Forms, or Orders, by such Believers, who were never in the Practice thereof, should be a Token, that they were departed from the Faith: but their Labours were, to Establish the Churches in the Faith, and in the Power (rather than to build up Forms, or Orders) having them so Established, to be in the Practice of that Form, which the Power either had, or should lead them into: and therefore the Apostle might well say, Be ye not unwise, but understand what the Will of the Lord is, (he doth not say what the Will of the Church is, but what the Will of the Lord is) submitting yourselves one to another in the Fear of God. According to which Submission, I appeal to Gods Witness, Whether it may not become as well the Duty of the Brethren to submit to one or two, as one or two to submit to the Brethren? and whether these kinds of Submission have not been practised amongst the People of the Lord called Quakers, in these latter Days? And though I say, as aforesaid [not the Church, but what the Will of the Lord is] yet hereby I would not be understood to render Christ and his Church divided: but rather to show, that his Will, who cannot Err, is a surer Foundation to Build upon, than the Wills of those, who if they depart from Christ their Rock, may Err. R. B. in his sixth Section, treating how far this Government extends, Page 39 thus saith, " This Order reacheth the composing differences as to outward things. And further saith, " We do boldly aver, as a People gathered together by the Lord unto the same Faith, etc. that we have Power, and Authority to decide and remove these things amongst ourselves.  
On which I thus observe, If Differences happen between two Brethren, and not through the least intention to wrong each other, than the Power of Truth in themselves will constrain such to choose Faithful Brethren, skilled in the Matters wherein they differ, to decide the same, and accordingly to submit, and all this of a willing and ready Mind, through the Power of Truth in themselves, and not through constraint of others: and so in this case, here's no need for any to come to their Brethren, and say, We do Boldly aver, we have Power and Authority to decide, etc.  
But suppose this ensuing case should happen, viz, That two Brethren are at variance, touching their Properties and Outward Concerns, relating to Meum and Tuum (as R. B's. terms are) and one of them is so departed from Truth in himself, as that he will not of a ready Mind submit his Cause to the hearing of Persons to be chosen by themselves indifferently: but being Contentious, will either go to Law, or else so abound in his own sense as nothing shall serve, but to be Judge in his own cause. If we now inquire, what Christ the Truth doth in general direct, and wherein this Case may be comprehended, which is so great an offence to the other Brother (whom Truth constrains to submit his Cause to the Hearing and Judgement of Persons indifferently chosen, and that of a willing and ready mind) we shall find, he thus saith, Mat. 18.15, 16, 17. If thy brother shall Trespass against thee, go tell him his fault between thee and him alone; but if he will not hear thee, then take with thee one or two more; if he shall neglect to hear them, tell it unto the Church; if he hear not the Church, let him be unto thee as an heathen man. Christ's words do not here import, that the Church hath Power over any man's Worldly Property, or Outward Concerns; it only saith, If he neglect to hear the Church, let him be unto thee as an Heathen Man. And when a Brother is, through the declaration of the Church, become so to the other Brother, against whom he hath trespassed, than the Offended Brother may Justly seek his Remedy, (if the Offence and Trespass be touching Outward Concerns) according to the Just Laws of men, relating to Property.  
But perhaps some may Object thus. This relates not to Outward Affairs, but to Offences that are of a Spiritual Nature.  
In Answer it may be said, As to that, the Scripture is wholly silent, and therefore every Case wherein one Brother may trespass against another, may according to Right Reason be comprehended in it; and since the Case is stated between two Brethren, and that on an orderly proceeding, and admonition of the Church, the sentence for not hearing the Church is, Let him be unto thee as an Heathen Man; to me it seems to import, that the Trespass intended, was such an one, as in a particular manner is against one Brother more than another: and so as probable to be about their outward concerns, as any thing else.  
Besides, if we do but consider, that if a Brother be so much departed from the Truth, as after Admonition by the Church not to Join with his Brother, with whom he is at Variance in the choice of one or more to decide the matter, 'tis a certain Token that he is out of that, which was the bond, by which he became centred into the Heavenly Fellowship of Christ's Body, the Church; And so then, if it really were so, that any Assembly under the Notion of the Church of Christ should assume to themselves Power and Authority to decide, in Cases relating to Property; yet in this and the like Case there can be no tolerable Pretence to exercise a Jurisdiction Because 'tis in relation to one that hath cut himself off from being a member, by departing from the Bond by which he was centred into the Heavenly Fellowship of Christ's Body.  
These two Cases duly weighed and considered, seem to me to be comprehensive of all Cases of Difference touching Outward Concerns, that may happen amongst the Members of the Church of Christ.  
By the First it plainly appears, there is no need for any to say, We boldly aver, we have Power and Authority to decide, since in all such Cases there is no use of any such Authority, when the Power of Truth manifested in themselves, hath been a Bond upon them to submit to the thing that's Just.  
And by the Second, it appears, that if any shall assume such a Jurisdiction, yet all such Cases are without the Cognisance thereof; because 'tis in the Case of one that hath cut himself off from being a Member (of which sort R. B. saith, Page 33 " We are not so foolish, as to concern ourselves with those, who are not of us as Fellow-Members) and therefore I affirm, That, as in other things, he hath deviated from the Line of Truth, so also in this, if his Meaning be according to his Words, to me plainly Imports, viz. That the Members of the Church of Christ have Power, and Authority to decide, and Remove Matters relating to Outward Things amongst themselves, though the consent of the Parties differing be not had.  
As property by the Law of Nature, and according to Right Reason, cannot be disposed without the assent of such, in whom the Property is Vested, according to that saying of 
* Act. 5.4.  Peter to Ananias, Whilst it remained, appertained it not unto thee? and after it was sold, was it not in thy own Power? So Differences arising touching Property, and outward things, relating to Meum and Tuum; are of right by such outward Just Laws decideable, as are according to such Fundamental Constitutions, which were originally agreed upon, and assented to by the People, or their Representatives: And therefore such Laws have of right, Power to Compel Obedience, or Imprison, especially, when the Laws, under such Governments, become (so far as any thing outward can be) Protections to the Subjects and their Properties.  
But neither the Scriptures without us, nor the Light within us, do evidence, that under the Spiritual Government of Christ, there is any need to Establish Orders or Laws touching worldly Property, or for the Members of Christ to assume Jurisdiction therein, without assent of the Parties differing. For, since his Kingdom is not of this World, Is it not against the nature of his Government, to exercise by Constraint, a Jurisdiction in Matters relating to this World?  
Besides, 'tis agreeable to Truth, to affirm, That nothing outward can Constrain the Subjects under Christ's Government to obey the Laws thereof, since the only proper place, where his Government is to be exalted, is in the Heart (the place where his Second Appearance to reign as Lord and King is, and shall be) and that the Means whereby, under his Government, Acceptable Obedience comes to be yielded, is by his Spirit. If than nothing Outward can be of force to Constrain Acceptable Obedience, how can it be agreeable to Truth and Right Reason, for the true Church of Christ itself (muchless any Assembly termed so, and that on tolerable Supposition only, of which more anon) to assume a Jurisdiction in Cases relating to Property, without the Consent of the Parties concerned, when they have no suitable Power to Compel Obedience, nor yet to inflict any Corporal Punishment, or Restraint for the Non-performance of their Sentences?  
And though the Prophet said, which R. B. quotes; I will restore thy Judges as at the first, and thy Counsellors as at the beginning; Yet this is no Proof that the Church of Christ ought to assume Jurisdiction in Temporal Worldly Matters, without Consent of the Parties concerned, muchless any Assemblies so termed, and that only on tolerable Supposition. For should the aforesaid Author by the words Judges as at the first, and Counsellors as at the beginning, conclude the Prophecy related to such Judges, as were chosen Men over certain Numbers of the Children of Israel, who Judged the People at all Seasons, but brought the hard Causes to Moses, Exod. 18.25, 26. Yet this gives not the least Warrant for uncertain unselected Assemblies, to assume such a Jurisdiction; but to exclude it wholly: we find Christ himself gives no Countenance to such a Sense, with relation to Outward Matters, Luk. 12.13, 14. where 'tis thus said. And one of the Company said, Master, bid my Brother divide the Inheritance with me; and what said Christ in this Case? He thus said. Vers. 14, Man, who made me a Judge, or Divider over you? And therefore I conclude, there is not the least Countenance for any Assemblies of Men under the Notion of the Church of Christ, to assume such an Authority.  
R. B. also quotes Paul's words, 1 Cor. 6. Dare any of you, having a Matter against another, go to Law before the , and not before the Saints? This proves not the Lawfulness of assuming such a Jurisdiction, as aforesaid; it only shows, that 'tis Christian like, that Differences arising between Brother and Brother, should be brought before the Saints to Judge, but doth not encourage any, not chosen, as aforesaid, to assume Authority to Judge.  
There is a vast difference between an assuming a Jurisdiction without a Lawful Authority, as to Outward Things relating to meum and tuum, and a rightful Consent and Election to Judge.  
The First, proceeds altogether from a Spirit of Usurpation, and Imposition; and is Intolerable.  
The Second, is tolerable, and must proceed either from Assent of the Parties differing, or a Power that hath rightful Disposition over the worldly Property of those concerned; which being outward, I question how any Persons, who are neither invested with Outward Power, nor chosen for that Service by the Parties concerned, can at this Day reasonably claim Jurisdiction therein. And therefore I do conclude, that R. B. (according to that Understanding I have of his Lines) hath opened a wide Gap (should his Judgement take place) for an intolerable Inroad to be made on the Properties of People, even as elsewhere in his Treatise he hath done upon their Consciences, as in this ensuing Discourse is plainly manifested; for when I seriously consider how in his 68 Page he affirms, " That there neither can nor will be wanting in Case of Controversy the Spirit of God to give Judgement, through some or other in the Church of Christ, so long as any Assembly can properly, or in any tolerable Supposition, be so termed: and that he would not be contented with these words [properly so termed] but must also add these words [any tolerable Supposition] and that with disjunctive [or] I cannot but suppose (since I know he well understands the Propriety of Sentences, and Signification of words) that his words do declare the Intent of his Mind, and are not the slip of his Tongue or Pen: But how unreasonable it is that Matters of Worldly Property, and things relating to Conscience, should be decided by such Assemblies, without an Election for that Service by the Parties differing; I shall leave it to the Judicious, Impartial Reader to savour; having elsewhere in this following Treatise, plainly evidenced, that there may be such Assemblies, and yet not owned by the Lord for the Church of Christ, and so may be remote from giving Righteous Judgement; though R. B. saith, God's Spirit will never bewanting in such Assemblies.  
And whereas some may be so charitable as to conclude, R. B. intends not by his words, that any should assume Authority to decide Differences relating to Outward Things, without consent of the Parties concerned; to such I say, He hath left no room for a reasonable Man so to think, because he hath written several Pages to prove his Assertion, which in that case is all unnecessary; for who can be so Ignorant as not to know, that Persons chosen by the differing Parties, have of Right Power to decide? but if any should, I know that R. B. is none of them: my Acquaintance with him tells me not only so, but also that he is a man of better reason than to have written so many Lines on this Subject, without telling the Reader so, if that had been his meaning. Besides, if the Assent of Parties was intended and that the Order of this Government reached not to this Case without such assent, it naturally follows, that the Power and Authority pretended to in this Case, is none at all.  
And now, that the Reader may not have a misunderstanding of my Sense in relation to Differences touching Outward Things, I have this Testimony on the behalf of Truth to give on this Occasion. viz. That as on the one hand I do conclude, 'tis contrary to the Truth for any number of Men, under the Notion of the Church of Christ, to assume a Jurisdiction over their brethren's Properties, and Worldly Concerns, when not chosen by consent of such over whose outward Concerns they assume Power to Judge; so on the other hand, if Differences arise between Brother and Brother, I do conclude, that going to Law before Unbelievers is an Indication, that one or both are departed from the Truth; and that it is the Duty of Such, who are at Variance, to request such Brethren as are Skilled in the Matters touching which they differ, to hear and determine the Cause, and then of a willing and ready Mind (and not as by Constraint) to submit unto such Determination; and that it ought to be as an Incombent Duty on the Members of Christ's Church to be watching over one another, so as that by wholesome Counsel, Admonition, and Sound Doctrine, all Variance, Strife, Emulation, Rents and Divisions, both in relation to Temporal, as well as Spiritual Matters, may as much as in them lies be kept out from amongst the Members of Christ's Body.  
R. B. asserts, Page the 11. " That the Ground of Schisms, Divisions, or Rents in the Body is, when any Member assumes another Places than is allotted it, or being gone from the Life, let's in the Eye that watches for Evil.  
This Position is Truth, and rightly Stated; but yet notwithstanding, I cannot but Testify, that if any Member of Christ's Body doth recommend that Administration or Operation, wherein by God's Spirit he is Exercised, unto his Brethren, and shall Judge all such Dark Spirits, and out of the Unity of the Body, who on such a Recommendation become not Exercised as he is, or doth not immediately close with his Experience and Operation, though otherwise Faithful to the Measure of Grace received, such an one so Judging, may justly be Judged of the Lord, as a Person not only assuming another Place in the Body than is allotted him, but also as endeavouring to draw others into the like Snare: for that it is as probable that a true Member of Christ's Body may be as remote from having Experience of his Brother's Operation, as the Ear of the natural Body may be from discerning what the natural Eye doth see; and yet the Ear, according to that of Paul, 1 Cor. 12.16. may as truly be accounted a Member of the Body as the Eye.  
'Twas an Exhortation in the Beginning of the Day which in these latter Years hath Dawned amongst us, Though thou grow but slow, yet grow sure. This sure growing was Obedience after Convincement, or Obedience to the Measure of Grace received. All Performances before, with respect to Worship or Services for God, were accounted but Will-worships, or Will-services: and therefore many, whose Faces were Sion-ward, did rightly testify on this wise, I must stay until I be Convinced; and since, I see not this to be wrong, I dare not be in the Practice of another thing contrary thereto, lest I become a Will-worshipper: And yet this kind of Language is (according to my Understanding) too reflectingly spoken of by the aforesaid Author, witness his 13th. Page.  
This puts me in mind to signify what the Apostle Paul said, 1 Cor. 12.3. No man can say, Jesus is Lord, but by the Holy Ghost. 'Tis the Fame of Truth that Jesus (as in himself) is Lord; and so we know a wicked man (not acted by the Spirit) may say these words, Jesus is the Lord: Yet none can in Truth say, Jesus is Lord in them, but by the Holy Ghost: from whence I observe, That no Testimony, though ever so true in itself, can become the Testimony of Truth in any, further than through certain Conviction it's known to be so; even as Jesus cannot in Truth be called Lord by us, until by his Spirit we are convinced, and experimentally know that he is Lord in us. And therefore I cannot but say, 'Tis savoury Language to say, I MU STAY UNTIL CONVINCED; though R. B. (as his lines to me import) accounts such Language to be a Reasoning Truth from ones self, through the deceitfulness of the Serpent, querying, How did they (meaning the primitive Labourers amongst the People of the Lord, called Quakers) knock down this manner of Reasoning? But doubtless herein he hath abused both himself and the Truth; not so much for that he knows no other, than by report, whereof he treats, as to this matter; if his meaning be, That the primitive Labourers in the Gospel, at the beginning of that Day (which in these latter Ages hath dawn'd amongst us) did condemn such kind of Language; but for that many of those who yet remain witnesses of the first gathering, remember no such thing. Those who at this day say, We were taught to follow the Light in our Consciences, and not the Orders of Men; and that we will not have Man to rule over us; utter Language becoming Christians, notwithstanding R. B's. Reflection on such kind of Language, as this also in his seventeenth Page. For Christ in this day, as well as in that day, wherein Truth was first published amongst us, is become our only Teacher and Lawgiver, by the in shining of his Light in our consciences: and therefore his reflection seems unsavoury: But that which to me renders it the more Unsavoury is this, when I consider the whole scope of his Treatise, 'tis to be doubted, 'tis used, so far as in him lies, with respect to the Advancement of some Outward Government by Man, or Men; else what's the Meaning that the aforesaid Author hath made such a diligent search amongst the Apostles Writings after the words [Order, Rule, Command, Govern, Government, Traditions, and such like] and whether he doth not apply them to the Authority of any assembly, which in any tolerable suposition may be termed the Church of Christ, let the impartial Reader diligently peruse his Treatise, and then Judge; for so it's plainly to be discovered (as to me appears) by every impartial Eye, that shall seriously observe the scope of his Treatise; and therefore I do conclude, that his Reflection on such sound and savoury Language denotes a wrong Spirit, and not the Spirit which appeared amongst those ancient Labourers, who were Instruments in God's Hands to gather many, and who in the Approbation of such Language were accounted Honourable.  
This puts me in mind to inform the Reader, that R. B. in his third Section quotes divers Testimonies in the Scripture where these sentences are, viz, " Know them that are over you; hold the Traditions ye have been taught. Though I should boast somewhat more of our Authority; and we have confidence that ye will do the things which we command: now we command you Brethren, etc. (and then the aforesaid Author comments thereon) " what more positive than this? And yet the Apostle was not here an Imposer. And further, If any obey not our word, remember them which have the rule over you, and submit yourselves. These filthy Dreamers despise Dominion. And then thus saith, " There can nothing be more plain from these Testimonies, than that some did appoint, and ordain certain things; that there lay an Obligation in point of duty on others to 
* 'Tis to be doubted, his meaning is, others ought to obey, whether they see it their Duty or no; as his 68 Page seems to import.  obey. That this was no Encroachment nor Imposition on their Christian-Liberty, nor any ways Contradictory to their being inwardly led by the Spirit of God in their Hearts: And lastly, that such as are in the true Feeling and Sense, will find it their places to Obey, and be one with the Church of Christ in such like Cases; and that it's such as have lost their Sense, and Feeling of the Life of the Body, that Dissent and are Disobedient, under the false Pretence of Liberty. Thirdly, I Judge there will need no great Argument to prove the People of God may, and do well to Exercise the like Government upon the very like Occasion.  
Thus much may be collected out of R. B's 26, 27, and 28. Pages. Moreover in Pages 23. 24. 25. He quotes these Scriptures say, viz, " In Christ Jesus I have begotten you, through the Gospel; wherefore I beseech you, be followers of me: As absent in Body, but present in Spirit, have Judged already, etc. From all which I shall observe (saith the aforesaid author) " that it seems it was Judged no Inconsistency nor contradiction, to be Followers of the Grace in ourselves, and also to be Followers of the Apostle Paul, and his ways; because his Ways and Example was no other than the Spirit of God in themselves would have led them to, if they had been obedient; and therefore he found it needful to charge them Positively, to follow him, without adding this Reason.  
" Next, the great Argument the Apostle useth to persuade them hereunto, upon which he mainly insists, because he had begotten them into the Truth. Ye have not many Fathers; for in Christ Jesus I have begotten you, through the Gospel; wherefore I beseech you, be ye followers of me. So he makes that as the cause, etc. We see then that the Lord hath, and doth give such, whom he hath sent forth to gather a People unto himself, a certain authority in the Power over them, and to bring them back to their Duty, when they stray at any time, and to appoint, yea and command such things as are needful for Peace, Order, and Unity sake; and that there lies an Obligation on such as are so gathered to Reverence, Honour, yea, and Obey such as are set over them in the Lord. Thus far the aforesaid Author.  
From all which I Observe.  
First, That here is nothing spoken in these Scriptures, of the Commands of the Church; and that if God hath at any time moved an Apostle on some Occasion to write unto a Peculiar Church (and that perhaps with relation to particular Members only) by way of Command; yet this, according to right reason, is no Ground for any Assembly of Persons, under the Notion of the Church of Christ, to give forth positive Commands, in expectation that all the Members of Christ's Church must obey the same, whether they have a Sense thereof from the Measure of Truth in themselves or no.  
Secondly, R. B. quoting this Scripture of the Apostle Paul, viz. In Christ Jesus I have begotten you, through the Gospel; concludes, that Paul did mainly insist upon his begetting them unto the Truth, as an Argument to persuade them to obey his positive Charge to follow him; by this then, those who have begotten any to the Truth, are the fittest to rule over such whom they have begotten.  
If this be worthy Observation at this Day, I then may well query, Whether those who would Rule over such whom they have not gathered, are not Intruders, and Busy-Bodies, meddling with that which concerns others more than themselves?  
Moreover, I query, Whether any of these foregoing Scriptures give the least Countenance for whole Assemblies to Minister by their Writings, that which may be Matter of Faith, and relative to the Conscience, and to be a Bond thereon, before their Understanding is illuminated; especially when what they do Minister first springs from the Gift either but of one, or at most but a very few of them? For since every man ought to Minister according as he hath received the Gift; and that, if any speak, they ought to speak as the Oracles of God; and that if any Minister it ought to be done of the ability which God giveth, according to that of Peter, 1 Pet. 4.10, 11. I cannot but again query, Whether the endeavouring to obtain a Multitude of Hands to confirm and approve that which is given forth by one, or at least a very few, may not become a Temptation to many to run beyond their own Lines; and when they have so done, instead of waiting on their own Gift, make it their Business to stand by what they have done, though it may prove no better (in the best sense) than a standing by the Gifts of others, out of, and in the neglect of their own Gifts? And so such may become but little honour to the Brother, who Ministered in his own Gift, as the Oracle of God: and not only so, but little credit to the Truth, if such by meddling in things without their Line, bring forth Confusion and Disorder: For what can be the Offspring of such, who labour and travel in the things they understand not, but the Brats of Babylon?  
Besides, those who are of such forwardly spirits, as to pin their Faiths on other men's Sleeves, and say Amen, to what other Men say, before they have an Understanding opened to see the same, may oft times approve (notwithstanding this usual saying, Can the Brethren Err?) of such things which are not ministered as the Oracles of God, though pretended so to be: And if any whose Understandings God hath opened to discern this kind of weakness in such (who (boasting in other men's Lines, of things made ready to their Hands) in very deed take too much upon them) do out of true Love endeavour to convince them, that so they might wait on their own Gifts. There are some ready to bring forth what befell Corah, Dathan, and Abiram, because they said to Moses, and Aaron, Ye take too much upon you; and what befell Miriam, because she said, Hath the Lord indeed spoken only by Moses? hath he not spoken also by us? and make such a use of these Scriptures as that they give occasion of Jealousy to some to conclude, That there are some do believe, that God hath raised up some Outward Person to be amongst the Children of Light at this Day like unto Moses, and as he was in that Day amongst the Children of Israel.  
Amongst the Children of Light in these our latter Days, I never understood of any deserving an higher Title, than an Elder, or Ministering Friend; But if such mean, That God hath raised up any Outward Man or Men, from whose Lips God's People must at this day receive the Law of Christ, and Record it in Books for Generations to come, as his Law: I know there are many of the Children of Light, who retain their First Love and Integrity for the Truth to this day, and Honour enough in their hearts for every Brother, both Younger and Elder, that keep faithful in their Place, and in very deed take not too much upon them, can receive no such Testimony; not only because they know it to be against the Nature of the Second Covenant, to expect such an appearance; but also, because they believe, that Christ is that Prophet, whom the Lord promised, He would raise up like unto Moses, whom we are to hear in all things; and that his appearance is, and will be in the heart, where his Voice, as a Lawgiver, is to be heard, and accordingly to be obeyed.  
Thirdly, Though I pretend not to know the Occasions whereon the Apostles writ, further than the Scripture manifests; yet I do know, how Truth was Preached in the beginning amongst those, who (through the Power thereof being gathered) were called Quakers, and that many would have undoubtedly fallen, both on the right hand and on the left, should the ancient Labourers, after they had been Instruments in the Lords hands to gather Thousands unto the Truth, have thus said:  
We are your Fathers, who in Christ Jesus have begotten you through the Gospel; and we have on that foot a certain Authority in the Power over you, and to command such things as are needful for Order and Unities sake; and that there lies an Obligation on you to Reverence, Honour, and Obey us: And though you are our Witnesses that we have often Declared, that our Commission from God was, to turn People from Darkness to Light, and from the Power of Satan to God, that so they might all come to be Ordered and Governed by the Appearance of that Power in themselves; Yet we did not mean, but that when we had gathered any unto the Truth, we should be those, who ought to have the Rule over them; and that such should observe our Traditions, or follow us, without giving them a Reason why: And though they might in truth be submitting themselves one unto another in the Lord, according to the Apostles Counsel, yet all of them must submit to us, and Reverence, Honour and Obey us, and not think it any Contradiction to the being led by the Measure of God's Grace in themselves.  
Should our ancient Brethren, Labourers in the Gospel, have thus said, I do not see that therein they would render themselves of another mind, than R.B. is of, if his Lines may be looked upon as the product of his Mind: but should they have so done, doubtless, as I have said before, many would have fallen, and Jealousies have entered the breasts of Thousands, That though these our travelling Brethren, exalted the Spirit of God in man, as the only sufficient Rule for man; and declared, that the Scriptures were not a sufficient Rule to man; yet in stead of leaving us to that Rule, which they have declared to be sufficient, they strain that which they have declared not sufficient, to make it as much as in them lies, a Rule for them to Rule over their Brethren.  
R. B. in his first Section, which treats of the Ground and Cause of the Controversy, speaks, Page 15. " of a sort of Persons that would needs be Innovators, and given to change and introducting New Doctrines and Practices; not only differing, but contrary to what was delivered in the Beginning: and Page 17. speaks of such, " who with swelling words talked of, and Preached up a higher Dispensation.  
To which I say, This Language leaves the Reader still Ignorant of what sort of Persons they are he hints at; for that he tells not his Reader what was delivered in the Beginning, and what is introduced contrary thereunto; neither do I know how he well could, unless by report from others, since his Age would not admit him as a sufficient and sensible Witness thereof; I shall therefore take the pains to do it for him.  
The Doctrines delivered in the Beginning were chief these, and such like, viz. [That a Measure of Christ's Light and Grace of God was given to every Man to profit withal, that this Grace was sufficient; that that which may be known of God, was manifested in us; that the Scriptures were not the Rule, but the Spirit; that that which was not of Faith was Sin; that we should draw Water out of our own Wells; let it be your own, and not another's: that we should not boast in other men's Lines of things made ready to our hands; but that since every one must give account for himself, we should see for ourselves; believe for ourselves, and savour for ourselves and not pin our Faiths on the Sleeves of any, lest we should become Will-worshippers.]  
But now there are a sort of Innovators, given to change, who introduce such Say, and Doctrines as these are.  
First, That this Light will undo all, or at least, a Pretence to the Light; which I cannot account Sound Language, if Paul's Testimony, Phil. 1.15, 18. was Sound; who said, Some Preach Christ of Envy and Strife; What then? Notwithstanding every Way, whether in Pretence, or in Truth Christ is Preached, and I therein Rejoice, yea, and will rejoice.  
Secondly, That to pretend want of clearness in Sight, will not excuse any from Disobedience to God, who submit not to the Sentence of an Assembly (or some or other of them) which may in any tolerable Supposition be termed the Church of Christ; and so are ready to Judge their Brethren as Apostatised from the Truth, if they walk not according to the Lines and Measures of others, though they have no Faith therein; contrary to that of Paul, who to the Corinthians said, 1 Cor. 10.15. Having Hope when your Faith is Increased, that we shall be enlarged by you, according to our Rule; And whether these are not of that number, who bring another Gospel than what we have already received, and so subject themselves to the Curse, whilst they are endeavouring to manifest others Accursed; Let Gods Witness in all Judge.  
There are at this Day, who seem to make no Distinction between such as would have no Iniquity reproved, and those who Conscientiously scruple to submit to the Dictates of others, till their Understandings are Illuminated; these are of that number who divide not aright, and seem so void of Charity as not to distinguish between the Precious and the Vile: for though it was so, that Paul in Thes. 3.6. (a Scripture quoted by R. B.) thus saith, Now we command you Brethren, in the Name of our Lord Jesus Christ, that ye withdraw yourselves from every Brother, that walketh disorderly; and not after the Traditions which he received of us (and then Comments upon it) " what more positive than this? and yet the Apostle was not here an Imposer.) To which I thus say, that this Scripture is no Warrant for any to follow the Commands, or Traditions of others at this day, until convinced of the Truth, and real Service of Obedience to such Commands, or Traditions; which is evident by the reason that Paul in the following Verse gives for the urging Obedience to his Precept, viz. for ye yourselves KNOW how that ye ought to follow us: So the Knowledge of their Duty was the Bond, rather than Paul's Command, Vers. 14. of the same Chapter (being another Scripture quoted by the aforesaid Author, Page 27.) Paul saith, If any Man Obey not our word, by this Epistle, note that man, and have no Company with him, that he may be ashamed. This related to such of whom Paul Vers. 11, 12, 13, of the same Chapter, saith, we have heard that there were some among you that walked inordinately, and work not at all, but are Busi-Bodies; therefore them that are such, we command and Exhort by our Lord Jesus Christ, that they work with Quietness, and eat their own Bread; and ye Brothers, be not weary in well doing; and then he exhorts, Vers. 14. If any man obey not our Saying, etc. which plainly relates that to so undoubted & necessary a Duty mentioned, Vers. 11. That such who were Busi-bodies, walking inordinately, might not in their busy inordinate Spirit, eat the Bread of others, but work, that they might eat their own Bread but whosoever they are, that shall bring such Scriptures as these, to manifest that we ought to submit to the Outward Forms, Prescriptions, Ceremonial Dictates, or decisive Sentences of others, when they are or may be Matters of Conscience, and that there lies an Obligation in point of Duty to Obey, in every or any of such Things, though we see it not, shows themselves a sort of Busybodies, wanting work.  
Paul, 1 Cor. 14.37. (a Scripture quoted by the aforesaid Author) thus saith, If any man think himself to be a Prophet or Spiritual, let him acknowledge that the things that I writ unto you are the Commandments of the Lord: and Vers. 34. of the same Chapter, Paul saith, Let your women keep silence in the Church, etc. Here's a positive proof that women ought to be silent in the Church, and that by the Command of Paul, and therefore me thinks it should be a shame for such who plead for women's speaking in the Church, and not only so, but for their Service with respect to Exercise in Discipline, to pin so much (as to me appears the aforesaid Author doth in his Treatise) on the word Command used by Paul, when according to the measure of God's Grace, and Truth which the Children of Light have received, they have and do testify, and that according to Truth (notwithstanding what Paul saith, and hath Commanded) that 
* Note, I would not hereby be understood to justify All Women that have spoken in our Meetings, because many of them have of late been so rude in their Opposition to John Story, as that I take it to be a mere Scandal to Religion; and am persuaded that by Paul's Command, the meaning of the Spirit was not positively according as his own words seem to intiate, not only because the Prophet (Joel 2.28.) prophesied that the Lord would pour out of his Spirit upon Sons and Daughters, and that they should Prophecy; but also for that in the same Chapter (1 Cor. 14.) he exhorts the Church (who doubless consisted of Women as well as Men) to Covet Spiritual Gifts, but rather that they might Prophecy, saying, Ye may all Prophecy one by one: all which considered; 'tis rational to take the Mind of the Spirit to he, that there were some unruly, disorderly Women then in the Church (as in these our Days are) who then had need (as some now have) to be warned to keep silence, though others, that had received a Revelation from God, might declare the same in the Church when met together.  Women as well as Men, and Men as well as Women, may speak in the Church of God, according to their respective Measures, when the Spirit of the Lord moves.  
And since as the Apostle Paul himself testifies, 1 Cor. 10.8. That his Authority was given him for Edification, and not for Destruction; I cannot but be more Charitable than to think, Paul ever used the Words Command, Ordain, Traditions, and such like, on any other account, but that the Churches should be followers of him, according as in their own Measures they had a Sense, or Savour, that he was a Follower of Christ, and not otherwise: which comparing Phil. 3.17. with 2 Cor. 10.13, 14, 15, 16. doth evidently appear. The forementioned Scripture to the Philipians thus saith, Brethren, be Followers together of me; and mark them that walk so, as you have us for an Ensample: that to the Corinth's saith, But we will not boast of Things without our Measures, but according to the Measures of the Rule which God hath distributed to us, a Measure to reach even unto you; for we stretch not ourselves beyond our Measure, etc. not boasting of things without our Measures, that is, other men's Labours; but having hope, when your Faith is Increased, that we shall be enlarged by you, according to our Rule, abundantly, not to boast in another man's Lines, of things made ready to our Hands.  
Hence 'tis evident, those who keep to their own Measures, follow Paul as they have him for an ensample; and that those who hope and desire their brethren's Conformity to their Lines, before they have faith therein, are of another Hope than Paul was, who (as is above recited) thus said, Having Hope when your faith is increased; that we shall be enlarged by your, according to our Rule abundantly. And so it plainly appears, that Paul did not desire the Corinthians to walk by his Line, until their faith was increased, otherwise they might become Proud Boasters of other men's Lines, made ready to their Hands, as many, yea, too to many, at this day are.  
I now come to consider of his 6th. Section, the Title whereof Page 47. is this. viz. " How far this Government doth extend in matters Spiritual and purely Conscientious, in which the great question (saith the aforesaid Author) is How far in such Cases the Church may give positive Orders or Rules; How far her Authority reacheth or may be supposed to be binding and ought to be submitted to. For the better clearing and examination of which, he thus further saith, It will be fit to consider; First, whether the Church of Christ have Power in any Cases that are Matters of Conscience, to give a positive Sentence, or Decision, which may be Obligatory upon believers.  
" Secondly, If so, in what Cases and respect she may so do.  
Thirdly, Wherein consisteth the Freedom, and Liberty of Conscience, which may be exercised by the Members of the true Church diversely, without Judging one another.  
And lastly, In whom the Power Decisive is, in Case of Controversy and Contention in such Matters.  
As to the first, Whether the Church of Christ have Power in any Cases that are Matters of Conscience, to give Positive Sentence or Decision, which may be obligatory upon believers.  
I answer, affirmatively, she hath. And shall prove it from divers instances both from Scripture and Reason. Thus far the aforesaid Author.  
The force of R B's Reason I apprehend to be chief comprehended in, or drawn from these his following words, as by his writing Page 48, 49. more at Large, appears. viz. " That we being gathered together into the Belief of certain Principles and Doctrines (through the force of Truth on our Understandings) and Practices necessarily depending upon them, these are as it were the Terms, that have drawn us together, and Bond by which we become centred into one Body, and Fellowship. Yet saith he by a Marginal Note, " Not so the Bond but that we have also a more inward, viz. the Life of Righteousness.  
The Scripture proofs that he quotes are these, Gal. 1.8. 1 Tim. 1.19, 20. 2 John 10. thus further adding, " These Scriptures are so plain and clear in themselves, that they need no greater Exposition to the unbyased Reader.  
My place now is, to detect the impertinency of R. B's reason, and to show, that he hath quoted Scriptures, which are not to the purpose, yet I cannot but first observe, that since the main scop of his Treatise, relating to this Matter, both from Scripture and Reason; tends (as it were) chiefly, if not wholly, to evidence, that such Principles, Doctrines, and Practices necessarily depending thereon, are the Bond by which we became centred into one Body, and Fellowship; is it not to be doubted that these kind of Terms have the greatest room on his Heart, and the Marginal Description of a more inward Bond, viz, the life of Righteousness, is but like the entertainment of Christ in the Manger? But to proceed.  
I do affirm, the Belief of certain Principles, and Doctrines (though believed through the force of Truth on the Understanding) and Practices necessarily depending upon them, are not the very terms and Bond, by which the Church of Christ at this day, is become centred into one Body; though I do confess that Certain Principles, Doctrines, and Practices, held and Practised in a pure Mind, are the Fruit and Offspring of that which is the Bond; but the Very Bond they are not: If they were, how comes it to pass, that to this day, the Members of Christ's Body (which is his Church) have not declared and agreed, what and how many are those Principles, and Doctrines, and what are those Practices necessarily depending thereon, that aught to be believed, received, and Practised by every member of the Church of Christ, as that by which they are centred into the Heavenly Fellowship of Christ's Body?  
With confidence I may say, that I never heard or understood of any such thing yet extant amongst the Church of Christ, neither do I believe there is; and doubtless if there was, the aforesaid Author being a man (to speak after the manner of men) that is well read, and not of a Mean capacity, would have quoted it, to free himself from the censure of such, who may Justly say, He hath left us in the dark, how to know these Members, who (to use his own Language, Page 49.) cut themselves off from being Members, by dissolving the very Bond, by which they were linked to the Body.  
Nay, I may truly say, That in the primitive days, there were many believers; who were found in Opposite Faiths and Practices; witness those who Circumcised, kept a Day, abstained from flesh; and others there were, who believed and practised quite otherwise; and yet we do not find, that the Bond which Centred them into the heavenly Fellowship of Christ's Body was broken: for doubtless many of them under those Differing Faiths and Practices, were of the number of such, who were sanctified in Christ Jesus, or at least in some measure sanctifying, which is the description of a Member of Christ's Body (according as the aforesaid Author himself doth in his Treatise signify) and this is answerable to the Truth itself; Read Rom. 14. 1 Cor. 8.  
For further Discovery of the Truth of what I have asserted 'tis necessary to query.  
What are the very Terms and Bond, by which the Church of Christ is become centred into one Body?  
The Answer is plain, 'Tis the Spirit, according to Paul's Testimony, 1 Cor. 12.13. For by one Spirit are we all Baptised into one Body: Now the Baptism of the Spirit may be witnessed by such, whose Integrity might lead them to Die for Truth; but should they be Questioned by any one, What are those Principles, Doctrines and Practices you hold, which were the very Terms by which you came to be Centred into Christ's Body, and which were the Cause that gathered you? (for so are his words, Page 47. relating to Principles and Doctrines) they would be ready thus to say, What blind Questions dost thou bring forth in thy Carnal Sensual reasoning? 'Twas God's Power and Spirit gathered us from amongst such, as being out of the Life, gloried in their outward Fellowships, Principles, and Doctrines; and by his Power Circumcised our Hearts, and by his Spirit we came to be baptised into one Body, and so are centred into the heavenly Fellowship of Christ's Body: And as for thy saying, A Belief in Certain Principles, Doctrines, and Practices necessarily depending thereon, are the Terms and very Bond by which we became centred into one Body, and the Cause that gathered us; this is not only wrong in itself (though as is said before, they may be the Fruit of the Bond) but exactly like the False Churches in the World.  
Papists and Protestants of all sorts in the Apostasy, have Outward Marks and Tokens (as being either of such an Order, or having such a Commission, or as believing in such Principles, and submitting to such Practices, and the like) by which the Members of their Churches are described; and therefore is it that amongst those, there are outward Societies of Men, certainly known, as aforesaid, according to the various Manners, and Ways which their Principles admit and allow of, which are termed the Church of Christ: and these have many Outward Orders, Rules, Prescriptions, Ordinances, Decrees, or Laws for the Establishment and Preservation of their outward Society, which being agreeable to the nature of their Constitutions, may become fit means for the Conservation thereof: but inasmuch as the Belief of certain Principles, Doctrines, and Practices necessarily depending thereon, are not the very Terms or Bond to unite any in outward Assemblies, whereby to assume unto themselves the Title of the Church of Christ (for that if held in a pure Mind (which is in the best Sense) they are but the Fruit of that Bond, and when held in an Impure Mind are no Indication that such are Members of Christ's Church) I cannot but say, it is against right Reason for any to Prescribe, and Establish Outward Indispensable Rules, and Orders, relating to the Conscience, and in order to be a Bond thereon, for the Conservation of Christ's Body, since 'tis evident, that the most certain and infallible Marks of Membership in the said Body, are Invisible to the Outward Man, though felt and known to the Inward Man of the Heart: for though Actions outwardly just, are many times the Fruit of the Spirit; yet are not always certain Tokens, that those through whom they appear, are Members of Christ's Body: but those who are Circumcised in Heart, and have the Answer of a Good Conscience towards God, are the very Members of Christ's Church; and therefore, the most proper Means for the preservation of such Members in the Unity of the Spirit, and as Members of one Body, is that whereby they came to be Circumcised in Heart, and gathered unto the Truth, which is no other but the Spirit, and Arm of God's Power, which surrounds all those that wait upon him, and have a daily Dependence upon the Lord, with the Mind inwardly stayed in the Measure of that Grace, which the Apostle saith is sufficient for them: and thus the Baptism of the Spirit will be witnessed continually, in which every Member of Christ's Body comes to be centred into an Heavenly Fellowship and Communion each with other in the Life of Righteousness.  
The next thing I shall examine, is, whether R. B's Affirmative Answer to this Question, viz. Whether the Church of Christ hath Power in any Cases that are Matters of Conscience, to give postive Sentence and Decision, which may be Obligatory upon Believers, be agreeable to Truth and Sound Doctrine.  
My Observation hereon is this, That he hath not here adjoined Inward Conviction, whereby they might find Clearness in themselves, to the Sentence of the Church, as necessary to the Obligation he Intends; and inasmuch as nothing without an Inward Clearness and Conviction, can become a real, and acceptable Bond upon a Believer to be at Unity with his Brethren, in the Belief and Practice of Things relating to Conscience, and that those who are found in the Practice of other men's Lines, before they have Faith therein, may oft times run into the Sin of Hypocrisy, even as others may into the Sin of Negligence, who through Unwatchfulness to their own Measures, want Clearness of Sight, and Understanding to practise and join with those things, which others (waiting in their Own Measures) may by the Spirit be led into: Therefore I cannot but say, that the Scope and Bend of his Spirit, so far as from his words I can Savour, in relation to this Matter, are not agreeable to the Truth and Sound Doctrine.  
And since it is so, as R. B. observes, Page 35. " That God hath not given us our Reasons to no purpose; I shall according to the Line of right Reason, a little further Observe.  
First, I find R. B. treating in his 7th Section concerning the Power of Decision thus to say, Page 66. " The only proper Judge of Controversy in the Church is the Spirit of God; and the Power of Deciding solely lies in it, as having the only infallible Judgement belonging to it; which Infallibility is not necessarily annexed to any Persons, Person or Places whatsoever, by Virtue of any Office, Place or Station any one may have, or have had in the Body of Christ, that is to say, that any have Ground to reason thus, Because I am or have been such an Eminent Member, therefore my Judgement is Infallible; or because we are the greatest Number, or that we live in such a noted or famous Place, or the like; though some of these Reasons may, and aught to have their true weight in Case of Contradictory Assertions. Thus the aforesaid Author.  
From all which, two things are Observable:  
First, That the aforesaid Author accounts the Spirit the only Judge.  
Secondly, That though he affirms, that the Church of Christ hath Power in Cases that are Matters of Conscience, to give positive Sentences and Decision, which may be Obligatory upon Believers, yet through his whole Treatise I find not that he hath described, who are the Persons that are the Church, and where those Persons do usually Assemble, as the Church of Christ; and therefore though my very soul abhors lightly to esteem of the Elect of God, or to undervalue the Power the Church of God either stands in, or are endued with; yet since I do know, how dangerous a thing it is, for any to burden the Consciences of God's People, though under ever so specious Pretences; and that when we speak of the Church of Christ, we mean Visible Persons, distinguished as outward Persons, by Names, that may be known to the Outward Man (though as Members of Christ's Body distinguished not by such Names, but by that Name which is written in Heaven, and known to the Inward Man). I cannot but query, To what end doth the aforesaid Author assign the Decision of Cases of Conscience (which are Matters certainly to be known) so as to be binding on Believers, to Judges so described, as that a greater Controversy may immediately arise, upon the ask of this question, Who or where those men are? This, instead of removing one Difference, or clearing one Doubt, may beget more. And whereas it may be said, We assign not to men, as Judges; but to the Spirit of God in Men; yet this doth not wholly mend the Matter, whilst the Question remains unanswered Who, or where are the Men, through whom the Spirit appears to Judge; or at least so unanswered, as not to remove the reasonable Objections of such as may gainsay: and so through these things the mind of the Weak may come to be entertained with doubtful Disputations, rather than those things which tend to Edification, contrary to the drift and bent of the Apostle's Spirit, Rom. 14.1. 1 Cor. 14.26.  
Secondly, I cannot yet cease from a further Observation on the aforesaid Position, viz. [Which positive sentence and decision may become Obligatory on Believers.] 'Tis true, the aforesaid Author doth not here say, it ought to become Obligatory upon Believers: yet to me 'tis evident, that he intends, that such a Sentence ought to become Obligatory on Believers, seeing on one Instance, as Proof to his Affirmation, he thus saith, And is not this Obligatory on all the Members, & c? Further saying, with relation thereto, I cannot tell that any Man of Reason can well deny this.  
That which R. B. in these things seems to drive at, hath (as to me appears) a plain tendency to draw from the Measure of Truth in ourselves (though I dare not be so uncharitable as to conclude he so intends; and if any Line hath dropped from my Pen which may seem to import so much, I declare that not to be my Meaning) or at least, to encourage the lending an Ear to the Sense and Judgement of others, more than to that Sense and Savour, which we have within ourselves; For first, by Believers, I take the aforesaid Author plainly to intent, as well such Believers as are no way concerned in giving forth such Positive Sentence, or Decision, as those that are: else what's the meaning of these his words, And is not this Obligatory on all the Members? And so such unconcerned may have no better Ground to be at Unity therewith, than the saying of others. Now I cannot tell how any man of reason can make out, that this seems any better than this sort of Language. [The must believe as the Church believes] of which more anon, that I may not be understood to reflect on any thing that may in any measure savour of Truth.  
Thirdly, It doth seem plainly to contradict this wholesome Testimony of and for the Truth, viz. That the Sentence and Judgement of any Man or Men whatsoever, relating to Matters of Conscience, ought not at this day to be given forth, but by way of Recommendation to the Conscience; (which to my knowledge hath been the Practice of the People called Quakers) and when the Conscience is sensible that Gods Witness therein answers, than the Conscience is or aught to be bound; other Bonds may make Hypocrites, and Busi-bodies, but not good Christians.  
Paul, writing to the Corinthians, tells them, We recommend ourselves to every Man's Conscience in the Sight of God, 2 Cor. 4.2. Here Paul became not a Bond upon them, further than they had a Sense that Gods Witness in the Conscience answered.  
The same Paul tells the Corinthians, as before is quoted, thus: Having hope, that when your Faith is increased, we shall be enlarged by you, according to our Rule, abundantly. This doth not manifest Paul's Desire was, that they should walk according to his Rule, until their Faith was increased.  
Let us now examine how R. B. by Scripture proves, that the Positive Sentence and Decision of the Church in Matters of Conscience, may be Obligatory upon Believers: for that he saith I shall prove it from Divers Instances from Scripture; and in order thereto I find him to quote only three Scriptures.  
The First, is Gal. 1.8. But though We, or an Angel from Heaven, Preach any other Doctrine unto you, than that which we have Preached unto you, let him be Accursed.  
If this Scripture be a proper Proof of the Matter, then by the Word [we] Paul must be understood to mean the Church, and that in the aforesaid Author's Sense; Now the aforesaid Author's Sense, as appears, Page 68 is, That such Assemblies are the Church, which in any tolerable Supposition may be so termed; but doubtless Paul was so exact, as not to deliver any thing, as Doctrine, but what he had seen, and handled, according to this Testimony recorded in the Scriptures, What we have seen and handled of the Word of Life, that declare we unto you: Which being certain, and infallible Tokens, are more than tolerable Suppositions; and therefore I cannot but conclude, Paul never intended, that such, who refused to be bound in Matters of Conscience, by the Sentences of every such Assembly, which in any tolerable Supposition might be termed the Church of Christ, should be pronounced Accursed; much less if they shall pretend they see it not; and yet the aforesaid Author saith (as hereafter is manifest) to this purpose, That that shall not excuse such from Disobedience to God, who submit not to the Sentences given forth by such Assemblies, or some or other of them.  
And likewise it ought to appear that a part of that Gospel, which the Church, and not only Paul (who as he was moved of the Lord, writ to the Churches by way of Exhortation and Doctrine) Preached to the Galatians, was, That the positive Sentence or Decision of the Church, either aught to be Obligatory on all the Members, or at lest Obligatory on Believers; or else that which by a natural Consequence might import the same: but no such Doctrine, nor the import thereof by any reasonable Consequence appears from the Church, nor yet from Paul to the Galatians, or any else.  
And since Paul is thus quoted, let us inquire how Paul did after it pleased God to reveal his Son in him; for there were Apostles and Elders before him; and yet he saith, Gal. 1.16, 17. I consulted not with Flesh and Blood, neither came I again to Jerusalem to the Apostles and Elders before me; and though 'twas not in a Case of controversy touching Conscience, yet 'twas in a Case that to him was Matter of Conscience: And when he perceived that Peter and other of the Jews would have constrained the Gentiles to do like the Jews, he withstood Peter to the face, Gal. 2.11, 13. Now Peter and those other Jews might have reasoned with Paul, and said, we are the Brethren, and the Church, and our Practice ought to be a Bond on thee; and thou oughtest rather to submit to us, than we to thee: but had they so done, doubtless Paul, would still have withstood them, and have been Justified therein.  
The Second Scripture R. B. quotes is, 1 Tim. 1.19, 20. which thus saith. Holding Faith and a Good Conscience which some having put away, concerning Faith have made Shipwreck, of whom is Hymeneus and Allexander, whom I have delivered to Satan, that they may learn not to Blaspheme.  
What's this to the purpose, to prove, that the Positive Sentence, and dicision of the Church in Matters of Conscience, may bind Believers? 'Tis so remote from it, that it needs no explanation to show it so. Nay I may reasonably query, Whether this Scripture be (to ordinary capacities) plain to the purpose that Paul himself intends? For if we consult the Light, it doth not tell us, that a Delivery to Satan, may be an Expedient whereby to learn not to Blaspheme; if by the word Satan is meant the Devil, as is usually understood.  
The last Scripture he quotes for proof is, Joh. 2.10. If there come any unto you, and bring not this Doctrine, receive him not into your house, neither bid him rejoice, for so saith the aforesaid Author the Greek hath it.  
Here also no mention is made of any positive Sentence, or decision of the Church, nor yet the import thereof by any natural Consequence; and therefore we will consider, what the word Doctrine is relative to. The foregoing verse tells us thus, whosoever transgresseth, and abideth not in the Doctrine of Christ, hath not God: It's now necessary to consider what was Christ's Doctrine; 'tis well described by his Sermon in the Mount, Mat. 5.6. Chapters, wherein there is not the least title to countenance this Sentence, That the positive Sentence or decision of the Church, in Matters of Conscience, may be Obligatory on Believers: Nay in that very case, Mat. 18.15, 16. Where 'tis said, If thy Brother Trespass against thee, go tell him his faults; if he hear thee not, take with thee one or two; if he hear not them, tell it to the Church; if he refuse to hear the Church, let him be unto thee as an Heathen Man. The Scripture doth not say, that Sentence ought to be Obligatory on all other Members of the Church of Christ, who might be no way concerned either in the Admonition or Sentence, to look upon him as an Heathen Man; but it saith, Let him be unto [thee] as an Heathen Man.  
Christ's Doctrine also was, that when he should departed hence the Father would send the Comforter, the Holy Ghost, which (saith he) shall teach you all things: he doth not say, the Judgement of the Church must be Obligatory on all believers, nor yet that the Church shall teach them all things; for 'tis evident by the Apostles writings, that they themselves had need of teaching. These things duly weighed, I do according to Truth conclude, that the three foregoing Scriptures, which he hath quoted, do no way import to prove the Matter he intends.  
Besides, I remember only one Example of Decisive Judgement, or Sentence given in the Scriptures by the Apostles, and Elders (who did it not as assuming Authority so to do, saying, We are the Church of Christ, and we have Power to Decide without your Assent: but what they did was by assent of the Differing Parties (which assent is worthy to be noted by such who say (as R. B. hath) we boldly aver, we have Power to decide) and that speaks nothing in favour of what the aforesaid Author seemed to drive at, when he said, And is not this Obligatory on all the Members? but rather the Contrary; and that is in the 15th. of the Acts, where a Dissension is Signified between Paul and Barnabas on the one hand, and certain of the Sect of the Pharisees (who Believed and Taught, Unless ye be Circumcised after the manner of Moses, ye cannot be saved) on the other hand.  
In Answer to this Question the Apostles and Elders agree, that Circumcision was not fit to be laid on the Gentiles, which were Believers (who never were in the Practice, nor yet had any Faith touching the same) yet do not say, that their Sentence shall or aught to be Obligatory on all the Members of the Church of Christ; nor yet that those Jews, who practised Circumcision after they believed, should desist the same: for than it might have been looked upon as Obligatory on such Believing Jews; and the reason of that Sentence doth plainly agree with the Testimony of Truth received amongst the People of the Lord called Quakers in the Beginning, viz. To walk according to the Measure received: For the Apostles and Elders well knew, that (according as Paul said to the Romans, Chap. 14.5, 23.) It was necessary for every one to be fully persuaded in their own Minds; and that, whatsoever was not of Faith, was Sin: and so could not suffer their Sentence (had they had Power so to do) to be a Bond on those Jews who made Conscience of practising Circumcision, after they had believed, to forbear the same: and as to the Gentiles, it doth plainly appear, that the Decisive Judgement of the Apostles, etc. with respect to that Controversy, touching Circumcision, was not a Bond upon them, contrary, but according to their Faith; and therefore this Example can be no Precedent, or Warrant for any to submit to the Sentence, or Decisive Judgement of any whatsoever, wherein there is no Faith, much less to conclude, that the Conscience ought to be bound. For it is no more in the Powers of Believers, or any else, to force an assent of their own Consciences, to the Sentences and Decisive Judgements of others, though pretending themselves the Church of Christ, without an Invisible Operation, and Conviction thereon (through which alone its capable to be bound) than it is in our Powers so to alter the outward Shapes of our Faces, as to make them like unto other Mens, from whose they vary.  
Moreover when I consider, how Innumerable Controversies have a risen touching the Authority of the Church, and the Decrees that have been brought forth touching Matters of Conscience, under the Notion of the Church of Christ, in Ages past; and that the like Controversies in probability may arise at this Day, should any number of Persons whatsoever Assemble, and not only say, we are the Church of Christ, but also thus, we have power to bind and lose; and upon that foot give forth Positive Sentences, and Decesive Judgements in Cases that are Matters of Conscience, in order to be Obligatory upon Believers; I cannot but query (especially since the People of the Lord called Quakers, have not Preached up this Doctrine, (ye must Believe as the Church Believes) but have commended their Testimonies on the behalf of Truth to every Man's Conscience in the Sight of God, that therein they might be manifested) I say, I cannot but query, Where lies the Service to God, and his Truth, for any to concern themselves to treat on such Subjects, as may give Occasion to receive the weak to Doutbfnl Disputations? For though Christ said What you bind in Earth, shall be bound in Heaven, Yet we do not find in the Scriptures of Truth, that the Apostles, or any Assembly under the Notion of the Church of Christ, ever made use of that Expression to show their Authority as Christ's Church; but rather laboured to beget People unto God, that so they might become Members of Christ's Body which is the Church, and be in Subjection to Christ the Head, to whom all Power is given in and over his Church, who are Fellow-Members and Fellow-Servants of and in his Body; whose Power and Prevalency with the Lord is better demonstrated by coveting to Wash each others Feet, according to the Example of Christ their Lord and Master, than to be in the Exercise of Outward Jurisdiction, as Lords and Masters over each other: For that agrees not with the Testimony of Paul, Rom. 14.10. who thus said, Why dost thou Judge thy Brother? why dost thou despise thy Brother? for we shall all appear before the Judgment-Seat of Christ; for it is written, saith the Lord, every Knee shall bow to me, and all Tongues shall Confess unto God; so than every one of us shall give an account of himself to God; let us not therefore Judge one another any more.  
The consideration of these things puts me in mind, that there are some, who in their buisy minds are apt to be considering, What sort of Joys Heaven, Yields to the Faithful after this life; whenas their time would undoubtedly be much better spent, in contemplating how to come thither: or if they have assurance thereof, to be demonstrating the Way to others, if called thereto. To this sort may such be likened, who will needs give themselves the trouble to treat how far Christ's Government extends, though [of its increase there is no end and in what Cases, that are matters of Conscience, the Church hath Power to give forth Positive Sentences, that may oblige Believers; though nothing can be an acceptable Bond upon the Conscience, until by the Light convinced; and that in such Cases, greater Controversies may arise, whether such as give forth such Sentences, are the Church or no, than were before concerning the Matters whereof they assume Jurisdiction: and therefore of such it may be truly said, That their Time might be much better spent in the Exercise of their Minds unto God, that if they are not Subjects of Christ's Kingdom and under his Government, they may attain thereto, and be subject to his Power, to whom all Power both in Heaven and Earth is given, and that being thereunto attained, may be preserved therein unto the End, and be demonstrating unto others, how to attain the same, if called thereunto.  
Concerning the Power of decision, R. B. Page 66. saith, as on another occasion is already quoted; " The only proper Judge of Controversy in the Church, is the Spirit of God, and is not necessarily annexed to any Persons, or Person, or Place whatsoever, etc. That is to say, that any have ground to reason thus, Because I am or have been such on eminent Member, therefore my Judgement is infallible; or because we are the Greatest Number, or that we live in such a noted or famous Place; though some of these reasons may and aught to have their true weight, in Case of Contradictory Assertions  
Here I cannot but query, That if the Spirit of God be the only proper Judge of Controversy in the Church (as the aforesaid Author saith it is) how then can there be any weight in any other thing else beside the Spirit? And whether these his words, viz. Some of these reasons ought to have their true weight, in Case of Contradictory Assertions, (when relative to that which he himself concludes is unalterably seated in the Spirit of God) seem not a contradiction in common sense? And whether under this very Notion, those who are but weak in the Faith, or of a Temporising Spirit, may not have an eye to some Eminent Member, or the Greatest Number, or the Brethren in some noted or famous place, more than to the Spirit of God and measure of his Grace in themseules; I leave to the Judicious Reader to consider. Besides, why are not the Meanest of the Flock, the Lesser Number, and some Inconsiderable Ignoble Place, mentioned, and that some of these also may and aught to have their true weight, since the testimony of Truth hath been, that God hath chosen the Foolish, Weak, and vile despised things of the World, to confound the Wise and Mighty? R. B. Further saith, Page 68 " First, That there never will nor can be wanting in Case of Controversy, the Spirit of God to give Judgement through some or other in the Church of Christ so long as any Assembly can properly or in any tolerable supposition be so termed.  
" Secondly, That God ordinarily hath employed such whom he hath made use of in gathering his Church, though not excluding others.  
" Thirdly, That their, de facto, giving a positive Judgement in such Cases, will not import Tyranny and Usurpation; neither will the pretences of any Contradicting them, or refusing to submit on the account they see it not, excuse them of being guilty of Disobeying God.  
But of these three Assertions may be collected without the least abuse of the Author's words, this short ensuing sentence.  
That a person's not submitting to the positive Judgement, touching Controversy, given by any Assembly (or at least by some or other of them) which may in any tolerable supposition be termed the Church of Christ, is Disobedience to God, though the persons refusing pretend, they refuse to submit on the account they see it not.  
By this sort of Language, every one must not only now believe, as the Church believes (of which that I may not be misunderstood, I refer the Reader to what shall be written thereon in what hereafter follows) but also must believe as any Assembly (or some or other of them) doth, which in any tolerable supposition may be termed the Church of Christ, or at least submit to such, though the persons refusing shall pretend they see it not.  
He that runs, may read a body of darkness and confusion herein, what a long step at once is here, from under Christ's Government, that now submission must be to any Assembly, or some or other of them, that in any tolerable supposition may be termed Christ's Church? Nay, if the want of sight being laid for an excuse, shall not excuse Submission, may I not farther say, What a long step at once is this to magnify that Devotion, whereof Ignorance is the Mother, and that zeal which is without knowledge? Is here any room left to see and savour for ourselves? And if this be not an apparent mark of an Imposing Usurping Spirit, and an evident Abuse to the profession of Truth, and the ancient Labourers therein, whose Testimonies were [We preach not ourselves; nor yet that you should be Followers of us; otherwise than as you have an Inward Sense in yourselves, that we are Followers of Christ] let God's Witness in all Judge. To the same witness I cannot but yet appeal, whether the submission, that seems to be aimed at, is not one of the greatest steps to an Apostasy, that hath appeared in our Age, or since the Truth hath in these latter years been published amongst us? for I do know, having been a witness of the primitive gathering, and testimonies amongst us in these latter ages, that one part of the Glory of that Administration, under which Thousands in these Nations were gathered unto God, did consist in this, that after they had been wandering from Mountain to Hill, from under one form and outward Church-fellowship into another, they came to be turned to the sure guide in themselves, Christ's Light, and warned not to look out, neither to be in the Lo here's and the Lo there's, but to be faithful to their Own Measures; for that according to Paul's Testimony, God's Grace was given to every one, according to the Measure of the Gift of Christ. But to return.  
Let us examine how he proves his first Assertion, viz. That there never will nor can be wanting in Case of Controversy, the Spirit of God to give Judgement, through some or other in the Church of God, so long as any Assembly can properly, or in any tolerable Supposition be so termed. His Proof is on this wise.  
For the first, saith he, " To those who believe the Scriptures, there will need no other Probation, than that of the 28th. of Matthew and the 20th. And lo I am with you always, unto the End of the World. And Vers. 18. And the Gates of Hell shall not prevail against it.  
How this proves the Matter to me, appears not; for these Scriptures do neither expressly, nor by any natural Consequence say, That any Assembly is the Church of Christ, which may in any tolerable supposition be so termed; nor yet speak any thing of Controversies arising amongst the Members of the Church of Christ. Had he brought the first Scripture to prove, that Christ would be with such whom he at this day makes use of to Teach all Nations (as he did his Disciples at that day) whilst they should teach to Observe the things that Christ (to whom all Power is given) commands (not the Commands of Assemblies, which may in any tolerable Supposition be termed the Church of Christ, but the things that Christ Commands) he had exactly hit the Mark: But as to the Matter, the aforesaid Author seems by his Words to drive at, 'tis far from being to the purpose.  
And as to the second Scripture, had he brought it to prove, That the Gates of Hell shall not prevail against that Church, which is built on the Rock Christ, 'twould have answered the End; But alas! 'tis far remote from proving, that God's Spirit will appear to decide Controversies in every Assembly, that in any tolerable supposition can be termed Christ's Church. And so I cannot but conclude, that these and several other Scriptures, which he hath quoted as Proof of his Assertions, seem rather strained to Vindicate what he asserts, than that his Assertions are according to it; on which hand he saith in his Epistle to the Reader, That both Papists and Protestants have greatly gone aside; which might have been a Caution to him, not to have Erred in the same Path, as now he hath done.  
Let us a little further examine his Words, [Tolerable Supposition.]  
When we are not certain of the Truth of any thing, and yet are apt to think it is or may be so, we commonly say, My Supposition is, that it is or may be so; and though the aforesaid Author adjoins to the word Supposition [Tolerable] yet that ascertains nothing, it only imports such a Supposition may be sufferable, that is, may be suffered to be a Supposition, not a thing that's Certain.  
There are Assemblies Obvious to every Eye, that knows any thing of Christianity, which cannot on any Terms be supposed the Church of Christ. There are other Assemblies which have several Marks and Tokens of the Church of Christ, so far as several things outward, professed and acted may be such; and yet notwithstanding, not owned by the Lord as the Church of Christ; The present Age as well as Ages past yields many Precedents to prove the same; for that 'tis Obvious there have been many Assemblies under various Forms, who profess Faith in Christ, Works of Righteousness, and divers Truth's owned by the true Church of Christ.  
Now whether such things professed and owned, may not be ground for a tolerable supposition, that such Assemblies are the Church of Christ, I leave to the Judgement of the impartial and Judicious reader, having this further Testimony to add, that the World hath too much been troubled with the Sentences, Decrees, and Decisive Judgements of too many Assemblies, supposed to be the Church of Christ, or that on tolerable Supposition have been so termed, who have rather increased than ended Controversies, as History doth at large manifest.  
And since R. B. undertakes by Reason to evidence the same, I shall (according to the Line of Right Reason and Truth) take upon me further to discover the Fallacy of his so confident Assertion.  
The Qualifications of a Member of Christ's Body, is Sanctification through the Spirit. Wheresoever any number of Persons, so qualified, are Assembled in Christ's Name, there is the Church of Christ, though they are of that number, who are of the lowest Degree or Rank in the Body. Now, an Assembly of such Members may be as Insensible and void of Understanding in many Divine Matters, and Mysteries relating to the Kingdom of God, as the Ear of the natural Body may be Insensible of what the Eye doth see; and so may have Cases of Controversies brought before them, whereof they are no more competent Judges (not being Gifted thereunto by the Spirit) than the Eye of the natural Body is capable to distinguish between the Diversities of Voices, and Sounds, or the Ear of Diversities of Colours; and yet may be all Faithful in their Places, walking according to their respective Measures of Grace, which God hath given them; so that none can in Truth say, such an Assembly may not properly be called the Church of Christ, being built upon him their Rock, and having perfect Fellowship each with other in the Life of Righteousness.  
Obj. And whereas some may be ready to Object and say, Why dost thou seem to reflect on this Sort of Language, We must Believe as the Church Believes? 
* Note. This Question is stated in a Printed Book, and published by one called a Quaker, whose name is omitted for the reason mentioned in the Preface to the First Part.  Is not the true Church in the true Faith? and must we not either Believe thus as the true Church Believes, or else do we not manifest both Folly and Hypocrisy to profess ourselves Members thereof?  
Answer. To this Objection, having in my foregoing Lines used such an Expression, I thus say, The General Assembly and Church of the First Born are written in Heaven, Heb. 12.23. But I do not find that this General Assembly, set forth their Creed, recorded on Earth; by that I thus mean, I do not find any certain number of Articles of Faith written in the Scriptures of Truth, which every Member of this General Assembly did Believe, and which every one, who should come to be gathered into the Fellowship of Christ's Body, aught to Believe; and though there have been so many Diversities of Creeds in the World, according to the various Apprehensions of divers Assemblies, assuming to themselves the Title of the Church of Christ, yet to this day I find not amongst the People of the Lord called Quakers, that any certain number of Articles of Faith, are given forth from any General Assembly, or Particular Congregation, under the Notion of the Church of Christ, as their Creed, and as a Measuring-Line, by which those, who are either in, or departed from the Faith, may be known: and the reason hereof is evident; because 'tis against the Fundamental Principle (viz. the Light) to exalt any other Measuring-Line, than that by which we were Baptised into the one Body of Christ (viz. the Spirit.) Having thus promised, as a more particular Answer to the Question, I thus say, I confess, the true Church is in the true Faith, and every Member thereof is in some measure (at least) of the same Faith, that all the Elect of God are of; so that it may in Truth be said, every Member of the Church doth in some measure Believe as the rest of the Members do; I say [in some Measure] because as there were diversities of Gifts and Operations, so also were there Differences in Measures of Faith; and therefore doth the Apostle wisely say, to this purpose, Let him that Prophesieth, Prophecy according to the Proportion of Faith, Rom. 12.6.  
But should any arise to say, 'tis Folly, and Hypocrisy to Professones self a Member of the true Church, & yet not Believe thus, as the true Church Believes, without any further Explanation of the words, or of what is intended thereby, such may subject themselves to censure: for by the words [True Church] in this Sentence (and yet not Believe thus as the true Church Believes) will be understood the rest of the Members, from whom one or more differs in Faith: Now there may happen to be a weak Brother, whose Faith in some particular Matters may be otherwise than the rest of his Brethren's ; this Case happened amongst the Romans, to whom Paul thus writ, Rom. 14.3, 4, 22, 23. Let not him that eateth, despise him that eateth not; and let not him that eateth not, Judge him that eateth: for God hath received him. Who art thou that condemnest another Man's Servant? to his own Master he standeth or falleth. Hast thou Faith? have it to thyself. He that doubteth, is condemned if he eat, because he eateth not of Faith; and whatsoever is not of Faith, is Sin.  
Here a Diversity of Faith is Evident, and that between Brethren and Members of the Church, and yet neither appear to be Fools or Hypocrites: he that did eat, was not to be Judged, because he was received of God; and he that did not eat, was so far from being Judged, that the Apostle condemns the very Eating whilst there was a Doubt (though the Abstinence was the Fruit of Weakness) These things considered I appeal to Gods Witness in all Consciences, whether Truth can be served at this Day, by asserting under the name of one called a Quaker, such Principles, as give occasion of Jealousy, that this Doctrine is promoting amongst us, We must Believe thus as the Church Believes, without removing those Objections, which for want of an Explanation, may necessarily follow.  
'Tis a true saying, That the Gates of Hell shall not prevail against the Church, that's built upon the Rock Christ; and that the Elect cannot be deceived: but notwithstanding 'tis thus said, yet we know, that particular Members of the Church of Christ have erred.  
Objection, Yet some may be ready to object and say 
* Note. This Objection is so laid to ●n in the same Book wherein the last answered Query is written.  Though some particular Members may be liable to err, 'tis neither reasonable nor just to conclude, the whole Body or Church of Christ is liable to err.  
To this I say; God forbidden that the whole Church of Christ should err; yet I say, neither the Light within us, nor the Scriptures of Truth without us, do evidence that any Member, one more than another, is by any peculiar Election exempted from being liable to err, no more than Particular Persons were from all Eternity Elected, and others Reprobated; and so it appears to me, that the Promise was not with respect, that some should continue still Faithful, and not liable to err, though others, being liable thereto, should err; but with respect to every Member of the Church, whilst established on the Rock Christ: so that not only a part of the Church, but every Member thereof, whilst built on the Rock Christ, shall be so preserved, as that the Gates of Hell shall not prevail against any one of them; and this seems to me to be evident from the very Connection of the words of the Scripture, Mat. 16.18. And upon this Rock I will Build my Church, and the Gates of Hell shall not prevail against it; that is, against the Church built (and whilst remaining) on the Rock Christ. But if any Assembly, through Unwatchfulness and Disobedience, depart from the Rock Christ, whereon they were built, then in that State they cannot properly be called the Church built and remaining on the Rock Christ; and so having been liable to be overcome, the Gates of Hell do prevail; and therefore, though 'tis impossible that any one Member of Christ's Church, whilst abiding in the Seed (in which the Election stands, and to which the Promise is) can be deceived; yet notwithstanding, I affirm, that every Member of Christ's Body (and if every Member, than the whole Church) is liable to err; if they wait not in, and keep not unto that, in which their Preservation stands.  
Christ said, Watch and Pray, that ye enter not into Temptation: this was spoken not with respect to some particular Members in the Church of Christ, that were liable to err, and as if there were others that were not. And therefore its reasonable to conclude, that all may through Temptation be in danger to err, if they watch not, but yet my Faith is, that a remnant will be preserved so watchful, as that, being built on the Rock Christ, the Gates of Hell shall never prevail against them.  
These things being duly weighed, and considering what great Abuse hath been made of Scriptures that speak to this purpose, That the Gates of Hell shall not prevail against the Church of Christ; and that what they bind or lose on Earth, shall be bound or loosed in Heaven; and that also to maintain an Antichristian Yoke of Bondage, under the pretence of Christ's Church, saying, That it cannot err; it appears not much more like one called a Quaker (if we consult the Writings of some of those ancient and Honourable Labourers, who were Instruments in the hands of the Lord to turn Thousands unto the Light within us, as the unerring Guide) to treat on such Scriptures (if applied to outward and settled Assemblies, as such as are not liable to err) than a treating on this Scripture, Take, eat, this is my Body; and apply it to outward bread, would. And though none amongst the People of the Lord called Quakers (as ever I yet heard) treated on the later Scripture in Approbation of the sense and application before recited; yet I find the aforesaid Author, treating on the former Scriptures, and that (as to me appears) with respect to settled Assemblies (who, if they watch not, may err) which is easily to be savoured, if the whole scope of his Treatise be but duly weighed. The service for God and his Truth, in his so doing, at this day, is hard to be understood by many, who have an Honourable esteem for Truth, as preached in the beginning: especially since it may occasion many to stumble and fall, through a Jealousy that those Scriptures in process of time may be used to enforce Obedience to Outward Sentences, and Decrees relating to Conscience, whether the Understanding be so illuminated as to see the service of such Obedience for God and his Truth, yea or nay.  
And since it is so, that of late much is spoken touching the Authority of the Church, and that the Church is not liable to err, and that the Apostasy shall never enter the Generality more, it is at this time with me to treat a little further touching things of this nature; And though I would not be understood to say, that the Church of Christ is not invested with Power from on high (for every Member thereof according to measure stands in the Power) or that the Apostasy shall enter the Generality again; yet I have this certain sense, that in Asserting the Authority of the Church, and her infallibility, etc. time hath not been so well employed, as might have been in an inward exercise, to be comprehended in the Power, thereby to be preserved out of all Apostasies and error; but to proceed. We read that the Author to the Hebrews tells them, They were come to the 
* Heb. 12.13.  General Assembly, and Church of the Firstborn, which are written in Heaven, and to God the Judge of all; we do not find that the Scripture speaks of the Authority of this General Assembly so that their Sentences and Decisive Judgements should be a Bond on Believers to obey, though they see it not: but saith, God is Judge of all. Neither do I find that the Scriptures make mention of any General Assembly of the Church of Christ, other than in this place: And since the word [Church] is mostly used in Scriptures with respect to particular Congregations, or Assemblies, what ground is there to exalt the Power of a General Assembly above any Particular one? especially since no such Assemblies (whether General or Particular) as Assemblies of men, have Power one above another, further than the Power of God appears more eminent in Degree in one, than another: for God by his Spirit alone is Sole Judge; which appearing (though but through an Handmaid, or meanest of the Flock in the least of Assemblies) ought to be submitted to when God's Witness in the Conscience Answers, whether an Assembly esteemed a General Assembly approve thereof or no.  
Where two or three are gathered together in Christ's Name, there is the Church of Christ. 
* Matth. 18.19, 20.  Christ saith, If two of such agree on Earth, as touching any thing they shall ask the Father, it shall be done for them of my Father, which is in Heaven. Can the Agreement of a General Assembly do more than this, viz. than Prevail with the Father? and therefore I may well query, Why the agreement of Two in any Case, who in Christ's Name agree, ought not to have as great a Prevalency amongst their Brethren, as the Agreement of an Assembly, esteemed a General one, ought? And why the People of God at this day may not have an Eye as well to two Brethren, who in Christ's Name agree, and are at Unity in the Truth, as unto an Assembly esteemed a General One?  
Though particular Societies of Men may constitute some Persons or Person to represent them, and so may confer a Power on them to negotiate Outward, Worldly Affairs, and by reason of such Constitutions there may be Assemblies, which in that respect may be called General Assemblies; yet I query, Whether any Assembly of the People of the Lord can in a proper Sense be called a General Assembly of the Church of Christ, unless such a one where every Member of Christ's Body is convinced, because as they pretend to the Exercise of no Power in their Assemblies (when negotiating the Affairs of Truth, as Members of the Church of Christ, and not barely as men) but God's Power; so they do not profess, that as such they have Power to confer God's Power and Spirit on any? for they account that only proper to Christ the Lord: and therefore if any particular Congregation should attempt to send Persons, as their Representatives, to any particular Place, in order to meet together, as a General Assembly of the Church of Christ, or that any part of the Church, without such particular Election or Mission, should Assemble together, and call themselves the General Assembly of the Church of Christ.  
I Query, Whether those so affirming, would not therein manifestly err? Yet I would not hereby be understood to Judge it as an Evil, for any, whether Apostles or Elders, or any else, to meet together, when, where and as often as they in the Spirit shall find Freedom from the Lord so to do; nor yet, being met together, to judge them for giving forth any thing by way of Recommendation to the Consciences of their Brethren, when they find freedom from the Lord so to do. Yet in this Case every one had need to wait in their Own Gift, that so they may not exercise themselves in things beside their Gifts; and then, what such bring forth may have an Answer in the Consciences of their Fellow-brethrens. But should such Assemblies take upon them to give forth Positive Sentences, Decrees, or Decisive Judgements in Matters of Conscience, in order to become a Bond upon Believers to Obey though they see it not; and in defect of Obedience to such their Sentences, pronounce all such their brethren, who may refuse to obey the same, Rebellious against the Lord, they would therein manifest themselves to be laying another Foundation, than that which hath been already laid; and so it might be Just with the Lord to withdraw his comforting Presence from them,  
R. B. Page 63. treating of the Liberty of Conscience which may be exercised by the Members of the True Church diversely, without Judging one another, thus saith; " There is a certain Liberty and forbearance also, that is more particular, and has a relation to the Circumstance of Times and Places, which will not hold universally; the first was in suffering Circumcision to the Jews; the second was, in Observation of certain days; the third Abstaining from meats.  
To which I say; The aforesaid Author, as in other things, so also in this, is mistaken (if he means that Circumstances of Times and places, are the Ground of Christian forbearance) which is manifest from what the Apostle saith, Rom. 14.3, 4. Let, not him that eateth, despise him that eateth not; and let not him that eateth not, Jadge him that eateth; Who art thou that Judgest another man's Servant? To his own Master he standeth or falleth: which evidently shows, that in as much as every one must answer for himself, 'tis fit every one should believe for himself, and so practise, without being imposed upon by others. And this is the Ground of all Christian Forbearance, and not Circumstances of Times and Places.  
And though Page 65. R. B. saith, " That is accounted a doctrine of Devils, which in another respect was Christian forbearance; which I take him to assert from his observation on 1 Cor. 8. throughout, and 1 Tim. 4.1, 2, 3. The latter Scripture tells us, That commanding to abstain from Meats, is a Doctrine of Devils; that to the Corinth's saith, If Meats make my Brother to offend, I will eat no flesh while the World standeth; This doth not in any wise show, that a Command to abstain from Meats was at any time, or in any respect Justifiable: for if he would have this Assertion pass for Truth, he ought to have proved, not only that a Command to abstain from flesh, was a Doctrine of Devils, which that to Tymothy doth, but also that such a Command was once Christian Forbearance: but nothing of this latter appears, nor yet can be proved from the Scriptures of Truth.  
And as to the case of Circumcision, R. B. saith, " 'Twas permitted to the Jews for a time.  
To this I say, we find, that many of the believing Jews were not come from under it; and that those Jews, who saw beyond it, did not condemn such their Brethren: but we do not find that the Apostles (as persons, that had power to permit or not permit such a practice in the Church) did approve of it in any of the Jews, or condemn the same in such as practised it, until by Faith they saw beyond it: for as on the one hand, 'twas not in their Commission to preach up Circumcision; so on the other, 'twas not in their Power to be a Bond on any to forbear, who through Faith were not first lead therefrom.  
For though the Apostle saith, Gal. 5.2. I Paul say unto you, if ye be Circumcised, Christ shall profit you nothing, and Gal. 4.9, 10, 11. But now after ye have known God, or rather are known of God, how turn ye again to the Weak and Beggarly Eliments? Ye observed Days, and Months, etc. I am afraid of you. Yet this did not at that time condemn that Christian Liberty, and Forbearance, which the Apostle before approved, in and with respect unto such, as made Couscience of Circumcision, and the Observing Days; for it plainly appears, he spoke to a People, who were redeemed out of those Beggarly Eliments, and were come past those Rudiments which is evident by these his words, how turn ye again? And so he might well exhort such neither to Circumcise, nor yet be in the Observation of Days; for that God doth not usually lead into those things, which he hath led out of; and this might well consist with the Truth, even at such a time and season, when others, through a Conscientious Scruple might in a plea for both, with respect to themselves, be uncondemned.  
These things considered, and that also we find the Apostle exhorting the Churches, not to be Judging one another with respect to things relating to Conscience, there is great need for every one to watch against a Censorious Judging Spirit, lest whilst any are Judging their Brethren, they themselves become castaways.  
Having in some Measure cleared my Conscience, I have this further to add; That 'tis a blessed thing for Brethren to dwell together in Love, and Unity; yet this Love and Unity ought to consist in the Truth, else the blessing is not.  
I doubt not but there are many who are ready to conclude, That an Universal Unity ought to be established in the Churches, by the Assistance of outward Instruments; that as we are Members of one Body, so we may not only be one in Faith, one in Doctrine, but also one in Practice, with relation to Discipline, Order and Outward Forms of Government.  
My soul should rejoice to see that Day, wherein we might all be so led by the appearance of Christ's Spirit in us, under his Government, which ought to be exalted over all, as that this Oneness might thereby be witnessed amongst all the Families of God's People at this Day. But since it is so with the Church of God at this day, as it was with the Church in the Primitive Days, viz. that there are diversityes of Administrations, and diversityes of Gifts & Operations in the Body, and yet through the same Spirit; it behoves every one diligently to watch, that we Judge not one another by reason of these differing exercises; as if these things consisted not with the Unity of the Body.  
And since also it is so, that amongst the primitive Believers there were such as practised Circumcision, some made Conscience of keeping a Day, and some that Absteyned from eating Flesh, and others that did not, and yet a Christian-Liberty and Forbearance was so exercised, as that they were not to be Judging one another about these things, and that we find not that these differing exercises in a Christian-Liberty, did subject any of those Believers exercised therein to the Censure of being out of the Unity of the Body; I therefore do reasonably conclude, that the infallible Mark, whereby any Member of the Body is known to be in true Unity with the Body, doth not consist in Profession and Belief of certain Principles and Doctrines, and Practices depending thereon; nor yet in Obedience to the Measures of others; but in the Circumcision of the heart, and an Answer of a good Conscience towards God, and that every Member keeps his own order, Office and Place in the Body, through his Obedience to the Measure and Gift of Grace in himself, which he hath received from God to Profit withal. The most infallible mark and token then of a Member in the true Unity with the Body of Christ, is an inward invisible mark that cannot be stamped on any, but by the impression of God's Power on the heart; and therefore is it, that the outward endeavours of all such Christian Professors, as have been and are in the Apostasy, instead of attaining to an Heavenly Union in the Spirit, have at most but arrived to an Outward Unity, consisting in their Outward Conformities and Uniformities, according to the Commands, Traditions, Decrees, or Examples of Men.  
When in Ages and Generations past, the Apostasy first entered as a Flood, I am persuaded, that all who have known the Truth, and have had the Consideration and true Sense thereof upon their Spirits, do conclude, that the Cause thereof sprang through an Inward Departure from the Anointing in themselves (Obedience whereunto according to the respective Measures of Grace given of God, and received by each Member, was a manifestation of that wherein the Unity of the Body stands) and as the Apostasy entered, no doubt but the Traditions and Rudiments of Men came to be exalted; against which the Apostle Paul cautioned the Colossians, saying, Col. 2.8. Beware lest there be any that spoil you through the Traditions of Men, according to the Rudiments of the World, and not after Christ; but yet notwithstanding, I Question, whether any have been greater Pretenders to Unity, than those who have been exalting the Traditions of Men; and shall leave it to the Judicious Reader to consider, whether a sufficient Evidence hereof appears not in divers Apostatised 
* Note. * Men of prejudiced Spirits, may conclude that I herein strike at the true Church. God forbidden I should so do, for the true Church never exalted the Traditions and Rudiments of Men: for though the Apostle said, in 2 Thes. 2.15. Hold the Traditions which ye have been taught; yet his very Prayer in the next verse, That the Lord would establish them in every good Word and Work, shows, that his Desire was not, that any should follow the Traditions of any further than the Lord might establish them therein; and this was far from following the Rudiments and Traditions of Men, of Imposing his Traditions, otherwise than according as they should be established therein by the Lord.  Churches professing Christianity, wherein is established by Outward means what is to be Believed, and what is to be practised; and yet doubtless as remote from the Unity, wherein the Fellowship of the Saints in Light doth consist, as the East is from the West, and so in their Unity (being but Outward) have found no more acceptance with the Lord, than the Unworthy Eaters did, whilst they discerned not the Lord's Body  
Many of God's People yet in the Body are Witnesses that, one part of that Testimony which accompanied the Servants of the Lord in those latter Days was against Outward Forms, Traditions, Prescriptions, Decrees, Ordinances of men, with relation to Matters Spiritual and Divine, and wherein the Consciences of God's People might be concerned, as being those Rudiments of the World, out of which he hath determined to gather his People (for to the Children of Light they appeared more agreeable to the Nature, and Tenor of the First-Covenant than the Second) and not only so, but to establish his Church on the Rock Christ, that so, as they received him, they might walk in him, according to their respective Measures of Grace given them of God to profit withal, and which, as the Apostle declared, was sufficient for them.  
Now, Inasmuch as the Testimony of Truth hath been, that what God leads out of, he usually leads not into again; I appeal to Gods Witness in all Consciences, whether an Indispensable Establishment of Outward Orders, Prescriptions, and Decrees for the Members of the Church of Christ to walk by, and submit unto, at this Day, and wherein the Liberty of their Consciences may be invaded (of which my meaning is no other Liberty than what the Gospel allows) doth not seem to exalt that sort of Unity, wherein the Fellowship of the Saints in Light doth not consist, and so consequently may become the means to draw the Minds of God's People outward, and to cause them to look at Outward things (under the notition of Things established in the Church) more than to the Anointing in themselves; let Gods Witness in every Conscience Judge.  
Objection, But perhaps some may object, and say, May not a false Liberty get strength by a Plea for a Gospel-Liberty?  
I answer, nay; For such a Plea being righteous, Sin and Iniquity (which is a false Liberty) cannot get strength thereby: And though I do confess, the Enemy of man's Soul may make use thereof, as the Devil did make use of Scripture, when he tempted Christ to throw himself down from the Pinnacle of the Temple, saying, The Lord shall give his Angels charge concerning thee, yet 'tis not reasonable to conclude, a just Plea can strengthen any in a fleshly Liberty; but the Tempter may, if he prevail. However, I cannot see it yet to be my Duty, to cease to do good, though another may pretend that thereby evil may abound; and since R. B. speaks, Page 28. of a false Pretence of Liberty, and that (as I take his Lines to import) with respect to Disobedience to certain things ordained, relating to Order in the Church, it's with me to describe, What that Liberty of Conscience is, which is according to the Gospel. And in order thereunto, 'tis necessary to consider, that the Gospel is Glad-tidings of Salvation, which is not attained, but by witnessing the end for which Christ was manifest in the Flesh, and that was to save People from their Sins, hence I conclude, a Pleafor a Gospel Liberty of Conscience, is a Plea for a Freedom of the Conscience from Sin, and so consequently, a Plea for a false Liberty of Conscience is that which pleads for Sin.  
Objection, I am yet Sensible, that some may yet further thus object, The difference lies not here: for we find many who contend for Liberty of Conscience to plead against all Sin; and that many, who would not have it extend so large as thou seemest to plead for; do also plead against all Sin; and therefore thy distinction doth not yet satisfy.  
To this then, I thus say, The true Professors of Religion say, Heaven is the Mark they aim at; and that this is not attainable without Peace of Conscience; and that every man must give an account of himself to God.  
Hence the Law of Divine Nature teacheth us, that since we must give account for ourselves, we ought not to be imposed upon, but suffered to believe for ourselves; and whosoever on that score (and no Evil End) claims a Liberty of Conscience, it ought to be granted him, and this is not contrary to that Liberty, which the Gospel allows: If then any, who deny all Pleas for Sin, rest dissatisfied in their Consciences touching certain Orders ordained by some for the Church to practise, and refuse the practice thereof on this score, that they have no Faith touching their Service in the Church: this cannot properly be called a Plea, under a false Pretence of Liberty; but rather a just and righteous Plea, according to that Liberty of Conscience which the Gospel allows.  
To conclude; let us all watch against that Spirit that would insinuate a Belief, that we ought to follow the Commands, Traditions, and Examples of Men, when Gods Witness in our Consciences answers not, otherwise such Insinuations (though none of the ancient Labourers in the primitive gathering may either stand by or own the same) may make way for men principled as R. B. by his small Treatise seems to be, to assume Authority to Command and Rule, not only over such their Brethren, whom they have been Instrumental to gather (though in R. B's Sense, as is before manifested, such are the fittest to rule over those whom they have begotten to the Truth) but also over the Labours of others, and then style themselves the Church of Christ, (though not guided by the unerring Spirit so to do) and then also pretend that they have Power in Cases that are matters of Conscience, to give positive Sentences, obliging Believers to Obey, Receive, and Own the same; and that 'tis Disobedience to God, not to submit to the Positive Sentences, and Decisive Judgements of any Assembly, or some or other of them, which in any Tolerable Supposition, may be termed the Church of Christ, though we see it not; and so by degrees may endeavour to divest Christ of his Government and Prerogative, who alone is Lord over the Conscience, and by his Spirit in us, is become our only Lawgiver, and who alone by the influencing Virtue of his own Spirit, is able to bring unto that Love and Unity, which through the Life of Righteousness finds exceptance with the Lord of Life.  
William Rogers.  
Having now done with the citation of what was writ in answer to the aforesaid Book of Government, and considering, that in the First Section thereof, the Author (as is already cited and Observed) writ of a sort of Persons, that would needs be Innovators, and given to Change, and introducing new Doctrines and Practices, not only differing, but contrary to what were delivered in the beginning; and in Page thirteen seems reflectingly to treat on such kind of language as this, I must stay till I be convinced, as if such language was knocked down in the beginning; and as may reasonably be taken from the scope of the said Book, to reflect on such among the People called Quaker, who are not so Zealously affected with the Outward Forms of Government, under the Notion of Church-Government, pretended to be established amongst them, as the Author or Approvers of his Book were: we think it necessary to cite a Testimony Published in Print by Isaac Penington the younger, in the year, One Thousand six hundred and sixty, Being a part of a Discourse, Entitled, The Authority and Government which Christ excluded out of his Church, etc. And as it lies all together word for word and not taken by parts and pieces here and there. Our end in citing this Testimony is, that the impartial Reader may consider, whether the said Testimony hath any Coherence with that part of the said Book of Government, which is Objected against, by us or doth contradict any subject matter that we have treated upon.   

The Testimony of the said Isaac Penington, the Younger, now followeth.  
" THe Apostles and Ministers of Christ came from Christ with a Message of Life and Salvation, with a Testimony concerning the Good Will of God, and his Love to Mankind, pointing out the Way from Death to Life, from Bondage to Liberty, from Wrath and Destruction to Peace and Salvation. What they have seen, what they have felt, what they have tasted, what they have handled, what they have found redeem and deliver them, that they declare abroad to others, as they are moved, as they are sent, as they are guided and assisted.  
Now that which they preach to, is men's Consciences in the Sight of God. They open the Truth which they know, they give their Testimony in the Moving, Leading, and Power of the Spirit; and they leave it to the same Spirit, to demonstrate it to men's Consciences, as it pleaseth. They are nothing; they can do nothing; they cannot convert any Man to God; but the Power that speaketh by them, the same Power worketh in other men's Consciences at its Pleasure: And here is the beginning of the Government of Christ in the Heart, when his Truth carries Conviction with it to the Conscience, and the Conscience is drawn to yield itself up to him, than he lays his Yoke upon it, and takes upon him the guiding of it: he cherisheth it, he cleanseth it, he comforteth it, he ordereth it at his Pleasure; and he alone preserveth it pure, chaste, gentle, Meek, and pliable to the Impressions of his Spirit; and as the Conscience is kept single and tender to Christ, so his Government increases therein: but as it becomes hard, or subject to men's Wills, so another Spirit gets Dominion over it.  
Therefore the great work of the Minister of Christ, is to keep the Conscience open to Christ, and to preserve Men from receiving any Truths of Christ as from them, further than the Spirit opens, or to imitate any of their Practices, further than the Spirit leads, guides, and persuades them. For Persons are exceeding prone to receive things as Truths, from those whom they have an high Opinion of, and to Imitate their Practices; and so hurt their own growth, and endanger their Souls. For if I receive a Truth, before the Lord by his Spirit make it manifest to me, I lose my Guide, and follow but the Counsel of the Flesh; which is exceeding greedy of receiving Truths, and running into Religious Practices without the Spirit. Therefore the main thing in Religion, is to keep the Conscience pure to the Lord, to know the Guide, to follow the Guide, to receive from him that Light whereby I am to walk, and not to take things for Truths, because others see them to be Truths; but wait till the Spirit make them manifest to me; nor to run into Worships, Duties, Performances, or Practices, because others are led thither; but to wait till the Spirit leads me thither. He that makes haste to be rich (even in Religion, running into Knowledge, and into Worships, and Performances, before he feel a true and clear Guidance) shall not be Innocent: nor the Lord will not hold him guiltless, when he comes to visit for Spiritual Adultery, and Idolatry. The Apostles were exceeding tender in this point; for though they certainly and infallibly knew what was to be believed, yet they were not Lords over men's Faith; but waited till he, who is Lord of the Faith, would open the way into men's Consciences. They did not take upon them to be able to turn the Key, to let in Truth and Conviction into men's Spirits (as men in these Days have been too apt to undertake) but directed them to him who had the Key, there to wait for the Conviction and Illumination of their Minds, and so to receive in, as they found him give forth to them.  
Let every man (saith the Apostle) be fully persuaded in his own Mind: take heed of receiving things too soon, take heed of running into Practices too soon, & doing what ye see others do; but wait for your own particular Guidance, and a Full Persuasion from God, what is his Will concerning you. Tho I know this to be a Truth, yet do not ye receive it, till God make it manifest to you; receive Truth from his Hand, stay till He gives it You. Indeed the main Matter in Religion, is to keep out the wrong part, the forward part, the bastardly birth, from running into Duties, catching of Openings, and laying hold of Promises; and to feel the Heir born of the Immortal Seed, to whom all belongs; and the other Birth never afterwards get up above him, but be subdued and brought into Subjection.  
Again sayeth the Apostle, Take heed of doing any thing doubtingly; be not forward; be not hasty; wait for the leading; wait for the Manifestation of the Spirit. Be sure thou receive what thou receives in the Faith, and Practise what thou practisest in the Faith: For whatsoever is not of Faith is Sin, being an Error from the Principle of Life, which is to guide: and thereby thou losest ground, and dishonourest Christ, and comest under Condemnation.  
And so the Apostle warns Believers, To take heed of drawing one another on too fast, or of Judging one another in such things as some of them might have Light in, others not. He that eateth, not to Judge him that did not eat; and he that did not eat, not to Judge him that did eat; yea in Matters of Worship, he that observed a Day, and kept a Sabbath, not to Judge him that observed not a Day, or kept not a Sabbath: For the Jews, which were truly converted, yet were hard to be drawn off from the Observation of their Sabbath, and could hardly bear with the Believing Gentiles, who were never taught to keep their Sabbath with them, but were taught to esteem every day, and sanctify it to the Lord Rom. 14.5. And those who esteemed every day, and dedicated it to the Lord (ceasing from Sin, and resting to him; for under the Gospel we are not to set up a new Type, but to enter by Faith into the true Rest, which is the Substance of what the other signified) could hardly bear with them who observed a Day. Even in the Apostles Days, Christians were too apt to strive after a wrong Unity, and Uniformity in Outward Practices and Observations, and to Judge one another Unrighteously in those things. And mark, it is not the different Practice from one another, that breaks the Peace and the Unity; but the Judging of one another because of different Practices; he that keeps not a Day, may unite in the same Spirit, in the same Life, in the same Love with him that keeps a Day; and he who keeps a Day, may unite in Heart and Soul, with the same Spirit and Life in him who keeps not a Day; but he that Judgeth the other because of either of these, Errs from the Spirit, from the Love, from the Life, and so breaks the Bond of Unity. And he that draws another to any Practice, before the Life in his own Particular lead him, does as much as in him lies to destroy the Soul of that Person, Vers. 15. This was the Apostles Rule, for every one to perform singly to the Lord what he did, and not for one to meddle with the Light or Conscience of another (undervaluing his Brother, or Judging him, because his Light and Practices differed from his, Vers. 10. of that 14th Chap.) but every one to keep close to their own Measure of Light, even to that proportion of Faith and Knowledge which God of his Mercy hath bestowed on them; and here is the true Unity in the Spirit, in the Inward Life, and not in an Outward Uniformity, that was not necessary in the Apostles Days, nor is it necessary now: and that Eye which so dotes upon it, overlooks the one Thing which is necessary. Men keeping close to God, the Lord will lead them on fast enough, and give them Light fast enough (for he taketh care of such, and knoweth what Light, and what Practices are most proper for them) but for Men to walk on faster than the Lord holds forth Light to them, this overturns them, raising up a wrong thing in them, and the true Birth hereby comes to suffer, to shrink, and be driven back. And Oh! how sweet and pleasant is it to the truly Spiritual Eye, to see several sorts of Believers, several Forms of Christians in the School of Christ, every one learning their own Lesson, performing their own peculiar Service, and knowing, owning, and loving one another in their several Places, and different Performances to their Master, to whom they are to give an Account, and not to quarrel with one another about their different Practices, Rom. 14.4. For this is the true ground of Love and Unity; not that such a man walks and does just as I do; but because I feel the same Spirit of Life in him, and in that he walks in his Rank, in his own order, in his proper way and Place of Subjection to that; and this is far more pleasing to me, than if he walked just in that tract wherein I walk: nay (so far as I am Spiritual) I cannot so much as desire that he should do so, until he be particularly led thereto by the same Spirit which led me. And he that knows what it is to receive any Truths from the Spirit, and to be led into Practices by the Spirit, and how prone the Fleshly Man is to make haste, and how dangerous that haste is, will not be forward to press his Knowledge or Practices upon others; but rather wait patiently till the Lord fit them for the receiving thereof, and fear lest they should receive and practise too soon, even in that part which cannot serve the Lord. And this I can truly say concerning myself, I never found my Spirit forward to draw any, either to any thing I believed to be true, or to any Practice or Way of Worship I observed or walked in, but desired that the Power and leadings of Life might go before them; and was afraid, lest men should receive things from my hand, and not from the Lords. Yea, and this I very well remember, that when I walked in the way of Independency (as it hath been commonly called) I had more Unity with, more Love towards such as were single-Hearted in other Ways and Practices of Worship (whose Spirits I had some feeling of in the true Simplicity and in the Life) than with divers of such who were very Knowing and Zealous in that way of Independency, in whom a wrong thing in the mean time had got up, which had caused them to swerve from the Life, and from the Simplicity.  
So that the true Church Government being in the Spirit, and over the Conscience, as in the Sight of God, the great Care must be to keep it within its Bounds, that nothing else govern but the Spirit, and that the Government be extended only unto that which is to be Governed.  
First, Care must be had, that nothing Govern in the Church of Christ, but the Spirit of Christ: that nothing else teach, nothing else exhort, nothing else admonish, and reprove, nothing else cut off and cast out: Every Minister in the Church is to watch over his own Spirit, that it intrude not into the work of God, that it take not upon it to be the Teacher the Exhorter, the Reprover, etc. And every Memis to wait in that Measure of the Spirit which he hath received, to feel the Go forth of the Spirit in him that teacheth and governeth; and so to subject not to Man, but to the Lord, to receive from the Lord, to Obey the Lord. Not to know any Minister according to the Flesh, but to receive and submit to what comes from the Spirit, in the Spirit. Not to know Paul, or Apollo, or Cephas, but the Spirit ministering in them. Paul may Err, Apollo may Err, Peter may Err and did Err, when he Compelled the Gentiles to live as the Jews, Gal. 2.14. for which Paul withstood him to the Face, Vers. 11 and Barnabas also did Err, Vers. 13. but the Spirit cannot Err: and he that keeps to the Measure of the Spirit in himself, cannot let in any of their Errors, if they should Err, but is preserved; for the least Measure of the Spirit is true, and gives true Judgement: but he that receiveth never so great a Measure of the Spirit, yet if he keep not Low therein, but lifteth up himself because thereof above his Brethren, may easily Err himself, and draw aside others into his Error.  
Secondly, Care must be had that the Conscience be kept tender, that nothing be received but according to the Light in the Conscience; the Conscience is the seat of Faith; and if it be not kept close to the Light, which God Lighteth there, Faith is soon made shipwreck of. Christianity is begun in the Spirit, which keepeth out the Fleshly Part, with all its fleshly Wisdom, and Reasonings about Spiritual things: and as the beginning is in the anointing so must the Progress be. As the Spirit gins in the Conscience, by convincing that, by persuading that, by setting up his Light there, and leading the soul by that Light: so that Light must still be eyed, and according to its growth and manifestation in the Conscience, so must the Soul stand still, or go on.  
The great error of the Ages of the Apostasy hath been, to set up an Outward Order, and Unformity, and to make men's Consciences bend thereto, either by Arguments of Wisdom, or by Force: but the Property of the true Church Government is, to leave the Conscience to its full liberty in the Lord, to preserve it single and entire for the Lord to exercise, and to seek Unity in the Light and in the Spirit, walking Sweetly and harmoniously together in the midst of Different Practices; yea, and he that hath Faith, and can see beyond another, yet can have it to himself, and not disturb his Brother with it, but can descend and walk with him according to his measure. And if his Brother have any heavy Burden upon him, he can lend him his Shoulder, and bear part of his burden with him. Oh how sweet and lovely is it to see Brethren dwell together in Unity! to see the true Image of God raised in Persons, and they knowing and Loving one another in that Image, and bearing with one another through Love, and helping one another under their Temptations and Distresses of Spirit, which every one must expect to meet with.  
If thou art a Christian in Deed and in Truth, preserve thy Conscience pure and tender towards God; do not defile it with such Religious Practices, Duties, Ordinances, etc. as thou dost not feel the Spirit leading thee into: for all such are Idols, and exceedingly pollute thee. And be tender also of thy Brother's Conscience, and be not an Instrument to draw him unto any thing which the Lord leads him not into; but rejoice if thou find him in Simplicity of Heart startling at any thing: for if he abide here faithful, his Guide will in due season appear to him, and clear up his way before him; but if he be too hasty, he may follow a Wrong Guide, and that Guide will never lead him aright towards the Kingdom, but entangle him further and further from it.  
Oh how many have run a Whoring from the Lord! how many have first lost the Guidance of his Spirit, and then drowned their Life in Religion's Performances! How many have Drunk of the Cup of Fornication from the Life, at the Hands of the Fleshly Wisdom! How many have filled their Spirit with New-Testament Idols and Images! How many have even hardened their Hearts and Consciences, by following the Doctrines of Men, their imaginary Meanings of Scriptures, and the imaginations and Dreams of their own Hearts! Is it not time for men at length to turn back towards the Lord, to wait for the Visitation and Light of his Spirit, from whom they have gone a Whoring, and whom, in all these things they have grieved? And if ever any feel and enjoy the Guidance of God's Spirit, their Conscience must be kept tender to it, and ready to hear and follow his voice, who speaks in Spirit to that which is born of him, which infallibly knows his Voice, and (being kept clear) cannot doubt Concerning it. My Sheep hear my voice (saith Christ) they know it, and the voice of the strange Spirit they know not, so as to follow it, but turn from it both in themselves and others. But, that which is not the Sheep, but hath only got the Sheep's Clothing, cries out, How shall we know the Voice of the Spirit? we may be deceived; Nay, that which is born of God, that which is the Elect of God, cannot be deceived. Wait therefore for the Birth of the Spirit, to which the Spirit is given for a Guide, who infallibly guides it out of Deceit. All Deceivers are out of this Birth, out of this Spirit; perhaps in some Birth or other framed from the Letter, and living in the Imitation of some Practices and Ordinances from the Letter (under which Cover they lie in wait to deceive) but Strangers to the Life and Power, and to that Wisdom which begets and bears to God. Thus the Jews Erred, and deceived their Proselytes before the coming of Christ: Thus the Christians (in Name) have generally Erred all along the Apostasy, and indeed (for the Generality) have not been true Christians, but only a persecuted Remnant amongst them: whose Life hath been nourished and preserved, not by Doctrines and Observations, which they have been taught by the Precepts of Men, nor by the Knowledge which they themselves have gathered, but by a little Bread, daily handed to them from the Father of Mercies, out of the Wilderness: that was the thing which nourished their Souls up to God, though many of them knew not distinctly what it was that nourished them, nor how they came by it.  
Object. But is not Uniformity lovely? and doth not the Apostle exhort Christians to be of one Mind? and were it not a sweet thing if we were all of one Heart and one Way?  
Answer. Yea; Uniformity is very lovely, and to be desired and waited for, as the Spirit of the Lord (which is one) leads and draws into one. But for the Fleshly Part (the Wise Reasoning Part of Man) by fleshly Ways and Means to strive to bring about a Fleshly Uniformity, which ensnares and overbears the tender Conscience, this is not Lovely, nor Spiritual, nor Christian. And the Apostle, who Exhorts Christians to one Mind, yet doth not bid them, force one another to one mind, but walk together sweetly, so far as they had attained; and wherein they were otherwise minded, God in his due time would reveal more to them, Phil. 3.15, 16. He that hath, to him shall be given; and the Intent and Work of the Ministry (with the several Ministrations of it) is to bring into the Unity (Ephes. 4.13.) as Persons are able to follow, and not to force all Men into one Practice or Way; that's the way to destroy the Faith, and the true Unity, and at best can introduce but a Fleshly Appearance of Unity into such a Form of Worship and Godliness, as eats out the Power. And for being of one Heart and one Way; Blessed be the Lord, this is in measure known and witnessed: The Way is one, Christ the Truth of God; and he that is in the Faith, and in the Obedience to the Light, which shines from his Spirit into the Heart of every Believer, hath a taste of the one Heart and of the one Way; and knoweth that no Variety of Practices (which is of God) can make a Breach in the true Unity. This is the one Way, for every one to be subject to the Light of Christ's Spirit, which he hath received from Christ; and every one keeping here, there is also one Heart kept in the midst of all the Variety, and diversity of Practices.  
'Tis needful to be observed, that in the City of London a Free Meeting was held between R. Barclay and me, in the presence of G. F. and many others, wherein we treated on many things contained in R. B's Book of Government, which I then did, and ever since have accounted Erroneous: and on the whole matter, one part of the Meeting, viz. Charles Marshal with thirty six Persons more, advised R. B. (as anon by their Paper cited will appear) on this wise, " It is the desire of this Meeting, that the said R. B. (as he feels in himself the Openings of Life thereunto) will in Christian-Condescension to the Capacities of the Weak, writ an Explanatory Postscript to the said Book, for the Sakes of all such as may be supposed to have misapprehended any Expression therein. Now forasmuch as the said R. B. hath by way of Epistle to Friends written an Explanatory Rostscript (though not Printed the same) I thought meet to cite it together with my Observations thereon, as followeth.  
Aberdene Prison the 6th. of the 1st. Month 1679.  
Dear Friends and Brethren;  
" UNto all my Dear Friends and Brethren, unto whose hands this Paper may come, or who may be any ways more particularly concerned in the Contents hereof, is the Salutation of my unfeigned Love in that unchangeable Truth, whereunto it hath pleased the Lord to call me, according to his great Mercy, so as to be a Partaker in some Measure of the Peace and Glory, which in this Day is revealed, wherewith my Heart hath been often filled, as I have waited in Faithfulness, according to the Dispensation of Light manifested in me, and to me: And since it pleased God to make me a Living Witness of the Precious Truth, and to commit unto me my share of the Ministry thereof, my Conscience bears me Witness in the Sight of God, that I have Laboured according to my Knowledge, to follow Love and Peace with all my Brethren, and to do those things which might tend to Advance, Strengthen and Confirm Unity and Brotherly-Love, as also to avoid what had a Tendency to beget Strife, Jealousy, or Evil Surmises, like as I have studied as well in my public Testimony as in my Writings, to beware of any thing that to my Understanding might minister just Occasion of Stumbling, or Offence to the least of my Brethren, or the youngest and weakest Babe in the Truth, as such as are conversant with me in my own Country, as well as those elsewhere, where I have traveled, can bear Witness.  
Nevertheless, as I cannot shun any part of that Labour and Service which my Lord and Master Jesus Christ calls me to, so in Obedience to his Requirings, near five Years ago I wrote some Sheets concerning the Lawfulness and Necessity of the Government and Order of the Truth, having principally and only in my View therein to bear a Faithful Testimony against all false Liberty and Disorder on the one hand; and against Imposition and Dominion on the other; Intending no less to guard against the one, than the other; and this I did with particular Respect to some of my near Friends, whom I found liable to some Mistakes in that matter; And I do sincerely declare before God, who knows I speak the Truth and lie not, That in the writing thereof I had not the least Purpose nor Intention to meddle with, nor concern myself in any of those Debates, that have since fallen out amongst Friends in Westmoreland, or elsewhere, relative thereto: much of which, as it had not then a being, when I wrote that Book, so the Substance of that Matter was then unknown to me, so I can safely say, that I had not so much as one remote Thought, or any Remembrance of the lest beginnings of that Affair, which I knew, during the time of my writing of it: so that nothing could be Intended by me therein relative to that matter, which as it is sufficient to vindicate my Innocency, and Integrity to all, as to my Intentions; so I cannot forbear also to signify, that as often as I have had Occasion, seriously and in the holy Fear and Dread of God to reflect upon those Papers, which I have often done, because of the Opposition they have met with from some; 
W. R's. First Observation.  
[a] This shows that R. B. doth not only Justify what he hath done, but also signifies, that he laboured with all the Care and Circumspection he could so to express himself as not to offend in a word; and therefore since I know he is well skilled to word his meaning, I might reasonably have expected, that he would have cited out of his Book of Government those Passages therein contained, which will Evidence that all his Explications by this his Postscript may he found in his Book, which was needful to have been done (if he so could (but I certainly know he cannot) that his circumspection might appear; especially since he hath affirmed, that the very Explications of his words given in a Letter hereafter cited (as his own Explications) are to be found in his Book, as appears by the said Letter sent abroad by himself, and that (as may reasonably be taken) intended by him to be in his Favour. But if the Impartial Understanding Reader, will be at the pains to compare R. B 's Book of Government, with this his Postscript, and the Explications given of his words in the aforesaid Letter, I may with boldness affirm, he cannot but then appear guilty of great Confusion: a taste whereof the Reader may have by duly weighing my 6th. and 9th. Observations annexed to this his Postscript.  I have never found occasion to repent or retract any thing from the Matter or Principle there asserted by me, but have the Testimony and Approbation of God's Light and Spirit in my Heart, for my Work and Service in that Matter. Moreover, albeit I laboured with all the Care and Circumspection I could so to express myself as not to offend in a word; yet had I known, or could have foreseen that any thing in the wording or expressing thereof would have Stumbled, or hurt any, I have that tenderness and hope always to have to the least of the Household of Faith, that I would have rather omitted, or changed any such words or Expressions, than ministered them any Occasion of Dissatisfaction: And therefore I was not a little surprised when I understood, that several Sheets of Paper were spread abroad in Opposition to that Book of mine, at a time when I was wholly a Stranger to these Proceed, by reason of my Imprisonment for the Truth's Sake; especially W. R. a Person who not only to myself, but afterwards before many Witnesses professed a singular respect and friendship to me, 
[b] The Reasons of spreading my Answer to a part of his Book of Government before 'twas sent to him were these. First, I was concerned in Conscience to detect the Errors as expeditiously as I could. Secondly, I did not know where to send unto him, supposing that at that time he was beyond the Seas; and though 'tis said in a Letter, which is pretended to he mine, though never signed nor published by me (of which more anon) that my publishing thereof before I gave R. B. notice of my Objections and Intentions therein, was not according to Gospel Order; yet I disown that Expression, because it cannot be contrary to Gospel Order to detect by writing, Errors (relating to Doctrine and Discipline) that are in print.  and yet without once acquainting me. 
W. R's Second Observation.  Now what followed upon my meeting with that Person at London near two Years ago will appear by a Copy of W. R's own Letter annexed hereto, and the Sense of those Brethren, who were Witnesses to that Transaction: So that resting thereupon in my own Innocency, especially since those in such places, where the greatest Dissatisfaction was said to be, did for the most part signify to me their Satisfaction, I forbore hitherto to meddle any more in that matter, hoping it might have died of itself, and being Conscientiously gathered in that Spirit wherein I desired rather to bear, than by seeking too earnestly to vindicate myself, any ways advance or foment Controversies among Friends, by multiplying Papers, having some hope, he might (according to the advice of the Brethren) have called in his Papers. And as to what related to me 
[c] If that pretended Letter of mine expresseth my Satisfaction, as to the Soundness of his principles, and his sense of things scrupled, yet there is not a word in the said Letter signifying, that I mistook his book, and if upon the debate of that matter R. B. in words declared himself otherwise principled, than his book taught, yet I cannot but now say he hath given me just Occasion to impeach him for a man of a stretched Conscience, in saying as aforesaid thus, " I have never found Occasion to repent or retract any thing from the Matter or Principles there asserted by me.  his Letter sufficing, 
W. R's Third Observation.  wherein he expresseth my Sense of the things scrupled by him to his own Satisfaction, and his Belief of the Soundness of my Principles; and truly, I have been so willing to starve that Spirit that hath any life in Divisions or Controversies of this kind, either in myself or others, that since I read those Papers of W. R. at London (now near two Years ago) I have not so much as once looked out upon them until now. And albeit I might have mentioned that Transaction without any disadvantage to myself, but otherwise, as most, if not all at present can testify, yea W. R's own Letter doth import.  

[d] R. B. now seems to proclaim his own Virtue, in not mentioning, unless on Enquiry, the matter between us, insinuating, that he might have mentioned it without any Disadvantage to himself, and that in my own Letter I imported so much. This I affirm, is but a further Confirmation to me of his stretched Conscience, taking Liberty to vindicate himself from that which forever will lie upon him to his Just Defamation, until he repent, as cannot but appear to every impartial and understanding Reader, who will be at the pains to peruse his Book of Government, my Answer and his Explanatory Postscript, with the Observations thereon.  Yet I do not remember, 
W. R's Fourth Observation.  that I did ever so much as once mention it to any, unless their Inquiry occasioned it: yea, I have wholly concealed it to this day from divers Friends, in whom I am nearly concerned, and whom I know would be very apt to justify and commend my whole proceedure in that Matter; so unwilling was I to fill the Minds of any with such things, being otherways weightily concerned, as well with the Inward Work of the Lord in my own Soul, as in those Concerns of Truth's Prosperity, both abroad, where I had a Service, and at home, with respect to the present continued Suffering Friends lie under here. But since he hath so far walked in another Method, as to labour to keep up the Remembrance of those things, and busy the Minds of Friends with them, having, as I am informed, made a further mention of these Papers to my Disadvantage, I am constrained to say something in my own Defence, and of the Truths asserted by me, wherein, as the Lord knows the Integrity of my Intentions, and the Tenderness of my Heart, so I hope my way herein will commend itself to that of God in the Consciences of all the .  
" 
[e] Here a Letter, pretended to be mine, is again brought, as Evidence, though nothing to the purpose, as before in the third Observation appears, and not only so, but seems to insinuate, as if what is declared in that pretended Letter to be his meaning, he will now give under his own hand which is a mere Fallacy in several respects, as anon will be made appear, for that his Postscript doth not manifest himself principled as that Letter expresseth. Witness the 6th. and 9th. Observations.  And albeit these things, 
W. R's Fifth Observation.  which were chief scrupled at by any, be suffiently cleared by W. R's own Letter, yet that all may be satisfied in having them from my own hand, I am free to signify this as to them, only I will permise this to the serious Consideration of not a few, who seemed to be startled at that Book, who retain that Tenderness to God, and regard to the hurt of their own Souls, as to make Conscience unjustly to accuse the Innocent, that since it was asserted by some, and entertained as a Truth by divers, that that Book was writ upon design, and with a particular respect of prejudice to some Persons, whom I did not so much as once think on in writing of it, with somewhat worse, which I am not willing to remember, far less to mention, whether those that propagated and entertained so false and groundless a Jealousy, to the Prejudice of the Innocent, have not reason narrowly to examine what Spirit they were influenced by in so doing, which certainly could not be of God, and whether they ought not thence to take Occasion justly to suspect the Effect and Fruits of the same Spirit in them, even when it hath appeared in things, for which they may have somewhat more to say: surely with men of Inward Tenderness, this cannot but have great weight. And albeit, that my Intentions were so clear in this Matter, yet I will not say but the Lord, whose Ways are unsearchable, and past finding, out may have purposed by those Papers seasonably to reprove and smite at a wrong Spirit. And therefore all concerned had need in true Tenderness, and godly Fear, to beware how they shut out and turn by the warnings and Admonitions of the Lord, seeking to carp at, and find fault with the Innocent Instruments, lest they be found Foolishly like those Dogs, that run after and seek to by't the Stone, because they cannot reach the Hand that threw it. I have known this by manifold Experience to have been a Snare to many, and therefore without the least Prejudice or Reflection upon any (God knows) out of true Tenderness and Love do desire, it may be seriously weighed in the true Light by all that may feel themselves concerned in this Matter.  

[f] 
Since R. B. (as before is signified in his Lines, touching which I made my first Observation on his Explanatory Postscript) affirms, that he hath never found Occasion to repent or retract any thing from the Matters or Principles asserted by him; and that he laboured with all the Care and Circumspection he could, so to express himself, as not to offend in a word; I may now with Confidence affirm that his words therein (since he well understands the Propriety of Words and Sentences) may be justly taken to be the meaning of his Mind That now his Fallatiousness may appear, I shall in order thereto cite his very words, relating to the Matter in hand, touching Jurisdiction over men's Property.  
R. B. in his Sixth Section, treating how far this Government extends, Pag. 39 thus sayeth, This Order reacheth and taketh up the Composing of Difference. as to outward things; and further sayeth We do boldly aver, as a People gathered together by the Lord, unto the same Faith, etc. that we have Power and Authority to decide and remove these things amongst ourselves. From which positive Sentence it naturally follows, that the Church (touching whose Authority in Government he treats) hath Power to decide and remove in Cases of Differences touching outward things; and since in the same Section he useth the words Meum and Tuum with respect to outward things, touching which Differences may arise, it naturally follows, that the Power claimed is in that Case a Power over Property. I now desire that the Reader may observe, that in this his Explanatory Postscript he sayeth not one word of the Assent of the Parties Differing, which clearly shows that though (as in the Fifth Observation is signified) he intended to give under his own hand, that he is principled as the aforesaid pretended Letter sayeth he is, yet he therein deals fallaciously,   But now as to the things scrupled at, 
W. R's Sixth Observation.  whereas some did suppose, that I did ascribe to Friends an absolute Jurisdiction over men's Property in outward things; therein I have been greatly mistaken, for I never intended any such thing, but simply to hold forth that which by the Apostle to the Corinthians, 1 Cor. 6. is urged, that whereas there would a manifest Scandal arise from Friends going to Law together, that therefore such as will rather go to Law than seek to come to Agreement by the Interposing of Friends, aught with a respect to their bringing such a Scandal be censured, since it cannot be supposed that any such Difference as to outward things can fall out amongst Friends but some or other may be found, who either by their own knowledge, or by Advice & Information of such as may be known in the Matter Controverted, may bring it to an End.  
Secondly, that whereas I say, there will not be wanting in case of Controversy, the Spirit of God to give Judgement, through one or other in the Church of Christ, so long as any Assembly can properly or in any tolerable Sense be so called; some have supposed, that by these last words I did insinuate, as if any Assembly, assuming to themselves the Name of the Church of Christ, and having some show of it, may of right claim the Power of such Decision, and ought accordingly to be submitted unto: such a thing never entered me, but was far from my Intention: for albeit that I Judge, that an Assembly may sometimes deserve the Name of the Church of Christ, or not to have lost that claim, albeit not altogether so fresh and lively at least in the Generality of its Members, and so under some languishing, and hazard to decay, if Life do not again come up more abundantly, as may be seen in the Example of the seven Churches of Asia, whom notwithstanding of the several weaknesses divers of them were under, yet the Apostle, or rather the Spirit of Christ by the Apostle, Dignifies with the name of the Churches of Christ: Neither did I intent to make this Judgement necessarily to attend every particular Church, or Assembly; but by the Church there I understood it in a more universal Sense, that is, some or other among all the Churches of Christ, who being spoken of in the Complex may be rightly termed the Church of Christ: And this is manifest in the same Example of the Churches of Asia, for albeit we might suppose there might have been wanting in each of them some to give forth this true Judgement concerning them, yet in respect they were such, as in some tolerable Supposition might be termed the Churches of Christ (
* Rev 2.4, 5, 14, 15, 20. Chap. 3.16.  albeit some of them had lost their first Love, and were near to have their Candlestick removed; and some had the Doctrine of Balaam, and of the Nicholaitans, and some suffered the Woman Jezabel, and some were Lukewarm, and ready to be spewed out) we see God would not suffer them to be without a certain Judgement, but gave forth one through the Apostle John, who was a Member of the Church; but to esteem that any Assembly may be tolerably supposed to be the Church of Christ, where either the true Doctrines and Principles are wanting, or the true Life and Power in some good measure is not felt and known, is far from my Thoughts: Yea, how far I am contrary-minded may be seen at large in my Apology upon the 10th Proposition now published in English, Page 194, 195, 196, 200, 201, 202, etc.  

[g] R. B's Discourse now shows, that he holds forth TWO BONDS by which the People of the Lord are centred into one Body. But the Apostle's Doctrine was, that by one Spirit we are baptised into one Body, and so the Bond but one. And though R. B. terms my Comparison a Scornful Reflection, yet I affirm 'twas Christianlike enough so to say, if the Reason given in my Answer be but duly considered, which was, That the main Scope of his Treatise relating to that Matter, both from Scripture and Reason tended, as it were chief (if not wholly) to evidence, that Principles, Doctrines and Practices (necessarily depending thereon) are the Bond by which we became Centred into one Body and Fellowship, though he nameth not what those Principles, Doctrines and Practices are: For a further Manifestation of his weakness on this Subject, I refer unto my Answer.  Thirdly, 
W. R's Seventh Observation.  Whereas it was thought strange, that I should call Doctrines and Principles the Bond, and Terms of our being together; I understood it only of an Outward Bond, and that I laid the stress upon it no further, appears in that I affirm these Principles and Doctrines to be the Product of Truth's Power and Virtue upon the Heart, which appears by what is Printed upon the Margin, and W. R. saying in his Papers, that this was but like the Entertainment of Christ in the Manger, shows too little of Christian-Sobriety, and too much of a Scornful Reflection, for which I will rather choose to forgive him, than therein to contend with him. For how much I value that Inward Bond (to wit, the Life of Righteousness) beyond the Outward, and that I esteem the Outward not at all to be valued, but as it comes from the Inward, may be seen thorough out all I have written in my Apology upon the 10th Proposition, 
W. R's Eighth Observation.  and elsewhere. 
[h] If this be his meaning, yet his Book doth not so declare.  And my affirming, that any denying of any of Truth's Principles and Doctrines, is a ground of disowning; was only in respect, that who do so, do manifestly thence make it appear, they have broken the Inward Bond first, from which that Outward did naturally spring and arise. 
W. R 's Ninth Observation.  
[i] 
Experience tells me, that the great Difference among Friends in the Nation is about Outward Orders pretended to be Established by G. F. and by the aforesaid Letter (which R. B. accounts a clearing of himself) 'tis signified, that R. B. declared his meaning to be, not only with respect to all the Outward Orders and Forms of Discipline in Government amongst us, but also with respect to the Power of God: which, being Compared with his now declared Meaning on the same Subject, shows again that he doth not by this confirm (notwithstanding his pretence so to do) what is signified in the aforesaid Letter, because here is no mention made of any Outward Orders (Established and Practised by the People called Quakers) and that he pretends his Meaning to be an Establishment on the Spirit only, and such as are led by it; which is a clear discovery of his Fallaciousness and will so appear to such as may peruse his words, whereon the Fifth Observation is made: for therein he pretends to give the same Satisfaction as is signified in the same Letter. Besides, 'tis worthy our Observation, that from R. B's words, some Persons are intended Establishers of the Government upon the Spirit only (but yet with this Addition (notwithstanding his word only) and such as are led by it: which to me seems a twofaced kind of Expression; for if the heart of a man be the place wherein the Laws of Christ are writteu, and his Government is to be exalted, and that we have no ground to expect any other Government, or Governors to be like unto Moses, save Christ Jesus by the Manifestation of his Spirit in us; why could not he have been contented to have stopped his Pen at the words [SPIRIT ONLY?] but forasmuch as he makes this Addition, and such as are led by it, I must confess I am in some measure at a stand, touching his meaning thereby, and have a Godly Jealousy, that notwithstanding his pretence to the Spirit, and that nothing done by mere Imitation will any thing avail; yet when it may serve his turn, he may from his own Lines bring forth another Conclusion, and infer a Subjection to others, under the Notion of Governors over the rest, and that the Dictates of the Spirit in us, must give way to the pretended Dictates of the Spirit in others; by which means at length it may so happen, that the Profession of the very Principles of Truth (as held forth amongst us in the Beginning) may be Irradicated: for if once the Day come, wherein the Faith of any is, that certain Persons (above or distinct from any others) are the Men who are led by the Spirit, and that the Government of Christ is Established on them, then in probability it will naturally follow, that instead of Embracing this Primitive Exhortation, [turn in your Minds unto the Light that shines in your own Consciences] many will be turning their Minds out unto unto the Dictates of others; and were it so, that what R. B. aims at should be granted viz. the Establishment of Christ's Government, on men led by the Spirit: this than might be objected, that many might pretend thereto who were not led by the Spirit, and where the Spirit of Discerning is wanting in such as are to be Governed, they may be in a ready and open way to Destruction. But on the contrary, let this undoubted Truth be held forth, viz. Let every one be obedient to his measure of Grace and Light received from God, and that the Light and Grace is a Reprover of all Sin, than there will be no Stumbling nor By-Path walked in. Moreover, his Language in another respect seems to me inconsisting with the Truth; because the Government treated upon to be Established is pretended to be Christ's Government, that the Establishers, are certain Persons signified by these R. B's words, We did Establish it, that the Object whereon it is Established is the Spirit: all which considered I may truly say, that 'tis a work not fit for poor Mortals to pretend to, especially if we consider that 'tis already Established by God himself on Christ's Shoulders. But if instead of that which occasions this Observation R. B. had signified, that those who are led by the Spirit, are subjects under Christ's Government, I know that such Language would have reached the Consciences of many.  
I now come to take notice of these R. B's words, And yet 'tis strange that W. R, in his Papers should labour so much against this, affirming very positively that nothing ought to be given forth in the Church of Christ but by way of Recommendation, and not of Command.  
On this I Observe, First, the said sentence is made up of a Part of one sentence of mine, and with the addition to that sentence of these R. B's own Words [and not of Command] and all this (as by his discourse to me appears) to insinuate a belief, that I hold a Principle so large, as that the very Murderers of Christ, those that persecuted and burned the protestant Martyes, and all Idolotry, wickedness and superstition were to be thereby Justified, which my Soul abhors: and blessed be the Lord he hath given me a better Understanding than to assert any thing from which such horrid conclusions may be drawn; and indeed his language seems to favour of that Spirit which opposed the Children of Light in the beginning, saying The Jews acted from the Light in them, when they crucified Christ. And since R. B. is so disingenuous, as not to lay down all my words, nor yet the occasion (which if he had, his present discourse hereon would have seemed more impertinent) I shall therefore on this subject further add; R B. in his book of Government asketh this question, Whether the Church of Christ hath Power in any cases that are matters of Conscience, to give positive sentence and decision, which may be Obligatory upon believers, and then proceeds to Answer the said Question thus; I Answer, affirmatively, she hath, on this occasion (treating amongst other things) I say, that it doth seem plainly to contradict this Wholesome Testimony of and for the Truth, viz. That the sentence and Judgement of any man or men whatsoever relating to matters of Conscience ought not at this day to be given forth but by way of recommendation to the Conscience, which to my knowledge hath been the Practice of the People called Quakers, and when the Conscience is sensible that Gods Witness therein Answers, than the Conscience is or aught to be bound, other bonds may make Hypocrites, and busy Bodies but not good Christians. 'Tis now to be Considered how from these my aforesaid words, spoken on the aforesaid, occasion with respect to a dislike of o●● Believer, or Disciple of Christ, his imposing upon another, Contrary to his Conscience R. B. can draw a conclusion, that my my Language in that Sentence, hath a Tendency to Justify the Jews in crucifying Christ, and those that persecuted and burned the protestant Martyrs; and not only so, but Idolatry, Wickedness and Superstition, etc. And whereas after he hath made his aforesaid insinuation he freely agrees to my words, if (as R. B. saith) his meaning be, that no man of or from himself only or by Virtue of any office etc. Ought to command any thing to be performed in the Church; but (saith R. B) if he will say that no man, albeit really moved by the Spirit, etc. aught to go further than a recommendation, it is a most insolent limiting of God Under a false pretence of Liberty. These foregoing words of R. B. gives me occasion thus to Answer, that since my words would admit of a Construction allowable by himself for Truth, his secret Evil Insinuations fall to the Ground; and as to the latter part of his Construction thereon I thus say, That what God moves to, aught to be Obeyed, that his power is unlimmitable, that all his actions motions and commands are just, because they are his: But yet, though I so grant I do Affirm, that there is not the least Ground in the Scripture of Truth, nor yet from the Light of Christ, to believe, that in this our day God hath, or by his Spirit will move any member of the Church of Christ to give forth certain Orders and Prescriptions, with respect to the rest of the members, as that which (though relating to their Consciences) they ought to Perform, and Practice, whether they see if their duty or whether tehy are or no free so so do; for if the Blind was not to be accepted for a sacrifice under the First Covenant, much less can it be acceptable under the Second, unless God should so command, which we have no Ground to suppose; and foarsmuch as this Subject is largely treated on in the 7th. Section of the First Part of the Christian Quaker which is given forrh by me on the behalf of myself and others concerned, I shall refer the Reader thereto, for the further Mani. festation of the Truth, relating to this this matter. And whereas R. B. sayeth, that things may be proposed to the Church by way of Command, I shall refer the Reader to the seventh Section of the First Part of the Christian-Quaker, and also to my Answer to his Book of Government contained in this Treatise, in both which the Scriptures urged by him, relating to the word Command, and such like, are treated on and the meaning thereof according to the Truth discovered.   Fourthly, If any did suppose that by my asserting, the Ancient Apostolic Order was Established among us upon the Right Basis and Foundation, I intended that these particular Orders relating to Outward Things, that were among the Apostles either were, or were to be Established among us, they did much mistake me, for I never purposed any such thing, but only to signify that by Establishing the Government and Authority in and upon the Spirit only, and such as are led by it, we did Establish it upon the same Basis, and Foundation whereupon that Exercise in the Church in the Days of the Apostles was built: for I am far from Believing, that the most exact Conformity to the Order and Method of the Church in the Apostles Days, or even to what may be now appointed by the same Spirit, without the Inward Life and Virtue go along, signifies any thing; for I know that nothing done by mere Imitation will any thing avail in the Worship and Service of God: and therefore that no Act done without Conviction will any ways be profitable to the Doer; yet that hindereth not, but that such as forbear to do what by the Testimony of God in his Servants is commanded to be performed in the Church are justly to be blamed, and be Judge; dtherefore in respect that through Disobedience and unwatchfullness they have blinded themselves from the sight and knowledge of their duty; for if it should be said, no man were to be condemned for not doing that which he yet sees not to be his duty, than no man were to be condemned who had by Iniquity and Unwatchfullness brought hardness and blindness upon himself, for all the Iniquities be commits afterwards; and how would this tend to Establish Rantism, the Substance of which is to bring their Consciences to that pass, as not to be sensible of any Checks? then the Nations are not to be blamed for all their Idolatry, Wickedness, and Superstition, for that they are not sensible of the Evil of it: whereas Truth teaches us to believe, that had they been Faithful to the small measure of Light in things more obvious, it would have further opened and manifested other things. Then should not the Jews have been condemned for crucifying Christ, since Peter says, they did it ignorantly, and Paul testifies, that if they had known they would not have crucified the Lord of Glory. Yea than all those that persecuted and burned the Protestant-Martyrs were not to be Judged for it, because they supposed they did well in it, even according to Christ's Testimony, who says, that in killing you they shall think they do God good Service; shall men than never be condemned for doing evil or omitting their Duty, because they see it not? what absurdity would folthereupon, may easily appear; and yet it is strange that W. R. in his Papers should labour so much against this, affirming very positively, that nothing ought to be given forth in the Church of Christ, but by way of recommendation & not of command; wherein he doth either greatly mistake the matter as affirmed by me, or otherways run into a far greater inconveniency than he is ware; for if he mean, that no man of or from himself only, or by virtue of any office or place he either hath or hath born in the Church of Christ, aught to Command any things to be performed in the Church, I freely agree to it; and have asserted the same in very full and ample terms. But if he will say that no man, albeit really moved by the Spirit of God, aught to go further than a mere reomendation, it is a most insolent limiting of God under a false pretence of Liberty, & will necessarily conclude, that God hath not Power to command any thing unless men be content to agree to it. For the Controversy is here drawn to a narrow Compass; for he that will allow, that God hath Power to command things to be practised in the Church, and that those Commands must be conveyed by immediate Revelation, through some of the Members of the Church, and that it may fall out that some of the Members of the Church may through weakness or unwatchfulness not be sensible they must either acknowledge that such are to be condemned, or say that God hath not Power to Command, or that there is no such Revelations now a Days (as do the Priests and Truth's Enemies) or that Man is not Condemnable for Disobeying God, if he believe it not to be his Duty, which is as much as to say, that Unbelief is no Sin. Now let these things be seriously considered, how this is or can be avoided without granting the things affirmed by me; for what way the Truth can be asserted, the Honour and just Authority of God acknowledged, the necessity and continuance of immediate Revelation affirmed, and the Iniquity of Unbelief not justified, and the just Judgement of God upon the Rebellious and Disobedient vindicated, without affirming what I have done.  
And if any can do this in words more wary than I have done, I shall very readily agree to it.  
For that things may be proposed to the Church by way of Command, and further than a mere Recommendation, the whole Current of the Scriptures shows, not only to the Church among the Jews, where Moses and the Prophets do propose the Will of God to be performed very positively and peremtorily; but even under the New-Covenant, as appears in the 15th. of the Acts, and in many places of Paul's Epistles, particularly, that on 2 Thes. 3.14. If any Man obey not our Word by this Epistle, note that Man, and have no Company with him that he may be ashamed. This then being manifested with respect to those times, I would know of W. R. whether Christ has now lost any of his Authority, or has left off to rule his church immediately by his Spirit? whether so to affirm, be not grossly to contradict the Ancient and Primitive Doctrine of Friends?  

W. R 's Tenth Observation.  
[k] This is not my Concern, having given no Occasion in my Answer for this his Defence and therefore do make no reply thereto.  Fifthly, Whereas some did suppose that I did make the Difference in the End but very small betwixt Decissive Judgement among Friends and among Papists and other Persons, because I say, they place the Decisive Judgement in the Plurality of an Assembly, made up of their chief Teachers and Ministers; and albeit I limit it not to that; yet I seem to affirm, That it most usually is so conveyed, and so the difference only is, that they make it always so, and I most usually. To this I answer, that if in Charity I may suppose this insinuation comes not from malice, at least, it proceeds from great Ignorance of the Popish Principles; and it were better for such to be silent, than to Judge of things they do not understand, for the Difference here is very Great and Fundamental, in respect both Papists and others do affirm, that men by virtue of an Outward succession or vocation may have true Right to sit and give Judgement in such Assemblies, albeit they be void of true Holiness, and have not the Grace of God, which they say, is no necessary qualification to the being of a Minister; so that they Place the Power of Judgement not only in the plurality of Votes absolutely (in which we differ from them) but also in the Judgement of such as may without any absurdity by their own Principles be supposed to be all and each of them void of the true Grace of God; and whom (even supposing them to be Gracious, they Affirm not at all to be led by the immediate Spirit of Christ, which they say is now ceased: now, can there be a greater difference than is betwixt these two, to wit, to affirm, that the Power of decision is in an Assembly of men (to being Members of which assembly the Grace of God is no necessary qualification) and who deny any such thing, as to be immediately led by the Spirit of Christ, as a thing not attainable in these Days, and yet that all Christians must be Subject to what the Plurality of such an Assembly so Constitute do determine.  
And to Affirm that the Power of Decision is only and alone in the Spirit, not necessarily tied to a general assembly, but if it please God to make use of such an assembly, yet neither to the Plurality of them, but in and through such of his Servants, as he sees meet, and that none are capable, or can be supposed to be Members of such an assembly, or esteemed such from whom such a Judgement can be expected, or aught to be received, unless they be men in whom the Grace of God, not only is, but has truly wrought to mortify and regenerate them in a good Measure, in whom the Judgement of Truth really proceeding from the Spirit will be manifest, to all who are Truly Faithful, who will accordingly submit thereunto, not with respect to the Men, but the Authority of God manifested in and through them; so that such as see not this Judgement aright will be Justly Condemnable of God for their not submitting: Not as if they should be accepted of God if they did obey, before conviction, but because they brought this Blindness upon themselves through the unfaithfulness and unwatchfullness, which renders them both guilty of the Blindness, and of the Disobedience occasioned by it.  
Now the vastness of the Difference that is here manifest cannot but be obvious to any that will read and consider this Impartially without prejudice. Thus I have passed through all the things that I have understood any to scruple at, there being nothing else that I remember which is not either Relative to some of the Particulars before mentioned or included in them; but if any Wonder why I have closed this method and not rather made a formal Reply to W. R's Papers, I hope these following reasons will satisfy all sober, and truly Peaceable-minded Friends, who Love Truth's Prosperity more than Jangling, as a sufficient reason for my so doing. First, forasmuch as the greater part of what W. R. has writ, is wholly built upon the Particulars heretofore mentioned, 
W. R's Eleventh Obsevation.  which Particulars being cleared and * his Mistakes therein removed, 
[l] To signify, that I wrist his Words, or put a Disadvantageous meaning contrary to the signification of his words, is a false insinuation; neither did I mistake, nor yet so signify by letter as anon from the Observations on that letter termed mine, will be made appear: for I put no meaning on his lines, but what the very Express Grammatical sense thereof (Compared one with the other) would bear, as will sufficiently appear to such as will be at the Pains to compare my answer to his Book of Government with the Matters I pretend to answer; and though he pretends to leave his case herein to the Readers Judgement, yet he Impatiently records his own unjust Judgement; first on this wise, surely it is not Answerable to that candour and Justice that W. R. lays claim to, meaning as his Express Words import, because I doubted that from the words of the Apostle, Rule, Command, Ordain, etc. R. B ' s. meaning was, that, some things others ought to obey whether they see it their Duty yea or nay. Alas! had R. B. but considered that in this his very Postscript he Renders it absurd to conclude that men should not be Condemned for ommiting their Duty, because they see it not, and that in his Book of Government he saith, neither will the pretences of any contradicting them, or refusing to submit, on the account they see it not, excuse them of being guilty of disobeying God. Me thinks then he would have forborn to Judge me as aforesaid: and though he signifies that I make a Digression, concerning the Second Days Meetings in London, I say it cannot Properly be called a Digression, since 'tis Matter of Observation on such as were concerned in the Approbation of R. B 's Book of Government: besides Robert Barclays Disingenuity is apparent in signifying, that I Judge the Apostle Paul, and yet sayeth not wherein: I shall therefore cite the Matter occasioned him falsely to affirm that I Judge the Apostle, my words are these: The Scripture R. B. quotes, is 1 Tim. 1.19, 20. which thus sayeth, Holding Faith and a good Conscience which some having put away, concerning Faith have made Shipwreck, of whom is Hymeneus and Alexander, whom I have delivered to Satan, that they may learn not to Blaspheme. Having thus repeated Paul's words, I then proceeded in these words. What's this to the Purpose to prove that the Positive Sentence and Decision of the Church in Matters of Conscience, may bind Believers; 'tis so remote from it, that it needs no Explanation to show it so; nay, I may reasonably query, whether this Scripture be (to ordinary Capacities) plain to the purpose that Paul himself intends, for if we counsult the Light, it doth not tell us, that a Delivery to Satan may be an Expedient whereby to learn not to Blaspheme if by the Word Satan is meant the Devil, as is usually understood. I now query of R. B. whether the Delivery of a Transgressor to the Devil be according to his Light, the way to learn not to Blasphame? if not, his Reflection on me, that I Judge the Apostle, is unjust and absurd.  as his own Letter signifies, the Superstructure falls of itself, as not touching my Intention, nor yet reaching me; but only that Apprehension he supposed to be my meaning, and to follow from my words, for which end he oftentimes is so wary of as to affirm in his Papers, that to his Understanding my words seemed to import, and my meaning seems to be so, in which things since himself saw, and I have manifested his Mistake: I am not so great a Lover of Centention, as to busy either myself, or mind of others with the Men of Straw of his Making; but yet he was not so modest, nor kind to his Old Friend, but that sometimes he does seek to render my words Odious, albeit the Mistake be his own, by reiterate repetition, repeating that of the tolerable Supposition of a Church at every turn above twenty times, but also he very obviously wrists my Words, and seeks to impose upon me a Disadvantageous Meaning, that he may furnish himself on Occasion thereafter the more liberally to smite at me; as where from the Apostles Words, saying, And we have Confidence, ye will do the things we Command you, etc. And in another place, where he desires those to whom he writes, to submit themselves to such as Rule over them, did infer that some did appoint and ordain some things, and that there lay an Obligation in point of Duty on others to obey; upon which W.R. very unfairly observes, It is to be doubted his meaning is, others ought to obey, whether they see it their Duty, yea or nay. I leave such Dealing to the Readers Judgement: surely it is not answerable to that Candour and Justice that W. R. lays claim to. Secondly, Because W. R. in these Papers hath taken Occasion to extend himself in long Digressions upon other Matters, not treated upon in that Book, and takes oft occasion to insinuate his Jealousies of Persons and Things, that I meddled not with; as where he makes a large Digression, which takes up several Pages, concerning the Constitution of the Second-Days Meeting at London, endeavouring what he can to represent the hurt and abuse of it; and where he divers times insinuates, that some are usurping, or seeking to usurp a Jurisdiction over the Consciences of the Brethren; and that some do believe, that God hath raised up some outward Person to be amongst the Children of Light at this day, as Moses was of old among the Children of Israel, etc. And that some do lead many into a temptation to run beyond their Line, by procuring a multitude of hands to confirm what is given forth by one, or at least by a very few, with divers other things of this kind, which takes up no small part of his Papers: Now these things are not pertinently brought in against me, nor would I judge myself less impertinent to enlarge in a Contest concerning these things, which do not immediately concern the thing under Debate; since the Person or Persons aimed at by him in these Reflections, may take Occasion, as they find it their Place to Answer, and perhaps may have had Opportnity to have discoursed with him divers of these things ere this time upon other occasions. Thirdly, since a considerable part of W. R's Papers is taken up to Evidence, as he pretends, impertinent Application I make of the several Passages of the Apostles, which he thinks I have been too curious to collect, that make mention of these words, Order, Rule, Command and Government, how he evinces that, I leave to the serious Reader, being the more willing to bear his Reflections in that respect, that he is so bold, when he cannot Compass his matter otherwise, not only to censure me, but the Apostle Paul, saying of 1 Tim. 1.19, 20. mentioned by me, that it is not only to the Purpose intended by me but that it is not plain to the purpose Paul himself intended (at least to ordinary Capacities) adding, that the Method there proposed by the Apostle answers not that which the Light within tells us, since since then the Light he follows is such as finds fault with the Apostles Assertions, I may the more patiently bear his affirming mine to be Erroneous; and whereas W. R. labours to make it appear that the Scriptures brought by me to prove a Power of Decision in the Church, do not affirm any such thing, because in these Scriptures there is no mention made of the Church's Division, yet if he consider that those places do speak (of the Separating from and Cutting off of Divers Persons Forsaking their Fellowship) to the Saints, who make up the Church of Christ, it necessarily presupposes a Judgement of the Church, or Saints concerning these Persons for which they are so cut off, from the Fellowship of the Body of Christ, which is his Church.  
Fourthly, 
W. R's Twelsth Observation.  a great Part of W. R's work, 
[m] 
R. P. now seems very confident that a great part of my work is a Building up and then a Pulling down, but gives no Substantial Reason to prove his Assertion. For 'tis one thing to discover for the Sakes of others the Weakness, or Error both in Principle and Practice of one professing Christianity; 'tis another thing to make one's self a Judge over the Consciences of such, so as to Condemn them for not walking according to another's persuasion, though contrary to their own. This First is Commendable and the only thing aimed at and performed by me in that Part of my Work which he pretends is a Building up, and then a pulling down.  
The other I Affirm R. B. is not Capable to render me guilty of, if he were, Doubtless he would have done it, and then I should have Readily acknowledged my Error therein. For Examples-sake I shall Cite one Instance. I positively affirm, that this Judgement touching the Authority of the Churches, in relation to the decision of Difference Tonching Outward things is erroneous, and have written somewhat large to manifest it so. This I did for the clearing of Truth. And Perhaps he may term it as an evidence that I therein built that which I destroyed, when I said, we find the Apostles Exhorting the Churches not to he Judging one another, with respect to things relating to Conscience. But an Inference will not hold, unless I had also declared, that if he, or any Believer like minded with him, should Practise according to such a Judgement they were then to be condemned: but that I have not done, for should I so have done, his construction of my Building up and Pulling Down might have held; but I am so far from being of such a Censorious Spirit, as that I think 'tis rather his Duty (whilst so principled) to refer any such Difference arising between him, and another Friend unto the Decision of the Church. This I hope will suffice to show the Fallaciousness of his Inference and the abuse and Perversion not only of my Intent but my Words themselves. And if his Inference to my Words be good, than 'tis Plain that Paul might Justly be blamed when he withstood Peter (Gal. 2.11.) to the face, Because Peter's was to be blamed.   is but a building up, and then a pulling down, wherein he apparently contradicts himself, yea the whole scope of his Book implies a manifest Contradiction; for whereas he plainly declares his writing to be a Plea for Christian Liberty against judging and Censuring one another holding forth the diversity of Opinions or Judgement in matters of Conscience but especially in such matters as relate to Discipline and Government, is not, nor ought not to be a Breach of Unity, which he understands may be supposed to be the Diversities of Gifts and Administrations, mentioned in Scriptures which he Exprese in these words upon Paul, in Rom. 14. So then every one of us shall give an account of himself unto God, let us not therefore Judge one another any more. And again he saith upon Chap. 14.34. which evidently shows, that inasmuch as every one must Answer for himself, it is fit every one should believe for himself, and so Practice, without being imposed upon by others; and this is the Ground of all Christians forbearance. And again in another Place he saith, These things Considered, and that also we find the Apostle Exhorting the Churches, Not to be Judging one another with respect to things relating to Conscience, there is great need to watch against this Censorious Judging Spirit, lest while any are Judging their Brethren, themselves become castaways: He hath many more Expressions of this kind. Now since this is the whole Scope of W. R's. Papers, and that he did, yea hath since he wrote those Papers acknowledged me to be his Christian Brother, and many more, at least then he did repute such, whom he Censures Judges and Condems, through his whole Treatise, yea since his whole Papers are a Judging Censuring and Condemning of me, and my Judgement in things Pertaining to Conscience and to my Judgement in Matters of Government, and Outward Discipline does not the Work itself imply a manifest Contradiction, so his very Writing Contradicts the matters that he writes of, and pleads for, especially since he not only makes some General Censure of me, and many others Professing the same fundamental Truths with him, but is very partricular and Peremptory, yea insinuating accusations, as if I in Particular intended to make way for an Authority to Rule over at least some of my Brethren, as his very Conclusion intimates, and in Divers other Places may be observed; and it will aggravate this Injury done by him the more, that the Reader may Observe as well in his own Letter, as in what is above mentioned, that this his censure was Built upon his own mistakes.  
So that I hope all who consider these things, will acknowledge a sufficient Answer is hereby returned; and albeit I myself be fully satified, yet I should not have churled the Pains of a Particular disquisition of every thing in Order as Asserted by him (albeit he has not done that to mine, if I had not an aversion from multiplying Controversies of this kind, for the desire I have to avoid that sort of Work, and not for any strength of argumentation I Observe in W. R's. Papers, hath stopped me from so doing) but if any do apprehend that strength of Reason in his Papers, as to Judge I was unable to Answer, or that this is not satisfactory, it will but evidence the Weakness of their own Understanding to the more Judicious, and I shall not think much to bear their Censure; for I value more my own Inward Peace, and that of my Brethren, than to Obtain an Applause of my natural Capacity, wherein if any Judge W. R. do surpass me, I shall not therewith be troubled for I more and more see the excellency of the simplicity that is in Truth, and of that Unity that it Leads to, and thence do more earnestly than ever desire, to Witness all that is of and from self, Crucified in me and brought into True Subjection to the Cross of Christ, that there alone may be my Rejoicing, wherein I am at Unity with all those, who make self of no Reputation, for the Seed Sake, that the Prosperity of Truth may be advanced and the Peace of Israel Preserved.  
Robert Barclay.  
THe Reader may now take notice that Robert Barclay did not only spread abroad an Explanatory Postscript to his Book of Government, but also therewith two other Papers, adding thereto this Title.  
Here now follows William Rogers his own Letter concerning this Matter, and the Judgement of the Brethren, who were Witnesses to what passed between him and me.  
On which I observe, First, That the Brethren giving the Judgement, were but a part of the Meeting.  
Secondly, That the said Letter is pretended to be mine, though I never signed any Letter or Paper, whereof what he hath given forth is Copy. Yet must confess, that when at that Meeting he declared himself by the words of his mouth to be otherwise principled than I know his Book doth teach, I did intent the best I could (with a clear Conscience) to send forth amongst Friends of my own accord, the most Favourable account of him and that Meeting as I could, that so (if possible) breaches, then broken forth amongst Friends, might be healed: but of this more anon, when I come to make my Observations on the aforesaid Letter, and Judgement: yet at present I think it proper, before I cite the said Letter and Judgement to notify the Reader, that by the little added thereto it appears that R. B. hath sent it abroad; and forasmuch as in the said Letter 'tis signified in these words, Although Robert Barclay hath given these Explications of his meaning, yet the very Explications (as he sayeth) are to be found in his Book; 'tis rational to conclude, that Robert Barclay (if he was then to be believed) was then principled as the said Letter declared him to be; and how his Postscript will now bespeak his Credit, I know not, since he therein doth not declare himself principled according to the Expliations, given in the said Letter of his words; notwithstanding in the said Postscript he thus declares, " And albeit these things, which were chief scrupled at by any, be sufficiently cleared by W. R's own Letter, yet that all may be satisfied in having them from my own hand, I am free to signify thus as to them. From these words what rational man could have expected less than a Confirmation of the Sense given in the said Letter; but how remote he is from that, I doubt not but will be sufficiently obvious to every impartial understanding Reader, that on Perusal of the said Letter (hereafter-cited) his Postscript, and the annexed Observations will give them all but their due weight: and if thereto they add a due consideration of his Book of Government, no Question but he will then appear like a man with three Faces, having on the Sheep's Clothing in the midst of a briery Thicket, who wilest, striving to get out thereof, is the more and more entangled. And though by one part of the Conclusion of his Postscript, R. B. seems desirous of Unity with such, as rejoicing in the Cross of Christ, make self of no Reputation, and that he values more his Inward Peace, than to obtain an applause of his natural Capacity, wherein (as his own words are) if any Judge W. R. do surpass me, I shall not therewith be troubled; yet in his Apology for his not making a particular Disquisition of every thing in order as asserted by me, he thus sayeth, but if any do apprehend that strength of Reason in his Papers, as to Judge I was unable to answer, or that this is not satisfactory; it will but evidence the weakness of their own Understandings to the more Judicious; which is no great Sign, that he is one who desires to make self of no Reputation, especially if compared with this his Expression (which my first Observation hath related to) and that to maintain Principles obviously Erroneous, viz. I have never found Occasion to repent, or retract any thing from the matter, or Principle there asserted by me; (meaning his Book of Government) but have the Testimony and Approbation of God's Light and Spirit in my Heart, for my Work and Service in that Matter. For my own part I am persuaded that the Law of Charity is accompanied with no such Rules, as to prompt any rational Christian and Conscientious man to conclude, that R. B. (considering his Capacity) is free from offering a wilful Violation to his own Knowledge, Reason, and Understanding, both as a Man and Christian; and that to keep up his Name and Repute: or else for some other (more sinister) end, for which may the Lord in his due time give him Repentance to the Acknowledgement of the Truth, and then I cannot but Believe, that the Lord will lay a Constraint upon him to bear Testimony in plain against the Erroneous Principles which he hath been found an Asserter and Promotor of.  
The Copy of the aforesaid Letter, termed to be my Letter, together also with the Paper containing (according to R. B's Title thereon given as aforesaid) the Judgement of the Brethren, who were Witnesses to what passed Between him, and me, doth now follow; to which is added my Observations on both, manifesting the Error of those who subscribed the Judgement, and concerned themselves as the first Publishers.  

The copy of a Letter pretended to be given forth by W. R.  
Friends,  
IT was upon me for several weeks past, if any occasion would in any wise permit, to come up to the City of London, to be present among Friends from divers parts of the Nation at this time, that so I might have Opportunity to confer with Friends, who were dissatisfied with me, touching what I had written in Answer to Robert Barclays Book of Government. And a few days before my coming up, Robert Barclay (being in London) writ unto me to come up that we might have a Conference at large touching the same. This his Request had the greater Obligation upon me to be present in London at this Time. On Conference had with him, we agreed, that a Free-Meeting might be had with Friends, in whose Presence Robert Barclay and myself, might in all Coolness and Moderation confer together, that so all Misunderstandings might be removed, and the Truth be evidenced to the Consciences of the Brethren then present.  
The Meeting for this End was this day had, and a very Christian and fair Debate was had, to the Satisfaction of both of us, as far as I can understand, and the matters chief objected by me were fairly and Brotherlike, and in much Love discoursed, and upon the whole Matter I am satisfied, that Robert Barclay is not Principled, so as I and others have taken his Book to import.  
In particular, he doth declare That his Book teacheth not, that the Church of Christ hath Jurisdiction over the Outward Concerns of Friends, in case of Difference, without the Assent of the Differing Parties, and that it was far from his Intention.  
For his Intention, as he declares, was only to manifest, that Friends ought to submit their Cases of Difference to the Decision of the Church, and in Case of Refractoriness, that Such Persons Ought to be Disowned.  
That though Robert Barclay in one Place affirms to this purpose. That there never will or can be wanting in case of Controversy the Spirit of God, to give Judgement through some or other in the Church of Christ, so long as any Assembly can properly, or in any tolerable Supposition, be so termed. He declares, that the words were Sound, and further sayeth, that thereby he intends no other, but such Assemblies as in reality, and Truth may be termed the Church of Christ. And whereas he sayeth to this purpose, That 'tis Disobedience to God, not to submit to the Sentence of such Assemblies, though the Persons refusing to submit, pretend they see it not; yet he declares, that his meaning thereby is not, that if they submit before Conviction of Conscience, they therein find Acceptance with the Lord; but rather to show that their want of Sight is through Disobedience, or unwatchfulness to the Grace of God in themselves, which if they did take heed thereunto, would show it their Duty to obey.  
We also had Discourse touching his Assertion, that Principles and Doctrines, etc. believed through the Force of Truth on the Understanding, are as it were the Terms (and in another Place, the Book produced, it appeared that he asserted, there was a more Inward Bond, viz. the Life of Righteousness; and that the Book declareth, that we are gathered into the Belief of the Principles and Doctrines by the Truth, and its Power and Influence upon our Hearts) and the very Bond by which we became Centred into one Body, and Fellowship, etc. and on a Debate thereof he acknowledged, that his meaning was not they were the Original Bond, but rather as Fruits and Branches of that Bond, and so in that respect might be as an Outward Bond whereby we are United in an Heavenly Society.  
We had also some Discourse touching his Title Page, wherein he asserts, that the Ancient Apostolic Order of the Church of Christ is Reestablished on its right Basis and Foundation: touching which he declareth, That his meaning is not only with respect to all the Outward Orders and Forms of Discipline in Government amongst us, but also with respect to the Power of God, which in the Primitive Days was, and now is the great Order of the Gospel. And though Robert Barclay hath given these Explications of his meaning; yet the very Explication (as he sayeth) are to be found in his Book, if duly weighed.  
Having given you an account in short of what was discoursed this day amongst Friends, this further lies upon me to signify unto you, on the behalf of R. Barclay I am satisfied that he is not Principled as I and many, by some Passages in his Book, took him to be; and since it is so, that many have taken an offence against him for that Cause (as may be doubted) even so far as to Reject his Testimony, and Service for the Truth, it lieth upon me as my Duty even for his and the Truth's sake to warn all, that they take heed not to entertain Prejudice against his Testimony, or Jealousies that may enter, on the score of any apprehensions, or mistakes of his Book and that Answer that I have given thereto, but rather in an unprejudiced Spirit to wait on the Lord, to feel and Savour his Testimony, even as if the occasion taken had never been.  
And I do Freely confess, that inasmuch as I Published my Book, before I gave Robert Barclay notice, of my Objections and Intentions therein, I acted (in that Respect) not according to Gospel Order, but am Justly worthy of blame therein. It is with me also to signify to you that I am abundantly satisfied, that Robert Barclays Book of Government was Written at or before the time of its Date, for that he Solemnly Affirms it was so.  
William Rogers.   

The Copy of a Paper given forth by Charles Marshal and Thirty six Persons more.  
Forasmuch as William Rogers of Bristol, hath lately written a Manuscript against a Book of Robert Barclays, Entitled, The Anarchy of the Ranters, and approved at the Second days Meeting at London, and hath dispersed his Manuscript in Several Parts of this Nation, without so much as first giving either to the said Robert Barclay in Particular, or the Second Days Meeting in General, any account of his Scruples, or Dissatisfaction concerning the said Book of Robert Barclay, contrary to all Rules of Brotherly Love, Christian-Fellowship, Gospel-Order, and the Exemplary Practice of the Church of Christ, to the Defamation of the said Robert Barclay, the great Derogation from the Christian Authority, of the said Meeting, and the general Dis-service to Truth, especially being sent unto Persons, who at present are Disaffected to the present Unity of the Body of Friends. And whereas on the Seventh Day of the Fourth Month 77. We whose Names are Under Written were met together in the City of London, in the pure Fear and Holy Dread of the Lord God Almihty, to hear what the said William Rogers had Objected against the said Book of Robert Barclay, it appeared to us, upon a Deliberate, Serious and Impartial Hearing of the Matter in controversy, that the 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 Judgement 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 Recall 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 Error or Unsoundness of Doctrine in the said Robert Barclays Book, yet forasmuch as there are some Terms or Expressions therein, which some conceive might be made yet more plain, easy 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, writ 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 Martial and 36 Persons more, together with another, to which my Name is only inserted, both relating to Robert Barclay and myself, 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 myself 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 myself 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, etc. I told him to this purpose, 'twas 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 Barclays 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 'twas in vain to expect a Meeting whereof I might have the choice of one half; but yet notwithstanding, lest they should reflect upon me, as a Person afraid to stand to that Cause I was engaged 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 myself 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 myself, 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 withal 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 public Friends, that if I should in that respect take their Counsel, before I saw it my Duty, I should manifest myself 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 obliged me to have a Regard to Robert Barclay's Testimony, as a Public Person, since he hath publicly 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 Barclays 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 Horseback, departing the City, desired me to give him that so razed and interlined Paper (but not manifested his intent to Publish the same) to whom I Answered, I would not, unless he would promise me to send it me without the least Alteration, or Addition of a Title, which he then Solemnly promised, but is not yet performed, and so the spreading of that Paper or any Paper under the notion of Copy thereof in my Name, without my Privity or Assent, was very Abusive, and I can account it little better than forgery. For my Memory is so good as to know, that my Hand was never to any Paper, whereof this given forth in my Name is Copy. And forasmuch as the said Pretended Letter declares nothing of Error contained in my Answer, therefore the force of the said Answer is nothing abated thereby.  
And now if that very Paper which is sent abroad under my Name, without my Assent, were sent by me: for the sakes of such who may misconstrue the same, I thus Observe.  
'Tis therein thus said; I am satisfied that Robert Barclay is not Principled so as I and others have taken his Book to Import. And in another place, as I, and many, by some Passages in his Book, took him to be.  
The words spoken by Robert Barclay himself unto me before Friends, manifested that he is not principled as his Book teacheth, and therefore I hope none will abuse my Charity, in believing the words of Robert Barclays mouth rather than what his former Writing saith, my so doing doth not import that I mistook his Book; for I Affirm, that his Book is Erroneous, and shown him otherwise Principled than the words of his mouth imported. Again in the said Paper 'tis thus said.  
In Particular he doth declare, That his Book teacheth not that the Church of Christ hath Jurisdiction over the Outward Concerns of Friends in case of Difference, without assent of the Differing Parties, and that it was far from his Intentions.  
As to this I thus say, I hope none will read so carelessly as to conclude, that because I say, He doth Declare, etc. therefore they will conclude that I do so declare. If I should have so said, I should have egregiously wronged my Conscience because I knew not where to find such an Explication of his words, this Sentence was inserted to tell Friends what he saith, and not what I say. And so every one hath liberty to search his Book that they may see whether he speaketh Truth, or no, for I now positively Affirm, having since searched his Book again, that there is not any one Word or Sentence to be found through all his Book, that doth in the least measure import that his Book doth so teach as he saith it doth, and yet since my departure from London he had the Confidence (or rather I may say the Impudence) to Affirm that Forty Brethren had given it as their sense, that it did so teach: whenas it appeared that many of the Meeting who also had put their hands to the account given of the Meeting as aforesaid, were not Principled that it ought so to teach, as R. B. saith it doth, and being for the satisfaction of many desired to show the Sentence that so imported, he refused so to do; and doubtless the real Reason of his so doing was guilt upon his Conscience, for that he could not tell where to find it.  
I also find in the said Paper, that Robert Barclay in one place Affirms to this purpose, That there never will, nor can be wanting, in case of Controversy the Spirit of God to give Judgement through some or other in the Church of Christ, so long as any assembly can properly, or in any tolerable supposition be so termed; and that he Declares the Words are sound, and so he hath concluded as the said Paper imports, That 'tis disobedience to God, not to submit to the sentence of such Assemblies, though the Persons refusing to submit pretend they see it not. Here also I cannot but Observe, That 'tis unreasonable for any to conclude, that I Judge the Sentence sound; for I testify, 'tis Erroneous, and never assented or thought it otherwise, and that there is no consistency in Truth between that which he declares to be his further meaning thereon, and the words in his Book. Which cannot but appear by comparing his further meaning in the said Letter, and his Book together.  
The said Paper doth further manifest, that Robert Barclay thus in his Book asserted, viz. That the Ancient Apostolic Order of the Church of Christ is re-stablisht on its Right Basis and Foundation, and that his meaning therein was not only with respect to all the Outward Orders and Forms of Discipline in Government amongst the People called Quakers, but with Respect to the Power of God, which is the Great Order of the Gospel, and that though Robert Barclay hath given these Explications of his meaning, yet the very Explications, as he saith, are to be Found in his Book.  
Let the Judicious Reader Consider, whether this can any way credit Robert Barclay, or the Second Day's Meeting, that approved his Book; as evidence that it cannot, I say, that all the Outward Orders and Forms of Discipline in Government amongst the People called Quakers do not appear to be the Ancient Apostolic Order of the Church of Christ, and that I have sufficiently evidenced in my Answer, and if so, how can his Meaning be according to truth.  
Secondly, 'Tis true that the Power of God is the great Order of the Gospel, and is of ability to Establish us, but we not of ability to Establish it; and therefore whatever Robert Barclay may say, 'tis not rational to conclude, that according to his Meaning (when he writ that Sentence) it had Relation to any thing but Outward Orders, and Forms of Discipline in Government; and as to his saying that the very Explications are to be found in his Book, I Affirm, on a further Diligent Search, that there is no such Explications to be found therein; and I hope those who have a concern on their Spirit for Truth, will do me so much Right, as to Examine his Book, since the Case by the spreading of the said Paper under my Name is brought to a narrow issue, for now 'tis easily to be manifested, whether herein I have wronged Robert Barclay, or whether Robert Barclay is not wrong, and the Second Days Meeting too, whilst they Justify and own his Book.  
In the said Paper 'tis thus further said, viz. This further lies upon me to signify unto you, on behalf of Robert Barclay, I am satisfied that he is not Principled, as I and many by some passages in his Book took him to be; and since it is so that many have taken an offence against him for that cause, and as may be doubted even so far, as to reject his Testimony and Service for the Truth, it lies upon me as my Duty even for his and the Truth's Sake to warn all, that they take heed not to entertain a prejudice against his Testimony on Jealousies that may enter on the score of any apprhensions or mistakes of his Book, and that Answer that I have given thereto; but rather in an unprejudiced Spirit to wait on the Lord, to feel and Savour his Testimony, even as if the occasion taken had never been.  
This Caution plainly appears to be written on this Charitable foot, that would be unjust to measure his present Testimony in public, by his Errors in his Book, or from Jealousies or mistakes of any kind whatsoever. And as to these words, any apprehensions or mistakes of his Book, and that Answer I have given thereto, it doth not follow that I mistook or Misapprehended his Book: for had I so done, I would plainly have confessed the same.  
The said Paper, as I am Informed, is termed my Paper of Condemnation; this I suppose is taken from these words that I find written therein, viz. I do freely confess that inasmuch as I Published my Book, before I gave Robert Barclay notice of my Objections, and Intentions therein, I acted in that respect not according to Gospel Order, but am Justly worthy of Blame therein; as to this I have this to say, that though I confess myself Blame worthy, & not acting so civil as became me to my acquaintance, for that I writ not to him that I Intended to Answer his Book, yet I in no respect took Blame to myself more than so; and to speak the Naked Truth, I, rather took more Blame to myself than the Case did require, being no way inclined to Extinuate that which I thought was not so Civil as became me, I dare not say evil, for I really thought that he was in Holland, and so knew not where to write to him when I intended to Answer some Passages in his Book, but yet always did and still do Justific the spreading abroad of my Answer, and that I had no Obligations to send him a Copy thereof, since all the Copies I had Leisure to write were little enough to clear my Conscience, by endeavouring to undeceive those, who either were or might be deceived by his Book. And if by that eminent Preacher's aforesaid earnest Pressing to alterations (at a time when I gave not myself up to discourse with any) there be any such Word as not according to Gospel Order, I must say, that Word is rather the Word of that other Persons, than any thing freely coming from me. For I must say again, I am not conscious of any Blame, unless my not writing a few Lines to Robert Barclay to signify my Intentions, may be termed blame worthy for his Endeavours (if he should have been so minded) to call in his Book, would not have Obstructed my writing that Answer I did, because his Book was so spread that 'twas out of his Power to call them in: and inasmuch as this Book could not be so Properly called a Particular Trespass against me as a Reproach to the Truth in General and the Profession thereof: I cannot account my spreading an Answer to detect the Errors a breach of Gospel Orders, though not sent to him first. Besides, 'tis Observable, that the aforesaid account, given by Charles Martial and Thirty six Persons more on this occasion, signifies nothing of my acknowledgement to have acted contrary to Gospel-Order.  
And as to the Paper given forth by Charles Martial and Thirty Six other Persons, I have this to say, that 'tis hereby manifest that the Second Days Meeting in London approved Robert Barclays Book of Government, and so consequently are Approvers of the Error and False Doctrine therein contained.  
That his Book is Erroneous and doth contain False Doctrine, I sufficiently manifested, and is more largely treated on in my Answer; and if it appeared not to the Meeting, as they say it did not, I am sorry it should be so: but I know it did appear to several of the Meeting: and yet I must confess, I wonder not at such a Testimony, since I certainly know some of the Subscribers of the said Paper, have been exercised so much to preach False Doctrine for Sound, as that I account such improper Judges of what is False Doctrine, and what Sound: and as to the rest not so accustomed, I hope 'tis no worse than the Fruit of their dull hearing, or want of Memory. However my great Satisfaction is, that every unprejudiced Person hath Opportunity to inform himself by a serious Perusal of Robert Barclay's Book, without either giving Credit to them or me, barely because we so affirm.  
And whereas they thus say, And hath dispersed his Manuscript in several parts of this Nation, without so much as first giving either to the said Robert Barclay, or the Second Days Meeting, any Account of his Scruples, contrary to all Rules of Brotherly-Love, Christian-Fellowship, Gospel-Order, and the Exemplary Practice of the Church of Christ, to the Defamation of the said Robert Barclay, the great Derogation from the Christian Authority of the said Meeting, and the General Disservice of Truth. If by this they mean, that my sending abroad my Manuscript was contrary to the Rules of Brotherly-Love, etc. I utterly disown that Testimony, as Erroneous; for I have sufficiently proved, both by Word and my Manuscript, that Robert Barclay's Book is Erroneous, containing false Doctrine, and inasmuch as 'twas Publicly spread abroad, to the Dishonour of God and Truth, a Concern for the Truth came upon me to discover that Error, that the Souls of the Simple might not be deceived; and Inasmuch as I knew, that had he been willing to call in his Book, yet it could not take off the Obligation on me (for 'twas out of his Power to call them all in, being so publicly dispersed) I thought it not my Duty to give him, or the Second-Dayes Meeting Copy thereof first: yet as soon as my leisure permitted, I sent Copy to London, directed to Steven Crisp and another public Person, that so when I came to London (as afterwards I did) they might (if I had commited any Error therein) have treated me according to the merit thereof: but when I came to London not one accused my Answer as erroneous in any Respect, and if there was any neglect to peruse it, 'twas their Fault, and not mine, since there was Opportunity for the said Subscribers to view it; for I manifested, that I had it with me at the Meeting held as aforesaid, and though I desired the Privilege to make use of it, before the Meeting, to help my Memory, even as Robert Barclay made use of his, yet being then desired to forbear, I made no use thereof at the Meeting. However, if they have this to say, it was their Duty to have perused it before they had given a Judgement that my dispersing the said Manuscript, etc. is to the Defamation of the said Robert Barclay, the great Derogation of the Christian Authority of the said Meeting, and General Disservice of Truth, etc. but I certainly know all that gave that Judgement, had not then perused it.  
And as to their saying, 'Twas to the great Derogation of the Christian Authority of the said Meeting (meaning the Second Days Meeting) I have this to say.  
That I never understood, that Friends owned any Authority, in any of our Meetings, as a Christian Authority, but the Power of God, which is Invisible, and cannot be diminished; and therefore I may well query, whether 'tis not Great Weakness in any to conclude, that I am capable to do any Action, which can either lessen, diminish, or take from that Authority: and I hope none of the said Subscribers are so remote from Truth, and a good Understanding as to conclude, that the Second Day's Meeting hath any Authority given them by Man; but if any should be so Weak, I must tell such, that as I never gave it any, so am wholly uncapable by writing to lessen it, if they have any.  
And whereas 'tis said, that the Objections of the said William Rogers lay not so much against the Matter and Substance of the said Robert Barcly's Book, as against the way of Expressing some Passages therein. This I say is untrue, my Objections were against the very Matter and Substance of some things contained in his Book.  
On the whole matter I have this to say, I could not obtain a Meeting of Friends to be chosen by Robert Barclay and myself, though the Person immediately concerned; which agrees not with the Examples of the Scriptures of Truth, Read Acts 15.1, 2. And that the aforesaid Eminent Preacher, as the Mouth of others, under the Notion of the Church, Obstructed; and though in the Meeting held, Friends Deportment was grave, orderly, and inoffensive, as to me ward whilst the debate on my Objections held, yet I am greatly satisfied, that by the Publication of the said two Papers, every Impartial Reader, that will be at the pains seriously to weigh the said Papers, this Answer, and Robert Barcaly's Book and Postscript, may easily discern the Error of Robert Barclay and Charles Marshal, with the Thirty Six subscribers, but those who will have an Eye to Papers and Books for the Writers Sakes, more than for the matters Contained therein, may in time come to have their Understanding so Veiled, as to be brought to worship Images, and to esteem 
* See George Fox his Book of women's Meeetings wherein he queries, and was not Micah's Mother a virtuous Woman. Read Judges 17th. and then a few Lines of these and such like Women were recorded for their Wisdom and their Virtue.  Michah's Mother a virtuous Women in Israel, though she caused a Molten Image and, a Graven Image to be made, and put in the House of her Son, Judges, 17. If any should be offended at these Lines, let such Exhort Charles Martial and the other Thirty Six Subscribers concerned, to make, better Use for time to come, of so much Condescension as appeared in me, (for the sake of Robert Barclay, whom I once accounted my Brother) when I perceived from the Words of Robert Barclay's Mouth, that he appeared a better Principled Man than his Lines imported.  
William Rogers.    

The FOURTH PART OF THE Christian-Quaker Distinguished from the Apostate & Innovator. WHEREIN  
A RELATION is given of several Proceed, (since George Fox's Wife caused a Paper, dated the 21 th'. of the 11 th'. M on. 1672. to be Read against john Story, in a Quarterly-Meeting in Westmoreland: Therein signifying, that he judged the Power of God, as it broke forth in Hymns, or Spiritual Songs.) And is chief to discover, That George For hath Erroneously concerned himself in the Divisions amongst the People called Quakers.  
Which therefore may serve for A WARNING TO THE Children of Light, that their Dependency may not be on G. F. (a misled, fallible Man) nor yet on any Mortal Man, Men, or Name whatsoever, save the Name of JESUS; who is given of the Father, to be Salvation unto the Ends of the Earth.  
By William Rogers.  Hosea 9.7. 
The Days of Visitation are come, the Days of Recompense are come; Israel shall know it; the Prophet is a Fool, the Spiritual Man is Mad, for the Abundance of thine Iniquity, and great Hatred.  
Printed in the YEAR, 1680.   

The FOURTH PART OF THE Christian-Quaker Distinguished from the Apostate and Innovator, etc.  
THis small Treatise is chief designed to be Communicated unto those, who profess the Appearance of Christ Jesus, the Son of the Eternal God, by his Light in the Consciences of the Sons and Daughters of Men, to be a sufficient Guide unto the Father of Life: The Faith of such is, That those who receive this Appearance, (or Gift of God) so as to Live and Walk according to the Divine Motions and Dictates thereof, shall come to know the Salvation of God, through Christ Jesus, their Lawgiver, Lord, and Saviour.  
'Tis publicly known, that this Principle of Truth hath been held forth, and owned by those, who (in Derision) have been called QUAKERS; of whom it may be now said, (to the great Grief, and Exercise of the Spirit of the Faithful Followers of Christ amongst them) That though the Principle, in which such of them, who have received from God a Divine and Spiritual Knowledge, have believed, is Unchangeable; yet the Enemy hath so prevailed, as that the Seeds of Dissension and Discord sown amongst them, have taken so deep Root, as that their Public Meetings for Worship, in several Parts of this Nation, have become the Stages of Contention, to the Dishonour of God, his Truth and People. And in divers Parts of this Nation, 'tis reputed, that George Fox is (at least) one of the Chief Abettors of one Party, and john Story of another: But how far that Report may (with respect to G. F.) have Credit with others, besides myself, I shall leave to the Sense and Savour of the understanding, impartial Reader, when he hath throughly perused this Treatise.  
And though, from their Names mentioned in the Title-Page, some may be in Expectation, that the Difference between the People called QUAKERS, with respect to the present Separation, in some Parts of this Nation, may be Treated on at large; yet that's not my present Design, or Purpose: Though I must confess, that Matter is at large Collected, and impartially Stated, and lies ready by me for the Press; and in Probability, may come forth, or (at least) a Part thereof, more than what is in this Fourth Part contained, in its proper Time and Season; unless the Lord shall be pleased to change the Hearts of the Persecuting Opposers of John Wilkinson, and John Story, and other Servants of the Lord, unto whom the Truth is as dear as ever; and that the Door may be opened again, in our Public Assemblies, for Worship of God; whereby those who have the Word of the Lord to Publish in the Demonstration of his Power and Spirit, may not be so frequently obstructed by the airy, imaginary, and empty Discourses of such, as have pretended to have the Word of the Lord to declare, when it hath evidently appeared, The Lord hath not spoken by them, if so be the Tree may at this Day be known by its Fruit, as well as in Days past: But rather, that the Words of the Prophet are fulfilling, if not fulfilled in them, when he said; The Prophet is a Fool, the Spiritual Man is Mad, for the Multitude of thine Iniquity, and great Hatred, Hos. 9.7.  
For I am a living Witness, that Imagination hath so possessed the Heads and Hearts of many, that Travel under the Notion of Ministering Friends, as that instead of manifesting a Divine Understanding in the Things of God, or speaking the Word of Truth in season, they have brought forth the Fruits of an unsound Mind; showing forth no better Resemblance, or Evidence of being Ministers of the Gospel of Christ, (that divide the Word aright) than the Confused Chaos, before the Creation of God, was of the Beauty and Order that now is in it. And for my own part, I am well satisfied, (and that on sufficient Ground, too large to insert) that either the Multitude of Iniquity, or Great Hatred, through the Influence of G. F. possessing the Hearts of such, is the Occasion thereof.  
But notwithstanding, my Design is not (as I said before) to Treat at large on the present Difference, between the People called QUAKERS, with respect to the present Separation, in some Parts of this Nation; yet since I am also satisfied, (and that on sufficient Ground) that G. F. hath been one of those very Persons, occasioning the Differences to arise unto the Height they now are, or (at least) a Countenancer thereof, at a large Rate; I purpose to Treat a little thereon, and partly as relating to G. F. that so the Impartial Reader may consider, Whether if G. F. had contented himself (in Reality and Truth) with the Place of a Servant of Christ, that sought not Dominion over his Brethren's Faith, and Consciences; nor yet to expect Submission to his outward Precepts, Prescriptions, or Orders, further than every Friend to Truth was, or might be, by the Light of Christ in the Conscience, led, and guided therein; The Differences now amongst Friends, touching which some seem ready to by't and devour others, might never have been.  
For my own part, I in no wise question, but that G. F. is one chief Instrument, that a destroying and devouring Spirit hath entered into some amongst the Flock; and that many a Simple, Honest-hearted Friend to Truth and Righteousness, have received and believed Lies, and slanderous, false Reports against many Brethren undeservedly; to the betraying of their Simplicity, and Love to the Truth, and filling their Hearts with Hatred, Enmity, and Prejudice, And of this am I as well satisfied, as I am that there is a God in Heaven, before whom both He, and all the Sons of Men, must come to Judgement; and that the Blood of many such, if they perish (before true Repentance) will be laid at G. F ' s. Door: Otherwise, I should not have appeared to discover the said G. F. as in Conscience I am now constrained to do.  
And therefore, a Warning is now proclaimed unto all such, That they Redeem their Time, because the Days are Evil; and proceed no further to receive and believe Lies, and Scandalous Reports against such, (whom they have once accounted Honourable) on the Credit of G. F. as a Man that for several Years past, hath not Erred: For many are this day Witnesses, that his Actions have rendered him an Erroneous Man. And for as much as he hath refused to give that Satisfaction for his Errors, as in the like Cases he hath prescribed for others, it hath increased the Concern of my Conscience to discover the same, and that also for the sakes of the Simple, and Honest-hearted; and that those Innocent, and Tender Children, that are growing up from the Loins of Believing Parents, etc. may, in their tender Years, be awakened and warned, that they may not be Captivated in the like Snare; and so bred up in a mere Form, and affected with Airy Imaginations, which have no Tendency to open their Understandings; thereby to give unto them the Knowledge of those Principles of Truth, which the Faithful, by the Spirit, have been led to own, and hold forth; nor yet the Way of the Kingdom of God, that so their Footsteps may be directed into the Path of Peace, and they come to know a lively Feeling and Sense of that Immortal Power and Spirit, by which the Everlasting God, (whose Ways are Unchangeable) reached unto many in the Beginning, when the very Thoughts of being Embondaged again with the Beggarly Elements and Rudiments of this World, or of having our Eye or Dependency on any Mortal Man, was loathsome.  
I shall now proceed to lay down a few of those things, which are, in some Measure, an Evidence to me, That my aforesaid Sense touching G. F. is true; referring the Reader for further Satisfaction, to the First and Fifth Parts of The Christian-Quaker distinguished from the Apostate and Innovator.  
First, I take notice of Seven Questions, which were sent unto John Wilkinson, by Robert Barrow and others; who said, They were desired by G. F. so to do.  
The Queries are as followeth, together with the Substance of the Answers thereunto.  
Query 1. Whether didst thou say, concerning that Paper sent down to the Quarterly-Meeting at Kendal, That it came from the Female?  
Answ. I Remember no such Words; yet was greatly troubled at a 
* Note, This is that Paper mentioned in the Title-Page, that G. P's. Wife caused to be Read in a Quarterly-Meeting, and was given forth in her Name.  Paper from the Female, Read with grievous Accusations against our Faithful Brother John Story; which (as I said) greatly troubled me, and many besides me, knowing his Clearness from such Things, and knowing his Vessel filled with the Power of God, in abiding in his House.  
Qu. 2. Whether didst thou say at the Quarterly-Meeting at Kendal, to Margaret Fox; What Ground or Foundation have Friends, to practise things which are imposed by Man, or in the Will of Man, which the Scripture gives no Authority, or Warrant for; or Words to that Effect?  
Answ. The Words, as stated in this Question, I did not speak to M. F. yet the Substance I own for the Truth in it.  
Qu. 3. Whether didst thou Read, or consent to be Read, in the latter-End of a Quarterly-Meeting at Kendal, a Paper of Anthony pearson's, or others, that directed or advised, That the Way of Truth should be as the Way of a Ship in the Sea; or such like?  
Answ. Nay: But if they mean no Impression of Form left behind, I like it well,  
Qu. 4. Whether didst thou advise, That Papers of Condemnation should not be Recorded?  
Answ. Nay; I had no Occasion to Advise: But my Advice was, and is, That Condemnations should not stand on our Deacons Books to Posterity, according as the Meeting agreed unto; because Failings in the Holy Scripture, have proved Weapons for the Man of Sin to fight with against Perfection: This is one Reason of many, that was given. Neither would I have them go further, than the Offence is known; nor continue longer, than the Memory of the Offence abideth; that we may walk in the Footsteps of the holy Flock of Christ, and not Retain, when God Remitteth; but Measure, as we would be Meeted unto; and Judge, as we would be Judged; considering ourselves, lest we also be Tempted.  
Qu. 5. Whether thou opposed bringing in Friends Testimonies in Writing, concerning their Faithfulness, or Unfaithfulness, in the Case of Tithes?  
Answ. Nay; for I brought in One myself, as a Testimony against Tithes. I never gainsaid or hindered, neither would I force any one to write such Testimonies. One ought not (in my Judgement) to use Force against another, in bringing Testimonies for God, beyond the Force of the Word of Life.  
Qu. 6. Whether didst thou approve, or consent, or were't present at the racing or tearing out of the Book H. G's Paper of Condemnation, for being Married by a Priest?  
Answ. Nay; but Friends agreed, that Papers of Condemnations should be taken out of the Book.  
Qu. 7. Whether thou didst not say, as touching Tithes, That thou wouldst have all Friends left to their Freedom, to pay them, or not to pay them?  
Answ. I remember no such Words spoken by me, as to put such an Indifferency concerning Testimonies for God, against the grand Oppression of Tithes; but I would have no other Force amongst Friends used, but the Word of Life, to stir them up with Testimonies for God, against the Grand Oppression of Tithes; which I have suffered the spoiling of my Goods for denying this many Years.  
Here followeth Sixteen Queries delivered to John Story by R. W. and T. L. (it being pretended, that G. F's desire was, that John Story should Answer them) and the Substance of John Story's Answers thereto.  
Qu. 1. Whether didst thou say, concerning the Paper sent down to the Quarterly Meeting at Kendal from G. F. That it came from the Female?  
Answ. It was never so said by me, to the utmost of my Remembrance.  
Qu. 2. Whether thou preached, or said, That Tithes in themselves was Not Unlawful?  
Answ. I never so preached and said, to the utmost of my Remembrance, at any time, That Tithes, as they are now first paid and received by the Generality in England, were not Anti-christian.  
Qu. 3. And, Whether didst thou preach in the Meeting, when they of Preston met with you, That Paul was let down in a Basket; and that when they Persecuted you in one City, you should Flee unto another; and that Christ sometimes preached upon the Mountains, and by the Seaside; and the like?  
Answ. I do not remember, that ever I preached of Paul's being let down in a Basket; nor yet of those Scriptures, If they Persecute you in one City, Flee unto another; but may do, when God puts them in my Mouth: But have used the Scriptures of Christ's Preaching in Mountains, and by the Seaside. If any have accused me for abusing those Scriptures, let them Exhibit their Accusations, with their Names to it, and send it to me; and if I cannot defend my Innocency therein, they may have their desired End.  
Qu. 4. Whether there was not a Boy, or some other set upon an Hill, as a Mark for some to know where the Meeting was, when they met without Doors?  
Answ. I Remember no such thing.  
Qu. 5. And, Whether there was not One or Two appointed to come to Kendal every Seventh Day, to receive from thee, or others, Instructions where the Meeting should be the First Day after?  
Answ. I know none so appointed.  
Qu. 6. Whether the Persons or Person were not then, or at some other time, ordered privately to communicate it to some Friends; who were to discover the Place and Marks by which the Meeting might be known, where it was; which some, for want of the Knowledge of, wandered a great part of the Day to find it, but could not?  
Answ. I Remember no such thing.  
Qu. 7. Whether their Houses, which were offered to meet in, were not refused, when they met as aforesaid?  
Answ. I know no House offered to Meet in, refused; and William Chambers' Faithfulness, in offering his House, was kindly Accepted by Friends; though we did not Meet there, being too far for the greatest Part of the Meeting to go; and other Places much nearer, with which we were well satisfied.  
Qu. 8. And, Whether didst thou say, That to make a Distinct Assembly of Women, was a Monster, and Ridiculous?  
Answ. I never said the Things that are Cited in this Query, neither as to the Matter nor End for which they are so peevishly stated: For I believe, if a Congregation of Women be together, they may Worship God, and Edify one another, though there be no Man amongst them. Yet I have said to this purpose, That to set up a Meeting of Women by themselves, (a Select Meeting separate from the Men) once a Month, or Quarterly, only about the Practice of God's Worship, and to give that Practice as the Reason, Cause, and End for which they separate themselves in so Meeting together, would seem to be Monstrous and Ridiculous amongst Christians. And as for Meeting of Women by themselves, about outward Business; when there is an Absolute Occasion for their so meeting about Business, most proper for them to inspect into, I neither am, nor ever was against. But yet I would not have them carry it so high to us, as to threaten us with the Gainsaying of Core, and such horrid Offences, for simply ask, or discoursing about the Reason, or Necessity of their so Meeting.  
Qu. 9 Whether didst thou say at a Meeting, at William Chambers 's, when Margaret Fox was at Prayer, Friend, Keep Order?  
Answ. I did not: Yet being grieved in Spirit, that I could not distinguish M. F's Words, when at Prayer, because of the Noise of Deceit, I spoke Three low Words to myself only.  
Qu. 10. And, Whether didst thou say, That Margaret Fox had been a Hearer of Lies and Stories these Fifteen Years, and cared not what she said of any; but would not hear the Truth spoken from none?  
Answ. To the best of my Knowledge and Remembrance, such things were never said by me: Yet I am sure, she hath asserted many grievous Lies under her Hand of me.  
Qu. 11. Whether didst thou say, That whosoever did Sing or Sound, whilst another was Preaching or Praying, it was Confusion and Disorder, and a Spirit of Delusion that led them to it?  
Answ. I never said these Words, as set down in the Query; neither did I over deny any Sing, Soundings, Breathe, that had their Rise from the Spirit of God: But all Images my Soul abhors.  
Qu. 12. Whether didst thou term or compare such Singing or Sounding, to a Cat, or Catterwouling, or like unto an Horse, or Belching of a Calf?  
Answ. I never did so compare it; but I gave a Relation of another that did.  
Qu. 13. Whether didst thou Read, or cause to be Read, or consent to the Reading of, in the Latter-End of the Quarterly-Meeting, a Paper of Anthony pearson's, that directed, That the Way of Truth should be as the Way of a Ship in the Sea, and such like?  
Answ. I consented to a Paper that had some such Words; but knew not 'twas Althony pearson's.  
Qu. 14. Whether didst thou advise, That Papers of Condemnation should not be Recorded, or gainsaid it; and the bringing in Friends Testimonies concerning Friends Faithfulness, or Unfaithfulness, in the Case of Tithes?  
Answ. To this Fourteenth Query, John Story answered much to the same purpose as John Wilkinson did to the same Questions, signified in the Fourth and Fifth Queries to John Wilkinson, already Cited.  
Qu. 15. Whether didst thou consent to, approve of, or were't present at the racing or tearing out of the Book H. G's Paper of Condemnation, for his being Married by a Priest?  
Answ. No.  
Qu. 16. And, Whether didst thou say, Thou wouldst have all Friends left to their Freedom to pay Tithes, or not to pay Tithes?  
Answ. To this Sixteenth Query, John Story answered much to the same purpose as John Wilkinson did to the same Question; which was the Seventh proposed to John Wilkinson.  
Though before the giving forth of these Queries, there might be some small Differences amongst Friends in the North, which were aggravated by G. F's Wife, partly by her causing to be Read in the Quarterly-Meeting in Westmoreland, a Paper dated the 21st. of the 11th. M on. 1672. given forth by her against John Story; and therein signifying, that he judged the 
‖ Note, John Story denies, that he ever Judged the Power of God.  Power of God, as it broke forth in Hymns, or Spiritual Songs: Yet many were not so well satisfied, that G. F. was one of the chief Persons that occasioned, or at least encouraged the keeping alive of those Differences, until these Queries were sent to John Wilkinson, and John Story. But than Jealousies entered many, that occasion was sought against them; and merely because they could not gratify that Spirit in G. F. which (as was also Jealoused) had Accepted of such Submission from some, as many Faithful Friends have abhorred.  I now come to make some Observations on the aforesaid Queries; wherein I shall consider the Matter of them, and the Manner of Negotiating that Matter. 
'Tis plain to me, that if John Wilkinson, and John Story had answered to each Query proposed to them respectively, [Yea;] then (since G. F. received the Information, and prosecuted the same) the Informer against them to G. F. would have had his End; which doubtless was, To render them guilty of Evil Principles or Practices, and have G. F's imaginary Authority to prosecute them for the same.  
The Consideration whereof, leads me thus further to observe, That if any one of the Matters therein contained, could not render the Person therein concerned by his Answer [Yea] guilty of Unsoundness in Principle, or of any Evil Practice; then 'twould follow, That G. F. (as well as the Informer) endeavoured to make the Person so concerned, an Offender in that Particular, which is no Offence.  
The Reader may now weigh the Matter in the Balance of the Sanctuary; which, if he doth, he will doubtless perceive, that the Answer (Yea) to several of the Queries, will not render either of them, either Unsound in Principle, or Blame-worthy, as to Matter of Fact.  
From the Nineth Query to J. S. and his Answer, 'tis observable, That if J. S. had said, Keep Order, by way of Reproof to the Noise of Deceit, by one Person, (though pretending to sing for Joy, whilst another was Praying) 'tis not Matter of Evil Fact; but a Shame to any one so to Esteem it, since God is a God of Order, and not of Confusion, in the Church.  
And indeed, to me there is one thing above many others, that seems worthy of Observation; and that is the Second Query to John Wilkinson, when an Answer [Yea,] could not render him an Offender, unless 'tis sound Doctrine, That the People called Quakers, aught to practise Things that are Imposed by Man, or in the Will of Man, which the Scripture gives no Authority or Warrant for. If G. F. would be so plain, as positively to assert that, which seems to be employed in that Query, (if from a Query any thing may properly be employed) then 'twould put an End to the Controversy with many: For than it must be asserted, That there is either One, or more, that have Power to Impose in the Will of Man, that which the Scripture gives no Authority, or Warrant for.  
But notwithstanding, I will suppose, in favour to G. F. that as Answer to this he may thus say, I did not put that Question with an intent to justify Imposition in the will of man; but rather to find out, whether what; Robert Barrow, and others, have endeavoured to impose, (having a persuasion, that my Papers have been given forth in the Motion of God,) was accounted Things imposed in the Will of Man; and that if it should so appear,; John Wilkinson, unto whom the Question was proposed, might condemn the same; since I affirm, that I have given forth nothing to be imposed, but what I have been Moved by the Spirit of God to give forth, and therefore aught to be submitted to. The Consideration of this suposition puts me in remembrance of an Objection raised in the seventh Section of the First Part of the Manuscript, wherein the Differences amongst Friends are collected, as before is hinted; which with the Answer thereto, may be proper to Cite on this Occasion.— The Objection and Answer followeth.  
" Object. The Spirit of God, which is but One in All, hath moved in our Brethren to give forth certain Orders, Commands, and Prescriptions, and therefore we ought accordingly to obey; and this cannot be called the Dictates of fallible Man; but of the Spirit, given forth through man: and wast thou (that pretendest, Thou seest it not thy duty to obey) but obedient to thy owe measure, thou wouldst then see it so, and be one with the Brethren, and therefore we cannot but tell thee, 'tis Thy Duty to obey, since the Reason thou seest it not thy Duty, is thy Want of Diligence, and not waiting in thy own Measure. Besides, we find, that;; G. F. hath lately given forth a Paper; the Import whereof is, to justify Prescriptions.  " 
To this we say, That if the Spirit of God moves in any Member of the Body of Christ, to give forth certain Orders, and Prescriptions, with respect to the rest of the Members; as that which (though relating to their Consciences) they ought to perform, and practise, whether they see it their Duty or no, or whether they are free so to do or no; then no doubt, but they ought so to Act, and Do, because the Spirit of Truth hath so moved. But this is to suppose that, which under the Dispensation of the Second-Covenant, we have not the least Ground from the Scriptures of Truth, or Light of Christ, to suppose; and so we do not believe, that we ought to expect, that any such Motion from the Spirit of God, should appear through any one or more Members of the Body of Christ, with respect to other Members of the same Body. And our Faith is, That all those who are Heirs of that Kingdom which is Everlasting, are entitled to a like Freedom; not to be imposed upon each by other, contrary to that Divine Sense and Heavenly Understanding, which as Coheirs and Co-workers together, they are made Partakers of: And this in the ensuing Discourse, will evincingly be manifested from the Scriptures of Truth. However, we must confess, he that is not diligent to wait upon God in the Exercise of his own Measure of Grace received, is by the Light of Christ Condemnable; not for refusing to perform that which he sees not to be his Duty, with respect to the Observation of Other men's Lines made ready to his Hand, wherein he is not satisfied; but for his Neglecting to wait upon God, because 'tis manifest in every one, that hath been convinced of the Truth, that 'tis our Duty to wait upon God. And this our Sense and Reason answers to the Testimony of the Scriptures of Truth; where 'tis said, Rom. 1.18, 19 The Wrath of God is revealed from Heaven against all Ungodliness, and Unrighteousness of Men, who hold the Truth in Unrighteousness; because that which may be known of God, is manifest in them; for God hath showed it unto them. So 'tis clear to us from the Scriptures of Truth without us, as well as from the Light of Christ within us, that the Wrath and Condemnation of God goes forth against such, as live not answerable to what God hath manifested in them: But 'tis neither agreeable to the Scriptures of Truth, or Light within, for any to pour forth their Judgements against any, for not following, or giving heed unto this, or t'other Outward Prescription, or Observation; wherein the Conscience is concerned, when such are Not convinced thereof to be their Duty from the Mainfestation of God's Spirit in them.  
The next thing to be considered is this, That in all the last mentioned Objection, there is no Plea for Obedience unto, or following any thing, but the Spirit in its Appearance, whether through the Brethren, or thyself.— From whence we observe:  
First, That there is no certain Description, who are meant by the word Brethren.  
Secondly, That 'tis the Appearance of the Spirit, that we ought to follow. Now, should this Question be asked of such, who may so object, as aforesaid, Wouldyou have us follow we know not what? We are ready to believe, that they would say, Nay, if they answered any thing to the Question: And if so, than the Force of the Objection falls; for that we account it our Duty to follow the Appearance of the Spirit of God, through the meanest Member, when our Consciences are convinced, that 'tis the Appearance of that Spirit. But before we cannot say in Truth, though we should do as such an one would have us, That we are Followers of, and led by the Spirit of God, 
1 Cor. 12.13.  No more than Jesus can in Truth be called Lord, and not by the Holy-Ghost.  
Besides, we cannot on this Occasion but testify, That as that Obedience which is of Faith in Christ, finds Acceptance with the Lord; so that Obedience which is not of Faith, being Sin, is but a Dead Performance, 
Rom. 14.23.  & not the Fruit of a Living Member; who through the Obedience of Faith unto Righteousness, is made alive unto God. And therefore, it cannot be the Duty of any Member of Christ's Body, to run before his inward Guide; but to wait upon the Lord, that all his Actions may be regulated according to the Manifestation, and Revelation of the Spirit of God in himself: Which seems clearly agreeable to the Testimony of the Apostle, where he saith; 
Phil. 3.15, 16.  If in any thing ye be otherwise-minded, God shall reveal even this unto you: Nevertheless, whereunto we have already attained, let us walk by the same Rule.  
He that savours the Things of God, may easily perceive, that the Meaning of the Spirit through Paul, unto those Philippians, was, That those who were come to a State of Perfection, should walk by that Rule whereunto they had attained; but those who had not attained so far, and were otherwise-minded, were to wait for the Revelation of the Son.  
And now, to conclude as to this Objection; We have this further to add. That we do know, many of our Opposers, or at least, such who are not at Unity with us, have very confidently made use of such Discourse, as is contained in the last recited Objection, to induce us to follow Outward Prescriptions, and Orders, though not convinced of its Service; which occasions us to be jealous, That in Process of Time, the Enemy may so enter in at this Door, as that Darkness may more generally  again, than it yet doth; though our Hope in God is, That he will lay such a Constraint on many of those, whose Eyes are open, beholding the Approached Apostasy, as that they may be raised in a Sense of God's Indignation, and appear as Lions on the Behalf of the Lion of the Tribe of Judah, to oppose every Appearance of that Spirit, which would be exalting Self, or any Outward Form, Observation, Prescription, or Order, to be as a Bond on the Members of Christ's Body; when by the Light of Christ, (their alone Lawgiver) they are not fully persuaded thereof in their own Consciences; which undoubtedly was the Meaning of the Spirit through Paul, when he writ unto the Romans, Chap. 14. Ver. 5, 23. Let every Man be fully persuaded in his own Mind; for whatsoever is not of Faith, is Sin.  
And to come a little closer to the Matter in hand, 'Tis too too evident, That Nonconformity to Outward Prescriptions, is taken as a Mark of Apostasy, even amongst those who have been under the Profession of Truth; of which many Instances (too too large here to insert) might be produced out of the Second Part of this 
* Meaning an Historical Manuscript, made mention of in the Preface to The First Part of the Christian-Quaker.  Treatise; unto which we refer the Reader. However, that the Impartial Reader may here have one Instance, that this our Sense is not wholly groundless, we say, John Wilkinson, and William Rogers testify, That a Friend at the Meeting at Drawell (which Meeting is spoken of in the Second Part of this 
‖ Meaning the aforesaid Historical Manuscript.  Treatise) signified, that G. F. should say to this Effect, He that is not for women's Meetings, (meaning (as was understood) women's distinct Meetings, as exercised amongst Friends) was not fit to fit in men's Meetings: By which Sentence, 'tis evident, (if the End wherefore Womens-Meetings were by many first assented to, be considered) that if the Form of Relieving the Poor prescribed by G. F. should not be Assented to by any Elder in the Truth, those who refuse so to Assent, may be subject to an Excommunication by G. E. and his Adherents, from the Meetings of the Men.  
Besides, it hath been an Observation of late, That these Questions, or Questions to the like Import, have been frequently asked, by such with whom we cannot be at Unity in all things: viz.  
Are you for Womens-Meetings? Meaning distinct Womens-Meetings from Men: Amongst whom; under Pretence of Taking Care of the Poor, another thing seems to be more chief aimed at, as anon will be made appear.  
Are you for Recording Condemnations? Meaning thereby, whether the Parties, who have Condemned their Failings, (and through the Mercies of the Lord, have been Restored, and their Offences blotted out, and forgiven by him) Assent thereto, or no?  
Are you for Settled Mouthly and Quarterly-Meetings, touching Outward Business; since those who would have Meetings as occasion offers, are accounted Designers to throw down all Meetings for Outward Business, relating to the Affairs of Truth?  
And when these, or such like Questions have been asked of Friends in Truth, that could not answer thereto [Yea] we are sensible; that it hath been taken by many Adherents to G. F. as a sufficient token of a Dark, Leavened, Rending, Dividing Spirit; and merely (as we take it) from an Apprehension, that the Form they stand for, is thereby struck at, (though the Services would be effectually performed in another Method, as Experience in the Counties of Westmoreland and Wilts, have of late testified) for were it not so, that great Stress is laid upon the Outward Form of Things prescribed to be practised, How comes it to pass, that John Story is Articled against by Robert Barrow of Kendal, and Twenty-Six other Persons; as in the Second Part of this 
‖ Meaning the aforesaid Historical Manuscript.  Treatise (Section the Fourth) appears, on this wise, in the Fifth Article, viz. John Story speaking amongst many Friends of the Danger of Forms, because of the Consequences that might follow, said, That amongst the Christians of old, the Differences that did arise, were about Forms; which could not be seasonable Words, when we were Establishing the Churches in the Holy Order of Truth.;  
Much more might be Collected from the Articles (being Forty-Four in Number) Exhibited by the aforesaid Robert Barrow, etc. to show, How Earnestly and Zealously the very Outward Form of Things is contended for: Which occasions us in all Seriousness of Spirit, thus to say, May the Lord God of Heaven and Earth so Preserve his People, that they may not be ensnared by those, who have raised so great Contention about the Outward Forms of Things prescribed to be Practised amongst the Professors of Truth; lest they with them prove to be Boasters, Proud, Blasphemous, False Accusers, Despisers of those that are Good; which are the very Marks and Tokens of those who had a Form of Godliness, but denied the Power thereof; From whom the Apostle exhorts, to turn away: And how far these Marks rest upon many of those, who so earnestly contend for their Outward Forms, we leave to the Impartial Reader, with the Light of Christ, to Judge, when he hath throughly perused this 
† Meaning the aforesaid Historical Manuscript.  Treatise, especially the Second Part.  
Oh, Friends! The serious Consideration of these things, bows us before the Lord; and in a Sense of his Mercies to us, we can no longer keep Silence; but in his Fear, declare unto all, That our Consciences are concerned for the Cause of God, and his Truth; And since it is so, that an ill Use is made of that Spirit of Forbearance, and Condescension, which we are sensible hath been used by many of our Brethren, it is now become our Portion to unburthen ourselves of that, which hath been our Burden; believing; that the Lord is not only Arisen, but will yet more and more Arise, Against that Spirit that would Exalt itself over the Heritage of God; endeavouring to Rule over their Consciences, whenas Christ alone is Lord thereof.  
It may be now worthy our Observation to consider, whether any Encouragement was given by our Lord and Master, Christ Jesus (whilst on Earth) unto his Disciples, to become Rulers one over another.  
We find, that he Exhorts his Disciples; Judge not, that ye be not Judged: Be not ye called Rabbi; 
Matth. 7.1 & 23.8.  for one is your Master, even Christ; and all ye are Brethren: But he that is Greatest amongst you; shall be your Servant; and whosoever shall Exalt himself, shall be Abased; and he that shall Humble himself, shall be Exalted.  
Here's no good ground to believe, that Christ intended, that when he was departed, his Disciples should be Exalting themselves one over another, as Governors and Rulers: And if we consult the Scriptures of Truth, we shall find, that though his Disciples had a Dependency upon him, whilst in his Bodily Appearance, to be their Leader; yet he tells them, 
John 16.7, 13.  It is expedient for you, that I go away; for if I go not away, the Comforter will not come unto you: But if I depart, I will send him unto you; And he will guide you into all Truth; for he shall not speak of himself.  
Had it been so, that Christ Jesus intended the Exaltation of one of his Disciples, as an Head or Supreme (unto whom the rest ought to have had an Eye, in a more particular Manner than ordinary) he would have undoubtedly signified so much: But doubtless, he saw that their Eye and Dependency was too much on his Outward and Bodily Appearance; and therefore signified, 'Tis expedient I go hence, that the Comforter come. Agreeable to which, are the Apostles Words; Though we have known Christ after the Flesh, yet henceforth know we Him no more; that is to say, After the Flesh no more.  
All which, doth clearly demonstrate unto us, It's not according to the Will of God, that under this Administration we should have our Eyes out unto Man; but that our great Dependency should be on that Comforter, the Spirit of Truth, which Christ testified, The Father would send in his Name, to teach us all Things; and that this Comforter should be In us.  
And therefore, on this Occasion 'tis with us to give this further Testimony, That every Member of the Body of Christ, is through the Death of Christ, made Dead unto any other Law, save the Law of the Spirit of Life, manifested through the Arising of Christ, by his Appearance in every such Member; and so as particular Members, are become Married unto him: And having all Fellowship each with other in the Spirit, those who are such, aught to demean themselves each towards other, full of Love, Charity, Bowels of Compassion, Long-suffering, Forbearance, Meekness, Humility, Patience, Gentleness; and of all other Virtues, that are the Fruit of the Spirit of God: But as to Obedience, every Member owes that unto Christ his Head; unto whom, 
2 Cor. 10.5.  Every Thought (according to the Testimony of the Apostle Paul) ought to be brought into Obedience. Thus far the Citation out of the aforesaid Manuscript.  
And now, to return again to the Consideration of the Matter contained in the aforesaid Queries; 'Tis evident, that granting the Answers of John Wilkinson and John Story to be true, it renders them Innocent Men, so far as related to the Matters queried: And yet, 'tis too plain to me, that this gave not G. F. Satisfaction; (to which I intent to speak more particularly here after.) And forasmuch as it could not be Just, according to his own Rule, (who hath often exhorted Friends, To follow Reports until the Author was found) to conceal the Informers, had the Answers of John Wilkinson, and John Story given him satisfaction, than I query, Whether it was not much more unjust to Conceal them, when the Answers gave not Satisfaction; especially since John Wilkinson testifieth, That he writ to those who pretended G. F. desired an Answer to the Queries, to desire G. F. to give the Names of the Informers, with the witnesses?  
That now which satisfies me, that the Answers gave not Satisfaction, is this; Robert Barrow, and others concerned (at the Request of G. F.) with John Wilkinson, and John Story, touching the said Queries, were amongst other Subscribers to the Forty-Four Articles of Accusation, drawn up against John Wilkinson, and John Story, either jointly or severally; wherein the Matters queried, were reduced into Articles of Accusation: And not only so, but were concerned in writing a Letter unto others, touching this Business; wherein they gave this Description of john Wilkinson, and john Story, viz. And Friends, it is not any Personal Trespass against any of us, that we charge them with, nor any Particular Concern of our own, as Men, that we are in the Defence of: But the Cause of Almighty God, and in the Sense of the Wrong they have done to him. But yet, notwithstanding, from the same Letter they say, They have born a Dear Love, and Honourable Respect unto them, in the Holy Truth.  
Comparing this with what is written in the Third Article of the Forty-Four Articles before-cited, viz. Slighting the Heavenly Motion on G. F's Spirit, in that Case, in the Unity preciously felt, and closed with, (meaning the Rule or Form of Church-Government, set Forth by G. F. (as by the said Article appears) 'tis to me evident, that in the Sense of all, who are Espousers of those Articles, a Slighting of G. F's Outward Rules, Methods and Orders, with Respect to Church-Government, amongst the People called Quakers, is a Slighting of the Cause of God.  
I now appeal to all such, as are not ignorant of that Respect, that is given by Robert Barrow, etc. unto G. F. whether 'tis Rational to suppose, that Robert Barrow, etc. would have concerned themselves in Subscribing and Abetting such Articles, as related to the said Queries, without his Approbation or Permission.  
Besides, I well remember, that in a Reply made by Robert Barrow, and others, to John Wilkinson and John Story, their Answer to the Forty-Four Articles aforesaid, John Story is accounted a Man of a Dark Spirit, and in Confusion, because he did not believe, That what was given forth by G. F. was by him intended to be urged with Severity, upon any of God's Faithful People; but as Instructions and Directions commended to the Churches, etc. Which being disliked by many Friends, unto whom the Knowledge thereof came, I was the more concerned, to query of G. F. (when I had Opportunity) Whether he owned that Sense given of John Story on that Occasion? And thereupon, being in his House at Swarthmore, before the Meeting at Drawell, (occasioned by the said Differences in the North) I spoke to him of it; which occasioned him to call for the Answer, wherein I affirmed it was: And when the Passage relating thereto was produced, I also well remember, that he spoke not one word to Condemn the same, nor yet to manifest the least Disapprobation thereof: Which seriously pondering many Months after, on Receipt of a Letter Received from him, Dated the 14 th'. of the 11 th'. M on. 1676. and comparing it with something written therein, (which, within a few Lines herein after will be Cited) I thought it a sufficient Demonstration, that, Whatever was pretended to be John Wilkinson's, and John Story's Failing; yet nothing would give Satisfaction, but Submission to him, and his Outward Orders, Prescriptions or Rules, whether led thereinto by the Grace of God, or no.  
Object. Why dost thou speak of Submission to him? Would not a Submission to his Outward Orders, &c have given Satisfaction?  
I answer. I am not satisfied it would, because G. F. in his Letter last mentioned, thus writes of them. I tell thee, Them that thou calls Accused, are not Right; for had they been Right, and in the Light and Power of God, as at the first, they would have come to me, when I sent for them. Which seems not to me, to be like unto the Language of that Good Shepherd, who was Principled to leave the Ninety-Nine, and seek after the One, that which was lost.  
After the Receipt of the Seven Queries by John Wilkinson, he writes to John Blaikling, and the rest, to show unto them the Inconveniency of his Answering such Questions, whose Tendency were to gender Strife; who not taking Warning thereby, and still pressing for an Answer, John Wilkinson at length Answers them; the Substance whereof is before Cited: And after that saith, That he was Moved of the Lord a second time to write unto those, who concerned themselves about the said Queries; advising them to call in their Papers, and tell how far they had been spread; Warning them (in the Word of the Lord, that came unto him the 20 th'. Day of the 6 th'. M on. 1675.) to Repent, and Turn from their Proceed, and leave God's People to the Order of his Gospel and Command; and that if they would not, than the Lord himself would break them, and turn them one against another about their Orders. But yet they desisted not.  
I am now sensible, that some (who may industriously endeavour to clear G. F. from what is from the foregoing Lines justly (as I take it) laid at his Door, in relation to the said Queries, proposed to John Wilkinson, and John Story) may thus say; We are not satisfied from all thou yet hast signified, that G. F. was an Abetter of Robert Barrow, and those others who concerned themselves about the aforesaid Queries, and Proceed therein; and we believe, if G. F. should be Interrogated touching it, that he would disown, that it was done by his Authority, or Approbation. For the sakes of such, I desire them seriously to consider the Observations, which I make on these following Words, mentioned in a Postscript to a Certificate writ by John Blaikling, own was one of those concerned with Robert Barrow, touching the Queries, and Proceed thereon) in favour of G. F. cited toward the latter-End of the Fifth Part of the Christian-Quaker, viz.  
" What do you think to do with your vainly Attempting to set One of Us against Another, if you could, through your hatching and sucking up such Lies as these? Doth John Wilkinson, or such as stand by him, think thereby to have his lying Prophecy fulfilled, who said, when a Renewed Care in the Churches of God, according to Gospel-Order, sprung amongst Us, and a Testimony was born against Your Opposite Spirit, That we should be broken to pieces? Is this the Shift you are put to, that he should not be found a False Prophet, with a Lie in his Mouth, to charge a Lie upon me, to defame the Innocent withal.  
My Observations hereon are these; What John Blaikling accounts a Lie, is only a Query relating to G. F. and John Blaikling; and which John Blaikling gave me occasion to Query, (as in the latter Part of The Fifth Part of the Christian-Quaker will appear:) By which it evidently appears, that in John Blaikling's Sense, G. F. was one of those [Us,] unto whom John Wilkinson's Prophecy extended; which was on the Occasion of the aforesaid Queries, and related to the Persons concerned therein.  
Now, forasmuch as G. F. spreads abroad the Postscript, wherein 'tis written, as aforesaid; it naturally follows, that he owns himself to be one of those [Us] mentioned by John Blaikling; and they were the Persons concerned in the Queries, as aforesaid.  
I now come to signify, that after the aforesaid Forty-Four Articles of Accusation were drawn up, Robert Barrow, etc. (all Informers against John Wilkinson and John Story) writ to Nine other Persons, whom the said Informers (without Assent of John Wilkinson and John Story) chose as Judges, to Judge the Case, thereby (as I suppose) to avoid the Slander of being Accusers and Judges: But John Wilkinson and John Story would not own their Authority, and so refused to appear before them; and thereupon they proceeded to Judge the Spirit, that was guilty of the Things contained in the Forty-Four Articles, without Exceptions; which manifested their Weakness, as not capable to discern between Good and Evil, Since many of the Articles were Uncondemnable. But forasmuch as it is not my present Purpose to cite the Particular Letters, Passages, and Judgement on this Occasion, I willingly at present omit the same, with this only Observation, That I am well satisfied, (from the Observations and Matters already mentioned) that G. F. was privy to these Proceed; and if he esteem Himself one having the Care of the Churches upon him, (as no doubt, he doth) he would in probability have been a Reproof thereto, had he thought the Proceed Reprovable.  
This Judgement became a Concern on many Friends in the Nation; so that several from London writ to Friends in Bristol, to go down into the North, to endeavour an Accommodation of the Differences; for that divers Papers by this time, both on the one Hand, and on the other, were spread up and down the Nation; and Persons concerned came to be variously affected: Such as believed G. F. to be what I know he hath described himself, and that in my own hearing, viz. One unto whom Infallible judgement hath been Committed in all Things; and that he knew a State of Purity at Eleven Years of Age; received sufficient Satisfaction, that John Wilkinson and John Story, and all at Unity with them, were Apostatised, when they understood G. F. owned them not.  
Thus the Door became shut unto these, whereby their Consciences might be satisfied of the Goodness or Badness of the Tree from the Taste of the Fruit, as if this were Sound and Rational Discourse: Alas! I have an Inward Savour, that the Fruit of the Tree is bad; though I confess, I have been so far from tasting of the Fruit, as that I have never seen the Tree, nor yet what kind of Fruit it bears, more than by Report.  
Here methinks this Observation and Objection may be urged as rational.  
Obj. Thy whole Discourse seems to carry a kind of an Edge, against the Spirit that of late years hath acted through G. F. of whom 'tis certainly known from his Writings (yet extant) That he hath thus advised, Take heed of judging one another, and judge not one another, I command you, in the Presence of the Lord; neither lay open one another's Weakness, behind one another's Backs: For thou that dost so, art one of Ham's Family, which is under the Curse; and that there be no Backbiting behind one another's Backs, but Love. And so the same that doth Condemn behind the Back, is for Condemnation with the Light. It also can be proved, That his Counsel hath been, To follow an Evil Report, until the Original Reporter be found: And his End, I believe, than was, That Judgement might be laid on the Head of the Transgressor.  
All which being seriously considered, the Objector may then say:  
Object. How comes it to pass, that many of his Actions come under the just Stroke and Censure of his own Words?  
To this I say, I know not how better to Answer, than to testify, That Pride must have a Fall, and that my persuasion is, the Lord hath suffered this great Evil to come upon him, and to be thus manifested unto those, who have professed his Name, that they may have no dependency on any other Name, that may be given under Heaven, but the Name of Jesus, the Eternal Son of the living God; and that every one that hath made a Profession, that the Appearance of Christ by his Light in Man, is sufficient to guide such as obey the same unto the Father of Life, so they may not be led by the subtle Crafts and Inventions of Men, to leave that Teacher, and have their dependence on the Lines of others made ready to their Hands, though under the very Pretence of being the appearance of the Light itself. For under that Pretence, Satan in many Ages past, hath shrouded himself, as an Angel of Light; on which Subject, a large Volumn might be Written, most evidently to illustrate the same, which I omit now, being not my present Business.  
This my Sense and Answer on the last Observation and Objection, I am now sensible, may create in some this further Objection.  
Object. What cunning Devices have been used amongst the People called Quakers, whereby the Weak, and most Ignorant Sort amongst them, have been so ensnared, as to Judge from a pretended inward Sense, that the Tree is bad, when the Person so Judging, hath neither seen the Tree nor Fruit, nor yet knows any thing thereof, more than by Report.  
To this I Answer, That some amongst them, (known to stand by G. F. even in the vindication of many Errors, whereof G. F. is Guilty, to the dissatisfaction of a very great Number amongst the People called Quakers) have published with Seeming Zeal, and Thundering Lungs, such like kind of Doctrine, and Exhortation as this: Away with this jealous Spirit: Oh Friends! exclude the Reason, the Wisdom, and the jealousy, and have an Eye to the Brethren: If you do not see yourselves, then follow us that do see.  
And no doubt, but this Doctrine hath been sucked in by many; and then 'tis easy to be favoured, 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 ('tis 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 Ministering Persons, in your Public Meetings, who are of Party with G. F. (as thou takest it) and that are the Encouragers of such Doctrine, and Exhortation, (as ) to exclude the Reason, the Wisdom, and the Jealousy; and to have an Eye to the Brethren, & c? (By which word [Brethren] I know is meant one Party of those called Ministering 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) gainsaying the Testimony of such, as have declared the Word of God, in our Public 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 ofttimes 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 mere Scandal to Religion, the Principle and Practice of our Ancient 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 professed; 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, 'tis 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 myself.  
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 Wisdom, and the Jealousy; 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 Wilkinson and John Story were such as represented, have been (as I am fully persuaded) termed such as had let in Jealousies, the Reason, and the Wisdom; 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 yourselves, you must follow us that do see. A notable Expedient, whereby the Leader, and those who may be Led, may (like Blinde-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 Esteemed 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, Trials, Sufferings, and Travels of Friends, were to centre in the Exaltation of G. F. The certain Sense whereof, hath increased the Concern of my Conscience, to give forth this Treatise, Entitled, 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 Proceed 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 signified unto G. F. by myself 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) 'tis cause of Jealousy, 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 'tis evident from what is already written, that G. E. is one of those [Us] 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 Yorkshire, (which continued Four Days) 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 Judgement in the Case. However, some took upon them to give forth a Narrative, (so called) (but was rather a Judgement, with a large Preamble of Matters not acted at Drawel) which disagreeing with the Relation I gave of Transactions in that Meeting, (being One of the Six chosen to go down into the North) much Writing was occasioned in Relation thereto; which being not my present Purpose to Treat of, I here omit.  
That now the Reader may have an Understanding of that Sense and Judgement, that was with John Wilkinson and John Story, in relation to those Five Heads, from whence all the  Forty-Four Articles do spring; I think meet to Cite their Testimony, in Relation thereto, read at the Meeting at Drawel: And then comparing such their Sense and Judgement, with those Ancient and Faithful Testimonies of many labouring Friends in the Gospel of Peace, who changed not their way, since they became Publishers thereof, to the Day they fell asleep; it may then easily be savoured, from what Spirit all the Mire and Dirt, that hath been cast up against our Ancient (and yet Honourable) Friends, John Wilkinson and John Story, hath sprung.  

Their said Testimony now follows.  
ON the whole Matter, in the Fear and Presence of the Amighty God, we declare, That as we do approve of Monthly and Quarter-Meetings, for the necessary Service of the Truth; so we further say, That as these, or any other Meetings of Friends in Tenth, shall be continued to answer these Services, we believe, that as it now is, it also will become our Duty to be at Unity with our Brethren in the Services thereof. And though one of us, (viz. John Wilkinson) did condescend to subscribe to a Paper, for the Execting a Womans-Meeting in the Country, to answer the Ends in the Paper proposed; which (he testifies) he then did in Singleness of Heart, for Vnity's sake: Yet according to that inward Sense we now have, there appears to us no Absolute Necessity to continue Womens-Meetings in this Country, distinct and separate from the Men; and therefore, do Conscientiously forbear to Assent or Encourage to lay the Intentions of Marriages before them. Yet that Inward Sense, and Heavenly Understanding we have received from God, hath and yet doth confirm us in this judgement; That 'tis not agreeable with the Line of Truth, to oppose others in the Exercise, and appointed Service of the said Meetings, as heretofore, and yet settled and agreed upon; who being Conscientious therein, are otherwise minded than we are. And if any of our Words and Actions have had any Tendency to oppose, etc. (which we are not Conscious of; but if we were, we would readily confess) we say, the Truth in us would have Condemned it, even as it now doth. And if it shall please the Lord to manifest unto us a Service in those Meetings in the Country, as well as Cities, the same Integrity towards God, which hath dwelled with us these many Years past, we believe, will become a Bond on us, to join Hand and Heart with others our Brethren and Sisters therein: But till then, our Desires are, That this may not become an Occasion of Straitness of Spirit each towards other; but that Embracing the wholesome Counsel of the Apostle in another Case, (If in any thing ye are otherwise-minded, wait till God reveal) we may walk together in that pure undefiled Love of our God, which thinketh no Evil.  
That though many of our Brethren see a Service in Recording Condemnations, and Leaving them upon Record to Posterity; yet from that Inward Sense, and Heavenly Understanding we have, we see no Necessity to leave them upon Record to Posterity, or retain them, when the Sin is blotted out, and remitted by the Lord; neither to be extended further than the Offence is known; nor yet to continue longer, than the Memory of the Offence abideth. But if any see meet from an Inward Sense of Truth in themselves, to leave such Testimonies relating to themselves to Posterity, we have therewith Unity. That this our Sense may be no Occasion of Straitness of Spirit each towards others, is the Earnest Desire of our Souls; who desire the Prosperity of Truth, and Peace amongst all the Churches of God.  
As to Tithes, We can in truth say, 'Twas never so much as in our Hearts to speak any Words whatsoever, with the least Intent to Strengthen any in the Payment thereof; nor yet to weaken the Faith of any, having a Testimony in our Hearts, that Tithes, as at this Day paid, are Anti-christian.  
That as Groan, Sighing, Soundings, and Sing may proceed from Deceitful Spirits; so also we declare Groan, Sighing, Soundings, and Sing, may be the Fruit of the Spirit of the Lord amongst God's People. And that as the First is Discouraged, the Second ought to be Encouraged. And the Earnest Desires of our Souls are, That as to these Things, nothing but the Spirit of Truth, and sound judgement may appear, either to Reprove, or to Encourage. And though we have been Accused, as if we were Opposers of such Groan, etc. which the Truth approveth; yet, God is our Witness, we know it not.  
That though we have been represented, as Persons Encouraging Fleeing in Time of Persecution; We say, we are not Conscious to ourselves of so doing: For we believe, those who stand not to their Testimony, but flee therefrom in the Day of Persecution, may truly be accounted either Weak in the Faith, or Departing from the Faith.  
And thus having given our Inward Sense, according to the Uprightness and Integrity of our Hearts, concerning these Five General Heads, from whence all the Forty-Four Articles do arise, we shall with this conclude, That, the God of Heaven is our Witness, our Desires are, to approve ourselves Men of Peace, in the Abhorrency of all Fleshly Liberty and Looseness, and to follow after Truth and Righteousness, that the Regin of the Power of the Eternal God may be over all; so will the Kingdoms of this World become the Kingdoms of our Lord, and his Christ.  
As to the Two Questions Answered by the Friends and Brethren met on this Occasion; We, in the Fear of the Lord say, We in the Proposing thereof, had not the least Thoughts to obtain your Yea and Nay, with intent thereby to strengthen such who may be accounted our Party, in any thing that's contrary to Truth; nor to encourage Looseness, or Bad Spirits: But conscientiously to remove the Scruples of some. And further, we say, We are better satisfied with your Explication therein, than with your bare Yea and Nay: For that we as well as you are sensible, Apostates, and Bad Spirits, seeking a Fleshly Liberty, have made use of Arguments deducible from such Principles of Truth, to oppose the Power of God itself, and the Practice of God's People in the Power.  


John Wilkinson,  
John Story.     
'Tis now worthy the Readers Notice, That G. F. takes occasion to write unto John Wilkinson and John Story sometime after the Meeting at Drawel; which being Cited in the Eighth Section of the Second Part of the  Manuscript, together with Answer thereto, pertinent on this Occasion; I think meet here to Transcribe the same, together with those Observations that are made thereon, in the said Section.  
THis is the Word of the Lord to you, John Wilkinson and John Story, and your Company, to call in all your Papers, which ye have given forth in your Separation; which tend to nothing but disquieting Friends Minds, and bring them into Strife, Jangling, and vain Disputing; and corrupt their Minds, and draw them from better Things, and from the Lord, and his Peaceable Truth.  
And you may see, if you will not shut your Eyes, what your Spirit begetteth into, viz. Strife; and what Spirit is it, that hath led and guided you. So, if you do not give over your Work and Separation, the; Lord God will blast your Spirit and Work, and you will become hardened, 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 aforesaid Letter, John Wilkinson returned this ensuing Answer.  
George Fox;  
I Received thy Lines, in which thou sayest, 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, etc. 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 Prophecies 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, carried on with a Profession of Church-Authority, and great Help; which indeed, was seldom wanted in a Separation from Truth, when the Apostasy entered. And truly, there is great Cause of jealousy, 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, etc. 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 cried 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 Pre-eminence and Rule, outlive 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 Cursed of Men when they are Dead, whose Condemnations are left on Record by others to Posterity, in the Church's Books; seeing James Naylor by thee is called an Old Opposer, who confessed his Weakness, Repent and Dyed in Truth, and Peace with God: But, George, we might have been persuaded that thy Counsel, and Advice thou gavest to the Churches in writing, is greatly abused; and we cannot Judge, how thou couldst intent Force, or such a way of proceeding with Friends about them. That which I see at present tending to Unity 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 proceed 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 thyself, that thou approvest of no Force about Religion, but the Force and Effect of the Word delivered; that the increase may be of God, and we all, unto whom God's Love hath been large, may have Unity 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, etc.  
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 thou were'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, etc.  
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 thyself ignorant of what Separation you were gone into: For you are separated from the Inward Light and Spirit; that you went from before you separated Outwardly. And this Spirit was afraid of being limited; but it would limit the Universal Spirit, both in Males and Females, as your Fruit has manifested, concerning the Practice of Womens-Meetings, and Recording Condemnations, and Admonishing Payers of Tithes, and other Evils, as your Books, and Papers, and Neighbours can testify. But thou who hast said, They must be left to themselves, to Condemn this Year, or the other, etc. this gives Liberty to the Flesh: For whilst it is to Day, they must hear his Voice.  
But, John, I savour thy Spirit, and know that thy Words come from an Angry, Disquieted, Fretful, Peevish Spirit. And poor Men and People! for my part, I pity you, as knowing and seeing, that you are out of the Life, and are not in the Spirit that did first Convince you, and so not in the First Love: And if ever thou comest to the tender Spirit, and Light of Christ in thy Heart, thou wilt see all those your Books and Papers of Strife, and your Separation is all for Condemnation with the Light of Christ; and they are the Works of that Spirit that led thee into Death, and Strife. And now thou criest, What? and Wherein? and This, and the Other: But come in, and look into thyself.  
And I say again, It is the same Spirit that led James Naylor, and John Perrot, and others; and John Perrot cried against Imposition, as you do; and against the Mens-Meetings, as you do against the women's.  
Though I know, James Naylor did for himself Condemn that Spirit, that led into a Separation; which had been well, if you had done so too: And his Resurrection is Recorded, as well as his Condemnation. But many of his People remain to this Day out, and have been, and are as much against Men and Womens-Meetings, as you: And so it is but the same Spirit still.  
And James Naylor's Opposition did not consist only in Not Reproving his Company, for the Titles they gave him; but his Opposition stood several Years, about other Matters; and his People cried against our Meetings, and sought with all their Might to destroy them: But the Lord's Power blasted them all, that did not come in by Repentance and Judgement.  
And thou further sayest; Let James Naylor's not Reproving his Company, be a Warning to me; and bid'st me, Reprove my Company, when they give me Titles and Honour due to the Highest, etc.  
Poor Man! Is here thy Envy broken out? But, What are the Titles? and, Who are them that have given them? And, When? and, Where?  
And whereas thou sayest; Lest they that love Pre-eminence and Rule, outlive my Time, and render my Weakness to others.  
John, Who are those that love Pre-eminence? And, What is my Weakness, that they may render it? Why didst thee not mention it in thy Paper?  
But this is from a prejudiced, malicious Spirit, and not from the Light of Christ, to render my Weakness, etc. when I am Dead, and in my Grave turned to Dust. Nay, John, that which thee strikes at, and thy Company, and all the Evil Spirits in the World have struck at, and all the Apostates before thee, shall never turn it to Dust; neither shall you ever get it into the Dust; Glory to the Everlasting God for ever. For, He that Over-comes, shall go no more forth, and shall never Perish; and he that Believeth on the Son of God, hath Everlasting Life.  
But if this be the Way of thy Preaching, that the Members of the Heavenly Body turn to Dust, I fear thou hast begotten none to God; but into a Profession, that will turn to Dust, like thyself; and Dust is the Meat of this Spirit; that I know.  
For I am in a Life that is over that Spirit, which neither Thee, nor the World cannot touch: And if thou comes to be as Judas, and Betray the Truth to the Priests; I know what thee, and they can kill, if God will suffer you: But I do not fear it.  
And I must tell thee, it is the Spirit of Judas, the Betrayer, that is gone from Truth; and now would betray others from the Heavenly Body, in the Eternal Fellowship, in the Eternal Head: For, That which is Earthly, is Earthly; and that which is Heavenly, is Heavenly.  
And thou bidst me, Be Humble, as a Member of the Heavenly Body, under Christ the Head, etc. So, thou tell'st me, I am a Member of Christ, the Heavenly Body; yet thou sayest, When I am turned to Dust, and Dead: Is this thy Doctrine? Are the Members of the Heavenly Body turned to Dust, and Dead? This Doctrine surely proceeds from Darkness, and not from the Light of Christ.  
And, Is it to this thou wouldst have me bow, and be humbled to? Nay, John, I need none of thy Ministry; and it will do no good, in the State thou stands in, to any: For it is an Angry, Malicious, Froward Spirit, that has possessed thee.  
And further, thou bid'st me, Remember the Word to Moses, with the Time and Place of his Death, who Sanctified not God in the Sight of Israel his People. What dost thou infer from thence, John, That I have not Sanctified God before his People? So, thou hast set me above a Common Member, and put me into an Office then; but, Must that which Sanctifies God, be turned to Dust?  
I thought, John, thou hadst owned Christ to be the Sanctifier of all, who is Greater than Moses, and the End of Moses.  
But, John, Wherein have not I Sanctified the Lord? What Liberty have I given to Sin; or any that are Faithful, that have not followed you in your Separation? Have you not taken Offence against some of them, that came to Admonish such as were not Faithful amongst you, and called it Overdriving them; yea, such as have been moved by the Spirit of God? And, Was it not called Popery, when some went to Admonish Preston- Meeting, when they did not stand steadfast to the Lord? And, How was the Lord sanctified amongst you then? And, How was the Lord sanctified amongst you, concerning your Paying of Tithes, or your Conniving at your Wives or others Paying for you? Much of which I could write concerning such like Things, but I shall forbear. But when you were in Strife, I would have had you come over to me, that you might have been brought into Unity before your Separation; but you refused.  
Nevertheless, if Thee and John Story bring your Eighty Subscribers, and come to me, I will show you wherein you Writings and Actions are contrary to the Light of Christ Jesus, and Spirit of God, by which you were Covinced in the Beginning.  
Which had you loved the Gospel of Peace, you would have come to me, before you had made such a Jumble with your strife up and down the Nation: For I have heard by several Faithful Friends, where you have sent your Papers to prejudiced Persons against Men and Womens-Meetings, and Recording Commendations, and other Friends Practices; which has begotten a great Dislike in Friends concerning you: For what hath this been, but to stir up Strife, and to sow Discord?  
But, Are not David, and Manasses, and Peter, and many others their Sins recorded, and their Repentances, and Changing recorded in the Holy Scriptures? And, What needs John Wilkinson be afraid, and trouble himself about the Recording the Condemnation of Sin, and the Resurrection of the Just?  
But, Who has cursed David or Peter, or any other, (whose Condemnation of Sin and Repentance, and turning from it, is Recorded) or called them Apostates?  
And, What Spirit is this in John Wilkinson, that would not have such Things recorded now, which the Spirit of Truth recorded in former Ages?  
Surely, it is not the Spirit of God, nor Light of Christ: For if they be Sins private, that only the Church knows them, than they go no further than the Church: But if they be open Sins, to the World amongst Sinners, than their Condemnation and Repentance must go as far as the Fact is known.  
But if John Wilkinson be afraid, lest he should be Cursed, and his Company, and counted Apostates to Posterity, if their Failings, Sins, and Transgressions should be Recorded: Truly, without your Repentance, they will be Recorded; and it would be well, if you did Repent and Condemn them; for than your Resurrection would be Recorded out of this Apostasy: Else you need not question standing upon Record. And they that have been led by you into a Separation, and now come off from you, do not bless you, as several have declared: So you bring that upon yourselves, which you think to avoid.  
But, Why shouldst Thou and You be so afraid of having your Repentance from Sin, and Evil Actions recorded, which you have committed in grieving God's Spirit, and his People; and opening the Mouths of the World, without a Fear of being Cursed, or counted Apostates? Is this the Cause you would hid your Sins, and have no Testimony given forth against you? If Thou and You have such a Love to them, Thou and You may keep them; but the Truth's Testimony will stand against all that is out of the Truth. And there are Condemnations upon Record ever since 1652. so no new thing amongst us, but according to the Light of Christ. But the Lord knows, I would have nothing but what is Pure to Rule and Reign, and all Sin and Evil to be Condemned; and that which is Private to be only amongst Friends; and that which is Public, to be publicly Condemned to the World. And if the World should say, Such a one did so or so; there is a Testimony upon Record, that such an one was Converted and Translated, to Posterity, as David was from the Evil to Good, and from the Darkness to the Light: And had you continued in the Light of Christ Jesus, and in his Spirit that led the Saints to condemn those Evils, which are Recorded in Scripture, and to Glorify God in their Resurrection, you would never have been in Opposition against the Church of Christ's Practice now; in such things, by the same Spirit, you call it a New Way. And that which would not have Sin and Evil condemned, and condemns that which Records it, is for Condemnation: For, instead of being Cursed (as thou sayest) them that do condemn Sin and Evil, and arise out of that which is condennied, and this being Recorded to Posterity, the Church, and their Relations can testify to their Change, and their Dying in the Lord.  
But I am sorry for you, (the Lord God of Heaven knows) that you should dishonour the Lord God, and his Truth and People in the North; and have separated from the Light and Spirit, that did first Convince you: For, had you been in the Love and Spirit, you would have been in the same Love, in the same Gentleness, and Meekness, and Wisdom, that is pure, and easy to be entreated, as it was in the Beginning. And so you have lost that Glory that was in the Beginning, and your Nakedness is discovered; that the Priests, Justices, and Drunkards can say, That the Quakers are Separate one from another.  
And look into yourselves, if there be not a Froward, Stubborn, Selfwilled Spirit, and Rough, and Short, that now may talk of the Light of Christ, and of the Spirit, and would have Liberty; but is to be Reproved; and well it would be for you, if you would turn at the Reproof.  
And whereas thou speakest of a Way of coming into Unity: Alack for thee! If thou wast in the Universal Spirit, and Power of God, that is over All, thou wouldst not make such a Noise about Imposition: For indeed, it is the very Spirit of Imposition in Thee and You, that does not know what it would be at itself, nor to what to bring others. And much I could say, as to that: But that whereby you may come into Unity, it must be in the Unlimited Power, and Spirit, and Light, that did first Convince you, and brought you into Unity, and Meeting without Prescription of your Elders, or Deacons, or your Members. So, your Way to come into Unity is, to come to the Light and Spirit, that did first Convince you, and Judge and Condemn this Spirit, that hath led you into Separation, with all its Works since: And then, in that Spirit, there is no Fear of Imposition, but Everlasting Unity, in the Everlasting Seed, that bruises the Head of the Serpent, and all his Sons of Belial, that are without the Yoke, and are afraid of it. Now, there are them that would not be Yoked with the Law of God, nor with the Gospel, nor with the Word of God, which is a Hammer, and a Fire; and this is counted Imposition by such to be Yoked, and Hammered down, and to be Reproved, and Rebuked, and Admonished; this is Imposition, and Overdriving, though the Power and Spirit of the Everlasting God leads to it; which Spirit of God sanctifies and exalts God, with a sanctified Spirit, and reproves all that which dishonours him, or would defile, and walks not in the Spirit, by which the Body of Christ is Baptised, and made to drink into. And the Spirit of God charged, and warned, and reproved all the Unruly; and charged the Faithful to stand fast, and Admonished, as in the Scriptures may be plentifully seen.  
And what, Is this Imposition and Force, (think you) which God's Spirit led the Prophets and Apostles unto, and had no Fellowship but with them that Walked in the same Spirit? Or, Will you say, There is not the same Holy-Ghost now, as was then? Yes, I must tell you the same; and all that keep in it, are in the Holy and Eternal Fellowship; and it leads to the same Practice now, as then: And all such as the Apostles admonished, to have no Fellowship withal, (as in their Epistles, and in Judas) Might not those have cried Imposition, as well as you?  
And whereas thou speakest of a New Way, and a New Form, carried on with Church-Authority, etc. This is the Priests Old Spirit, that used to tell us of our New Way, and, Where was our Religion Twenty Years ago? But our Way was before the Devil was, and all the Words Ways, and all Apostates, and will be when they are gone; and this I tell Thee and Them. But these Words of thine are not from the Light of Christ, nor the Spirit of God; for I know no New Way, nor New Form carried on with Church-Authority, (as thou Reproachfully sayest.) But here thou hast manifested thy Separate Spirit and Mind: For the Authority of our Men and Womens-meetings, is the Power of Christ Jesus, who is the New and Living Way, and never changes. And all Men and Women, that believe in his Light, and receive him, he gives them Power to become the Sons of God; and such are Heirs of the Power, which is the Authority of the Meetings: And they ought freely to come and go to that which they are Heirs of, without your Imposition or Opposition.  
And all that receive him in the Light, he gives them Power, and they are Heirs of his Power, and his Life; So they are Heirs of the Authority of the Men and Womens-meetings; and every Man and Woman that is an Heir, has Right to the Authority; and they have taken their Possessions, and are taking their Possessions. And you, in your Separate Spirit from the Divine Light of Christ, say; Your Chosen Men, and them whom you have given Power unto: And say, Usurpers of Authority have come amongst your Chosen Men, whom you have given no Power unto: And that, None shall sit amongst your Chosen Men, neither of your own County, nor others; but to tell their Message, and go their ways. And so, this kind of Church-Order amongst you, (as you call it) is worse than any Court, or Assizes, or Sessions, or Courts. And much I could say to it; but you may read your Paper, though you make a great Pretence of Liberty in it. But I have not heard yet of any, that like your Prescription, that keep their First Love and Habitation: And therefore, as I said before, the Way to come into Unity, is to Condemn it all, and give over your Spirit of Strife, and Fightings, and come into that which did first Convince you; that by it you may be made true Members, and so come into Meekness and Unity: For I saw, many Years before I went forth, that such should rise in Opposition; and so it is nothing to me, because it is the same Spirit that hath risen formerly in many others; and the Peaceable Truth, and Gospel of Peace is over it, and it is out of the Kingdom, that stands in Peace. And the efore, what I writ, is for your Good; and it had been well for Thee, and You, had you taken what I writ before patiently: For I see, the more you stir, the more you will heap upon your own Heads; and the further ye will put yourselves, except you come to Repentance, and come down in the Humility (for thee and you are too high) and I Judge this Spirit, as I said before, and its Works, with the Spirit, and Light of Christ: For in the Spirit and Light of Christ is my Unity, that is atop of this Spirit; and its Works; and in that is my love to all for their everlasting good, whether they will hear or forbear; and my Life is out of your Spirit of Strife, and over it; for the Seed of Life reigns, which had you kept in it, you would have seen me the same now, as I was in the beginning; and being gone from that, and gone into Doubts, Jealousies, and Questions, and Evil Surmising (by which you are blinded) so as you see not me, as I was in the beginning, as many others have done the same before you; and when they are gone from the unlimited Spirit of Christ, than they are afraid to be limited.  
And therefore, be advised, and come to judge that Spirit, lest your Bonds be made strong, and you grow worse and worse; and find not a Day of Repentance, and the Lord give you up to Hardness of Heart, and to your Heart's Lusts, and that your Latter-End be not worse than your Beginning; for it is the Universal Spirit and Life, that your Spirits fight against, which, as I said before, God will blast. And so, mind your End; for it will manifest itself, and has manifested itself to all you that be in the Light, which, I fay once again, come unto, and condemn this Spirit, and its Works, and your Separation, that in it you may have Unity; for it's out of the Paradise, in the Transgression.  
I thought to have written nothing to thee, but to have sent thy Letter back unto thee again, knowing what Spirit it came from, which indeed was not worth Answering, but only to the intent, that thou and you might Repent, and come into that which you were brought into in the beginning, and in that you will see what a spirit is gotten up in you, that by it you may judge it, and not die and perish in your Gainsaying: for the word which I writ to you will stand, and you will find it, and I shall be manifest to that of God in all, though it be the Condemnation of them that walk not in it; and my Unity is with them that walk in it, and such need no outward Prescriptions, that are written with the Spirit of God in one another's Hearts, to gather them withal, who are written in Heaven, and whose Names are written in the Book of Life, before the Foundation of the World was, Glory to God for Ever.  
And I shall not much take notice of You, if you continue in Strife, except it be by public Testimonies. And the Jews might have reflected against the Prophets, who spoke the Word of the Lord often to them, but they did not regard it, neither would they be convinced, who stood in their Own Wills.  
And truly, John, I must needs tell thee, Thou and You are gotten up into the same, and I have been sorry for You, and my Spirit has sometimes Traveled; but I saw there was a perverse Spirit in thee, when thou wert at Swarthmore, though I dealt tenderly, and plainly, and faithfully with you, and spoke the word of the Lord to You, and told You, that If You did not come to that which did first convince You, and bring all others, whom you had drawn into a separation with You, to Condemn it, the Blood of all them would be required at your Hands; and that was and is the Word of Truth, which will stand, and is Sealed.  
And I was grieved that the Glory of the Lord, which had appeared in the North, and his Name, should be dishonoured by your cross thwarting Spirit, and that You should bring an Evil Report upon it into the South, of any difference; but that was and is a true Word, You are got up into a wrong Spirit, that is Rough and Course, which I feel and see, that is not savoury nor gracious, which had you retained your primitive Love, and Light and Faith, that works by Love, and been in the quiet meek Spirit, and the Gospel of Peace, and in the Wisdom that is peaceable, you would have sought the Peace, or come to me, as I desired You, before these things broke out (as I said before) but you are of a High Lofty Spirit, which those Virtues are over it, and they, and the Truth remain in themselves, and amongst them, that have right to them; but they have little place in You, till you come to that which will bring you to Condemn all the contrary; For though, you think you may get ease by Scribbling and Writing, but that will not ease you; for what you Sow, that you must Reap; for had they had place in You, you would have been preserved in Peace. My love is to all that fear God, and retain their First Simplicity in the Humility, the Foundation of God, that stands sure.  
My writing so largely, has been for the sake of the Simple, which Thou mayst Communicate to them, that they may Hear, Fear, and Consider.  
The 16 th'. of the 10 th'. M on. 1676. George Fox.  
Though the above-written Answer given by G. F. to John Wilkinson, be in itself very remote from a Pertinent Answer to John Wilkinson's last recited Letter, and cannot but be very obvious to many, without Observations and Answers to any Part thereof: Yet for the sakes of some, that may be more Weak, we think it needful to make some few Observations, and short Reply unto some Part thereof.  
The Purport of John Wilkinson's Letter, we take to be chief, that G. F. might manifest Two Things: viz.  
First, Wherein John Wilkinson, John Story, and such as G. F. might account their Company, were separated from the Light of Christ within, the Doctrine of Truth, or had builded again the Things which they once destroyed.  
Secondly, That G. F. might clear himself, that he approves of no Force about Religion, but the Force and Effect of the Word delivered.  
G. F's chief Matter (as we take it) produced against them, is this: How is the Lord sanctified amongst you, concerning your Paying of Tithes, or your Conniving at your Wives or others Paying for you? This amounts to a plain Accusation against John Wilkinson & others, (amongst whom, it may reasonably be taken, that he means John Story for one) Tythe-Payers, either by themselves directly, or else by their Conniving at others Paying for them. 'Tis no marvel, that G. F. is so generally Reputed amongst Friends far and near, to report, that John Story and John Wilkinson are Tythe-Payers; since he hath written, with Relation to John Wilkinson, etc. touching Tithe, as aforesaid: But though he hath so done, yet 'tis a notorious Falsehood and Untruth; for John Wilkinson hath not only been a great Sufferer for Tithes, but also was never known to evade his Testimony in the least; or that his Wife, or any for him, ever paid 
* We are now sensible, the Reader may be ready to query, Whether there be no Pretence to render John Wilkinson a Tythe-Payer? To this we answer, We never understood any other Pretence, that such as have Accused him thereof have made, when narrowly examined, but this, viz. That he payeth Tythe-Male-Silver; and whether that can he such a just Occasion, as to render him a Tythe-Payer, (by which he is taken to be a Man, that hath no Testimony against Tithes, as a Maintenance for the Priests) we shall leave to the Consciences of unprejudiced Readers, when they have in the Light of Christ throughly weighed the 
‖ Note, The said Testimony is in this Treatise already Cited.  Testimony of John Wilkinson & John Story, Recorded in the Fourth Section of this Second Part of 
* Meaning the aforesaid Manuscript, mentioned in the Preface to the First Part of the Christian-Quaker.  this Treatise; and compared the same with this ensuing Testimony, given under the Hand of John Wilkinson, in relation to the Payment of Tythe-Male-Silver.  his Tithes. And as to John Story, he never was in a Capacity to bear any Testimony therein, (being a Single Man, not managing any Estate in his Possession) more than by Declaration against that Oppression, 
AS to Tythe-Male-Silver, payable by me, John Wilkinson; I say, That I pay Two Shillings Seven Pence yearly, termed on my Deed Tythe-Male-Silver; and that the same I always paid ever since I enjoyed my Land: and that the said Sum is under Fine, as the rest of the Rent to the King is. And this Fine hath been enjoined on the Possessor, in former Deeds; and that on the Death of a Tenant, the next Taker is Finable for the same. And I never did understand, that there ever was any Deed of Purchase of Tithes, for the Lands I enjoy; nor yet, that the aforesaid Sum of Two Shillings Seven Pence, was ever paid in lieu of Tithes; nor that any Friend accounted me an Offender for paying the same, until of late. But though this be the State of my Case, yet I know others of my Neighbours, possessing Lands of another Hold, are liable to pay a small Sum, termed, Tythe-Male-Silver, or Composition-Money; and in Default of Payment, are liable to Tithe in kind; and such have Deeds of Purchase for Tithe, wherein such Composition-Money is expressed: But that is not my Case. Witness my Hand, this 3d. of the 12th. Month, 1678.  
John Wilkinson.  which he hath often done; and in particular, both of them gave in a Testimony in Writing of their Clearness in that Particular, both as to Judgement and Practice: And yet notwithstanding, this Falsehood hath undoubtedly been a great Means, by which G. F. hath obtained many Proselytes on his Side, to oppose John Wilkinson and John Story, as Tythe-Payers, and so Consequently Apostates, and Dark Spirits.  
The Lord rebuke that Evil Spirit, that hath entered the Leader of many People, to cause them (through the Belief of Lies) to err. And as to G. F's so frequent telling them, That they are Separated from the Inward Light, and Spirit, etc. that falls of itself, being proved by no Convincing Instance, greater than this his Saying, viz. If not, you would have been at Unity with me, as at first.  
And whereas G. F. tells John Wilkinson, That he is of an Angry, Disquieted, Froward, Peevish, Pretful, Malicious, High, 
‖ 
Note, As to the words High and Lofty. Spirit, with Application to John Wilkinson by G. F. we think it needful to give a Character of John Wilkinson, and likewise of G. F. according to their Deserts; and leave it to the Consciences of Impartial Readers, to consider, which of them deserves to be termed of a High and Losty Spirit.  
John Wilkinson, when he was first Convinced of Truth, had an Estate of Tenant-Right Land, valued between Fifteen and Twenty Pounds, per Annum; and ever since, (at Times and Seasons) when he is at Home, exercises himself in Bodily Labour; sometimes at Blow, and sometimes otherwise. He also hath ever since kept his Family to labour; and so hath Lived handsomely, according to the manner of his Country, upon his Estate; which he hath kept in his own Hand, and managed the same by his own and Families Labour; having no more nor less Land, than at first; nor yet is his outward Estate added to, or diminished from, since that time, to the Value of Twentyfive Rounds, to this Day. He Travels often alone, without a Companion; but at all times, without any Attendant, as his proper Servant; and contented with the meanest of Meats and Drinks, that the Houses wherein he usually Lodged afforded: His Conversation lowly and meek; And takes not upon him to give forth an Outward Directory, for the Children of Light to walk by; nor yet was ever known to write to any, That if they were in the Light, and Power of God, they would come to him, when he sent for them.  
As to G. F. He was a poor Shoemaker, and of mean Parentage, having very little, if any Outward Estate at all; that never (as we can understand) set up his Trade, but worked Journey-works: For his Meanness, he neither was nor is Despised, as we know of; for that cannot savour of a Christian Spirit. Since his first Coming forth, we never have understood, that he hath Laboured with his Hands, at his Lawful Calling, or any other; but are well satisfied, that (at teast) for many Years past, whether in Bonds or at Liberty, he hath not. Since his first Coming forth, he hath married Judge Fell's Widow of Lancashire. When he Travels, 'tis certainly known, he hath had such Attendance, which (considering the Work he is on) may be termed Great, as well as when resident in some Places, and not on Travel; and of late hath Traveled with a Man, termed George Fox's Man. And as to Enjoyment of Things that are Lawful in the Creation, that may be termed Necessary for the Ease of the Body, and Pleasure of the Palate; it is certainly known, that G. F. hath often freely made use thereof, when to be had, in a manifold larger Degree, than John Wilkinson (so far as we can understand) ever did. Moreover, G. F. by a Letter written unto William Rogers, dated Swarthmore, the 14th. of the 11th. Month, 1676. thus writes: I tell thee, Them that thou calls Accused, are not Right; for had they been Right, and in the Light and Power of God, (as at the first) they would have come to me when I sent for them; that all those Things, which have made such a Noise, might have been fairly ended in the North, and not have troubled any in the South. Those whom William Rogers termed Accused, are John Wilkinson and John Story; and some of the Matters whereof John Story was Accused, were Acted in the South; and so no reason to come to G. F. or any, to have them Judged in the North.  
We now query, Whether G. F. is not hereby manifested to be a Man of so High and Losty a Spirit, as to endeavour to Assume unto himself a Power to Judge of all Cases amongst Friends, even from North to South; and that such who will not come unto him at Swarthmore in Lancashire, for that end, when he sends for them, are not liable to be Censured to be wrong, and departed from the Light and Power of God? Which being compared with what is written in a Marginal-Note, in the 
Meaning the aforesaid Manuscript.  Ninth Section, gives us occasion to query, Whether there be not just Cause to conclude, or at least to be Jealous, That G. F. looks upon himself Invested with Power to Judge all Causes amongst the Children of Light, in this Day, as Moses was amongst the Children of Israel in his Day?   Lofty Spirit,; & of his Making a Jumble; he brings forth nothing Convincingly to manifest the same: So those Evil Qualifications fall to the Ground. But yet G. F's Letter evidently shows, that 'twas his own State, when he writ his aforesaid Letter: For had he not been of a High and Lofty Spirit, he would not have reflected on them several times, as not loving the Gospel of Peace, because they came not to him; especially since 'twas not evident to their Consciences, that he was free from having a Hand in the Occasion of that Strife, touching which he would have had them come to him. The End whereof was (as we suppose) that they might have submitted to his Sentence, or Judgement therein.  
Besides, if he accounted them gone astray, Why did he not act the Part of a Good Shepherd, (according to the Parable, Leaving the Ninety Nine, to seek that which was Lost) and seek after them; that so (if such as he esteemed them to be) they might be again Restored? Had he so done, it would have denoted more his Humility and Tenderness, than his bare saying, (as in his Letter he doth) Poor Men and People! For my part, I pity you; I am sorry for you: And yet, in the same Letter threatens them, That their Failings, Sins, and Transgressions, without their Repentance, will he Recorded: Which Threatening seems very unbecoming him; not only because he hath never manifested his Readiness to Condemn his own Transgressions, or to Assent to their Recording, (though they are very Notorious, as in this Treatise is largely manifested;) but also, because he seems to allow unto them Liberty to continue therein: Else, Why should he use in the said Letter such an Expression as this; If Thou and You have such a Love to them, you may keep them; meaning their Sins, as the foregoing Words plainly show. Which being but duly considered, (together with what hereafter follows of the other Parts of his Letter) he hath made (to use his own Language) such a Jumble, as in Reason we cannot take him (if it be just to measure his Meaning by his Words) hearty to desire their Repentance; (if so fallen, as he took them to be) nor yet that he was free from the Characters he assigns to John Wilkinson, viz. An Angry, Disquieted, Froward, Peevish, Fretful, Malicious Spirit, when he brought forth his said Letter so full of Impertinencies, invective Expressions undeservedly, and remote from the Matter; which in a Tender and Christian Spirit, was his due to have kept unto, that so far as he was Capable, he might have removed Stumbling-Blocks out of their way, and not have added a New Occasion of Offence; as if he (above all the rest of the Sons of Men) was Privileged to cast Stumbling-Blocks before God's People, and yet not be accountable for such Unchristianlike Actions unto Christ, our Lord and Master; who said, Woe unto him, by whom Offences come!  
As to the Second Particular, viz. That G. F. might clear himself, that he approves of no Force about Religion, but the Force and Effect of the Word delivered; we say, That G. F. hath not writ one word in all his large Reply, to satisfy Friends in that Particular; which doubtless he would have done, if he could have said any thing, that might have cleared that Matter, to the Satisfaction of such Friends as were wise in the Wisdom that's from Above, as well as what he hath so largely done, for the Sakes of the Simple; who indeed must be very Simple, Foolish, and Blockish, if what G. F. hath written, be taken by them either for a Pertinent, Friendly, or Christian Answer, to so Seasonable, Tender, and Christian a Letter; because the most Pertinent Matter offered by him, as Answer thereto, is this:— As to thy Fear of making Force in Religion, there is nothing but what is Pure can come into it. Alack for thee! If thou wast in the Universal. Spirit, etc. thou wouldst not make such a Noise about Imposition; for indeed, it is the very Spirit of Imposition in Thee, and You, that does not know, what it would be at itself, nor to what to bring others: And much I could say as to that. We now appeal to God's Witness in all, Whether Men endued with that Wisdom which is from Above, can be at Unity with such a Scossing, Shaffling, Impertinent Answer; wherein doubtless there is not less than Three or Four Falsehoods, and Untruths, in Two or Three Lines. The First we take to be contained in these Words;— For indeed, it's the very Spirit of Imposition in thee. The Second in these words;— That does not know, what it would be at itself. The Third in these words;— Nor to what to bring others. And if what he hath written by way of Reflection in his Letter, is written as grounded on John Wilkinson's Letter to him, (as it seems to be, being Answer thereto) then there seems a Fourth Untruth contained in these words;— Thou wouldst not make such a Noise about Imposition; when as there is not one word about Imposition, in all John Wilkinson's Letter.  
Now, as to John Wilkinson, with respect to these Slanders, we have this to say; Our Experience tells us, he is not of an Imposing Spirit; (unless Preaching the Word of Life, and Commending it to the Conscience, may be termed such, which cannot be) and hath approved himself wise in that Wisdom that is from Above; and so knows what he would be at, and unto what to bring others, as his Doctrine and Conversation hath largely manifested amongst us.  
'Tis to be observed, that John Wilkinson in his aforesaid Letter, (on the Occasion of G. F's reflecting upon him, John Story, and others, That they will become as bad as James Naylor and Muggleton, etc. If they give not over their Separation) thus writes to G. F.  
" If James Naylor's Opposition consisted in not Reproving his Company, when they bowed to him, and cried 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 Pre-eminence and Rule, outlive thy time, and render thy weakness to others (as thou hast done his) when thou art Dead, and in thy Grave, and turned to Dust, therefore be humble as a Member of the Heavenly Body under Christ the Head.  
On this occasion G. F. writes these following Sentences, But this is from a prejudiced malicious Spirit, and not from the Light of Christ, to Render my Weakness, when I am in my Grave turned to Dust, etc.  
Nay, John, that which thou strikest at, and thy Company, and all the evil Spirits in the World have struck at, and all the Apostates before thee, shall never turn it to Dust.  
But: if this be the way of thy Preaching, that the Members of the Heavenly Body turn to Dust, I fear thou hast begotten none to God.  
So thou tells me, I am a Member of the Heavenly Body, yet thou sayest, when I am turned to Dust, and Dead, surely this Doctrine proceeds from Darkness, and not from the Light of Christ: And is it to this thou wouldst have me to bow, and be humbled? Nay, John, I need none of thy Ministry, it is an Angry, Malicious, Froward Spirit that hath possessed thee.  
On these Sentences we thus Observe, that they show Malice, Envy, Perversion, and Ignorance, or Darkness.  
By his own Rule, his Prejudice and Malice appears, in rendering James Naylors weakness, and not only therein, but in joining John Wilkinson with All the Evil Spirits in the World, whose Doctrine, Life, and Conversation (so far as ever we knew) in all manner of Godliness, and Honesty, hath since his Convincement of Truth, rendered him worthy of double Honour amongst many of his Brethren, and his name G. F's Envy can never (as we are persuaded) blot out; but rather gives an occasion to add to the Number of G. F's Transgressions, and Errors, which are so numerous on Record in 
‖ Meaning the afore said Monuscript.  this Treatise, as that could it be made appear, that John Wilkinson was but Guilty of the one Half thereof, we should be ashamed to own him, until he had repent before the Lord: But much more should we disown him, if instead of Repenting in such a Case, he should run at those as Evil Spirits, that should (for the Clearing of their Consciences) spread his Errors before him; which hath been G. F.'s common Practice, and is now worthily Recorded, as a Testimony against his Errors and Transgressions; that the Simple-hearted may no longer be betrayed either by his Fair Speeches, Threats, or Frowns.  
As to his treating on the word Dust, by way of Reffection on John wilkinson's Ministry, and that from John wilkinson's sound words, the impartial Reader may easily discern his Perversion, in concluding that John Wilkinson tells him, he (is a Member) of the heavenly Body, which doth not follow from John Wilkinson's Words, Be humble, as a Member of the heavenly Body, no more than it follows, that a Disciple of Christ, is Christ, because Luke tells us, Whosoever will be a perfect Disciple shall be as his Master.  
As to his Ignorance or Darkness, 'tis thus Manifested; G. Fs aforesaid Sentences cannot be a sound Answer to any thing writ by John Wilkinson (which it ought to have been) unless G. F. concludes, that that Visible Body (called George Fox) shall not turn to Dust; because John willinson writ not his Letter to G. F. with an intent, that that outward Body, called George Fox (which must turn to Dust) was not to be concerned therewith.  
Moreover, 'tis to be observed, what ever G. F's Judgement in that case be, when he writ to John Wilkinson, he was willing to keep it to himself, because he doth not plainly acknowledge that his Body shall ever turn to Dust; but positively saith, That which John Wilkinson strikes at, shall never turn it to Dust; his meaning he best knows, but yet this we know, 'twas needful enough to have explained his meaning, because the Apostle tells us, 1 Cor. 6.13, 15, 19 The body is not for Fornication: Know ye not, that your Bodies are the Members of Christ? shall I then take the Members of Christ, and make them the Members of an Harlot? God forbidden: know you not, that your Body is the Temple of the Holy Ghost, which is in you, whom you have of God, and you are not your own? And 2 Cor. 4.11. That the Life of Jesus might be made Manifest in your mortal Bodies.  
We now Query of G. F. whether these Bodies which the Apostle Paul termed the Members of Christ's Body, were not the same in which the Holy Ghost dwells, and the Life of Jesus was manifested? And if so, then (according to the Apostles Doctrine) Mortal and convertible unto Dust. And whether or no an exclusion of all mortal Bodses whatsoever, from being concerned as Members of the Church (which is Christ's Body) be not the very ready way, whereby all Liberty and Looseness that's pleasing to the mortal Body, may be Indulged and Nourished? And not only so, but whether the Men and Woman's Meetings will not Fall of Course, and so no such Places where those who (as George Fox saith) are Heirs of the Power, may go to in Order to the taking of their Possessions, as George Foxe's Language, in his aforesaid Letter, is.  
'Tis further to be observed that G. F. hath not yet done with these Words, turned to Dust; but proceeding, asketh John Wilkinson this Question, " Must that which Sanctifieth God be turned to Dust: I thought, John, thou hadst owned Christ to be the Sanctifier of all, who is greater than Moses, and the End of Moses; but John, wherein have not I Sanctified the Lord? To this we Answer.  
If G. F. (who is a Mortal Man) was capable to Sanctify the Lord (as in his own Sense by his following Words he seems to be) why doth he so impertinently let his Pen run by way of Reflection on John Wilkinson, for using Scripture-Language so seasonable, and so pertinent as he did? Doubtless the Reason was, a Fretful, Peevish, Angry, Spirit then possessed G. F. So that we may in his own Language (used in his Letter to John Wilkinson) say to him, 'Tis a Spirit that doth not know what it would be at itself, but if G. F. had not been Capable to sanctify the Lord, he is Manifested a Scoffer, to ask the aforesaid Question, viz. But, John, wherein have not I Sanctified the Lord? However let his Mind, Sense, Meaning, or End in so Querying be what it will, we shall undertake to give thereto, this Answer, viz.  
G. F. hath not Sanctified the Lord, in writing his Book of Woman's Meetings, which consists of Ninety Six Pages in Octavo, and in all the Book throughout, we do not find above half a side (and that also scattered here and there) that treats of that Service; for which the Meetings of Women were chief understood to be held, and that the Drift, and Scope of the rest of the Book, seems to be chief for Proof of women's Offering Sacrifices, Preaching, Teaching, Exhorting, Admonishing, Prophesying, Governing, Judging, Singing, Dancing, Playing upon Music, and that Micah's Mother, an Idolatrous Woman, spoken of Judges 17th, was a Virtuous one; and that the Assemblies of the Women did continue amongst the Jews, till they went into Transgression, but yet Quotes for Proof of the last Assertion, only 2 Kings 23. which mentions nothing to his purpose of Woman's, Meetings, more than that good King Josiah broke down the Houses of the Sodomites, that were in the House of the Lord, where the Women wove Hang for the Groves, which good King Josiah burnt.  
Neither do we believe, that he hath Sanctified the Lord, in Accusing John Wilkinson and John Story for Tyth-Payers, or Conniving at others Paying for them, as in his aforesaid Letter he (as we take it) doth; though they are therein esteemed to be greatly Abused, and misrepresented; and we never understood, it could be proved against them. But that which aggravates G. F's Sin is, That he hath been guilty of Advising Two Persons to buy their Tithes, (which is equal to a Continual Payment) viz. Nathaniel Crips, of the County of Gloucester for one; and Robert Arch, living but a few Miles from the said Crips, for another; as they are ready to testify, unto any Enquiring Reader; and as in the Twenty-First Section of 
‖ Note, 'Tis the Second, Part of the Manuscript, first mentioned in the Preface to the First Part.  this Second Part, by their Testimonies appears.  
G. F. tells John Wilkinson thus; But that whereby you may come into Unity, it must be in the unlimited Power, and Spirit, and Light, that did first Convince you, and brought you into Unity, and meeting without Prescription of your Elders, or Deacons, or your Members: So your way to come into Unity, is to come to the Light and Spirit, that did first Convince you; and judge and condemn this Spirit, that hath led you into Separation, with all its Works since; and then, in that Spirit, there is no fear of Imposition. And in another Place of the said Letter, G. F. saith; I told you, That if you did not come to that which did first Convince you, and bring all others whom you had drawn into a Separation with you, to condemn it, the Blood of all them would be required at your Hands: And that was and is the Word of Truth to you, and will stand, and is sealed.  
These Sentences of G. F. do lead us unto these necessary Observations.  
First, That the Way to come into Unity, is to come to the Unlimited Spirit and Light, that did first Convince them, and bring them into Unity; had G. F. ended his Method for Unity here, he would have said, that which would have Answered Gods Witness in our Consciences; but though he talks of coming to the Unlimited Spirit, yet his following Language seems a Design (so far as he is Capable) to limit the Spirit, by adding these Words, viz. and Judge, and Condemn this Spirit, that hath led you into a Separation, with all its Works since; by which (Comparing his said Words with his aforesaid Letter to John Wilkinson and John Story, dated the 23 d. of the 8 th'. Month, 76.) we take him to mean, all those Dapers given forth since the Outward Separation, which being without any Exception (and Compared with the Matters occasioning the said Outward Separation) seems to Import, that in G. F's Sense, the Ancient Friends of Truth, must of necessity be departed from the Light, and Spirit, if they cannot Conform to some Outward Methods, in relation to the Management of some outward Affairs, that some of his troublesome Party would Impose on the Chosen Friends, for the outward Services of Truth. Oh, Gross Darkness!  
But that which seems to manifest his Darkness yet more gross, is this; his Letter to John Wilkinson Informs us, That such [meaning (as his Words to us Import) such with whom he is at Unity] need no Outward Prescriptions; that is written with the Spirit of God in one another's Hearts, to gather them withal.  
On this we observe, that unless another thing preserves those who are gathered, than that which gathered them, there is then no need of Outward Prescriptions for those that are gathered (unto whom only the Government contended for reacheth) and if so, which in Truth cannot be denied, why must these Ancient Friends (who have been Convinced by the Light and Spirit of God) be Reckoned had, and such whom God will Blast, unless they call in all their Papers, which were chief given forth to Vindicate themselves, as not departed from the Truth, though they could not be subject to Impositions or Prescriptions of others.  
G. F's Confusion doth not End here, but is further Manifested in these Words, viz. without Prescriptions of your Elders, because 'twas his own Counsel at the beginning of men's Meetings to choose particular Persons for that service, agreeable to which Advice the Elders he now strikes at, were Chosen, and yet in a scoffing manner reflects on the Words, Chosen Men, and on the departure of others, when their Message is told, and as if that very Order were worse than any Assizes, Sessions, and Courts? As to the departure of others immediately after their Message is told, we are persuaded was never proposed by those called Separate, whilst any coming thither had any Concern upon them, as matter proper for the Meeting to take notice of, nor yet to Exclude any Friends that were free to stay, after they had delivered their Message: For which Persuasion sufficient ground is given unto us, from the writing of those called Separatists, in the 11th Section of this 
‖ Meaning the Second Part of the aforesaid Manuscript.  second Part in these words, viz. We indeed Declare and Testify, that our Sense and Meaning in what we proposed formerly to Reunite the Meetings, was, not to hinder any Friends of staying in the Meetings, who behaved themselves Men of Peace (as we Testified unto them in our Reply to their Answer to our Proposals) but such as inclined to cause Offences with rash Censures, and false Judgements, which hath made, and will make Divisions, contrary to the Doctrine we have Learned. If they had Objected against any thing in Love, which we proposed, and with respect to the Honour of Truth, given us any Reason of its inconveniency, if we could not have Convinced them of the Inconveniency thereof, with Weightier Reasons; we should readily have Consented unto them.  
We now desire the impartial Reader, seriously to Consider, whether our Persuasion aforesaid is not on sufficient Ground? And if so, then 'tis plain G. F. Reflects on his own Church-Order (as his Term is) as worse than any Courts, Assizes, or Sessions, by which we may in his own Language to John Wilkinson, say, That he knows not what he would be at, if his Words and Writings may be taken to be his Real meaning at all times; but as to that we have no cause so to Conclude, because we from this, and other his Words, Writings, and Actions, are sufficiently satisfied, that he Concludes all wrong, and gone from the Light and Spirit, that are not at Unity with what he saith, Acteth, and bringeth forth, though it be ever so Repugnant to Truth, and grounded on ever so false a Report and Scandal. And so, though he talks of the Unlimited Spirit, yet we are persuaded, he would Limit every one to be subject to his Spirit; and that if they have not Faith therein, they are wrong, and in a separate Spirit, from the Light, and Spirit, by which they were first Convinced: And on this Foot we do not question, but he concludes every one Wrong, that Conscientiously may ask him any Questions for their Information, or Satisfaction touching him, concluding, that it doth spring from a Jealous Spirit, that ought not to be satisfied.  
The last thing we think meet to take notice of in his aforesaid Letter, is this, he Repeats John Wilkinson's Words thus, And whereas thou speakest of a new Way, and a new Form, and carried on with Church-Authority, etc. And then in part of his Answer, thus saith; for I know no new Way, nor new Form, carried on with Church-Authority, as thou reproachfully; sayest but hear thou hast manifested thy separate Spirit and Mind.  
This manifests unto us, that G. F. (to use his own Language) doth so Jumble, that he knows not what he would be at; for Men and women's Meetings are (and as we take it in his Sense) accounted the Church, and what they carry on, is accounted to be carried on by the Power whereof G. F. accounts them Heirs, which is the Authority of the Church.  
That now this Church have introduced New Forms, or else G. F. hath introduced New Forms amongst them, which they (as a Church, and under the Pretence of Authority) do bring forth, we are satisfied, is as certainly known to G. F. as G. F. is known to any one.  
And therefore, his Denial, that he knows of no New Form, carried on with Church-Authority, is taken by us to be an absolute Quibble, Shift, or Shuffle, if not a plain downright Falsehood and Untruth.  
Having thus observed on G. F's Letter, as aforesaid, we desire the Reader seriously to weigh in the Light of Christ Jesus, the Observations made thereon; and then, we doubt not, but every such Reaer will have this Answer in his own Breast, That what G. F. hath written by way of Reply to John Wilkinson, could not be given forth from the Spirit of the Lord, which cannot Lie; but is rather the Fruit either of Ignorance, Pride, Scorn and Disdain in the best Sense.  
'Tis a common and tude Saying, Prids oft times goes before a Fall: That G. F. is Fallen, is manifestly proved in 
‖ Note, 'Tis meant of the Manuscript, first mentioned in the Preface to the First Part.  this Treatise, if being guilty of Error, and Matters of Eyil Fact, may be accounted sufficient Proof. And that he hath been of so Proud a Spirit, as to expect a sort of Reverence, and Submission to him, which the Truth could not own, we doubt not. May the Lord open his Eyes, to behold his Errors, and give him Repentance; that so in a Sense thereof, he may Confess to the Glory of God, and Rejoicing of his Faithful and Ancient Friends.  
Though G. F. in his before-cited Answer unto John Wilkinson, seems to take Notice of the Receipt but of One Letter; yet so it was, that John Wilkinson, for the further clearing of his Conscience, writ another Letter unto G. F. suddenly after; whose Copy now followeth.  

George Fox,  
WIth the Truth of God in my Heart, I have of late been greatly concerned, in the Remembrance of thee, in whom God appeared in the Beginning of the Day of Life, and reached unto us with his Word; who gave us Faith to believe, and to receive thy Testimony thou gave of his Light in our Hearts: which gathered us into Unity with him, and one with another, and made us of the Church of the Firstborn, or of the First Fruits unto God; continuing many Years in Love and  one to another: But of late Days, the Concord we once had, seems much to be broken; and many Instruments, whom God hath wrought by, (and in great Love have laboured together, but) of late time have greatly jarred: And the Cause God hath manifested to me; That it is not in Principles of Truth, nor in Christ's Doctrine, nor in any Practice, which Truth in the Members of the Heavenly Body leadeth into; but about Prescriptions from thee, through the Blind Zeal of the Weak, to promote thy Orders. It may be feared, many do eye more the Orders from thee, than they eye the Lord in them; Accusing and judging 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 People's 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 persuaded 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 lie 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 Prophecies, as the Number of Accusations, and angry Proceed 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 Proceed, is Satan let lose in our Time, to deceive; and all that see his Transforming, he casts Floods out of his Mouth against them, to carry them away, and casts such to the Earth; wanting nothing to effect his Design, 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 Lose Walking, and of being Separatists and Heretics. George, I desire thee once again, to warn all Friends, that they neither Accuse nor Condemn one another any more, about the aforesaid Things; for if that do continue amongst Friends, it will cause a great Falling away, and God will visit with great judgements 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 men's 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 Church's 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 by't 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 thyself with Truth in all Things, in thy latter Days, that thy End may be Crowned with True Honour.  
Thy Friend in Truth, John Wilkinson   

POSTSCRIPT.  
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 Jealousy, that G. F. intended Compulsion, so far as he was capable, as well as Counsel; and that the Weight and Burden of all the Ill Consequences attending the late Divisions amongst Friends, will lie at G. F's Door; since he hath been so earnestly pressed 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 , 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, etc.  
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 myself) remain, for the Truth's sake, Unchangeable in their Affections to the Two persecuted Brethren, John Wilkinson and John Story: And many are more and more confirmed through a Certain Knowledge, (which is a better ground than Report) that Persons professing Truth, (and such as are supposed to be had in great Estimation by those, who appear against John Wilkinson and John Story) do foment Lies and Slanders, to the Dishonour of God, Increase of Division, and Hurt of the Souls of the Simple; where the Lies, and False Reports of Slanderous Tongues have place. This may be termed Matter of great Reflection; but in as much as 'tis really True, 'tis proper enough to be spoken to thee; because, I firmly believe, that thou art in a Capacity to be a Stop to such things as these, by thy public Exhortation, to all such as are concerned in this Matter.  
I remember thy Public Exhortation hath been (in a Paper read amongst Friends, and not long since) To cease Striving, or to that Effect: My Soul would rejoice to hear more Papers of that Tenor, read amongst Friends; and not only so, but also that such Public Persons, as seem in a more peculiar Manner to esteem of thee, than some others may, would show themselves true Friends to the Truth, by following that Counsel. Such as are fit to be Exhorted, learn more by Example than Precept or Exhortation. And if any exhort to Cease Striving, and should yet be found Movers of Strife, or Encouragers of those that are, such therein reach not to the Better Part, neither answer God's Witness in the Conscience, though it proceeds from an Elder Brother.  
Dear George; for so I call thee, (not in Flattery, my Soul abominates that Spirit, but) because thou wast once so to me, and that through a Sense of that Immortal Life which appeared in there; and as yet I dare not from Reports of any, positively judge of thee otherwise; but yet cannot but tell thee, If I should appear so Uncharitable as to make Reports (which come with the Face of no less (if not much more) Credit against thee, than Reports against John Wilkinson and John Story do) the Measure of my Faith concerning thee, I must conclude, That thou also art guilty of Accusing wrongfully; And I know, 'tis much doubted, that thy Example of Giving heed to Reports, hath encouraged others to do the like; and for want of discerning what is True, and what is False, do sometimes run into such Actions and Proceed, as are grand Marks of an Apostatised Spirit.  
Neither dare I positively Judge of thee from Jealousies that have entered, which I confess abundantly have 
† 
Note, The Reader may here take notice, that G. F. in his  Letter of the 14th. of the 11th. Month, 1676. being an Answer to one sent unto him by me, hints at something Written by me to him, and so seems to make Answer, which (as laid down in G. F.'s Letter) runs thus. And thou (meaning myself) sayest, That there is a Spirit risen at this day, that gives many occasion to be Jealous, that thou (meaning G. F.) art looked upon by some as that Prophet, which Moses Testified of, that God would raise up, etc. but who those are, thou hast not mentioned, and thou sayest Christ is that Prophet (we know) that is to be heard, etc. and he is the only Lawgiver, and no Outward Man, etc.  
To this G. F. thus Answers, Then is not this Prophet to be in Man, to give forth his Law, which comes after Moses? but I cannot deny that Prophet which Moses spoke of, to be raised up, for I know, that it is he that is Opposed, and his Law too, by many talkers of him, and the Light of his Glorious Gospel, and the Order of it, etc. And what I am, I am by the Grace and Love of God, and will not deny the Prophet which came after Moses, nor the Election before the World began; though all turn into the Jealousies, in which they were before they were convinced: for I believe, few of them that does oppose, knows this Prophet, that comes after Moses, though they may speak of him in words, of which Prophet I am not ashamed of.  
Thus far G. F. in the said cited Letter, which being compared with what he said in the Great Meetinghouse in Bristol, before several Hundreds in the 12th. Month, 1677. viz. I AM ELECT BEFORE THE WORLD BEGAN, I take to be sufficient ground for such a Jealousy mentioned in this Letter.   from thine aforesaid, written unto me, more than all that ever I heard, I ever was of this mind, To give little credit to Reports, that tended to the Scandal of a Brother: amongst other things this Jealousy enters me, viz. That thou looks upon thyself, that Man at least, in whom the Son of God hath appeared to give forth his Law (and to be Recorded as his Law) under the dispensation of the Gospel; even as Moses was the giverforth of the Law in that day: If this be so, and plainly manifested, and confessed to by thee, and espoused by other Friends; a separation will then plainly, and above Board appear; and many, though not concerned in the late Differences, yet being Men of unchangeable Spirits (and so cannot in that respect esteem of thee, otherwise than in the beginning) will be concerned in this: But if this be not so, and be but so declared by thee, the sense of many Friends is, that then the many Differences lately arisen, and fomented amongst Friends, may quickly cease, and the primitive Love be restored, wherein we thought ourselves (as far as ever I could perceive) all Servants one to another, and to the Truth; but not Masters: but until one of these do appear in plainness; no doubt but Jealousies, and Differences will more and more appear, and increase; especially, if the Weakness of any (though ever so few) be such, as to give occasions of Jealousy to others, that their Faith stands in thee, when our Faith ought to stand in none but the Power of God.  
Thy Counsel hath often been to this purpose, Fellow an Evil Report till the original Reporter be found, in order to the clearing of Truth, that so the Guilty Person (whether Reporter, or he on whom the Report is) might Condemn the same.  
Now, whosoever hath been the Reporter of a wrong thing against his Brother or Sister, or hath refused to bring forth the Author of a Report that is reprovable, is (according to thy own Counsel) Condemnable; and as it was said by Nathan in another case to David (who to Nathan confessed he had Sinned) Thou art the Man, so if report (as credible as any that ever I knew) be true, may it be said of thee, Thou art the Man: Thomas Lower hath lately shown me a Certificate as Evidence that John Story upon the coming of Persecutors to disturb a Meeting, departed out of it; and I perceive this is intended to render him a wrong Man; whereupon jacquainted Thomas Lower to this effect, That if Report of thee 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 'tis 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, etc. 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 looked 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 Administered to Every One, and the Infirmities of every Member of the Body be equally brought to Judgement.  
If thou shouldst look on my Lines as the Fruit of too great Presumption, I have this to say, that what I now Writ, 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 Judgement) can be the Form of Christ's 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 rendered Ignominious, 'tis 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 thyself 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 than thy Duty to interpose, that such Differences as of late have arisen, may no longer Live, to the Increase of Division amongst God's Heritage: That so Records to Ages, and Generations to come, may not tell our children's 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 Lawgiver 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 God's faithful 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 Ancient Brethren besides myself, 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 seen, and they must be very Dim of sight, that see thee 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 Wife's 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, 'tis the Labours of some (disaffected to John Wilkinson and John Story) by false Reports, to turn the minds of Brethren one against another, and this is not a turning the Mind to the Light, nor yet an Exhortation to keep within the Limits of its Leadings; besides which is no safety; and so many young People growing up, and who are fit Objects for the Seed, to take Root in, have their minds much Exercised to consider whether this Report of such an one be True, or that Report concerning another False, though neither of them True; and so through their Affection, or weakness of Understanding (being too Credulous of other men's Words, and too much affected with other men's Lines, made ready to their Hands) join to one party, and despise another, and all this while (believing a false Report) are led by another Leader, than that whereby God's people in the beginning were led, viz. Christ's Light in the Conscience. Such are in a ready way Eternally to Perish, and the Blood of such (if by reason thereof they Perish) will be required at some Hand. May the Righteous God in his Mercy turn the Hearts of such Watchmen, as have been guilty of this sin, saith my Soul, that so they may therein sin no more; for such things are stumbling Blocks in the way.  
If that Body, which is called George For (which must return to Earth from whence it came) remains but a few Years upon the Earth, I have this firm Persuasion that Experience will inform Thee, that my plain Lines are not only the Fruit of a plain hearted Friend, but also a seasonable Caution, more worthy thy Notice, than the Words of a flattering Tongue; with my Love to thee, etc. I Remain  
A Friend to thee and the Unchangeable Truth, William Rogers.  
'Tis now to be observed, That suddenly after I had sent the abovesaid Letter to G. F. (which, I solemnly affirm, I did for the Clearing of my Conscience, and could not with Peace of Conscience pass by the same) I had some occasion calling me to the City of London; where being come, the aforesaid private Letter was very publicly spoken of amongst Friends; for which I was compared to Pennyman and Muggleton: Whereupon being startled, that such a Report should go forth against me on the writing of a private Letter (before I had been written to, or treated withal about it) I did desire to have an Hours private Discourse with G. F. which he granted; though some Persons interrupted us, that we stayed not so long together.  
At that time, and at some other time after G. F. urged me to Take my Letter back, and Tear it, and he would Pass it by; but never spoke a word, nor yet ever writ any Answer thereto, whereby I might be satisfied in the Matters whereof it treated: And therefore, since I have been compared to Muggleton and Pennyman, for writing that private Letter, 'tis thought meet it may be now Published, and Recommended to the Consciences of every Reader.  
Here now follows the other of the Two Letters, whereof I make mention, as before, written unto G. F. by me, for the further Clearing of my Conscience.  
Bristol, the 3 d. of the 10 th'. Month, 1677. George Fox,  
" I Have once more a Constraint on my Spirit to write unto thee, and in Singleness of Heart thus to say.  
On the the 25 th'. of the last Month, a Separate Meeting was held in our City; unto which myself, and divers other Friends went on these Two Considerations: First, To bear a Testimony against the Appointment of that Meeting, because it was held in our Public Meetinghouse, though divers Friends of the Monthly Men and Womens-Meeting did Oppose the same, when 
‖ Note, The said Proposition was made after several Friends were departed, and the Meeting broken.  Proposed. And, Secondly, To prevent such Designs, which was believed might have a Tendency to Deceive the Simple, by bringing forth Scandalous Papers against John Story and John Wilkinson, towards whom many Friends dare not demean themselves, as if they were Apostatised from the Ancient Truth. Being thither come, a Testimony was born Against the Appointment, and Holding the said Meeting; and some I believe, were made Instrumental to preserve others out of the Snare, which was laid to Betray the Simple. But that which greatly grieved my Heart, and which at this time is a Concern upon me to signify to thee, was The Reading a Letter, which was said to be from thee.  
If that Letter was really given forth by Thee, and made use of in the Meeting, according to thy Intent and End, and so will stand by the Person or Persons introducing the same to be read, as to their End and Intent therein; then 'tis plainly evident, That thou art at least the Espouser, if not the Head of the Cause of Men, that have appeared Partial, Unrighteous in judgement, and Persecutors in a high Degree. And, blessed be the Lord, (for in Zeal to the Cause of Truth I speak it) that he hath not only given me a Sight hereof, but also Boldness (in which I have Peace) to testify against that Partial, Unjust, Persecuting Spirit, in whomsoever it appears; that under a Pharasaical Pretence of Love, and Bowels of Compassion, or such like, would destroy and murder the Name and Reputation of the Lord's Servants; whenas I am fully fatisfyed, if they would but Bow to Men, they might avoid the Stroke of their Passion.  
Alas, Friend! little did I in Days past think, that thou wouldst appear either as a Head, or Espouser of the Cause of such; nor yet of any, who should cast Stumbling-Blocks in the Way of God's People: But now 'tis evident, that thou art the Man, under whose Name Papers are spread; which seems as a Strenghening to such, as well as one that puts Stumbling-Blocks before the Lord's People thyself: And therefore, if thou hast any Regard to the Flock of God; it becomes thee to cease sending abroad such Papers, or putting Stumbling-Blocks in the Way of the Simple.  
Perhaps, thou may'st think the Language unbecoming me; yet I must tell thee, That though Darkness hath over-shadowed the Hearts of many, so that they seem like Men Void of all Wisdom, and all Reason, (whereby it seems to me, as if they were Proselytes of such amongst the Sixty-Six Subscribers at Ellis Hook's Chamber; who coming with another Gospel, than that which stands in the Wisdom of God, have Preached against All Wisdom and All Reasoning) yet the Eyes of many of the Ancient Flock of God continue yet open, and have beheld the Whimsies and Imaginations that have entered some, whereby the Name of God hath been but too frequently Blasphemed, and the Word and Power of God abominably Abused, by such whom the Papers seems to be a Strength to; which hath long since created Jealousies, that the dread of that Ancient Power (which many Brethren testified; Was with thee in the Beginning) is departed. The Consideration whereof puts me in remembrance:  
First, That though thou and many have judged John Perrot, as an Apostatised Person from the Truth, for introducing a New Practice in the Church; yet those who (as far as I know) stand in and for the same Faith and Practice they were in from the Beginning, are now judged Apostatised, because they cannot embrace (for Conscience sake) some New Prescription, which thou art accounted either the Author, or Countenancer of.  
Secondly, That though the Apostle thus exhorted; Little Children, keep yourselves from Idols; yet thy Book touching Womens-Meetings, etc. (very Scandalous to the Truth, and worthy in several Particulars to be Judged and Condemned) informs us, as if Micah's Mother, spoken of Judges 17. (when she gave Money to make a Graven Image to be Worshipped) was a Virtuous Woman; for touching her thou hast thus written: And Was not Micah's Mother a Virtuous Woman? Read Judges 17. and see what she said to her Son. And in a few Lines after, thou thus testifyes; These, and such like Women are Recorded to Posterity, for their Wisdom and Virtue: See thy Book, Pag. 43, 44.  
Thirdly, Though there are Endeavours to send Papers to and fro, to bespatter John Story, for going out of a Meeting when the Persecutors came; yet I know, that thou thyself hast been found in the like Action, and (if Reports be true) the frequentest of any Man, that ever I heard called by the Name of a Quaker: And 'tis to me a broad Sign, that this would not have been omitted, as a grand Article against him amongst others at Drawel, hadst not thou been Guilty in the like Case.  
Fourthly, That though John Wilkinson and John Story are persecuted by such, unto whom thy Papers seem a Strength, because they will not Condemn themselves: Yet I never heard, that thou, as yet, hast ever given forth any Paper of Condemnation for the Errors thou hast Committed, in writing the Book about women's Meeeting, etc. or any thing else: Though I cannot believe, but that thou art Conscious to thyself, that Truth is scandalised thereby; unless so great Imagination hath entered thee, as to conclude, That all thy Words, Writings and Actions are Right, because they are brought forth through thy Earthly Vessel. And to speak plain, I must tell thee, Thou art not free from giving Occasion to be Jealous, that thou dost so conclude: Else, when I treated thee about the Business of Micha's Mother, Why didst thou tell me, as thou than didst, viz. That thou knewest what thou didst, and that Thou sawest 'twould be a Stumbling-Block? But rather, on the Sight of thy Mistake, have ingeniously confessed the same; for 'tis an Abominable thing in thee, or any Man knowingly too put Stumbling-Blocks in the Way of God's People. And know this from me, thou wilt never be able to wipe away the Reproach that lies upon thee, for writing that Book, until thou Condemn and Judge thyself, for many things therein contained.  
And to be yet more plain; When I do consider, that the Reputation and Respect, that hath been given unto thee by many, (if not most of those, who in the Parts here-a-way were first convinced of Truth) did first spring from the Testimony we had concerning thee, from the Mouths of those whom we believed the Lord (and not Thou) sent forth to gather us; it seems a very strange Thing, and the Badge of a grand Apostasy: That any of the surviving Remnant of those Ancient Labourers (being as sound in Doctrine and Principle, and as blameless in their outward Lives and Conversation, as in the Beginning, and thereby manifesting themselves Stayed in the Unchangeable Truth) should be Persecuted, and rendered Offenders, for that which Truth declares to be no Offence; and yet thou so far from being a Reproof thereto, that 'tis evident to me from my Discourse had with thee at Swarthmore, and other things, that thou art become a Strength to them.  
Hast thou forgotten, that Truth was Preached in the Beginning, under the Name of the Unchangeable Truth? And, Is the Day now come, that a Remnant of the Ancient Stock (who bore the Brunt, and Heat of the Day) must now be Persecuted; whenas I am satisfied, if they could but now run with others to Change their Way, they might yet be esteemed Good Friends?  
Hast thou forgotten, how often the Testimony of the Ancient Brethren were on this wise, We Preach not ourselves, look not unto us, but unto the Appearance of Christ in yourselves? And yet one Cause Assigned by thee, that John Wilkinson, and John Story are wrong, is their not Coming to thee, and by the sixty six Subscribers at Ellis Hook's Chamber in London, their not Coming to Them? Truly those who have received their Ministry from God, are not to run hither and thither at thy Call, or any man's Call whatsoever; though I do know thou hast (in a Letter written to me) Assigned their not coming to Thee, when thou send'st for them, to be as a Proof, that they were not Right, nor in the Light and Power of God. But by what Authority, or according to what Principle of Truth, Men, called of God into the Work of the Ministry, must be declared to be not right, nor in the Light and Power of God, because they come not to Thee, when thou sendest for them, I understand not: for thou in thy best Estate, wast but a Member of the Christ of God, unto whom we are all to come, when he calls: And if any shall Affirm, that thou hast, and dost retain thy place, yet in that Case, Thou canst be but a fellow-servant, accountable unto the Christ of God, as every Member of the Body (whereof Christ is Head) is?  
Hast thou forgotten, how Thou hast Testified against James Naylor's Spirit, whose great fall was his owning, or at least not Reproving the Women, when they Cried with a Carnal Tongue Hosanna to him? And hast Thou no Sense, that its gross Ignorance, and thick Darkness for any to look upon Thee, as that Prophet whom the Lord by his Servant Moses Prophesied he would raise up, like unto him, whom the People are to hear in all things? I cannot believe thou art Ignorant, that such there are, who so Look on thee; and I never understood thou becamest a Reproof to this Spirit.  
Hast thou no Sense, that the same Spirit of Ignorance, hath and can look upon that abominable Quotation, touching Micahs Mother, as well enough, which, wherever it is, doth undoubtedly Spring from this, that 'tis George's giving forth, and so there must be something in it? And hast Thou not been desired to Clear things of this Nature, and to be a Reproof to such Ignorance and Darkness, which tends to lead us into Egypt again? I am the man who have Cause to be Jealous, that there are some who look upon others either Apostatising from the Truth, or standing in slippery Places; when they find not a more than ordinary Respect for thee, I will not say, an Hosanna in their Breasts, as the Women had in their Mouths for James Naylor; and therefore I cannot but say, it might well become thee by a plain Testimony to Clear things of this Nature.  
Many for Truth's sake, and out of an endeared Respect for thee in particular, and a Hope that these little Differences amongst Friends might pass over (and that thou wouldst use the Interest thou hast in the Hearts of the Professors of Truth, to quell those many little Commotions, which seemed some Months and Years past, but as sparks of Fire) have born in a Spirit of Patience; yet now, since it is evident, that Ignorance, Envy, and Zeal without Knowledge, Join Hands together, to make War against God's Servants, and that thy Papers seem a Strength thereto, therefore is the Zeal of the Lord of Hosts kindled to War in Righteousness against that Ungodly, Insinuating Spirit, that makes it its business to bespatter John Story and John Wilkinson, whereby the Simple-hearted may be in danger to be turned out of the Way. 'Tis unnatural amongst the Heathen, for the Father to pierce and Wound his Children; Oh Friend! Consider of that.  
If thou art the Head and chief Promoter of this War against the Ancient Brethren, appear like a Man of War open-faced; and if thou art not, Remove the Jealousies, that have entered the Breasts of many concerning thee, which I know not how may be better done, than by a plain and Candid Answer to this and the last Letter I writ thee, which I was constrained to write, to Clear my Conscience; but thy not Answering my last Letter shows plainly to me, that thou canst not in Truth so Answer, as to keep thyself from coming under the just Censure of Truth; for several Things which I therein say are reported concerning thee, I know are True: And if such things are Crimes in others, How comes it to pass, that the like are not Crimes, when committed by thee? And therefore, since such things have been accounted by those, whom thy Papers seem a Strength to, as Crimes; I cannot tell how thou canst show thyself at Unity with them, or they with thee, till by thine or their Repentance and Condemnation, ye become Reconciled: For otherwise, either they will show themselves Wrong, or thou wilt appear as if in thy own Sense, Thou wert Exempted from the Stroke of that Justice, which in the same Case is prescribed for others.  
And truly, Friend, 'tis much taken notice of, that All Reasoning, and All Wisdom is preached against of late: Who would but think, that such Men esteem all sorts of Ignorance and Unreasonableness, to be Virtue? For my part, I measure not so; yet this measure I take, That when I find such an one to use Wisdom and Reason, to evidence a Good Cause, I cannot but conclude, Such an one's Cause is stark Nought; when his best Argument to evidence it to be Good, is to cry out against All Wisdom, and All Reasoning. Such an Argument I have not known to convince Men of Conscience and Wisdom, though some such have, or may be, of whom Solomon thus speaks; How long, ye Simple Ones, will ye love Simplicity, and Fools hate Knowledge! Turn ye at my Reproof.  
One other Shift I have of late also observed, as a Practice to manifest a Bad Cause to be Good, viz. To get a Multitude of Hands to vilify Ancient Brethren, when not heard to speak for themselves; as that Paper signed by Sixty-Six Persons at Ellis Hook's Chamber, against John Wilkinson and Jonn Story, doth evidence: For 'tis not Reasonable to conclude, 'Twas given forth with respect to any Offence, but such as hath been committed since the Meeting at Drawel; because they have been once Condemned already, for the Things there treated on.  
And therefore, I cannot but say, Here the Arm of Flesh and Egyptian Darkness meet together; and the Lord hath a Controversy with those who are guilty hereof; and the Blood of the Deceived thereby, may be required at their Hands. Oh! This Sin cries aloud in the Ears of the Lord of Hosts, thus to endeavour the Defamation of God's Servants, under fair plausible Pretences of Love and Brokenness, or such like, when so much Gall and Bitterness of Spirit appears in the Bottom, that Men of Understanding and Conscience cannot join thereto.  
To be short; Things are brought to that pass amongst us, that those who contend for the Ancient Principles of Truth, and to walk according to the Measure of Grace received, are now accounted Bad Spirits, by such whom thy Papers seem a Strength to; though the Cause thereof, is nothing but Matters relating to their Consciences, and not any thing of Evil Conversation: By which 'tis easily to be discerned, that Darkness is over-shadowing again, and the Glorious Light vailing. And though 'tis said by some, That the Simple-honest-hearted Join in, and so makes as if the rest were but Chaff, that are in the Jealousies, and the Reasonings, and the Wisdom; I have this Faith, That there are Hundreds of God's Ancient Flock, who have retained their First Love, are those they call the Chaff; and many of those who are accounted the Wheat, are such Chaff-Spirited People, who, had they not Outward Props to lean upon, and Outward Persons to have an Eye unto, and Outward Papers, wherein they think their Cause is pleaded, would quickly lose their Confidence, being Built upon the Foundation that is Sandy, and not on the Christ of God; for were their Faith in Him, their Faith would not stand in Man or Men: And this with many (with whom Right Reason takes place, and the Wisdom from Above is known) is plainly discerned.  
Outward Forms and Precedents, eyeing others under the Notion of the Brethren, is so much discoursed on of late by some ignorant Persons, that 'tis but too evident, that the great Difference amongst Friends, is about Outward Things and Ceremonies; wherein some appear like People contending about the Shell, and lose the Kernel: Which occasions me to tell thee, That when I have heard thee Preach against Austin the Monk's bringing into England a Snap-Sack of Ceremonies, (which I have at many Meetings heard from thee) I then little thought, I should ever see the Day, wherein thou shouldst appear a Countenancer of such, who fall out with Ancient Friends about Outward Orders and Prescriptions; but rather would have appeared a Strength to such, who contend, that their Order for Gospel-Discipline ought to spring from Truth within themselves: For that was the undoubted Sense of those Honourable Brethren, who knew a Travel of Spirit for the Gathering of those, who in the Beginning of this latter Day were gathered, as a sort of First Fruits unto God; though some others coming in at the Eleventh Hour of the Day, and seeming as Countenanced by thee, appear of another Language.  
I have this further to add; That if thou wouldst be acquitted in the Breasts of all Friends, As a Man that art not a Countenancer of such Contentious-Spirited Men' that appear as the Beginners and Carriers on of this War; 'tis needful for thee to satisfy Friends, whether thou dost own all the Forty-Four Articles, drawn up against John Wilkinson and John Story. Thy Example of sending thy Questions abroad to be asked of other Friends, manifests, that 'tis reasonable in another Friend, to expect an Answer from Thee: But yet I have sufficient Cause to doubt, thou wilt not be so plain, as to Answer the Question; because I cannot believe, but that thy Understanding is now so opened, as to see, that if thou own them, thou wilt bring thyself under the Just Censure of Truth, for endeavouring to make any Brother an Offender for that which is no Offence: And if thou own them not, than thou wilt show thyself out of Unity with the great Opposers of John Wilkinson and John Story.  
However, if thou refusest to Answer, 'twill be Evidence enough, that thou walkest not by that Golden Rule, To do as thou wouldst be done by.  
Moreover, Since thy Papers give Testimony against a Spirit, Why dost thou not tell us in plain Words, who they are, in whom (according to thy Sense) it works? For I much doubt, that if thou art not the Secret Mover to all this Strife; yet the want of the Right Application of some Expressions in thy Papers, testifying against Bad Spirits, etc. is one great Cause of the Increase of Bad Spirits, and of their Scribbling. And therefore, be : For I do know, that a dark, imaginary Spirit is entered, and under the Outward Profession of Truth: and that also, such a Spirit appears amongst those, who espouse the Cause against John Wilkinson and John Story; and the Fruits that are brought forth by them, which evidence that they are of such a Spirit, are as followeth: viz. Judging the Lord's Servants out of the Truth, for particular Matters laid to their Charge, without hearing them speak for themselves, or first sending their Judgement or Condemnation to them, before the spreading thereof, contrary to the known Practice of Friends in Truth; gathering Friends together, on purpose to entertain their Ears with Reports against John Wilkinson and John Story, and refuse to bring forth the same to John Story's Face before Friends equally to be Chosen, though desired so to do, both by John Story and others: Magnifying Unity amongst Brethren, and yet appear those who break the Unity; reproving the Spirit of Strife, and yet not only the Movers, but Carrier's on of Strife, both by Word and Writing, or (to speak in thy Language) Stribling, to the Dishonour of God, and the Cause of Truth. And though such, who espouse the Cause against John Wilkinson and John Story, may suppose themselves capable to quote Thee for an Example, or at least as an Approver of such Actions, (for none of them, as I know of, do so much as suppose, that thy Words or Scribbling tends to reprove them) yet know this from me, That there are many of God's Ancient Flock, who retain their First Love for Truth; and every Honourable Labourer in the Vineyard, dare not approve of this Late and Newfound Doctrine, published against All Reasoning and All Wisdom; nor yet can suffer their Faith to stand in Thee, or any Man: And therefore, if Thou, or any Man, bring forth a Dream, or pretend a Night-Vision, to run against Faithful Friends, and on that foot Scrible against them, under the Notion of Bad Spirits; it hath no place with them, because the Day hath discovered such Folly to Men of Conscience, and endued with the Wisdom that's from Above. But yet I cannot say, but that, as it hath, it may have place with some, who are of this Number and Sort; viz. Such whose Ignorance is so Great, as to conclude it the Fruit of Virtue, to avoid All Reasoning, and All Wisdom; or whose Understandings are so vailed, as to have an Eye to the Night-Visions, or Dreams of Men, more than to the Truth in themselves; and on that foot, eyeing the Scribblers of Papers more than the Matters therein contained; as being convinced, that they ought to shut out All Wisdom, and All Reasoning, (a most dextrous Expedient, where it takes place, for Anti-christ so to exalt his Kingdom, as that all manner of Iniquity and Deceit may quickly enter the Flock, if once the Leader or Leaders of the People bring forth their own Imaginations under the Notion of Night-Visions, and publish them for the Word of the Lord) and then no marvel, if such conclude, That every Friend is justly Condemned, if they are not at Unity with the Paper given forth by the Sixty-Six Subscribers at Ellis Hooks' Chamber; as if now 'twere Good Doctrine or Exhortation, to direct to the Spirit and Power that appeared in the Sixty-Six Subscribers, (when they brought forth their Unchristian like Papen) instead of directing to the Measure of Grace in themselves.  
One thing more lies upon me to say unto thee; That though amongst the Princes of the World, there are such Politic Contrivances to carry on their Designs, as to engage such others therein; who for Self-Advancement, become of a Temporising Spirit, or for want of the Things of this World, are ready to follow for the Loaves; for being of a Mean Spirit, are Hurried or overawed with Fear: And so, if their Designs succeed ill, then 'tis the Fruit either of Evil Counsel, or ill Management; but if well, than they carry away the Glory thereof: Yet it becomes not any one, or many, professing themselves Members of Christ's Body, thus to do.  
And now to Conclude; I have this further to Query, Whether thou Conclude thyself no way obliged to bring thy Write to the Second Days Meeting in London, to be approved of there, before they be Printed? If thou dost not, Thou hast been wrong Represented; if thou dost, and yet thinkest all other Friends are, (as 'tis to be doubted, thou dost; for I have never heard, that thy Book about Woman's Meeting was there approved, or that all the Things therein contained, will be stood by, or owned by any one Friend in Truth) then 'tis an evident Token, Thou wouldst Exalt thyself: For, What is that less than to conclude, That the Infallible Spirit is limited to appear through thy Earthen Vessel only? For if (according to the Principle of Truth) the Spirit is the Judge, and that its pouring forth in our Day, is upon many Sons, and many Daughters; Why then should not the Appearance of the Spirit, through any Vessel, have its free Passage, as well as through Thine? Or, Why must Some Write, given forth by the Spirit, be brought to the Second Day's Meeting, to be approved; and Others not? But to return; I have this further to say, That if Thou or any are so imaginary, as to conclude, That all thy Writings and Books are given forth by the Infallible Spirit, and that as such they ought to be made use of, (a part of which, I am satisfied, have so been, thereby to obtain Proselytes against John Story and John Wilkinson) it appears to me, as if thy Notorious Erring from the Infallible Spirit, in writing some things contained in thy Book of Womens-meetings, hath been permitted to be as an Evidence Recorded against all such, who ignorantly look upon thee so to be, as aforesaid: And therefore, it becomes thee to be Humbled before the Lord, and to Acknowledge thy Errors therein.  
I am not without a Sense, what Entertainment my plain Dealing will have amongst many, if thou suffer it to be read or spread amongst any Prejudiced against me, as thou didst my last Letter; whereby I became Judged, before Treated withal, either by Thee, or any touching the same: However this gives me Satisfaction, that I have Counted the Cost; and if I must be Reproached (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 Burden.  
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, 'twill redound to their Shame, as in the End will undoubtedly be more publicly 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  Friend, William Rogers.  
To the Two aforesaid 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, 'tis 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 aught 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 Martial, 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 Myself, 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, etc. 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 Threatening) 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 since 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 Proceed; 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 rumoured, 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 reuniting, which was Recommended by Thomas Gouldeny, and Myself, together with Sixty Friends besides; and was Accepted by those called Separate, as by their Testimony, signed by William 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 'tis 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, Distinguished From the Apostate & Innovator. BEING AN ADDITIONAL Discovery (to the First and Fourth Parts of the Christian-Quaker, etc.) 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, Distinguished From the APOSTATE and INNOVATOR, etc.  
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 myself 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 (chief 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 entitled, This is an Encouragement to all Womens-Meetings in the World, etc. are either unsound, or impertinently quoted.   

The first Quotation.  
Page 43. of the said Book 'tis thus said, And was not Micah 's Mother a Virtuous Woman? read Judges the 17th, and see what she said to her Son.  
The very words of the Scripture are these. And there was a Man of Mount Ephraim, whose name was Micah, and he said unto his Mother, The 1100 Shekels of Silver that were taken from thee, about which thou cursedst, and spakest also in mine Ears, behold the silver is with me; I took it; and his mother said, Blessed be thou of the Lord my Son: and when he had restored the 1100 Shekels of Silver to his Mother, his Mother said, I had wholly dedicated the Silver unto the Lord from my Hand, for my Son to make a Graven-Image, and a Molten-Image; now therefore I will restore it thee; yet he restored the money to his Mother, and his Mother took 200 Shekels of Silver, and gave them to the Founder, who made thereof a Graven-Image, and a Molten Image, and they were in the house of Micah, and the man Micah had an house of God's.  
The Quotation is enough to show, that she was an Idolatrous Woman; and though it may be said, it is but a question asked; yet in answer it may be said, that if G. F's real judgement be so, that she was not a virtuous woman, he hath manifested thereby a scoffing Spirit; but to manifest that such an Answer appears but a mere shift, the reader may observe, that about thirteen lines following he thus saith, So these, and such women are recorded to Posterity for their Wisdom and their Virtue.   

The second Quotation.  
Page 43. And the woman of Tekoah, see what a Sermon she preached to King David, 2 Sam. 13.14.  
The Scripture quoted informs us, that the woman was a subtle woman, whom Joab caused to feign herself as a Mourner, and go to King David with a lying story in her mouth, which accordingly she did; For when King David asked her; is not the hand of Joab with thee in all this? she answered, Joab put all these words in her mouth; so that if it were really so, that she had been the Occasion of pacifying King David's wrath, yet it might more truly be said, that she deceived King David by her Lies, than convinced him; besides, though the story was framed by Joab, for the sake of Absalon, who slew his Brother Amnon, and therefore fled, yet it appears that King David was appeased as to his Son Absalon (as in 2 Sam. 13.39.) before the woman came to him with Lies in her mouth. We now commend it to the Consciences of all to consider, how this Lying story can be called a Good and Convincing Sermon, and be an evidence of a Virtuous Woman; for in a very few lines after it's said (as before) These and such women are recorded to posterity for their Wisdom and their Virtue.   

The Third Quotation.  
Page 23. And the Women had their assemblies in the days of the judges and the Kings; Now old Ely was not against the Assemblies of the Women, who assembled by Troops, as you may see in the 1st Sam. 2.21, 22. though some men now adays may be against women's Meetings or Assemblies in the Gospel Times; and against women's speaking and prophesying, etc.  
The Scripture quoted tells us thus: So Ely was old, and heard all that his Sons did unto Israel, and how they lay with the Women who assembled at the Door of the Tabernacle of the Congregation; which only proves that there was an Assembly of Men and women at the Door of the Tabernacle of the Congregation; who committed evil together.  
At the first view, this seemed so abominable a Quotation to prove the Assemblies of purified women, under the Gospel distinct form purified men to be necessary (which is the end wherefore 'twas (as we take it) quoted) that we were concerned to inform ourselves from the Scriptures, to what end women assembled before the Door of the Tabernacle of the Congregation; and we find by a Marginal Note in the Scriptures that it was (as the Hebrews writ) after their Travel, when they came to be purified, as in Leviticus the 12th and 6th, where it's thus said. Now when the days of her purifying are fulfilled, she shall bring to the Priest a Lamb of one year old for a Burnt-Offering, and a young Pigeon or Turtle Dove for a Sin-Offering, unto the Door of the Tabernacle of the Congregation; which gives us occasion thus to query.  
How can Women, coming in order to their Purification with a Sin-Offering, etc. to the Door of the Tabernacle of the Congregation, when defiled by the Men, that there accompanied them, be a Proof for purified Women under the Gospel, to assemble together distinct from purified men?   

The Fourth Quotation.  
Page 32. And likewise you may see Rachel and Leah their Counsel to Jacob, who answered Jacob and said unto him, is there yet any Portion or Inheritance for us in our Father's house? are we not counted of him as strangers? for he hath sold us, and he hath quite devoured also our money; for all the riches that God hath taken from our Father, that is ours, and our children's: and now therefore whatsoever God hath said unto thee, do; this was Rachel's and Leahs counsel unto jacob, and were not these three a Church then? and did he forbidden them from speaking in the Church? See Genses 31.14, 15, 16.  
This we take to be a Quotation to evidence women's speaking in the Church to be according to truth; but yet we cannot own it to be much (if any thing at all) better Argument for Woman's speaking in the Church of God, when the Church is met to worship the Lord in his Spirit, than women's Discourses with their Husbands about their outward estates, doth almost every day produce amongst us; and were it so that no better Argument could be produced for the justification of women's speaking in the Church of God (in the sense we have understood speaking in the Church) we might be ashamed of our Principle and their Practice.   

The Fifth Quotation.  
Page 42. And the Daughters of Israel went yearly to lament the Daughter of Jeptha, judge's 11th. So here they had a Yearly Meeting on this Occasion.  
Our observation now is. Jeptha made a vow unto the Lord, and thus said, If thou shalt deliver the Children of Ammon into my Hand, than that thing that cometh out of the Doors of my house to meet me, when I come home in peace from the Children of Ammon, shall be the Lords, and I will offer it for a Burnt-Offering. And so it happened that his only Child being a Daughter, came out to meet him with Timbrels and Dances, and when he saw her, he rend his  and said, alas my Daughter! but yet at the end of two months, did unto her according to his Vow, having given her two months' time, to go to the Mountains with other Virgins to bewail her Virginity; which afterwards became a custom in Israel to go Yearly to the Mountains to bewail the Daughter of Jeptha.  
This occasions us to query, whether such a meeting occasioned on the Untimely Death of a Virgin (for Jeptha's Vow was a Rash Vow) can be any Evidence of the Matter, which is taken by us to be intended, viz. either for women's speaking in the Church, or women's Meeting distinct from Men on the account of worship to God, or performing Acts of Government, relating to Church Discipline?  
Several other passages are contained in the said book, which we take to be in order to prove either women's speaking in the Church, when solemnly met together to wait upon the Lord to worship him in the Spirit; or Woman's distinct meeting on account either of Worship, or exercise of Discipline in the Church of God, as in divers places of the said book may appear; but yet we are dissatisfied, that they are pertinent to that purpose.  
We find by a Paper given forth by G. F. that he thus writes, Friends, to you all this is the Word of the Lord; take heed of judging one another, and judge not one another, I command you in the Presence of the Lord, neither lay open one another's weakness behind one another's backs; for thou that dost so, art one of Ham 's Family, which is under the curse, and that there be no backbiting behind one another's backs, but love, and so the same that doth condemn behind the back is for Condemnation with the Light.  
This brings to our remembrance what Paul writ unto the Romans, chap. 2. ver. 1. therefore thou art inexcusable, Oh man whosoever thou art that judgest another; for wherein thou judgest another, thou condemnest thyself: for thou that judgest. dost the same thing; but we are sure that the Judgement of God is, according to Truth, against them that commit such things; and thinkest thou this, oh man, that judgest them which do such things, and dost the same, that thou shalt escape the Judgement of God? From hence we observe:  
1st, That unless G. F. pleads that he is more than a man, and on that foot claims a Privilege that he may give Instructions to others, as aforesaid, and yet be Justified in acting contrary thereto himself; and when he hath so pleaded, prove such a Privilege to be according to Truth, we are wholly dissatisfied that he can escape the Judgement of God.  
2dly, We are not satisfied, that all those whom we take G. F. to own, and who have appeared against John Story and John Wilkinson, have acted in many things relating thereto (and wherein we take G. F. also to own them) according to the aforesaid Counsel of G. F. and if so, may be esteemed as persons worthy to be judged according to the judgement given by G. F. and by the Apostle Paul also; and therefore we desire that G. F. and the Friends who have pressed this meeting, will declare whether or no, what G. F. hath written (as aforesaid) be sound, and whether he himself, and every one else, who hath acted contrary thereto, be condemnable; and when they have so done, we shall be ready to come to a fair and equal Hearing, to manifest the Reasons of our Dissatisfactions in this Case: But unless the friends who have urged this meeting will so do, we shall be ready to conclude, that they are not willing that the things occasioning the difference amongst Friends and the continuation and increase thereof, should be brought to light; nor yet are willing to come to the touch, though they themselves have been ready to reflect on us, as declining a meeting, and not willing to come to the Touch.  
The Reader may now observe, that such friends, as were at Unity with G. F. and others that were at Unity with John Wilkinson and John Story agreed together to meet, fairly to debate Matters that might be objected, and in order thereto there were Articles of agreement touching orderly proceed, the copy whereof (with the omission of one parties Name and his Subscription; for the Reasons mentioned in the Preface to the 1st part of the Christian-Quaker) now follows:  

Bristol the 1st of the 12th Mo. 77.  
Propositions agreed between— and William Rogers on behalf of themselves and others concerned, in order to a Meeting for the ending some differences depending between them; and also others in the City of Bristol and elsewhere interessed; and for satisfaction of any friend or friends in the things they are dissatisfied.  
1st, IT is agreed, by and between the persons above mentioned, That each may have a Scribe to take all those Passages in the conference which to them severally shall seem meet; and that before any one Head be left, or a new Matter begun, all that each Party have thought fit to have written be first read; if in any thing defective, amended; and finally agreed by both persons to be a true Record, Minute, or Memorial of the Conference; and if any thing be written or expressed short (or beside the Meaning of the Speaker) that the said Speaker hath Liberty to correct and help the said Expression.  
2ly, That all things so written by both Scribes, and so agreed upon to be recorded, shall be at the end of every meeting subscribed by both Parties, and by at least six credible persons of each side, and by as many more as shall please to sign the same as Mitnesses of what is so recorded; and the said six respectively to be named before the Meeting begin, and they then to declare, that they are free to it; but if in any thing they are dissatisfied with what there passeth, that though they subscribe the Narrative as Witnesses, that the same is a true Narrative, yet that they have Power and Liberty (in case of dislike) to declare or write their Protestation against the same.  
3ly, That if any Friend present hath any thing upon him or her to say, or offer to the matter in hand, that such hath his or her Christian Liberty to speak his or her Mind; and that every such thing said by Friends on either side (if the Friends that speak, or either of the two persons whose names are hereunto subscribed, shall desire it) be also recorded.  
4ly, That Matters or Subjects to be debated on by each party, be first written down, and respectively delivered to each other.  
5ly, That the meeting begin, and be held at the 9th hour in the morning, on the fourth day of this instant, being the second day of the week, and at the house of Richard Sneed.  
6ly, That this Agreement be written in the head of the Narrative to be made in pursuance of this Agreement.  
William Rogers on behalf of himself and other Friends concerend.   
The above Agreement was also signed by another Person on behalf of himself and other Friends concerned.  
On the foot of this Agreement there were three meetings, consisting of about twenty hours, had in the City of Bristol, wherein the aforesaid Dissatisfactions relating to G. F. were delivered in the Meeting.  
'Tis further observable, that inasmuch as nothing was agreed upon to be recorded according to the Articles of Agreement, and that the Meetings broke up, and the dissatisfactions of friends were not read through, William Ford and myself sent abroad all the said Dissatisfactions that were prepared, whereof those already mentioned were but a part, with an account of some other Passages concerning Meetings and other Matters that the Agreement related not to: the Rumour whereof (as I suppose) coming to G. F's Ears, I was informed by several, that he rendered the givers forth thereof, or at least one of them, Covenant-breakers, and 'tis credibly reported, that G. F. is the Person who industriously spreads the same amongst Friends (of which more anon) as an Evidence that Thomas Gouldney, William Ford and William Rogers are accused on this score, for Covenant-breakers: we think it necessary to recite a Letter written unto them on that behalf, the copy whereof doth follow.  
The 9th of the 6th Mo. 78.  
Thomas Gouldney, William Ford and William Rogers, with the rest of John Story 's and John Willkinson 's Party, who are known or unknown.  
" I Understand that you had a Meeting with G. F. and others at Bristol, at Winter Fair last, and Articles and Covenants were drawn and agreed on both sides, That no Papers were to go forth without the Consent of both Parties: and contrary to all Covenants, Engagements and Contracts (when G.F. and the rest were gone from Bristol) you have drawn up papers concerning the Meeting, Manuscript Books, some thirteen, sixteen, or twenty four sheets (as it's said) and have sent them into the North, Bukinghamshire and Berkshire (as they say) and also you sent them by Lewis Landy into Hartfordshire, and Bedfordshire, and Huntingtonshire, and ride up and down to dissaffected and lose raw people; but this work hath got you no Credit in the Nation, but hath manifested you to be Covenant-breakers, and not Men of Truth, nor Credit; for many Friends being at Bristol Fair, and knowing of the Contract and Covenant, that no Papers should go forth without both sides seeing them, and yet you contrary, secretly, in an underly and treacherous way, sent Papers behind the backs of them that were concerned, and (as they say) you never sent to them. This practice of yours is more wicked and worse than the Priests; and so in this presumptuous, wilful Work of yours, to defame others, have defamed yourselves, wherever your Papers come, and made yourselves of no Reputation nor Credit amongst Men, nor as to the Truth; for who can trust or believe you, until you call in your Papers again by Judgement and Condemnation, wherever you have sent them? for such works as your spirit manifests, are not fit for the Society of Men; for all judicious civil men would abhor your Practice and Do, and do abhor it, except some few Airy Notionists here and there, that cannot live under the Cross of Christ: And is not this Scripture come upon you? which Christ saith, When the unclean spirit is gone out of a man, he walketh in dry places, and returns again with seven other Spirits worse than himself; and the latter end of that man is worse than the beginning. And would not some of you have been ashamed to have broken Covenant and Promise, as you have done now, before you were convinced of God's Truth? but as the Apostle saith; The wicked shall grow worse and worse. Surely had there been any tenderness towards God and his Truth, that doth not change, and had there been any regard to your Reputation as Men, than wilfulness would not have hazarded all; but in that wherein you have sought to defame-others, and make them of no Credit, you have defamed yourselves and made yourselves of no Credit in all Countries, where your Books have come amongst sober honest Friends, that keep their Integrity, which indeed Friends at the General Meeting were surprised, could hardly believe it, when they heard that you had sent your Books into the North and Esum, etc. and into the East by Lewis Landy, and other places; and though you do degenerate from Truth, yet to degenerate from common Civil Men, in breaking Covenants and Engagements before so many Witnesses; but many that have heard of it, do testify against it, in all Countries where it comes, and say, That will not do your Business. And if these be your Weapons to set up John Story and John Wilkinson with, these are very shallow ones; and if this be the Spirit that cries against Forms, that run quite out of Form and Truth, that can break all Covenants and Engagements so easily: but this is like John Story's creeping Spirit's work, which hath led you to act both contrary to Truth, and below Natural Civil Men, and to be Covenant-breakers, and fierce despisers of them that are good: and so these Papers and Do of yours have given much Satisfaction to the Country, to see your Treacherous Spirit, and of John Story's, that you promote your Sect-Master, and the Fruits of his Separate Meeting; and this Spirit doth manifest itself to be contrary both to Truth and sober Men in all Countries where your Papers have come to your Proselytes, which indeed are not very many; and them that are, they are so ashamed of your Work, that we cannot get a copy; but Lewis Landy has promised a Copy, as it's said: and what you and John Story and John Wilkinson do sow; that will you reap when God's Judgements come upon you, and you rewarded according to your Works; and when Grim Death seizes upon you (whose Works you are doing in Wilful Darkness) then remember how you have Justified the Wicked, and Condemned the Innocent; and your latter end (as Christ saith) is worse than the beginning. But I desire that you may Repent, and condemn all that has been done by you on this wise, and bring John Story and John Wilkinson to condemn it also, and so come again into your first Love and into Unity with Friends; for at present we see and take notice in our Countries, that none, but who are of lose Spirits, are affected with your Works, for common, honest men abhor them.  
S. H.  
That now the Reader may know what is the pretended ground wherefore this abusive Report is so confidently spread we desire the Reader to peruse the 
* Note, the said agreement is before cited in this treatise.  Agreement made between— and William Rogers on behalf of themselves and Friends concerned, which is mentioned in the last recited relation of passages in the 12. Section, and therein they shall find that each party had liberty to have a Scribe to take passages in the Conference, which to them severally should seem meet, and that when any thing was read and finally agreed by both parties to be recorded, the same should be at the End of every Meeting subscribed by both Parties, and by at least six credible persons of each side; but not a word intimating that no other Relation should go forth; and the reason of that agreement was not to obstruct any Member of the Meeting (if no Memorials of Passages in the Conference could by Agreement be recorded) to give a Relation of the Truth; for had it been so intended, there would have been an Article to that purpose to be a bond on the persons between whom the agreement was made, and that they should, as much as in them lay, obstruct their Friends on each side from doing otherwise; but the real End was, that nothing but the Truth should go forth.  
Moreover, 'tis necessary to signify, that the person who signed the aforesaid agreement with W. R. interrupted the orderly proceeding of the Meeting, as appears in the 22d. Section of this second part, which Section we 
* Note the Manuscript Wherein the said section is contained, is ready for perusal of any Friend.  desire the Reader to peruse, and then seriously consider whether the said person doth not justly deserve to be styled a Covenant-breaker; which if he had not, and that the Meeting had orderly proceeded (according to the intent and meaning of the Articles of Agreement) and so a joint Narrative had been made, and that those who had agreed thereon had desired, that that only might have been sent abroad (for 'twas no part of the Articles, that what was to be agreed upon as a Narrative, should be sent abroad) we are persuaded 'twould never have entered in our thoughts, either to have sent or countenanced the sending abroad of any thing else as a Narrative of the Passages.  
However, so it happened, that nothing was so read, amended, and finally agreed upon to be a true Record or Memorial of the Conference, nor yet any thing witnessed by the six chosen on each side to subscribe the same; all which being considered, together with this Circumstance, that the Manuscript hinted to be given forth, was the Truth, and (as it relates to the Meetings in pursuance of the said Agreement) is not denied so to be by some, who (being present at the said Meetings) have undertaken to answer a part of the relation given forth (touching which we have more largely treated on, in the 
* Note the Manuscript wherein the said Section is, is ready for perusal of any Friend.  22d. Section of this second part) 'tis notorious Wickedness to render men (who have lived all their days in Credit and Repute) Treacherous, Covenant breakers and men not of Truth, nor Credit amongst men, of no Reputation, and as if they were not fit for the Society of men, that all judicious men would, and do abhor their Practice and Do: and all this on the down right asserting and belief of a Lie, that the very Papers themselves would have manifested, had they had but patience to have suspended giving Judgement until they had beheld what 'twas whereon they gave Judgement; for the aforesaid Letter tells us, that they could not get a copy, and renders it to be some thirteen, sixteen or twenty four sheets, when 'twas not ten sheets in large writing and small Paper.  
The Lord rebuke that lying Spirit that is gone forth, and obtains so much Credit amongst simple people, and give an increase of his Wisdom; for all this is grounded on this notorious untruth, mentioned in the last recited Letter, That Articles and Covenants were drawn and agreed on both sides, that no Papers were to go forth, without the Consent of both Parties.  
Now forasmuch as the Publishers of the aforesaid Relation (or at least one of them) are reputed for so doing, Covenant-breakers, and that 'tis credibly reported, that G. F. is the person who industriously spreads the same amongst Friends, (as before is signified) we now think it needful to signify to the Reader that we have not only sufficient Evidence, that G. F. hath written to the same purpose unto a Friend, but also to such an one as hath suffered one that is no Friend, to have the sight thereof, which is evident by the following lines, attested by Alexander Pyott and Cornelius Sarjant.  
Part of a Letter written by G. F. to Joan Hily.  
" I do understand that William Rogers and his company have spread abroad a bad and lying Paper against me, and that he and they have, contrary to their Order and Friends Agreement, (when I and they were at Bristol, and had a meeting with them) he has made a kind of Narrative of the same, and sent it abroad in the Nation among bad spirits, and never sent it to me; but this is like the Work of Darkness, I expect no better Fruits; except they do repent, which I fear will be hard; though I can forgive them: I do not matter what they can do or say against me, it toucheth me not; but in the end it will fall on their own heads.  
WE whose Names are hereunto subscribed do testify, that Joseph Forest of Bristol, Button-maker (one that was never accounted (as we know or ever heard) to be of the people called Quakers) related that he saw a Letter in the hands of Joan Hily of Bristol, 
A. P. and C. Sarsant their testimony relating to G. F. Lines.  Widow, wherein William Rogers was much vilified, as a wicked and bad man by G. F. the said Forest ask Joan Hily who was meant by W.R. she said, William Rogers; whereupon William Rogers desired us to go with him to Joan Hily to see the Letter, who this day shown us a Letter lately written unto her by Isabel yeoman's; what her writing contained we did not see nor hear read, but at the end thereof we saw written the above-recited Lines, which Joan Hily said, was written by G. F's. own hand, and subscribed by him; we also do believe, that it was his hand-writing.  
Bristol 4th of the 11th Mo. 1678/9. Alexander Pyott. Cornelius' Sarjant.  
On this occasion William Rogers in the presence of Joan Hily, Alexander Pyott and Cornelius Sarjant, writes the same day to G. F. and repeating the Matters of Accusation, etc. as abovesaid, thus answers:  
ANd forasmuch as Joan Hily was desirous to know what I could say for myself, I thought it necessary to acquaint thee, that I thus said to her, I have not concerned myself to spread abroad any bad and lying Paper against thee, nor yet have been any way concerned in spreading a kind of a Narrative, contrary to any Agreement wherein I was concerned; and that thy Writing to Joan Hily touching me, is a Slander and a Lie (the common Method thou of late, to thy shame, hast taken to scandalize men of Honesty and truly Conscientious) and so will become thy burden; wast thou an innocent man, thou wouldst have endeavoured in a Christian Method, to clear the things touching which I have often written unto thee.  
William Rogers.  
'Tis to be observed that though G. F. made mention of a bad and lying Paper spread by William Rogers and his company (the term of an haughty and scoffing Spirit) yet he mentioned not what that Paper was, nor yet what the Lies were: the Reason whereof we take to be this, that the Faith of many are in him [as one that cannot err, nor shall ever fall] so that if he affirm any thing (though never so false) we take it to be unto many as an infallible Proof, and doubtless on this foot did Joan Hily (as her words clearly imported) believe those Lies written unto her by G. F. against William Rogers, and vilified him to one not related to the people called Quakers, taking no care first to speak with him to know what he could say for himself; neither hath G. F. cleared himself from being the Author of that scandalous Paper before cited, subscribed S. H. though by a Letter written to him the 11th. of the 11th. Mo. 1678, by Thomas Gouldney, William Ford and William Rogers, they manifested their jealousy, that he was not unacquainted with the Person that writ it, and so desired him to advise who it was, if he knew, saying, Truth sought no Corners. Thus far the citation out of the aforesaid Manuscript.  
'Tis now worthy the Reader's notice, that G. F. hath written nothing thereto in Answer, to this day, but hath given a further Occasion of jealousy, that he was the very Dictator thereof, because it appears that he writ unto John Story with relation to me, very much after the same manner, and in the same Language mentioned in part of the before cited Letter subscribed S. H. That the Reader's judgement may be free, I think it necessary to insert the very words written to John Story touching me, which are as followeth.  
ANd also I do hear, that a Book or Narrative is made of our Meeting which we had at Bristol, when I was there last, and spread up and down Westmoreland, Cumberland, Yorkshire and the South, amongst prejudiced People; which was utterly contrary to the Agreement then, that no Papers should go forth, without the knowledge or consent of both Parties; which Agreement was taken down in writing, as there at Bristol may be seen; and therefore, this Practice to the contrary is below Common Moral Men, and not for the Society of civil People; short of Christianity, etc. This their Work bespeaks their Spirit. A Truce-breaking Spirit, a Covenant-breaking Spirit, and not to be Credited, etc. short of Christianity, and below some Priests, to spread such things behind our Backs in a secret, underly way; which doth clearly manifest it is not the Spirit of Christ, nor Honesty amongst men. Thus far G. F. to John Story.  
At the penning of this unrighteous Reproach, I cannot but call to remembrance, that there have been of G. F's Party, who have propesied Withering in Basquet and Store upon me, and all that join unto that Spirit, as the term was; 'tis well if G. F. hath not spread his ungodly Reproaches against me undeservedly, that so thereby my Name and Reputation may be defamed as a Proper Expedient to bring a withering on my Outward Estate. I confess, 'tis a very likely Expedient, if my Commerce were only amongst such as are ready to give Credit to G. F's Scandalous Reproach before cited, written unto Joan Hily, concerning me, in one Letter, which seems to be on the same foot as his writing unto John Story, as aforesaid, is. Were his Character concerning me, and those whom he accounts concerned in spreading the Narrative, made mention of, justly applied to me, I should then blame no man refusing on that foot to commerce or trade with me. And if so be his unjust reproach should have such an Influence, as that all should refuse Commerce with me, what might become of Me, my Wife and Children, whom, 'tis well known, I have hitherto comfortably maintained by my Industry as a Merchant, and been able to be assisting unto others in my generation? May the God of heaven abate the pride of G. F's lofty Spirit, that he may cease to make Lies and Scandalous Reproaches, as well as a False Certificate (of which more anon) his Refuge and Defence: For I affirm in the presence of the Almighty God, they are Sins whereof he is guilty, and in this treatise effectually demonstrated, if the Papers spread abroad in his Name, and annexed thereto, are to be credited, as coming with approbation from him, which to me is past question, being handed by those that are great Espousers of his Actions, and Opposers of John Wilkinson and John Story.  
And now, forasmuch as I have occasion to know from the words of G. F's Mouth, that he accounted me Blame-worthy or Reprovable, for securing a part of my Estate (though for my Wife and Children) out of the Hands of the Spoilers; which at length gave me occasion to prove G. F. guilty in a thing of the same Nature, which he condemned (as hereafter will appear) I therefore think needful, in order thereto, to cite a part of the 15th Section of the 2d part of the before-cited Manuscript, which now follows.  
The Reader may now take notice, that since the time William Rogers hath been so much concerned in the matters relating to this Controversy, Persecution arose at the Meeting whereto he belongs in , viz. Olvestone and to prevent the Informers (who raised the Persecution for no other end but to Enrich themselves, as is notoriously manifested) from making a Prey upon all his movable Goods, in that Place, he secured a part thereof which lay without Doors, having unsecured Within and Without to the value of about three hundred pounds, which lay Subject to the Spoilers at the place of his Residence; that so none should suffer either for him or his family: On this occasion Reports suddenly spread abroad, that William Rogers had now Manifested himself of what Spirit he was of, and was so improved by his Enemies (under the Name of Friends) that he would not suffer a Groat, and that others were fined for him, if not paid Fines for him, which was very false; for that he affirms, the Fines laid on him exceed ninety, if not an hundred pounds; and that a part thereof is levied on his Goods without Doors, and never returned, but sold away to an Enemy to Friends.  
This we thought Necessary to insert, because we do not doubt, but that the Cause of Truth hath suffered, through the Belief of Lying Reports relating to him; for when a Mare of twelve pounds' value was distrained from him, 'twas suddenly Reported, that he caused his man to buy her again, which was utterly false; for that the Mare was sold by the Distrainer to an Enemy to Friends and Truth, that kept the Mare for his own Use.  
On this Occasion we think meet to recite a Paper, given forth by G. F. touching securing of Worldly Estate in time of Persecution, together with an Answer thereto by William Rogers.  
London, 4th Mon. 1678. Friends,  
ALL you that do make away, or over your Estates to the World, or your Servant for fear of the Spoilers in time of Persecution, for the sake of Christ and his Gospel, and the Worship of God; First do not you Distrust and Despair of God Almighty, his Protecting and Delivering you with his Almighty Power? Secondly, Are you sensible that the Earth is the Lord's, and the Fullness thereof is the Lord's, and that he giveth the Increase, and that, how that he may Try you, whether your Minds are in the Creatures, or with him the Creator? And whether is it not a Greater thing to give up the Life and Soul, and to die for the Lord Jesus, than to give up the Goods and Estates, and suffering the Spoil of the Goods for Christ's sake and Worshipping of God? and whether or no they that cannot suffer the Spoiling of their Goods for God and Christ's sake, Worship's sake, can give up their Lives, and suffer for Christ, who hath died and suffered for you?  
And whether or no they that make away their Estates to the World, lest they should lose them for the Worship of God, do not they distrust God of keeping them, whose they are indeed; and have more belief and trust in the World, than they have in God? And whether this Spirit, that doth so, is not the Spirit of the World, that doth lust to Envy, and not the Spirit of God and his Wisdom; but that which is Earthly, Sensual and Devilish, that would have its Liberty, and not the wisdom that is above, that is Pure, Peaceable and easy to be entreated? And whether he that will save his Life, and not lose it for Christ's sake, doth not he think to be his own Saviour, and not Christ? And whether he that will save his Estate, and not lose it for Christ's sake and the Worship of God, by making it away to the World in time of sufferings, shall not lose it? And so whether it's safer in this case to make away your Estates to the World, that cannot save its own, or to make or commend it into the hands of God, Creator of all, and Jesus Christ, by whom all things were made, who upholds all things by his Word and Power, and the Great Lord of Heaven and Earth, and all things therein; and which out of his hand a Sparrow shall not fall without the Will of him that made them?  
George Fox.  
Read this amongst Friends, and send a Copy of it to Naylsworth.  
The aforesaid Paper being read in the Mens-Meeting of Friends in the City of Bristol, William Rogers bore testimony against it in the meeting at the same time, as that which reached not his Conscience, coming from G. F. and had therefore a Concern upon him to write an Answer thereto, which follows.  

GEorge Fox having by his Paper, dated London the 4th Month, 1678. proposed many Queries, and caused them to be read in our Mens-Meeting of Friends in the City of Bristol, it is now with me (being present in the said Meeting at the reading thereof) to write something in Answer thereto, to be read in the said Mens-Meeting; and as his was ordered to be sent to Naylsworth, I desir that this also may be sent thither, to be read amongst Friends, and also sent to G. F. that so he may Answer the Queries I now propose.  
The above-recited Paper I take to be wholly made up of Queries to all those who do make away their Estates, for fear of the Spoilers, in time of Persecution, excepting this one sentence of Exhortation, viz. Do not distrust and despair of God Almighty his protecting and delivering you with his Almighty Power.  
The queries being contracted amounts to thus much.  
Are you sensible the Earth is the Lords, and that he giveth the Increase, and that how he may try you, whether your Minds are in the Creatures, or with the Creator, and whether it is not a greater thing to give up the Life and to die for the Lord jesus, than to give up Goods and Estates; whether those that cannot suffer Spoiling of Goods for Christ's sake can give up their Lives; whether those that make away their Estates, lest they should lose them for the worship of God, do not distrust God of keeping them, and have mo●● Belief and Trust in the World than God; and whether this Spirit, that doth so, is not the Spirit of the World, that doth lust to Envy, and not the Spirit of God and his Wisdom, but that which is below, which is Earthly, Sensual, and Devilish, that would have its Liberty?  
Ans. To the Exhortation I say, 'tis in itself good, but would have much better become the Mouth of G. F. if when the Persecutors came up one pair of Stairs in our Meeting-Room in Broadmead, whilst he was speaking, he had not been of such a Spirit (which some may term Distrustful and Despairing) as on a sudden to step down, and hasten out of the Meeting at a Back pair of Stairs, which he once did, and of which my Eyes (with many more) were witnesses: Besides, I query of G. F. whether he doth not remember, that when the Soldiers or some other Persecutors came to a Meeting, in or near London, at a certain time when he was there, he did not go out of the Meeting, and betook himself to an upper Room or Cock-loft? For so have I been informed he did, and that by a person of known Credit and Repute then present at the Meeting, who, as he said, had discoursed with him at that time and place, near half an hour; and if Report be true, this is but very little of what might at large be manifested to prove him one of the greatest Fleers and Shifters in time of Persecution, that ever I knew professing the Truth, and esteemed by others a faithful Friend.  
As to the queries, I have this to say, that the Earth is the Lord's, that he giveth the Increase; that 'tis a nearer thing to part with Life than Estate; that 'tis the Duty of a Christian to offer up both Life and Estate, rather than to departed from his Testimony for the Truth, when the Lord calls for it: I am also sensible, there is a Spirit that lusteth to Envy dwelling in such, that would lay heavy Burdens on others, but not touch them with their little Fingers themselves; and that this is not the Spirit of God, nor his Wisdom; but that which is Earthly, Sensual, and that would have its Liberty: I am also sensible, that this very Spirit hath lately, and yet doth dwell in G. F. if God hath not given him Repentance. And therefore if any of you, unto whom these Lines may come, may think, that this my sense of G. F. be not true, I desire such (for the Truth's sake) to use their Endeavour, that G. F. may Answer these following Queries, viz.  

Queries to GEORGE FOX.  
I. Art not thou the man that hast taken Liberty to stay almost a Quarter of a year from Meetings, or at least a considerable time, though held in the very House of thy stesidence; or if thou didst at any time come within the aforesaid space, whether it was not so seldom, that it became matter of Exercise to other Friends for thy sake? and did not John Blaykling by Name manifest his Burden and Exercise of Spirit, on thine and the Truth's behalf, for thy so doing? and didst thou not after he had so done, a little amend in that Case?  
II. Wouldst thou not have accounted this in another, to be the Fruit of a Careless, Slothful, Negligent, Libertine or Dark Spirit, that was either departed, or departing from the Truth?  
III. Hast thou not a sense, that thy aforesaid Paper of Queries may cast a Line of Reflection on every one, that may secure from the Devourer any part of that outward Substance which God hath given them to maintain their Families? and yet art not thou sensible, that thou art the Man that hast advised the Rich to secure Worldly Estate, that so the Persecutors might not become Spoilers thereof? And if so,  
IU. Will it not evidently appear, that these thy Reflecting Queries are the Fruit of that Spirit that lusteth to Envy, and appears with two Faces?  
V. Dost thou not remember, that at a Quarterly-Meeting in , suddenly after thy last departure from Bristol, there was a Person, that judged me not sit to judge in that Meeting, because I had secured part of my goods without Doors (though I had left * 
Note, My Fines have been above ninety pounds Sterling, and I have more than double that value unsecured and subject to the Spoilers at the place of my Residence, besides, what hath been distrained from me already.  Enough subject to the Spoilers besides?) and dost thou not remember, that none of the said meeting declared any Approbation of his so doing, and that thou thyself then present, manifested a dislike thereof (as well as several others) after thy usual manner thus, Wished Wished? Dost thou not also remember, that I then signified to this effect, If what I had done was a crime, those who were accounted as the chiefest amongst us, were guilty of Crimes of the like nature? Dost thou not remember that nothing was then said in Answer thereto, either by thee or any other? and if 'twas then a Crime, why didst thou not then inform the Meeting, and to speaking thine own Language, become a reproof to that Spirit, and to me in particular? If it be not a crime, why hast thou sent forth thy Paper of Queries which plainly carries a Line of Reflection on such as have, or may secure from the Spoiler, when I cannot but believe that thou dost know those who have not accounted their Lives too dear, to offer up for the Testimony of Truth, 
Witness many faithful Friends in Reading, or near it.  and would not have departed a foot from the Meeting where their testimony for truth hath been concerned (though thou hast proved a Shrinker) have notwithstanding secured their Estates for their Families, and never have been exhorted to the contrary, or reproved by thee, so far as ever I could hear?  
VI Whether thou hast not, contrary to thy own Conscience and thy former Counsel, written thy Paper of Queries to gratify that envious Spirit, which exclaims against me, for securing Part of my Estate? And whether thou therein hast hot acted that behind my Back, by directing it to be read at the Meetings, which I have, and usually do frequent, that thou wast either afraid or ashamed, to have spoken to my Face in the hearing of others, lest openly in the view of the Country, thou shouldst have been detected for appearing with two Faces? for so do I now believe thou hast manifested thyself and that one of these Appearances is but the Fruit of that Spirit in thee which, lusteth to Envy, because I remember not, that ever I heard, before the time of my late securing something from the Persecutors, that any Friends judged one another in that respect, or that any, from a Principle of Conscience, refused to do the thing that I then did, which was no more than what I often have done, when there was occasion for the Preservation of my Outward Estate, in that day wherein thy respect was most unto me, though now, this must be made use of as the only Matter of fact to slain my Reputation, and to render me one that's out of Truth.  
VII. Whether it be not better, to secure a man's outward Substance, to pay his Debts, and maintain his Family (when he is capable so to do) and keep steadfast in his Testimony at Meetings, than when Persecutors come, to shift out of Meeting, whereby both Body and Estate too may be saved, as thou hast done?  
VIII. Whether it be better so to do, as aforesaid, than to let all lie open to the Persecutors, and depend upon thee, and— to solicit at Council board? Thy Language to Thomas Pierce of this City, occasions this last Query, which, as he hath said, was on this wise, or to this effect; What would you do, were it not for— Me and a few more to appear for you at Council-Table, or before King and Counsel?  
IX. Whether thy writing so much of trusting God, being compared with thy aforesaid Boasting Language to Thomas Pierce (which hath proved but like a Reed of Egypt) shows not confusion?  
X. Whether it be fit for one that feeds of the fat of the Land, and lives in fullness of Plenty, attended in many respects like an earthly Prince, and that hath twelve or thirteen hundred-pounds, with the increase thereof for many years (if any be) well secured out of the reach of the Spoilers and Persecutors, to admonish a company of Poor, Innocent, Harmless Friends, that may have three or four Cows a piece to feed themselves and Children, not to secure them from the Spoilers? and if it be not fit for such an one so to admonish, I then query, Whether thou art not the man that art so qualified, and who in effect hast so admonished?  
XI. Whether a man under the aforesaid Qualifications and Circumstances, can by such an admonition; as aforesaid, answer God's Witness in the Consciences of such to whom he is so known, especially, when no better Care is taken, by the Admonisher for the Relief of such, when their all is gone, than this, viz. Never heed, the Fleece will grow again; don't despair, trust the Lord; spread your sufferings before the Judges; be careful to send your sufferings to the quarterly Meeting, that so they may be brought up once a year to London to be recorded?  
XII. Whether or no a suffering for the Testimony of such False Prophets, as Solomon Eccles hath proved himself to be, (as is manifest by his prophesying John Story's death within one year, and since expired) can be called a suffering for the Gospel of Christ? and if not, whether it be not better to secure one's outward Substance from the Spoilers, than to let it lie open to be taken away for Fines imposed for the preaching of such False Prophets? and since, 'tis said, Solomon Eccles manifested the same first to thee, I query whether thou wast not an Encourager of the said False Prophet, (because 'tis said he cries thee up as one that's greater than Moses) or whether thou didst become a Reproof to him?  
XIII. Whether or no it be not the fruit of an Englighmed Understanding, in those who are called dark Spirits, to secure what they have from being taken away for Fines imposed, for the babbling of such, whose great business at Meeting is to rail against Faithful Friends, under the Notion of Dark Spirits? and whether otherwise the Prophecies of those, who have prophesied blasting and withering outwardly, might not quickly come to pass where Persecution is?  
The aforesaid queries, my desire is, that thou George Fox mayest answer, that so the simple-hearted Friends may plainly know, what thy judgement is in things of this nature; for I have cause to believe that many such are at this day drawn into the Belief and Practice of some things, for which they have no sufficient ground from the Conviction of Conscience in themselves; but rather as prompted thereto by such, who are like unto those, who lay heavy Burdens on others, which they themselves will not touch with their little fingers; but blessed be the Lord, there are Eyes that see and do perceive, there are Ears that hear and do understand, and have boldness and Confidence given them of the Lord, to stand in the Gap as Witnesses against such, who cry against Fleers in time of Persecution, and yet are Fleers at such times themselves; that blame others for securing their Goods from the Spoilers, and yet Secure their own; that prompt the Poor to offer up their ALL, and yet take Care to advise the Rich to secure their Estates; that cry against others as Unruly, because they will not be subject to them, and yet think themselves not obliged to be subject to any Rule but their own; that testify against Libertines, and yet take Liberty to Backbite, Slander and False Accuse; that declare against Tale-bearers, and yet be the chief Nourishers and Upholders of such; that bear witness against Wickedness and Dark Spirits, and be so dark as to record 
* Read G. F's book touching women's Meetings, page 43.44.  an Idolatrous Woman for a Virtuous one; and (as it's said) to try the Bad Spirits; that cry against looseness, and yet be so lose as to quote a meeting of Men and Women where 
* Viz. The Meeting before the door of the Tabernacle of the Congregation, where old Ely's Sons lay with the Woman, as in G. F's book of Womens-meetings.  Lewdness was committed, to prove women's Meetings as G. F. hath done; that would be accounted Watchmen, watching for Good, Healers of Breaches, Removers of Stumbling-blocks; and yet appear Watching for Evil, and not for Good; Increasers of Differences, by adding Fuel to the Fire, and casting Stumbling-blocks in the way of the Simple; that appear Reprovers of such for Tythe-Payers, who ever bore a Faithful Testimony against it, and yet advise others to buy their Tithes; that say God hath given them Infallible judgement in all things, and yet appear notoriously Fallible. How far thou G.F. art concerned in such things as these, will appear in the day of the Lord, when every man's Words and Works must be brought to judgement; for I firmly believe, thou art the man that hast been guilty in all these things; and in the mean time take this as the fourth Warning, Caution or Advice, from the Hand of thy Friend (who never knew the Moment wherein I had more Peace in any one Action of my Life than in what I now am writing) let the time passed be sufficient, repent for thy many Miscarriages, which God hath raised me (as an Instrument in his Hand) to discover unto thee; for the Imperiousness of thy Spirit hath but an ill Savour in the Noscrils of God's people, and as it was said of the priests of old (whereof the prophet declares) that because they caused many to stumble, therefore were they despised, and made vile before all the People; so it may in time, be said of thee, unless thou Repent, because thou hast laid Stumbling-blocks before many.  
The Righteous God is Witness between thee and me (when no mortal Ear, that I know of, did hear, save our own) that thou toldst me (after thou grantedst my Request of having an hours private Discourse with thee, at my being at London this last spring) That thou knewest what thou didst in that Quotation of Micha's Mother, that Idolatrous Woman (though thou rendredst her as one recorded for her Wisdom and her Dirtue) and that thou sawest 'twould be a Stumbling-block: I therefore cannot but take this opportunity, seriously to put it to thy Conscience; dost thou think thou hast done well to put a Stumbling block before the people of the Lord? dost thou think a blessing can attend such an Action in thee, when Christ himself hath pronounced a general woe against those who are guilty thereof?  
Oh George! consider, before it be quite too late; do not continue an instrument to raise Divisions, Strife and Contention amongst the professors of the Truth; for if thou dost, the loss of many souls may be laid at thy door, which in one day may be a burden too heavy for thee to bear.  
Perhaps, some may think, many things I hint at, are groundless, especially the matter relating to G. F's advising the rich to secure Worldly Estate, and to buy Tithes; and therefore to come a little closer, I add these two queries:  
I. Whether thou G. F. (whilst Isaac Penington was in prison, and in Erpectation of being premunired) didst not thou advise, or at least encourage Mary Penington, to secure her or their Estate? and whether afterward, thou G. F. didst not speak in discourse with another Friend about the same matter to this effect, viz. What a condition she (viz. Marry Penington) had been in, had it not been for thee (meaning as to outward Estate.) If thou G. F. deny this, I will undertake to prove it, or bring Teltimony under the hand of a Credible Friend in Truth, that Mary Penington did signify so much, as is queried in the first part of the query, and also prove, or bring under the hand of a Credible Friend in Truth, to whom thou G. F. spoke, according as is queried in the latter part.  
II. Whether thou G. F. didst not advise Nathaniel Crips of the County of Gloucester to buy his Eythes both of Priest and Impropriator? If thou deny it, I will undertake to prove it, or bring it under the hand of Nathaniel Crips that thou so didst.  
Bristol the 20th of the 7th Month 1678. William Rogers.    
The aforesaid answer was read in the men's Meeting of Friends of the City of Bristol, at which some of the Party with G. F. seemed very uneasy; whereupon some Priends to William Rogers proposed to this effect; That, William Rogers was in the City (for he acquainted a Friend, that he would be within, at his House, if Occasion should be to send for him, and ready to stand by what he had done) and that, if they pleased, they might appoint a Meeting on purpose with William Rogers on this Occasion; but none of the Party with G. F. appeared to appoint a Meeting; the secret Cause whereof, we believe, was, because that some of the Party with him were conscious to themselves, that G. F. in many things, was represented no otherwise than he had manifested himself to be. Thus far the Citation out of the 15th Section of the 2d. part of the said Manuscript.  
To the aforesaid Answer and Queries given by me, G.F. made a Reply with a False Certificate, (as hereafter will be mentioned) annexed thereto by John Blaykling, unto which I writ a rejoinder, and caused the same to be copied, and sent unto him. And forasmuch as some other Abuses laid at G. F's door are, together with my Rejoinder, mentioned in the 21th Section of the 2d part of the Manuscript beforeeited; I think it needful to insert, not only my Rejoinder, to G. F. but also some other part of the said Section, pertinent on this Occasion (with the Omission of some Names for the Reasons mentioned in the Preface to the 1st part) which now follows.   

ON the 21th of the first Month, 1678. Was delivered me a Manuscript, subscribed G. F. with a Testimony and Postscript subscribed, John Blaykling.  
What is therein written, and subscribed G. F. is a Reply to an Answer that I gave toa Paper given forth by G. F. dated the 4th Month, 1678. which was read in the men's Meeting of Friends in the City of Bristol.  
And forasmuch as G. F. hath laid down two False Assertions, on which he seems to build the greatest part (if not all) of those things which he concludes are False Charges, I shall apply myself to manifest those two False Assertions, and so the Force of his six sheets of Paper, (in answer to one of mine) will for the most part (if not altogether) fall to the ground, as such an impertinent idle discourse, that's nauseous to men of Honesty, and endued with Understanding, unless it be the Fruit of Understanding, and Honesty (which I know is not, nor can be) to give credit unto the words of a Man, detectable of many Lies from the sight of his own Reply, and compared with what he pretends to Answer.  
Moreover, 'tis observable, that he not only praiseth himself at a high rate, but also vilifieth and scandalizeth others in general terms, and sometimes in particular, and yet brings no proof for either; to me it appears, that his best skill to answer any thing, is (of late) so manifested, which cannot but be obvious to every impartial Eye, that shall throughly peruse, and ponder his Answer to me.  
G. F's first False Assertion hinted at, as before, is contained in these his words, viz. [My Paper is an Epistle to Friends, which thou confessest, is an Exhortation in itself good.]  
To this I Reply, this Sentence and Assertion is False, and not to be found in my Answer to him; my own words, relating to an Exhortation in itself good, is, in my Answer, to be found only in these two Sentences, viz. The above-recited Paper I take to be wholly made up of Queries, to all those, that make away their Estates for fear of the Spoilers in time of Persecution; excepting this one Sentence of Exhortation, Do you not distrust and despair of God Almighty, his Protecting and Delivering you with his Almighty Power? to the Exhortation, I say, it is in itself good, etc. Which plainly relates to that one sentence, which I took to be an Exhortation, but not to all his Paper, which he terms an Epistle to Friends. From G. F's words, viz. An Epistle to Friends, such as have not heard what is contained in the said paper, may be apt to conclude, that it contains something of Exhortation, Counsel, Doctrine, Instruction, Teaching, Prophesying, or Prayer, or at least some Sentences; which imports his being then exercised in some, or one of the aforementioned spiritual gifts: but no such thing is therein found, more than what may be pretended from the aforesaid sentence of Exhortation (as I took it) but that Sentence may also be taken for a Query, as well as an Exhortation. And as to the rest of the paper, 'tis all Queries, which gives me occasion to ask this question, viz. Whether such a Paper can properly be called, an Epistle to Friends in Truth? especially since 'tis easily savoured, that those he writes to are such, as in his esteem are exercised in the spirit of the World, that lusteth to Envy; for so his words clearly import, if one of his Queries, and the beginning of his paper be compared; the beginning of his paper runs thus; Friends, all you that do make away, or over your Estates, etc. and then about the middle of his queries thus saith, Whether this spirit that doth so, is not the Spirit of the World, that doth lust to Envy?  
To conclude, as to this False Assertion; G F. hath scattered the substance thereof in at least, eight several places, in his Answer to me, which to speak in plain and vulgar Language, is one downright Lie, told eight times over; and since in the second Page of the said Manuscript, he seems to imply, that I have not been Civil and Ingenuous as a Man, I now appeal to all ingenuous Readers, whether this his Action shows any degree of Civility, or Ingenuity, either as a Man, or Christian?  
The second False Assertion before hinted at, I thus manifest; I proposed Thirteen Queries to him, after I had answered the substance of his Queries, and having so done, I then proceeded to add, and that in a distinct Paragraph from the Queries, these few following lines, viz.  
The aforesaid queries, my desire is, that thou George Fox mayest answer, that so the simple-hearted Friends may plainly know, what thy judgement is in things of this nature; for I have cause to believe that many such are at this day drawn into the Belief and Practice of some things, for which they have no sufficient ground from the Conviction of Conscience in themselves; but rather as prompted thereto by such, who are like unto those, who lay heavy Burdens on others, which they themselves will not touch with their little fingers; but blessed be the Lord, there are Eyes that see and do perceive, there are Ears that hear and do understand, and have boldness, and Confidence given them of the Lord, to stand in the Gap, as Witnesses against such, who cry against Fleers in time of Persecution, and yet, are Fleers at such times themselves; that blame others for securing of their Goods from the Spoilers, and yet Secure their own; that prompt the Poor to offer up their ALL, and yet take Care to advise the Rich to secure their Estates; that cry against others as Unruly, because they will not be subject to them, and yet think themselves not obliged to be subject to any Rule, but their own; that re●●●ite against Libertines, and yet take Liberty to Backbite, Slander, and False Accuse; that declare against Tale-bearers, and yet be the chief Nourishers and Uphoiders of such; that bear witness against Wickedness and Dark Spirits, and yet be so dark, as to record an Idolatrous Woman for a Virtuous one; and (as it's said) to try the Bad Spirits; that cry against loesness, and yet be so lose as to quote a meeting of Men and Women where Lewdness was committed, to prove women's Meetings as G. F. hath done; that would be accounted Watchmen, watching for Good, Healers of Breaches, Removers of Stumbling-blocks; and yet appear Watchers for Evil, and not for Good; Increasers of Differences, by adding Fuel to the Fire, and casting Stumbling-blocks in the way of the Simple; that appear Reprovers of such to, Tythe-Payers, who ever bore a Faithful Testimony against it, and yet advise others to buy their Tithes; that say, God hath given them Infallible judgement in all things, and yet appear notoriously Fallible. How far thou G.F. art concerned in such things as these, will appear in the day of the Lord, when every man's Words and Works must be brought to judgement; for I sirmly believe, thou art the man that hast been guilty in all these things.  
From these last words George Fox, Page the second, thus saith, And thou hast many queries upon my Epistle, and on thy conclusion sayest; Thou believest, that I am the Man that is guilty of them all. So by this it appears, they are charges against me: This Construction of G. F. is utterly wrong; for my words, from whence he draws that conclusion, cannot in common sense, and according to the Connexion of words, so import, they being only relative to the preceding matter, contained in a distinct Paragraph, after I had done with the Queries: but yet I would not have any to think, that I asked one Question, as having no ground so to query.  
Moreover, 'tis observable, my aforesaid words will not amount unto a Charge, because to believe and to charge are two distinct things; for a man may believe a Charge, and yet have no hand in giving the Charge; but a man cannot honestly charge another, and yet pretend he doth not believe the Charge.  
G. F's manifested Weakness doth not end here; for suppose his Construction had been my Meaning, he might then have justly accused me of Folly; but not justly have rendered me one charging him with False Accusations (as on this occasion he hath done) since the Queries were not answered by me, without which no certain Accusation could be really manifested, because questions may be answered in Truth, sometimes by Yea, and sometimes by Nay: On this false Assertion G. F. is become guilty of as many Lies, as my Queries before proposed are in number, viz. thirteen. Besides, if G. F's Judgement, manifest in his reply, touching me (viz. That I have manifested Madness and Folly) were true, yet my Folly hath not been so great, as to write one Lie eight times over, and thirteen particular Lies (and all on the foot of two False Assertions) besides many more, as hereafter in this my reply will appear (and that also dotectable from the view of my Paper and G. F's Answer thereto) as he hath done. I will not adventure to say this, in him was the Fruit of Madness and Folly; though 'tis evident, he doth not heed what he writes; and in the most charitable Construction, that I can put thereon, the Reason he so doth (as I take it) springs from an Imagination possessing his heart, that he concludes whatever first arises in his mind (on the sight or hearing of any thing) is fit to be brought forth, and stood by. And truly, 'tis to be doubted, the like Imagination hath possessed many (amongst whom I take John Blaykling to be one, by giving forth a False Certificate) to cover G. F. in his Defence of a Lie against the Truth; of which more anon.  
I now come to signify that G. F's sending those Queries, was more like the Action of a Friend to a company of Hireling Priests, than the Action of one Friend to a Meeting of Friends, accounted by some the Church, and that what I writ by way of Answer to him by name, was more plain than his smiting in general terms, so far as Queries may be called Smiting. Neither was my reading my Answer in the men's Meeting against my former declared sense and Judgement, though G. F. doth so insinuate, instancing the case of Thomas Cam, which is remote from his purpose; 1. Because Thomas Cam was never opposed by me, or any that I know of, to read any Paper in the Mens, Meeting. And 2. when an Agreement was appointed between Thomas Cam and John Wilkinson in order to prove John Wilkinson an Encourager of Wickedness; Friends were not willing to hear Thomas Cam read Papers, to prove other men wicked, not present, because the business of the Meeting was to prove John Wilkinson Wicked; and though 'tis not proper for one Friend to bring forth Accusations against another Friend, in order to obtain a Judgement against the Accused behind his back, (which was the case of John Blaykling and twenty five more. Accusers and Informers against John Story and John Wilkinson, in order to have nine persons chosen by those Informers, to sit in Judgement on John Story and John Wilkinson when they refused to own their Authority over them) yet if one, that hath professed the truth, hath sent abroad his Papers, having a tendency to put one Friend against another, about securing Outward Estate, when he hath advised the like, and not only so, but hath made Lies his Refuge, thereby abusing honest men, that cannot submit to his will, 'tis proper enough for me, or any, that may have a Concern of Conscience (as I have) to discover the fruits of such a Deceiving, Betraying Spirit, though behind the back of him, in whom it appears: But should I choose nine persons, and summon G. F. before them, as Judges over him, without his Assent, and if he would not own their Authority, proceed to accuse and obtain such Judges, to judge the matter, and spread that Judgement over a Nation, to his Defamation, right or wrong, it would not add to my Credit, though I might quote nine (who have been taken to be of the party with G. F.) for a Precedent in the very like Case; and not only so, but might also quote several others, judging me, with respect to my Answer to G. F. without either hearing what I could say, to manifest the Reasonableness of my so writing, or G. F. to plead his Innocency, to all the matters written by way of Reflection on him.  
And whereas G. F. saith, that I said to Bray Daily, that I sent it (meaning my Answer) to G. F. three weeks before it was read in the Meeting; I say that's utterly false; 'tis probable I might acquaint him, 'twas written so long before, or left some time before with Charles Jones signior of Bristol to be sent to G. F. (for so I did) but he desired more time to consider, whether he would send it or no, than I was willing to grant.  
Page 32th of George Fox's Manuscript he thus saith, Here it is evident thou hast fulfilled my former words, that these thy pretended Queries were all of them real Charges, seeing here thou sayest, thou firmly believest, that I am the Man, that hath been guilty of all these things ; and therefore, the less I do lake notice of them, because I know them to be all False and Malicious Charges.;  
From the words [All false and Malicious Charges,] I refer it to the Reader to consider, whether there is not about five or six lies more, whereof he may from thence be detected, and that from the view of his own Reply only, besides that which may be termed Forgery, in adding to my words (viz. ) which words are none of mine, but his, and (as I take it) to render me to speak what I neither thought, or intended. My first Query is about his staying almost a quarter of a year from Meeting, or at least a very considerable time, though held in the very house of his Residence; this he denies not, but pretends he was Weak, so that the breath of People, sitting near him, did overcome him; further adding these his very own words, viz. So that it was hard for me to sit by any out of the Meeting, much more in it.  
In my third Query it's thus said; " And yet art not thou sensible that thou art the Man, that hast advised the Rich to secure worldly Estate, that so the Persecutors might not become Spoilers thereof. To this G. F. answers, Thou hast not particularised any, though thou hast generally charged me; and therefore, this is a groundless Accusation and Calumny.  
On this Query, I take occasion to observe, that he is detectable of several Lies from the view of his own paper, if Isaac Penington and Mary his Wife may be properly termed the rich; and if they may not, I query of G.F. whether any among us may? The 1st Lie, whereof I take him on this occasion, to be detectable, is, that he saith thus, Thou hast not particularised any; when in my paper I had thus in particular queried, " whether thou G. F. whilst Isaac Penington was in Prison, and in expectation of being Premunired, did not advise, or at least encourage Mary, the Wife of Isaac Penington, to secure her or their Estate? if thou deny it, I shall undertake to prove it, or bring Testimony under the hand of a Credible Friend in truth, that Mary Penington did signify so much.  
The 2d I take notice of, is these his words, Though thou hast generally charged me: To which I say, I did not; for I named not the Rich in general; and with this he charges me again in his Reply, in these words, viz. As thou goest over and over thy Paper of False Charges, that I should advise the Rich, in a general way, to secure their Estates.  
The 3d I take notice of, on this occasion, is from this word [groundless] when as he doth not deny, that he did so advise Mary Penington, signifying also, That if Mary Penington in her weakness did secure her Land for her, and her Children, etc. yet what is this to thy making away thy Estate, & c? and so bids me, make what I can of it, saying, Hers was but a particular case; which leads me to observe thus much, that my Query was not Groundless, and so this may (as I take it) justly be termed the Third Lie, whereof he is detectable, from these his before-cited words, viz. Thou hast not particularised any, though thou hast generally charged me, and therefore this is a groundless Accusation and Calumny: But that which aggravates his Error the more, is his thus saying, I never advised thee to make away thy Estate, nor none else, as if Mary Penington was no body.  
And as to these his words, yet what is this to thy making away thy Estate?  
I answer and confess, that G. F. amongst his many Lies, hath written some Truth; for 'tis very true, 'tis nothing to the making away my Estate; doubtless it only secured their own, and not mine, neither was G. F. ever so friendly to me, as to take so much care of me and my family: besides, on another score, I may say, 'tis nothing to me, because I never professed myself principled to walk by other people's outward Patterns; without knowing a better ground so to do, than a mere Outward Example, neither did I so do from any Dispensation given me, from G. F. or any Body else, and if any shall seem displeased at my using the word Dispensation on this occasion; to be plain, I shall tell the Reader in short, that I find G.F. in his Reply thus to say, on the very Occasion relating to Mary Penington, viz. For sometimes when people are weak and tender, and in trouble, they are to be left in some Cases, which they cannot bear, as in another case the Apostle said concerning Days, etc. but when they would make a sect of it, and their Principle as thou dost, than the Apostle judged them. On which words of George Fox, these necessary Observations may be made, if friends of truth are to be left in some cases, than (according as I take G. F's Meaning to be) some body is to leave them; This some Body, in this Case, I take to be G. F. supposing himself invested with Power in some Cases over Friends to leave them.  
Here I am sensible the Reader may query, What are they to be left to?  
To this I answer, G. F. doth not, in so many words tell what; but yet 'tis plain his Meaning is (if it be just to measure his Meaning by his Words) not to leave them to their own; for then Mary Penington (in probability) would not have acted according to his Advice; because G. F. in his Answer saith, He heard Mary say, She durst not remove her Movable Goods: and therefore I reasonably suppose, that his further Meaning is, that he hath power to dispense with Friends doing something, contrary to what they (according to their own Measure received) have Freedom in themselves to do, which to me is further evidenced from the latter part of his words, which are these, But when they would make a Sect of it, and their Principle, as thou dost, than the Apostle judged them. To which I say, he hath quoted no Scripture to prove his Assertion, and I affirm he is capable to quote none for proof, thus to write as a just Parallel in my Case; However his words serve Effectually to manifest unto me his Pride or Ignorance; for by these his words [make a Sect of it and their Principle] (compared with what I have already observed on this Occasion) shows to me, that acting according to one's Principle (in some Cases at least) without an Allowance so to do from G. F. is worthy of Condemnation, which I take to be the Fruit of his Pride, or Ignorance; all which being considered, occasions me to query of G. F. Whether 'tis not Deceit in him to insinuate, as if Mary Peningtons' Securing her Estate, was the Fruit of her Weakness, when it seems clearly to appear, that 'twas not only done in Persuance of his Advice, but also he himself confesseth in his Answer, That he heard Mary Penington say, she durst not remove her Movable Goods: And whether 'tis not the Fruit of great Partiality and respect of Persons in G.F. to have so great a Regard to the Securing of her Estate for her and her Children; and yet take occasion to Query, Whether the Spirit that does so (meaning, Making away Estates, etc. for Fear of the Spoiler in time of Persecution, etc.) is not the Spirit of the World, that doth lust to Envy, which is Earthly, Sensual, and Devilish; which doubtless will be taken by some, to be intended by him as a Reflection on such, as should so do, without a Dispensation from him?  
To be plain, If G. F. had so great a Care for others, not outwardly related to him, I know no Reason why I may not take the same Care for my Wife and Children, which are many, though I have no Dispensation from him so to do; and why he should Condemn me for so doing, I understand not; unless he thinks my Care therein may prevent an Outward Blasting, which some of his Temporising party have Prophesied, will come upon me, and all that join to that Spirit, as they were pleased to Phrase it.  
In my 5th Query, it's thus said, " And dost thou not remember, that at a Quarterly-Meeting in , (suddenly after thy last departure from Bristol) there was a Person, that judged me not fit to judge in that Meeting, because I had secured a part of my goods without Doors, (though I had left above two Hundred pounds' value of Movable Goods, subject to the Spoilers besides?) and dost thou not remember, that none of the said meeting declared any Approbation of his so doing, and that thou thyself then present, manifested a dislike thereof (as well as leveral others) after thy usual manner thus, Wished Wished? Dost thou not also remember, that I then signified to this effect, If what I had done was a crime, those who were accounted of the chiefest amongst us, were guilty of Crimes of the like nature? This G. F. (in answer thereto) denies not, but in effect confesseth it, by these his words, But I did not say nothing else but wished, wished. I now desire the Reader to compare this with his before-cited words, viz. I know them to be all (meaning all my thirteen Queries before spoken of) False and Malicious Charges; and then consider, whether he hath not herein belied his Conscience at a large rate?  
I now come to reckon with George Fox for his Answer to my 10th Query; a part whereof is, " Whether 'tis fit for one that feeds of the fat of the Land, etc. and that hath twelve or thirteen hundred pounds well secured out of the reach of the Spoilers, etc. to admonish a company of Poor, Innocent, Harmless Friends, that have three or four Cows a piece, to feed themselves and Children, not to secure them from the spoilers, & c? if it be not fit for such an one so to Admonish, I then Query, whether thou art not the man, that art so qualified, and who (in effect) hast so admonished? To this, a part of G. F's Answer is on this wise, The Lord knows, I had neither twelve, or thirteen hundred Pounds in my life, secured out of the Reach of the Spoiler. It's true I might have had something in the other Powers days, that descended to me as my Birthright; but I gave it away to my Relations, not for fear of Persecution, or to make it away from the Spoilers. On this I observe, that he doth not deny, that he had twelve, or thirteen hundred Pounds; but he denies that he had so much secured. And as to his speaking of something, that descended to him, as his Birthright; 'tis probable enough, that some, in Ages to come (comparing that with his not denying to have had twelve, or thirteen hundred Pounds, and that he gave not away what descended to him by Birthright for fear of Persecution) may conclude, that he had some Estate by Birthright, which might be accounted worth twelve, or thirteen hundred Pounds; or at least very considerable: But I cannot take that to bespeak so much Credit and Repute to him, as a plain stating that matter would be; because I can truly say (and so I believe many more can) That in his Person I accounted the Testimony of the Apostle Paul fulfilled, who said, God hath chosen the Foolish things of the World, to confound the Wise; and God hath chosen the Weak things of the World, to confound the Mighty; and Base things of the World, and things which are Despised, hath God chosen; yea, and things which are not, to bring to Nought things that are, that no flesh should glory in his Presence: And partly on this score, can I, in the fear of the Lord, say, (and that justly too) that he was to me (whilst he kept his Place and Habitation in the Truth) truly Honourable; and therefore, I am persuaded, that he would have added more to his Repute and Name, to have acquainted the Reader (if he would needs discourse of his Birthright) that he descended of Poor Parentage, and that before he went abroad to preach the Light, he was a Journyman Shoemaker, and as such an one, wrought Journey work with George Gee of Manchester (if he so did, as Report saith he did) and so have given Glory to God, that in years past, he made Choice of so poor, mean and despised a Person, through whom to preach the Everlasting Light, Christ Jesus, the Guide to the Father, and if G. F. had ever since he went abroad to Preach, laboured (whilst able and at leisure, with his hands, as the Primitive Apostles did) or otherwise been industrious in an Outward Calling, that the Gospel of Christ might not be Chargeable, and so had gotten twelve, or thirteen hundred pounds, that also might have tended to his Repute, especially, if instead of discoursing of that which descended unto him by Birthright, he had signified that out of the twelve, or thirteen hundred Pounds, he would take Care of his poor Relations, that so their Outward Man might be somewhat more Refreshed, and Comforted with necessary Food, Raiment and Living, than of late Years they have been, and that whilst he was reputed to be in the Enjoyment of all things needful as to Outward Enjoyments.  
The Consideration of these things, brings to my remembrance, G. F's Language in another Case, and occasions me to use the like; Poor George! I am forry for thee, and pity thee; and one Reason amongst many more, that I could now give, why on this Occasion I so say, is this, I well remember the day was, and yet is, wherein I neither did, or do measure him according to the Nonsense of his Words, but the Intent and Meaning of his Mind; and yet his disingenuity towards me, is so great, as that it appears, that one of his chiefest Defences for himself (next to a Lying Tongue and suffering False Certificates to be made use of in his favour, (of which more anon) hath been to pervert sound and undetectable words, to render his Friend guilty of so much Evil, as G. F. hath unjustly charged me with, rendering me intending that, which never was my Meaning, nor yet the Import of my Words, as plainly appears by his concluding, that all my Queries are Charges, though (as before is hinted) I would not have any think, I asked one Question groundless, and that I accounted his Paper of Queries (which he terms an Epistle) to be in itself a good Exhortation. And since he writes that he gave away something, that descended to him by Birthright; I think it needful, on this Occasion, to tell him, that it hath been credibly Reported, that John Story hath been judged by him, or at least by some of the Party with him, for giving unto his Mother the Rent of a small Estate, that his Kinsman gave him; saying, John Story should have kept the Estate in his own Hands, or at least got a Tenant that would not have paid Tithes, that so a Testimony might have been kept up against Tithes: Which occasions me to query of G.F. (if he was concerned in this matter) whether he might not by that Rule, be worthy censure, for giving away something, that descended to him by Birthright, and whether it might not as well have been his duty to have kept the same, to have born a Testimony in the Case of Tithes, as well as John Story's Duty so to have done?  
In part of my twelfth Query, 'tis thus written, " Whether or no a suffering for the Testimony of such a False Prophet, as Solomon Eccles hath proved himself to be, as is manifest by his Prophesying John Story's Death within a year, and since expired, can be called a suffering for the Gospel of Christ? To the twelfth Query a part of G. F's Answer is on this wise, Here is another of thy deceitful Queries; but where the Deceit lies, he doth not inform me, neither do I understand wherein he placeth the Deceit, especially, since G. F. in his particular Answer thereto, doth not say, he was a true Prophet, but yet signifies thus much in his favour, That he would not have him made an Offender for words, since he acknowledged them; and this appears from G. F's own Words on this Occasion, viz. And it is not right to make a man an Offender for Words, if he acknowledge them; as I perceive, Solomon Eccles hath done. I now recommend the aforesaid Query and Answer to the Consiration of every Impartial Reader, doubting not but all such will find George Fox detectable of another plain, downright Lie, since he hath with respect to all my Queries, thus said, as before is cited, I know them to be all False and Mavicious Charges.  
For a further Manifestation of that Spirit, which led G. F. in his Reply to me, I think it needful to take further notice of those his words, viz. And it is not right to make a man an Offender for words, if he acknowledge them. Doubtless G. F. intended this as a Reproof to me, in terming Solomon Eccles a False Prophet. What in and out babbling is this! when he durst not in Plain, Downright terms say, He was no False Prophet; nor yet say, that he was on this Occasion made an Offender for a Word by me; For if we say, It is not right to make a man an Offender for words, if he acknowledge them; the Meaning thereof in common sense, and according to a Christian Spirit is this, that if a Man's Words express not his Meaning, and he so declares, when he is charged therewith; Then if he say, that was not my Meaning, 'tis not right to insist on a Man's Words in such a Case, to make him an Offender; but what's this to Solomon Eccles, who after he had written, and given forth his Prophecy, to continue, as that which he would stand by, did not pretend that he had not expressed himself according to his Meaning; and therefore the words of G. F. as aforesaid, seem but a deceitful Contrivance to cover a False Prophet. Moreover, 'tis observable, that G. F. doth not say, that Solomon Eccles hath acknowledged, that his Words were Wrong.  
'Tis also to be noted, that the Words so spoken by G.F. in Relation to this False Prophet, Solomon Eccles, seem to be grounded on the Words spoken by the Prophet Isaiah 29.21. That make a Man an Offender for a Word, which by the Scope of the said Chapter, seems to relate unto the True Prophets, and hath been so expounded; and were not intended as a Defence for such False Prophets, as Solomon Eccles hath proved himself to be, who thereby had offended many Brethren (especially in the City of Bristol, where he published his False Prophecy) who therefore on that Occasion have had something against him, which occasions me to query of G. F. whether he did not approve of this False Prophet's going beyond the Sea, in the work of the Ministry? and if so, Whether he hath done well to encourage such a False Prophet, in such a Service, until such time that he had known, that he had been reconciled unto his Brethren, whom he had offended? But if G. F. shall deny, that he did Encourage him, I then say (for 'tis best to be plain) that such a Denial is like to have little Place with me (whilst G. F. appears, as of late he hath,) not only because G. F. seems to publish Lies (as it were by Heaps) but also because 'tis very improbable that he (who had so great an Esteem for G. F. as to many is known he had) should go in such a Service without his Approbation.  
However, such a Denial may reasonably occasion an Answer to this Query, Whether G. F. hath been as industrious to bar the door against Solomon Eccles. in offering his Gift, as he and others have been against John Story and John Wilkinson's offering their Gift, though never proved to be False Prophets, as ever we could understand?  
One thing more is Remarkable on this Occasion from G. F. his Words, before cited, viz. 'Tis not Right to make a Man an Offender for Words, when he acknowledgeth them. Hence I take Occasion to query, Whether since James Naylor came to a Sight and Sense of his Fall, and through true Repentance, and open Confession before the Lord and his People, in many Parts of the Nation, found acceptance with the Lord and his People; I say whether 'twas not a wrong Spirit, that led George Fox to acquaint John Wilkinson and John Story, in a Letter written Anno 1676. That they would become as hardened and as bad as the old Opposers, amongst whom he reckons up James Naylor, not having so much Charity, as therewith also to acknowledge his being, through true Repentance, and Contrition of Heart, restored: 'Tis well if the Reason thereof be not, because James Naylor could never be brought by George Fox (as Report saith) to condemn these Words, or words to this Effect, spoken by him, I AM BUT A FIGURE OF ANOTHER.  
I now come to take notice of what G.F. saith to this my Query, " whether thou G. F. did not advise Nathaniel Crips to buy his Tithes, etc. if thou deny it, I will undertake to prove it, or bring it under the hand of Nathaniel Crips that thou so did. To this a Part of G. F's Answer is on this wise; But for him to turn this, and say, I advised him to buy his Tithes, he doth me a great deal of Wrong, and so he might have spared to impeach me Wrongfully. And in another Part of his Answer, thus; In the Morning I was walking in his Chamber, I saw this Spirit made some like Devils, that they mattered not what they said, to blemish the Reputation of them, that wished them well, both Temporally and Spiritually.  
From the Word Temporally, 'tis rational to suppose, that G. F. for the temporal Good of Nathaniel Crips, advised him to buy his Tithes, even as he denies not that he advised Mary Penington, for the Good of her and her Children (whereof I have already treated) to secure her Estate from the Spoilers; but here methinks the Reader may be apt to query, What should be the Reason that G. F. should seem to deny this, and not his advising Mary Penington to secure her Estate, since here also he might have as well crept out (under the Notion, that Friends in some Cases, when they are weak, are to be left;) as he did in the Case of Mary Penington.  
To this I say, G. F. can best answer, however the Reader shall have my thoughts, which are these, I think that Isaac and Mary Penington had not of late so honourable and good an Esteem for John Story, as Formerly, though they may for G. F. even as Nathaniel Crips hath of late been disaffected with G. F's Actions in some things, though not with John Story's, so far as I know. Now if G. F. should have denied the Matter relating to Mary Penington, it might have occasioned the loss of his Interest in her and her Husband, and (with them) in many more, because they know it to be Truth; and if he could have gotten Twenty Eight Persons to have signed a False Certificate, that he did not so advise; 'twould have had no more Credit with them, than the signing of the False Certificate, hereafter following, by Twenty Eight hands (whose End therein I take to be, to evidence in his favour that, what I and many more, saw with our Eyes, was Untrue) hath place with me, and such many others, which is none at all: but G. F. having already (in great Measure, as I suppose, if not altogether) lost his Interest in the heart of Nathaniel Crips, he, peradventure in that Case, scruples not to deny the Truth, and for aught I know, 'tis on this Confidence, that he can obtain a False Certificate, under the hands of Twenty Eight Persons, that he did not so, which though it might the more confirm Nathaniel Crips, that G. F. is wrong, yet many others might be the more confident that his Opposers are Wrong; and since the Import of his Answer implies a Denial, that he advised Nathaniel Crips to buy his Tithes, I think it needful here to cite, not only Nathaniel Crips his Certificate and Testimony in that Case, but also the Testimony of Robert Arch, in Relation to G. F's Advice to him also touching the Buying of his Tithe.  

THis is to certify all whom it may concern, that G. F. being several Years passed at my house, and as he and I were speaking together, concerning Payment of Tithes; I told him, that in the Parish where I dwell, there is both Priest and Impropriator, and that both of them claimed Tithes of the Inhabitants, and amongst our Discourse that we had thereabout, G. F. then advised me to purchase the Tithes of them, this he spoke in Love to me, and I took it not Otherwise; but if he will prosecute others for such things, whereof he is more guilty himself, he will much lose his honour, and hardly ever recover it again; this I thought fit (and indeed bound) to certify, whereunto I subscribe my Name  
The 23d of the 11th Mo. 1677. Nathaniel Crips.   

GEorge Fox being at my house (as I remember, it was that time that he came into our Country, to set up the manthly, and quarterly Meetings) and there being several Writings or Epistles read of George 's, which were as Instructions to Friends, to be read at the quarterly Meetings, in which there was written (as I remember) that such Friends that did pay Tithe, should be exhorted, or admonished, which I took notice of, and when I had a convenient Opportunity, as George was in my Garden, I told him there was two or three Priests, and two Impropriators did claim Tithe of me or of my Land; but unto the Priests I had never paid any, and as for the Impropriators, I did not much contend with them, but did suffer them to take the Tithe; said G. F. to me canst not thou buy it? buy it (said he.) I answered him, that I did look upon it to be no odds, or difference between paying of it, and buying of it. So that what George did then say to me, I took it that it was in tenderness to me, and so I believe to this day.  
Burton-Hill the 18th of the 11th Mo. 1677. Robert Arch.   
It now remains that I say something of G. F's Departure out of the Meeting at Broad Mead, within the City of Bristol in time of Persecution, since a part of his words in Answer thereto are on this wise: " Oh William! I am sorry thou shouldst affirm this Untruth, and father it upon the sight of thine own Eye, which I say is utterly False: But I do remember many years ago, 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, nor as much as asked for my name then, that I heard, or could understand by any other, and I believe there are many in Bristol, that have not let in Prejudice and Enmity against me, that will witness against this false Charge, and for thee to term this a distrustful and despairing Spirit, etc. this is not well. This is the substance of what G. F. saith in his Answer to me, as a Vindication of himself, but forasmuch as before I received his Answer, he was offended at my discourse, touching this matter amongst Friends (which by the way was occasioned through his Reflections on John Story as a Fleer in time of Persecution (which never yet was convincingly proved unto me) and therefore for the clearing himself, the best he could, gave forth a Paper; I think it needful to add that also, that so the Reader may know the most that G. F. can say for himself: but first the Reader may observe, that though G. F. saith, for thee to term this a distrustful and despairing Spirit; yet his so saying is groundless; my own words were these, which some may term distrustful and despairing: So the Reader may consider, whether this adds to the Account of his Lies or no. I shall now proceed to cite G. F's Paper:  

" WHereas William Rogers hath falsely charged me, that I should Flee in time of Persecution; and it is spread up and down City and Country, and brought to balance John Story and his Company's Fleeing in time of Persecution, who had a Boy set on a Hill to wave his hat to Friends when they met in Holes and Gills in Westmoreland, which brought a Dishonour to God's Truth and People over a great Part of the Nation; and several went to admonish him and the others of it, but never did any of these these fourteen Years come to me, and admonish me concerning Ringwood Meeting, or Bristol Meeting, where I am reported to Flee (as they say) in Persecution; which are all horrid Lies— As for Ringwood Meeting, there is a Certificate to the contrary, that clears the thing: As for the Meeting at Bristol, there came no Soldiers nor Officers while I was in the Meeting, neither before nor after. Now at that time, I lay at Edward Pyotts, and several Friends came from Bristol to me, and desired me not to come to the Meeting, and said, What were they? and thou art more than a thousand of us; if they were taken (they said) it was no great matter; but they would not have me to come, unless I was Eternally Moved; I reserved my Mind to myself, and bid them, Go their way, and did not say I would, or I would not; and afterwards I said to Edward Pyott, I shall go to the Meeting, and one may stay to guide me through the Fields; and Edward Pyott said, his Son Edward might go with me: so walking through the Fields, I met Dennis Hollister and Thomas Gouldney, and Dennis Hollister said, What! would I go in the mouth of the Beast? and Thomas Gouldney smiled at me, and I bid them Walk by, because many People were walking there; and I met George Bishop after, and he said, what! would I go into the mouth of the Dragon? and I bade him Walk by. Now they did all that ever they could to stop me; so I passed up into the Meeting, and Margaret Thomas was speaking, but had quickly done, and the Fear was upon the People concerning me, but after, the Power of God struck the Fear out of them, and Life sprang, and a precious glorious Meeting we had; and when I was cleared, I was moved to Pray, and when I had stepped down about three or four Steps, I was moved to turn back again, and stood up, and told them: Now they might see there was a God in Israel, that could deliver: and so I stepped down and went away, and Friends began to bustle out, and I said, Why do they bustle and make such a throng? and George Bishop said, 'twas time to break up the Meeting; so I came down the Stairs, and there was neither Officer nor Soldier, nor nothing like any such thing, and many Friends and People were in the Street. Now if I had been persuaded, and had harkened to them that would not have had me come to the Meeting, what work would these evil Spirits have made above fourteen Years afterward! and for any to say, I went up the Back-Stairs; I did not know which was Fore-Stairs, and which was Back-Stairs, but went as I was guided, and Friends say since, The one was as common as the other. This is a Malicious Charge above fourteen Years afterwards, and never come to my Face till now; to justify John Story, they accuse me.  
Now something I shall say concerning Ringwood Meeting, or about a Mile and an Half thence; I came there overnight, and in the Morning about the sixth hour there came about ten or twelve Women from Pool, and I was sitting within in the house till towards the eight hour, and it being summer time, and hor, I walked out with a Young Man into the Orchard, and after I had walked a while with him, and asked him of the Affairs of Truth (for they had been many of them convinced by me before I was Prisoner in Cornwall) and there came another Young Man to us, and told us, The trained bands were rising, and he heard, they would come and break up the Meeting; so one desired me to walk over the Style, it being, as I judged, about the eight hour, so I walked over into the corn fields, on the out side of the hedge, and one of the Young Men went from me, and of the Women, some walked in the Orchard, and some went to refresh themselves; and I asked the Young Man, What time of the day it was? and he said, Betwixt Eight and Nine: and I asked him, What time the Meeting would come in? and he said, about Eleven or Twelve of the Clock: and I said, If the Soldiers should come before that time, we might happen to get a good Meeting afterward: and the Man said, They are Neighbours, and Civil People; if they should come, they would hardly meddle: But after the Young Man went from me a matter of two Bow shots, he stood under the Hedge, waving his Hat to me, so I bid the other Young Man see what ailed him; so I kept my walking and they did not come at me again; and as I turned back to go round about the Orchard, there was a place I could see over the Hedge, the Soldiers were all over the Orchard; I heard say, some of the Soldiers did see me, but they were loath to meddle; so I being out in the open Fields, where they might easily see me, truly I did not go in among them, for it was between nine or ten a Clock, and they swept the Barn, and got in Stools and Blocks. and we had a very large and blessed Meeting, till about Three of the Clock, and broke up our Meeting in the Power of God and in Peace; and afterwards the Woman of the House being Dead, some desired me to walk up to a Friends house about two Bowshots off in our way, and Friends went along with us, and I bade them bring up my Horse thither, for I was to ride twenty Miles to one Fries house that Night, and so I went up to that house, and Friends went generally with me, and after we had refreshed ourselves, we passed away in Peace and Quietness, and no Soldiers at all came. And how can this be called a Fleeing in time of Persecution? and that was a horrid Lie, that I hide myself in a Ditch; there was (as I saw) but a Bank cast up from a Lane, and I think it was a Market Highway; and at this Fries House, I had a Meeting, and there the Constables came to the Meeting; but News was brought, That their house was broke up; so they let us alone; and also I heard, that the Soldiers came after from Ringwood to the House, when our Meeting was broke up, but we knew nothing of them, being gone before, and they never spoke to me none of them about these things, these fourteen years; and in these Meetings the Glory of God was seen, and Fleeing in time of Persecution, it was abhorred.  
And as for their saying, Some body spoke in Bristol Meeting after I was gone down; I know nothing of that, but I came down to Joan Hilyes, and Friends were in the street, and came to me there, and I knew nothing, but they all came down: and if I had fled in time of Persecution, I had not been in so many Goals and Prisons, but might have kept out of them; and yet this they say, john 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 gins, Whereas William Rogers hath falsely charged me, that I should flee in time of Persecution, etc. and then proceeds thus saying, As for the Meeting at Bristol, there came no Soldiers 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) accompanied him through the Fields; that when Dennis Hollister and Thomas Gouldney met him, he bade them, Walk by, because many People were walking there; and after that, he met George Bishop, whom likewise he bade, 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 bustle and make such a Throng? since 'tis certainly known, that at the Breaking up of Meetings, 'tis usual to have a Throng and Bustle, and therefore, (comparing this with Testimonies, that hereafter will follow, viz. that G.F. should say, Friends, keep your Meetings, keep your Meetings,) 'tis rational to conclude, that though G. F. designed to departed 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 thyself.  
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.  
Marry Gouldney. Marry North. Ann Day.   

To this Testimony I also can bear witness, with this further Addition, that after he stepped 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 departed 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 departed 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 'tis (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 Jealousy, 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. walked with a Young Man, and then there came another Young Man; this is Cause of Jealousy 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 Way; (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 bade some (who are known to have been ancient, 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 Soldiers were gone, saying, if the Soldiers should come before that time, we might happen to get a good Meeting afterward; and though the Young Man said in Answer, that the Soldiers 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 show Friends the way to the Meeting) but a Boy Under 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 Soldiers 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 signify the Way 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 Lie that I hide myself in a Ditch;] for my own part. I cannot imagine wherein, from G. F's own words, the horrid Lie 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 'tis well known, that in many places where Banks are cast up in the Country, there is also a Ditch; however, 'tis observable, that his words cannot reasonably be taken to import a Denial, that he hide 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 road 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 show him a Fleer in time of Persecution, yet I observe he makes mention but of one particular thing, that he saith is a Lie 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, etc. 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 Soldiers 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 Woman (as he saith) being dead.  
To conclude my Observations herein, I thus say; That I firmly believe, 'twould have tended more to G. F's Credit, plainly to have confessed, 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 Meetinghouse 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 insinuate; but this may be put amongst the rest of his False Calumnies and Charges. And we further testify, 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 Truth's Account, being confirmed herein by his large Travels, Sufferings and Imprisonments in many Goals, in which we never knew that he hath flinched, but hath endured Patiently; as also the known Care that hath been upon him, for the Preserving and Encouraging of all, by Word and Pattern, to stand in time of Persecution. And this we thought fit to insert, as persons concerned for the Vindication of our dear Friend George Fox's Innocency in this Case, which we have done according to the best of our Knowledge and Remembrance, who never saw any just Occasion for such a Charge as William Rogers hath so wickedly aspersed him with.  
John Ware, and twenty seven Persons more.   
I now come to make some Observations on the above Certificate; they render me False Charging, and seem concerned to Vindicate G. F's Innocency in this Case; yet they have done it but at a very poor rate, much like the perjured Informers, that on the late Act have appeared against Friends; for first they say, It is a False Charge, which is a positive Testimony against me, wherein they undertake to prove such a Negative, which is impossible to be proved by them, unless they had been Eye witnesses of what George Fox did in every Meeting, in time of Persecution, at the Meetinghouse in Broad-Mead, that I also was present at; but that, by their Certificate, it seems, they dare not say; for when they came to disprove me by particular Evidence, they then thus said, [WE WERE GENERALLY, ALL OF US, AT ALL, OR MOST OF THE MEETINGS, AT WHICH GEORGE FOX WAS HERE] and that we never knew or can remember, that ever any Persecutors came up the Stairs while George Fox was speaking. I appeal now to every Impartial Understanding Reader, whether my charging of him for stepping down on a sudden, and hastening out of the Meeting, must be wrong, because they never knew another matter of fact relating to others; or whether it doth follow, that the Persecutors did not come up the Stairs at no such Meeting, because they don't know, or remember the Matter, when not assigned to any Meeting, wherein they dare say that they were present.  
They say, that I have charged George Fox to be one of the greatest Fleers in time of Persecution, of any that I know professing the Truth, and accounted by others a Faithful Friend: Herein they, as I take it, (and as I am persuaded, all Impartial Readers will,) falsely charge me; my Words were these, And, if Report be true, this is but very little of what might at large be manifested to prove him one of the greatest Fleers, etc. in time of Persecution, that ever I knew, professing the Truth, and esteemed by others a Faithful Friend.  
3dly, They say, that I, for Confirmation thereof, brought an Instance of a Meeting here at Brastol, which George Fox was present at, about 15 years since, etc. this also cannot be taken to be a true Charge from my words, not only be cause I did not positively charge him to be one of the greatest Fleers in time of Persecution, etc. but also because I did not signify the Time at which the Meeting was held, though they say, 'twas about 15 years since; and so it appears, that they are detected of several Lies, by comparing their Testimony with what I have written. This occasions me to observe, that they do not say, they never knew or could remember, that he stepped down, and hastened out of the Meeting, at a Back-pair of Stairs, which is the matter wherewith I charge him with the sight of mine own Eyes, and others also on this Occasion. And this also I know, that his so Departure was a very considerable time before the Meeting broke up; and were it not so, that these False Witness-Bearers were conscious to themselves, that about fifteen years since George Fox so did, (as I said my Eyes were witness of) what reason should they have for limiting my Charge to that time?  
I shall now leave it to the Consciences of all Impartial Readers to consider, whether John Ware and the other twenty seven Persons, do not justly deserve the title of False-Witness-Bearers, and not only so, but since George Fox, in his Answer to me, hath signified on this Occasion, that he believes there are many in Bristol, that will witness against this False Charge, it be not rational to suppose, that the aforesaid John Ware and the other twenty seven Subscribers, have been by him betrayed to affirm whereof they know not, and yet notwithstanding, their Testimony is lame, and not sufficient to serve his turn, not only for the Reason's aforesaid, but also because they do not so much as affirm, that the Meeting, held about fifteen years since, was in the time of Persecution, and that he stayed therein until the Meeting ended.  
One thing more is Observable, G. F. informs me, some said, My Paper was not worth answering, to which I said, Doubtless these words came from some of George Fox 's Party; and since George Fox hath acted contrary to their sense, and written six Sheets of Paper in Answer to one of mine; what's become of their Unity now? and whether this shows not that they are in Confusion amongst themselves, especially since G. F. in his Answer saith the less; I do take notice of them, because I know them to be 
* By George Fox's Rule, those who matter not what they say, etc. are exercised by this Spirit, that made some like Devils, witness his before-cited words, spoken as he was walking in Nathaniel Crips his Chamber, which occasions me to query from his words [all False and Malicious Charges] Whether by his own Rule he hath not manifested himself to be exercised by the same Spirit? for had he been a man that had taken Care to have affirmed nothing but the truth, he would not have been the Publisher (as well as Author) of so many Lies and Falsehoods, whereof to his shame he is detected.  all False, Malicious Charges, whenas he hath not only written six Sheets of Paper (for the Copy delivered me, contains so many) by way of Answer, which is a taking notice thereof at a large rate; but also it appears that many of them, which by his general Expression he accounts False Charges, are not in his particular Answers denied to be true, but rather an owning thereof, is plainly implied from his words, as is already manifested; this I take to be one sign or Token, that the Word of the Lord by his Servant John Wilkinson is fulfilling.  
I now come to take notice, that G. F. accuseth me, that I threatened the Constables at their Perils, not to meddle with any thing of mine within doors, etc. This I say is a False Charge; my words on that Occasion were to this purpose, the Door is open, the Goods in the house are mine, they might go in, and there was enough; but then I also told them, That if they did meddle, etc. before I spoke with the Justice, I should lay that Injustice at their Doors, because of right I ought to be first heard, before my Goods ought to be distrained, and though G. F. hereupon said (as in his Answer appears) That I had made all fast, yet he is therein in a twofold respect guilty of a False Charge, because all was not secured Without, and none secured Within.  
Having thus far, with respect to particular matters, cleared my Conscience, I have this further in short to say, That should I trace G. F's Answer after the same Method, as he hath done mine, I account that Thirty Sheets of Paper would not contain such an Answer, and might tend to endless Controversy, and therefore I choose the rather to give the Reader but a taste of that Spirit, from whence his bundle of Confusion and Falsehoods do proceed. And in the mean time shall add this Query, Whether or no, since G. F. hath written so many Lies, as aforesaid, that are detectable from the sight of his Answer, and compared with my Paper (which was an Answer to his queries) it may not be rational to conclude, that he hath taken such a Liberty to himself as at some times and seasons to say any thing (Right or Wrong) to clear himself, and defame others, that cannot be subject to his Will?  
I now come to take notice of a Postscript, written by G. F. in these words, Here follows the Epistle that hath so touched William Rogers which he makes all this Work and Writing about, who would make me inconsistent with myself; and so he might have done the Apostle, who one while Circumcised; and then again forbidden it: and one while said, They should not Judge one another about days, and meats and drinks, and afterward Judged them for it, who made it their Principle. But in William Roger 's Charges, he hath not proved me inconsistent with myself, but rather himself is inconsistent with what he was formerly.  
To this I thus Answer, These few lines do manifest to me, that G. F. doth not divide and distinguish as he ought to do, if he be not ignorant of the Scriptures, and of what I have written; and of what his name is too: The Consideration whereof leads me to observe, that he hath not quoted any Scripture, whereby he pretends to prove his Assertion, and so no need to write very large for Disproof of that, which he pretends not to prove; yet for the sakes of some on this Occasion I shall thus add, That the Scripture no where testifies, that the Apostle did forbid Circumcision in the same Case where he practised Circumcision; and that when the Apostle said any thing to this purpose, by way of Exhortation to any amongst the Churches of Christ, that they should not judge one another about Days and Meats and Drinks, it was (as I have always taken it) with a tender Regard only to such who made Conscience (which could not be unless they were principled) either to observe or not to observe a Day, Meats or Drinks; and such the Apostle (when they acted from a Principle so to do) at no time judged (as ever from the Scriptures of Truth, I could understand) though in the Observations of some things legal, not having so far received the Spirit, as to be led therefrom; and yet G. F. saith, And afterward judged them for it, who made it their Principle; as if the day was, wherein they might observe a day, when they were not principled so to do; but when they became principled to observe a day, than it became Sin and Matter worthy of Judgement and Condemnation by the Apostle; and not only so, but as if acting according to one's Principle, in Matters of Conscience, were Condemnable, when practising things not according to one's Principle, in matters of Conscience might be justified. This I dare not conclude to have ever been the Apostle's Meaning; but I am well satisfied is agreeable to the Practice of G. F. (or some taken to be of his Adherents, who have published their Papers and Judgements against many) and the real Cause (as to me is evident) is because they are found, practising according to their Principle, and cannot act (for fear of Threats and Frowns of Man) against it.  
And forasmuch as G. F. hath made use of the aforesaid Instance, relating to Circumcision, Days, Meats and Drinks on such wife, as if the Practice or not Practising of such things, were grounded merely on the Apostle's Permission, and so by that Example, G. F. may do the like; I think it needful to add, that when Contention arose about the Practice of Circumcision, Acts 15. it doth not appear that the Apostles assumed to themselves a Power to permit or not to permit, nor yet to judge the Case Without the Assent of Parties differing; for it appears the differing Parties agreed to go up to Jerusalem about that Question, and at that time, the Apostles did agree, That Circumcision was not fit to be laid on the Gentiles, which were Believers (who never were principled to practise the same) neither did they endeavour to oblige those who practised Circumcision, after they believed, to forbear the same, before by the Spirit they were led from it; and the Reason hereof (undoubtedly) was, because 'twas safest both for Jew and Gentile, to act according to Faith, that so they might not sin: for the Apostle saith, Whatsoever is not of Faith is Sin; which Assertion answers to the Light of Christ in the Conscience at this day, as well as is agreeable to the Apostle's Doctrine.  
And now that the meaning of the Apostle, as to the matter relating to Circumcision, Days, Meats and Drinks may be a little further explained, I think it needful to cite a Passage out of my Manuscript in answer to Part of Robert Barclay's Book of Government, which may be pertinent on this Occasion.  
" We find that many of the Believing Jews were not come from under Circumcision, and that those Jews, who saw beyond it, did not condemn such their Brethren; but we do not find that the Apostles (as persons that had Power to permit or not permit such a Practice in the Church) did approve of it in any of the Jews, or Condemn the same in such as practised it, until by Faith they saw beyond it; for, as on the one hand, 'twas not in their Commission to preach up Circumcision; so on the other hand, 'twas not in their Power to be a Bond on any to forbear, who through Faith were not first led therefrom.  
" For though the Apostle saith, Gal. 5.2. I Paul say unto you, if ye be Circumcised, Chrast shall profit you nothing; and Gal, 4, 9, 10, 11. But now after ye have known God, or rather are known of God, how turn ye again to the Weak and Beggar by Elements? Ye observe Days and Months, etc. I am afraid of you: Yet this did not at that time condemn that Christian Liberty and Forbearance, which the Apostle before approved, in and with respect unto such as made Conscience of Circumcision, and the Observing of Days, before they had so received the Spirit, as to be led out of it; for it plainly appears, he spoke to a People who were redeemed out of those begganly Elements, and were come past those Rudiments, which is evident by those his words, How turn ye again? and so●e might well exhort such, neither to Circumcise, nor yet be in the Observation of Days; for that God hath not usually led into those things, which he hath led out of; and this might well consist with the truth even at such a time and season, when others through a conscientious scruple, might in a Plea for both, with respect to themselves (respectively according to their differing Faith) be Uncondemned.  
I shall now leave it to the Consciences of unprejudised Readers, whether what G. F. hath said touching Circumcision and Observation of Days, Meats and Drinks is sufficient to justify his advising Mary Penington to secure her Estate from the Spoilers (when she durst not remove her movable goods, nor made it as her principle) and condemn others that are principled so to do; querying of such, Whether 'tis not from the Spirit of the World, that lusteth to Envy?  
With this Testimony I shall conclude this my reply to G. F. that I certainly know him to be a Man guilty of many things, which he hath condemned in others; and forasmuch as he, under the form of Government, hath prescribed the giving forth of Papers of Condemnation, as a proper means whereby such as in his sense are departed from the Truth, may be received into Fellowship with some others again, so he must expect that some (at least) of his known Errors and Failings must lie on Record, unless he repent, and manifest such his Repentance, by an Acknowledgement so publicly spread, as his Errors and Failings have been; not but that an Acknowledgement unto, and Repentance before the Lord, in some Cases, may be sufficient; but because, as he hath been an Instrument to lay Stumbling-Blocks in the Way of many, so he may (even as James Naylor did before him) by a candid Acknowledgement unto the Lord's People, be an Instrument (as much as in him lies) to remove such Stumbling-Blocks, and so come into Unity again with the Lord, and his People in the Truth, from which he hath departed.  
William Rogers.   

I now come to take Notice of a Postscript to G. F's Answer, written by John Blaykling, who lives at Sedbergh in Yorkshire, which by the Way puts me in remembrance thus to premise, That though G. F. in his Answer to some part of my Paper (which he accounted a False Charge) hath thus said, And I do believe that are there many in Bristol that have not let in Prejudice and Enmity against me, that will witness against this False Chrrge, Yet I doubt not but he might on as goodground, have said the same with respect to John Blaykling, and many in other Places, though they may know nothing of the Matters whereof they may pretend to vindicate him, because I have lately had (over and besides what John Blaykling adds in his Postscript) no less than six Letters, in Vindication of George Fox; and condemnation of me (right or wrong) some whereof are subscribed with Two Letters, whose Names thereby I cannot understand, and dated from no Place; other some with a Name not known to me, nor yet dated from any Place; this I may justly term a sort of mean and underly work, that is so far from adding Credit to G. F's cause, as that 'tis to me plain enough, that he can get a john Blaykling, a T. B. or an S. H. to write, or sign any thing when written (right or wrong) that may, in his sense, tend to his Vindication and my Condemnation. And now to proceed:  
As to John Blaykling's Postscript, I find it contains about a Sheet of Paper, which thus gins, Here followeth the Testimony and Certificate from John Blaykling, to the clearing of the Aspersions that William Rogers and others would cast upon George Fox, as . Therein he gives a large Testimony for George Fox, as a man that renders not Evil for Evil, that's blessed with Honour above many Brethren, and that thousands will stand by him in an Heavenly Record unto the Integrity of his Soul to Truth, that still lives with him; that his Life reigns, and is Spotless, Innocent, and still retains his Integrity, whose Eternal Honour and Blessed Renown shall remain; yea, his Presence and the Drooping of his Tender Words in the Lord's Love, was my Soul's Nourishment. On which I observe, that if those thousands are such as John Blaykling, John Ware and the twenty seven other persons, that signed the aforementioned False Certificate, they will never add by that Spirit that led them so to testify (as aforesaid) unto his nor their own Credit; and though in a Dark Spirit, they may term it an Heavenly Record, yet I testify, such a Record can never bear date from Heaven, because nothing that maketh a Lie can therein enter.  
Moreover, as John Blaykling hath given so large a Testimony to George Fox's life, as Spotless, and as one still keeping his integrity to God, and his Truth, though he is hereby detected of many Lies, (which Method of general Applause, at so high a rate, used by John Blaykling, when undeserved, is more like a Parasite to an Earthly Prince, than a Serious, Well meaning, Conscientious Christian to a Servant of Christ, that seeks not the Praise of Man:) so on the other hand hath he vilified me, at so large a rate, as better became the tongue of a Scold, than a Sober Man; for therein amongst many other profane and Scandalous unjust Reproaches in general terms (without assigning particular Matters of Fact, to prove his general Accusations) he hath rendered me one that hath cast lying Slanders upon George Fox; though no Lie is proved, either by him, or George Fox, to lie at my Door, and that also from a Spirit that through its Envy and Rage against the Government of Christ in the hearts of them that believe, ceases not with all its devices, with Lying Aspersions to defame the Instruments in God's own Hand, calling my Paper a Lying Paper, to defame the brethren's Care in the Church of God; whenas there is not a word in all my Paper, that can bear any such Construction, neither doth he quote any of my words that in Truth do manifest what he so asserts; and 'tis well known, that I have been so far from being in Envy and Rage against the Government of Christ, in the hearts of them that believe, as that it hath been a great Concern of Conscience to me, for several years past, both by Word and Writing, to contend earnestly for the Exaltation of Christ's Government in the hearts of Believers, which is clearly manifested by the import of what I have written in Answer to a part of Robert Barclay's Book of Government, my Postscript to my Narrative of Passages at Drawel, my Answer to the brethren's (so termed) Narrative after the Meeting at Drawel, several of my Letters to George Fox, the Dissatisfactions subscribed by several (as well as myself) at Bristol, Anno 1677. and in divers other Papers, in the giving forth whereof, I have been concerned since that day, wherein it hath evidently appeared, that such as cannot be subject to some Outward Orders, or Prescriptions, given forth by George, Fox or some others, assuming Authority so to do, are judged and condemned for refusing submission, without true regard to a Conscientious Scruple; as if the exaltation of Christ's Government in the heart, consisted in Conformity to other men's lines made ready to our hands; a lively Instance hereof may be easily discerned by those who shall peruse the forty four Articles of Accusation, drawn up against John Wilkinson and John Story, and proceed in Relation thereunto, both before and after the four days Meeting at Drawel, especially if compared with the Paper given forth from Ellis Hook's Chamber, dated the 12th of the 4th Month 1677, subscribed by Charles Marshal and 65 persons more, and the Answers thereunto, all which are recorded in the Manuscript first made mention of in the Preface to the 1st Part of the Christian Quaker, ready for perusal of any Friend desiring to view the same.  
In the sense of these things can I truly say, that my heart is even melted before the Lord, that Iniquity should grow to so high a pitch, in any that are Professors of Truth, as to write at so wicked and ungodly a rate, as John Blaykling hath done, and yet bring forth nothing that doth in truth prove me worthy of the least of his evil Reflections, which now leads me to manifest unto the Reader, what are the particular Matters of Fact that he chargeth me with, since 'tis reasonable, that that should have been by him laid down, as evidence that I am worthy of his general and gross Reflections.  
In order hereunto, I say, I have diligently perused his Postscript several times over, on purpose to notify every particular Matter of Fact, which in his or any one's sense I did suppose, might be accounted Evil, and do not find more than these two particulars following here cited, word for word, out of John Blaykling's Postscript.  
The First is on this wise, And as to that particular Reflection cast upon him, which William Rogers, (if his Interrogation be an Affirmation of the Matter) would ground an Accusation upon, viz. Art not thou the man that hast taken Liberty to stay almost a Quarter of a year from Meeting? and did not John Blaykling, by name, manifest his Burden and Exercise of spirit on thine, and the truth's behalf for thy so doing? [and having thus repeated my words, he proceeds and saith] I answer, if William Rogers affirm, that I had a burden on my Spirit, with respect to George Fox, as out of God's Counsel in that matter, or as departing from the Truth, I do testify, that he affirms an Untruth, and that it doth arise in him from a Spirit of Envy, watching for Evil against the Innocent, whom God justifies.  
On this I observe, that John Blaykling cannot lay all his general and gross Reflections at my Door on that account, because he himself doth not take it to be a Charge, unless my Interogation be an affirmation, which he doth not there affirm it to be, neither did I ever intent it so; yet 'tis rational to conclude from the aforesaid words of John Blaykling, that I had ground so to query; and therefore I now appeal unto God's Witness in all Consciences, whether John Blaykling be not found contradicting himself, since in his Postscript, he thus saith, Is this the Shift you are put to, that he (meaning John Wilkinson) should not be found a False Prophet, to charge a Lie upon me to defame the Innocent withal? meaning (as may reasonably be taken) with respect to what I query, as aforesaid, with relation to him and George Fox, which to me is an Evidence, that the Word of the Lord by John Wilkinson is fulfilling, since it appears, as aforesaid, that my Query was not groundless, and that George Fox accounts it a False Charge. And though John Blaykling proceeds to query, doth not the Lord confound you in all your undertake? yet there appears to me no Ground for his so querying, but rather that his and G. F's Confusion, to their Shame, is abundantly manifested, from what may be visible to every Impartial, Understanding Reader, that will be at the pains to compare all written by George Fox, John Blaykling and myself on this Occasion, without other proofs.  
The Second particular matter of Fact laid by John Blaykling to my Charge, is on this wise, And whereas William Rogers asks, if George Fox would not have accounted this in another, the Fruit of a Careless, Slothful, Libertine or Dark Spirit, that was either departed, or departing from the Truth, & c? implicitly thereby charging him with it [To which John Blaykling thus saith] Might not William Rogers have applied this at home, who knows in his Conscience what a Libertine, Lose and Dark Spirit, departing from his Subjection to the Truth, he hath given way to, and hath taken a Liberty to himself to make away his visible Estate, or at least a considerable part of it, to avoid suffering thereby.  
On this I observe, that as to this particular, with respect to securing a part of my Estate, Jo. Blaykling cannot lay all his profane and wicked Charges against me at my door on that account, without contradiction to his large Testimony for George Fox, as a man that is spotless and still keeping his Integrity; because George Fox denies not (as before is manifested) that he advised Mary the Wife of Isaac Penington, to secure her or their Estate, from the hands of the Spoilers.  
My last Observation is on John Blaykling's beginning of his Postscript, by which it appears to me, that one of his ends was to appear thus public, as a witness on behalf of George Fox, to clear all Aspersions, that myself and others had cast on him, as afore mentioned, and indeed he hath done it excellently well, if testifying that G. F. is spotless, without entering into the Merit of Matters of Fact, be a sufficient proof; but if not, his Testimony and Certificate is, for the most part, of no Credit. However it occasions me to note what Irreligious Confidence attends him, thus to appear as a Witness to clear G. F. of many things he knows nothing of; for John Blaykling was not with George Fox at Bristol; and with Nathaniel Crips, when Occasion of Nathaniel Crips his Charge touching G. F 's advising him to buy his Tithes was taken; and yet John Blaykling's Certificate (as by the Scope thereof doth plainly appear to me) is to clear G.F. from all Aspersions whatsoever, or from whomsoever: To be plain, such Attempts are a Shame and Scandal to Religion, and are an Abhorrency to men of common and moral Honesty: but 'tis to be doubted, that since that day, wherein John Blaykling, Robert Barrow and two others, gave it under their hands, in a Letter to Friends at Bristol, That they by the Authority of God's power have an Understanding given them of God to act and determine in Affairs appertaining to the Gospel and its Order; John Blaykling hath been so puffed up with spiritual Pride, as that the Lord hath suffered his Wisdom to be turned into Folly, and his Zeal into Envy, whereby he now is (as well as heretofore hath been, in another Case relating to John Story) so dexterous in giving forth a False Certificate.  
And now to conclude, I recommend the whole to the Righteous Witness of God in all Consciences, nothing doubting, but that the Lord will yet more and more arise, to oppose that profane ungodly Spirit, which thus strives against his Heritage, making Lies, False Certificates,  Slanders and Reproaches, as the chief Instruments, to take away the Good Name and Reputation of such, as cannot bow to the Will of Man, nor leave the way of the Spirit of Life, wherein they have begun, in Expectation to be made perfect through Conformity to Outward Ordinances, knowing this, that those who have begun in the Spirit, cannot be made perfect by the Flesh.  
William Rogers.   

We shall now conclude with a particular Matter relating to G. F. and J. Story.  
George Fox writes unto John Story on this wise; " John Story, I have seen a paper that is scattered up and down in Yorkshire, and Westmoreland, as I have heard, and also that thou shouldst show it to a Friend at Kendal; now if thou hadst had so much Humanity, before thou spread'st this Paper abroad, thou mightst have sent to me, to have known the Truth of it, or them that spread it also; this practice is not Common Morality, nor Civil Honesty amongst Men, which I do declare that thou either hast forged, or hast some to forge for thee, those horrid Lies: for I never thought nor heard of those horrid Lies before, except that of Drunkards and Swearers, and it is a Work of Darkness from a Malicious Spirit.  
The matter thus denied by George Fox is, what is contained in a Certificate given under the hand of Henry Sweeting of Hartford, which hereafter follows; And forasmuch as George Fox hath charged John Story, That he either hath forged, or hath some to forge them for him, meaning many things contained in Henry Sweeting's Certificate, and thereupon expressly writes unto John Story in these words; Thou must bring forth the Authors and the Informer, with his Town and County, else they will lie on thine own Head: We thought it just and reasonable, that what is done in persuance thereof, might be here cited, that so every Reader's Judgement may be free, and the Reader left to savour in this matter for himself, and so we shall leave all (after purusal of the following Testimonies) to consider, whether 'tis so rational to conclude John Story a Forger in this Case, as George Fox; for he that will adventure to add to another man's words, and render them as another man's words, materially altering the sense (which is accounted plain Forgery) and not only so, but writ many Lies when he may be detected both of the one and the other from the sight of his own Lines, and compared with what he pretends to answer, (even as before is manifested to have been done by G. F.) 'tis much to be doubted, that he might sooner adventure to do as he is charged by Henry Sweeting, etc. when the Matters charged are not to be proved under his hand; for than he hath not only the Advantage to deny the same, if he please, but also to have recourse to John Blaykling and others for a False Certificate, as in another case already treated on in this Section is manifested.  
Here now follows not only the Testimony of Henry Sweeting, but of several others to the same purpose.  

GEorge Fox did say, that to the Separate Meeting of John Story there was Whores and Rogues, Drunkards and Swearers; there came a couple to be married, and one stood up, and said; Mr. Story, I take such a one to be my Wife; and the other stood up and said, Mr. Story, I take such a one to be my Husband, and they went afterwards to drink and eat some Cake and Cheese, and said, Sir, I will drink to thee, and doffed his Hat; the other said, Thank you, Sir; and doffed his Hat, and where this was done, G. Fox he sent for the woman of the House to know the Truth of it, he asked whether it was true; and the woman said, it was true, it grieved her heart to see it. Also he said, that there was fallen from John Story thirty at one time, of the honestest of them.  
These Words were spoken by George Fox in my house in Hartford, and if G. F. will come to Trial, I shall then prove the substance of what is above written, by other Testimonies, that he spoke it in this Town, in other places;  
Witness, Henry Sweeting. Ann Sweeting. Hartford 29th of the 12th Month 1678.   
The cause of this my writing is chief, because I have met with a Paper, wherein my name with others is, that came from G. F. which is a very abusive Paper; although he speaks so much of John Story 's sending and spreading a Paper, and not sending to him first, G. F. has done it, and must not be corrected for this his great failing: I shall leave it to the Lord, who correcteth and judgeth in Righteousness, who is God, that sees and knows all. Thus much following in Vindication of Truth.  

I coming to Henry Sweeting 's house in Hartford, there was George Fox; and the time I was there, I heard him speak, the greatest part of what is in a little Paper, written by Henry Sweeting, with his name to the same: where I spoke to G.F. then, & asked him, Wherefore he related all those miscarriages? to which he would not answer me. And also I asked him about the Woman High Sheriff, that he spoke so much of in our public Meeting, and this he referred me to Thomas Robertson; this I here set down, that these things may bring him to remember the Truth of what he spoke then; so if he, did speak a rabble of Lies, of people, behind their Backs, be it upon his own Head; and he must be careful in his Travel the time to come, to speak nothing but the Truth: for indeed I must say, I never heard so much spoken by no man, that did profess himself to be a minister of the Gospel, as if he had surrounded the Countries, to get up all the miscarriages, and failings, done and committed in time past, which indeed, I told him then, at Henry Sweetings, That it grieved my heart to hear him relate such things; and so I left him at Henry Sweetings (where I found him in his Carriage) going on hushing any one that had any thing to speak besides himself.  
This in Love from him that is his Friend Edward Perkin.   

Friend, G. Fox;  
THou hast sent a Paper to judge me, concerning what I heard thee speak about John Story, thou deniest it; but I testify in the sight of the Lord, that thou saidst, Master Story, I take such a one to be my Wife: and I take such a one to be my Husband, and eat Bread, and drink Wine, go together like Whores and Rogues: Thou sayest, I have laid my foundation with Ties, but I have laid it with the Light within; thou spakest at Richard Martin 's house, there was Richard Martin, Christopher Taylor and others.  
Marry Beal.   

AT Baldock in the County of Hartford, George Fox said, There came a couple to a Meeting to be married, where john Story was present; and the man said, Mr. Story, Mr. Story, putting off his Hat; and when they had done, they had Wine and Cakes, and the Man put off his Hat again, and said, here's to you, Mr. Story. Witness,  
Thomas Moss of Baldock, aforesaid.   
It now remains, that we inform the Reader, what John Story said to the matter of Charge contained in Henry Sweeting's Certificate, which is as followeth, and as it was taken out of a Letter, written by John Story unto a Friend of Truth; as to the Report the Enclosed carries, I know nothing of it, no more than a Child Unborn; and in the presence of Almighty God, I do deny any such thing was done where I was present, or that I ever heard of any such thing done any where, under the Profession of Truth. And as to that which they call a Separate Meeting in Westmoreland, to manage Church affairs, I never was at any of them to this day, neither was I of Counsel with them about any Business they transacted in those Meetings to this day: I have acquainted them with it, they also deny they know any such thing, and do deny the abominable practices of all Rogues and Whores in the World. These are not the first Lies George Fox hath reported, both against myself and the Meeting they call Separate. He hath not given us Ground of late years to expect any Right of Justice from him. Thus far John Story, on this Occasion.  
We now think it needful to take notice, that G. F. in his lines to John Story, before-cited, seems to import, that John Story did not act as a Moral, Civil, Honest Man, short of Humanity, to spread the Paper of Henry Sweeting before he sent to him to have known the Truth of it; whether John Story did so or no, he best knows, yet, hence we may reasonably take Occasion to query; What became of George Fox's Humanity, Civility, Morality and Honesty, when he spread William Rogers his Name up and down the Nation for a Breaker of his Covenant under hand, upon the bare Report of others, that he had sent abroad a Narrative, and therein broke Covenant) before he sent to him to have known the Truth thereof? if G. F. hath a Conscience to evade an Answer hereunto, because he will not fairly (as in truth he ought to do) acknowledge, that if the import of his own words may be taken to be sound, he is thereby detectable of a practice neither Humane, Civil, Moral or Honest: Then we further query, Whether 'twas not abominable Wickedness for him to render William Rogers a Breaker of his Agreement, that was written down at Bristol, by which he is rendered a Breaker of his Covenant under hand, upon Report that a Narrative of Passages, at the Meetings at Bristol, were spread, whenas he neither pretended to be informed, what particular Matters were contained in those Papers, nor yet to which of the Meetings they did relate; for touching some Meetings, there was no agreement made underhand as to their Order, though there was to some other; but yet not one word of Covenant or Agreement, that any person should be obliged, not to send abroad a Narrative, whether it might relate to all, any, or either of the Meetings; and so consequently his rendering William Rogers to be a Breaker of his Covenant, etc. is certainly far short of Civility, Humanity, Morality and Common Honesty, if G. F's Rule be good.  
And now that the Reader may have a view of the very words written by G. F. unto John Story, in relation to G. F's aforesaid Charge against William Rogers, for Breach of Agreement, we think meet to add the copy thereof, which now followeth.  

" ANd also I do hear, that a Book or a Narrative is made of our Meeting, which we had at Bristol, when I was there last, and spread up and down Westmoreland, Cumberland, Yorkshire and the South, amongst prejudiced people; which was utterly contrary to the Agreement then. That no Paper should go forth, without the knowledge and Consent of both Parties; which Agreement was taken down in writing, as there at Bristol may be seen; and therefore this Practice to the contrary is below Common Moral Men, and not for the Society of Civil People, short of Christianity, etc. This their Work bespeaks their Spirit, a truce-breaking Spirit, a Covenant-breaking Spirit, and not to be credited, etc. short of Christianity, and below some Priests, to spread such things behind our backs in a secret, underly way, which doth clearly manifest, is not the Spirit of Christ, nor Honesty amongst men.  
We desire the Reader to compare the  lines, written by G. F. to John Story, with a Letter subscribed by a nameless Author, S. H. already cited in this Treatise, and so leave such, who have Salt in themselves to savour withal, to consider whether or no it be not rational to suppose, that G. F. was the dictator of that Wicked, False, Charging, Scandalous Letter, signed S. H. especially since Thomas Gouldney, William Rogers and William Ford, on a Jealousy, that G. Fox, was the Author thereof, writ unto him as is subscribed, but received no Answer from him to this day.  
Bristol the 11th of the 11th Month. 1679. G. F.   
G. F.  
A Letter, whereof the above written is a copy, came several Weeks past, to our hands; but being dated from no place, nor yet signed any otherwise than S. H. we could not tell unto whom to send Answer: We have sufficient Cause of Jealousy, that thou art neither unacquainted with the Matter therein contained, nor yet the Party that writ it, and therefore we desire thee to acquaint us, if thou canst, who it was, that wrote such a Letter, or a Letter to the like import: but if thou shalt pretend thou canst not, than we desire thee to acquaint us Whether thou dost know of any thing acted by us, or either of us according as in the above copy is mentioned, to render us, or either of us Covenant-Breakers, & as in the above Copy expressed. The Reason why we thus desire of thee, is this; 'tis commonly reported, that thou hast thus rendered us, and in particular to Joan Hily, thou hast written of William Rogers, etc. as a person concerned in sending abroad a kind of a Narrative in the Nation, etc. contrary to their order & Friend's Agreement, etc. George, Truth seeks no corners; we desire thee, to be , and send us an Answer by the bearer hereof, who comes on purpose to bring this, and to receive an Answer from thee: We are  
Thy Friends, 

Thomas Gouldney.  
William Ford.  
William Rogers.    
As before is hinted, no Answer is yet come, which is ground of Jealousy that G. F. is Author of the said abusive Letter.   

To conclude; My Desire now is, That every thing herein Treated of, may be weighed in the Balance of the Sanctuary; and then, I doubt not, but that it will appear unto every Understanding, Impartial Reader, that George For hath been acted by an Erroneous Spirit, and been Guilty of many Things reproachful to the Truth, for which he ought to Humble himself, if peradventure he may be made Partaker of the Mercies of the Lord; and then no question, but God's peculiar People will have a Sense thereof: But until he appear Humbled through That Repentance that's never to be Repent of, his State and Condition is to be lamented of. And though 'tis not in the Power of any Mortal Man, or any Assembly of Men on Earth whatsoever, to Excommunicate from amongst the true Members of Christ's Body a Servant of the Living God, unto whom through the Obedience of Faith in Christ, is given an Earnest of the Great Salvation: Yet if any one so outwardly pretending, hath acted Erroneously, and hath concerned himself Against his Brother, at so large a rate, as cannot be vindicated, unless that Rule, which Almighty God (as by a Finger from Heaven, through his Son Christ Jesus) hath laid down, viz. By their Fruits ye shall know them, be to be esteemed as void; 'tis most just and reasonable to declare, That such an one hath cut him off from being a Member of the Body of Christ, by departing from the Rock Christ, on which Preservation and Help is laid.  
On this Score, I am now concerned in my Conscience thus to declare, and conclude, That for sometimes past, G. F. hath stood in a state of Separation from many of the Lord's People. May the God of Heaven give him a true Sight and Sense thereof unto Repentance; that so before his Body be turned to Dust, from whence it came, he may be restored into Fellowship with them again, saith my Soul:  
Bristol, 1st. Day of the 8 th'. Month, 1680. William Rogers.   
THE END.   

AN INDEX Of some of the Chief Matters Treated on.  

A  
Apostasy: A Discovery of several things, which may be justly termed the Fruits of Apostasy and Innovation; and in particular, that john Wilkinson and john Story have been Judged and Condemned by Persons, that have not heard them speak for themselves; as doth appear in an Answer given by Thomas Gouldeny, William Ford, and William Rogers, to a Paper subscribed by Charles Martial, and Sixty-Five more, dated at Ellis Hooks his Chamber, London, the 12 th'. of the 4 th'. Month, 1677. 2 d. Part, p. 72 to 84.  
Apostolick-Order of the Church of Christ, Robert Barclay asserts, is Established amongst the People called Quakers; and by the Scope of his Book of Government, his Meaning is, with respect to Outward Orders, his Sense therein disproved. 3 d. Part, p. 23 to 33.  
Authority of the Church, in Robert Barclay's Sense, 3 d. Part, p. 54. The Apostles assumed not Authority to give a Decisive Judgement in a Religious, Conscientious Case, without being chosen by the Parties differing; and then they gave their Judgement according to the Faith both of Jew and Gentile, unto whom it did relate. 3 d. Part, p. 65, 66. See Church-Government.   

B  
Baptism of Water was the Ministration of john, not to continue to the End of the World: 2 d. Part, p. 45 to 50. The One Baptism spoken of by Paul, was the Baptism of the Spirit: 2 d. Part, p. 50.  
Believers, in Robert Barclay's Sense, are bound by the positive Sentence, and Decision of the Church, in Matters of Conscience: 3 d. Part, p. 54. His Sense and Reasons examined, and refuted: 3 d. Part, p. 54 to 61. Believers in opposite Practices, and yet the Christian-Bond of their Fellowship not broken: 3 d. Part p. 56. See Isaac Penington's Testimony touching that Authority which Christ excluded out of his Church: 3 d. Part, p. 89 to 98.  
This Sentence, viz. [We must believe as the Church believes] Published by one called a Quaker, examined, and the Truth cleared from such Constructions, as may be erroneously imported from thence: 3 d. Part, p. 73, 74. See 1st. Part, p. 23 to 27.   

C  
CHarity: An Objection grounded thereon, in favour of our Opposers, Answered; showing Fruits of Weakness, Presumption, Danger of going beyond one's Gift, excluding Reason, eyeing Man, and Things without, instead of our inward Teacher. The Reason why the Word of Life becomes to some the Savour of Death: 1st. Part, p. 17 to 22.  
Charles Martial, a Subscriber, with Thirty-Six more, of an Unrighteous Paper, on the hearing of a Debate between Robert Barclay and William Rogers: 3 d. Part, p. 128, 129. Observations thereon, manifesting their Error, and Partiality: 3 d. Part, p. 137 to 140.  
Christ by his Spirit a Lawgiver, like unto Moses, 3 d. Part, p. 9, 10.  
Church-Government: Our Sense of our Opposers Meaning, touching Church-Government, our Denial of that Meaning, and that no just Pretence be under the Notion of Church-Government, to claim a Power over Property and Conscience.  
The Doctrine of Robert Barclay, importing Power over Property and Conscience, refuted; and our Sense touching the Method of deciding Controversies, laid down.  
An Objection Answered, whereby 'tis plain, that Acceptable Obedience carries with it Conviction of Conscience; and that Christ encouraged not his Disciples to be Rulers over each other: 1st. Part, p. 44 to 61. See the 3 d. Part, p. 35 to 41.  
Divers Sentences cited out of Robert Barclay's Book of Government; importing an Approbation of such a Form of Outward Church-Government, by some of the People called Quakers, over others so termed; wherein they undertake to Teach Traditions, Exercise an Authority to Ordain, Appoint, Command, and Rule over others; whose Duty, in Robert Barclay's Sense, 'tis to submit: and that there lies an Obligation on such as are gathered, to Reverence, Honour, and Obey such, as are set over them: 3 d. Part, p. 44, 45. The said Sentences examined, and that which is taken to be his Sense on the Scriptures quoted, demonstrated to be a Perversion; and that the words [Order, Rule, Command, Govern, Government, Traditions etc.], will not in the Apostles Sense, import an Obligation on any Christian Believer, to act any thing relating to Faith or Discipline, on a Religious Score; whereof by the Grace of God, or Light in the Conscience, he is not persuaded to be his Duty: 3 d. Part, p. 46 to 52.  
Christian-Quaker: What he standeth for: 1st. Part, p. 27 to 30.  
Command: Who are deemed by our Opposers to have Power to Command, Ordain, and Appoint: 1st. Part, p. 6, 7, 8. See Church-Government.  
Confidence: The Qualifications of such as abound in Confidence, without either Knowledge or Zeal: 1st. Part, p. 76.  
Conformity to other men's 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 discoursed 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, etc. 2 d. Part, p. 35, 36.  
Customs of the World: In what Sense denied: 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 'tis so: 1st. 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 Centred 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; showing, That we ought to know the Spirit of God, to be the Ground of all our Actions in ourselves.  
A Parable given forth by Edward Burroughs, touching the Scattered in Israel, Anno 1661. showing, That there were unlearned Dogs, not acquainted with the Shepherd's manner of Gathering the Sheep; but having something of the Wolf's Nature, would not be governed by their Master; and that there were others, well acquainted with the Master's 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: 1st. Part, p. 78 to 83. Observations thereon: p. 83, 84, 85.   

F  
FAith: Different Faiths, and Persuasions in some Things, no Indication of Dis-union in the Spirit: 3 d. Part, p. 74, 75. See Believers.  
Faith taken in a twofold 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 shows the Occasion of writing that Part chief relating to George Fox: p. 3 to 7.  
Seven Questions proposed to john Wilkinson, and Sixteen to john 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 show, 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 Justified: 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 'tis reprovable to exhort to keep good Order, etc. 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, etc. together with Answer thereto; manifesting that Obedience to the Spirit is due, but not to other men's Lines, whilst 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 'tis not Rational to suppose, that the drawing up of Forty-Four Articles against John Wilkinson, and John Story, and Proceed 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 failings; yet that nothing would give Satisfaction, but Submission to George Fox.  
Marks to know some Ministering Persons, who have been of party with George Fox: p. 33, 34.  
A Letter written by George Fox to John Wilkinson, signifying, that john Wilkinson will be as bad as Muggleton, etc. 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 john 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 john 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 Tithes, 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 john 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 Not loving the Gospel of Peace: p. 63, 64.  
George Fox clears not himself, That he approves of no Force in Religion, but the Force and Effect of the Word delivered; and as to that Matter, gives a scoffing, shuffling, impertinent Answer, wherein there (undoubtedly) is no less than Three or Four Untruths in Two or Three Lines: p. 66, 67.  
George Fox is detected of Malice, Envy, Perversion, and Ignorance, or Darkness: p. 68 to 76.  
Another Letter written by John Wilkinson to George Fox, manifesting his Sense of the Cause of Divisions, viz. about his Orders, and the Blind Zeal of the Weak to promote them; and entreats George Fox, to open his Mind, whether by his Papers he intended Counsel only to the Churches, and no Compulsion: And concludes with this Testimony; That 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 by't and devour one another about: p. 77 to 80.  
No Answer (as John Wilkinson saith) came to the said Letter; which is taken as an occasion of Jealousy, That George Fox intended Compulsion, so far as he was capable, as well as Counsel; and that the ill Consequences attending some Divisions amongst Friends, will lie at George Fox's Door: p. 80, 81.  
Two Letters written by William Rogers to George Fox, spreading before him the State of some things, relating to Friends of both Parties; which hath been either the Occasion, or the Fruit of Division. William Rogers his Jealousy, (and the Ground thereof) that George Fox looks upon himself, as that Man at least, in whom the Son of God hath appeared to give forth his Law, (thereby meaning, on a Religious Score, his Gospel- Law, relating either to Faith or Discipline amongst the People called QUAKERS) which if plainly confessed to by him, and espoused by others, would then put such an End to one Part of the Differences, as that an Absolute Separation would be espoused by many, not concerned in the other Differences, because they would not own such a thing.  
John Story Condemned for not Acting according to George Fox's Example: A Request to George Fox, to clear himself therein, if he can.  
A Signification to him of Three Particulars, as Ground for him to interpose, for the Ending of Differences amongst Friends; that Ages to come, may not say, That the Division was concerning the Headship of One Man; and that it might not be so Recorded, George Fox was desired to manifest, That he never intended, that what he gave forth, as Instructions, should be urged with Severity (which is no less than Enforcing) on God's Faithful People. Some of the Qualifications of such, whom his Papers seem a Strength to. Several Things spread before him, as the Fruit or Cause of Divisions, and Scandalous to the Truth, whereof he is the Author or Occasion; together with a Signification of divers things, published either by Himself, or other of the Primitive Labourers, which are a Just Reproof upon Him, or his Party at this Day; and in particular, that his Papers seem a Strength to such as are Ignorant, Envious, and Zealous without Knowledge.  
A Warning to him, to remove the Jealousies out of the Minds of Friends concerning him, or else to appear Open-faced. The Fruits of a Dark Spirit laid down, of part whereof at least, George Fox is Guilty: p. 81 to 105.   

Here follow divers Things relating to George Fox, contained in the Fifth Part.  
A Part of some Friends Dissatisfactions, touching some Things relating to George Fox, and wherein he hath been esteemed a Reproach to Truth; exhibited before him in a Meeting at Bristol, the 11 th'. of the 12 th'. Month, 1677. p. 3. to 10. A Copy of the Articles of Agreement for orderly Proceeding, relating to the said Meeting: p. 10, 11.  
A Copy of a Scandalous, and Unjust Reproachful Letter, written against Thomas Gouldney, William Ford, and William Rogers, dated from no Place, and subscribed S. H. grounded on a False Pretence, That they are Covenant-Breakers: p. 12 to 15. Some Grounds of Jealousy, That George Fox is Author of the said Letter: p. 20, 21, 89, 90. Observations on the said Letter, showing, That there was no Ground for rendering them Covenant-Breakers:— and so consequently, all the abusive Language contained therein, falls to the ground: p. 15, 16, 17.  
Part of another Letter grounded on the same False Pretence, written by George Fox against William Rogers, which was made use of by the Person to whom George Fox sent it, to defame Will m. Rogers to one not of the People called QUAKERS: p. 18, 19, 20.  
A Paper of Queries given forth by George Fox, touching Securing Worldly Estate in time of Persecution; insinuating so far as by Queries may be that it springs from the Spirit of the World, that lusteth to Envy: p. 24, 25.  
An Answer thereto by William Rogers, together with Thirteen Queries proposed to him: p. 25 to 35.  
A Rejoinder to George Fox's Reply to William Rogers his Answer, to George Fox's Queries; manifesting, That George Fox is detectable of many Lies, from the Sight of his own Answer, and compared with what he pretends to Answer; several whereof are grounded on Two False Assertions: the First is to this Effect, That William Rogers should term his Paper, (which he calls an Epistle) a Good Exhortation in itself: The Substance whereof is cited in at least Eight Places; which is one downright Lie, told Eight times over. The Second False Assertion is to this Effect, That William Rogers had many Queries on George Fox 's Epistle, (so termed by him); and it appears, (as George Fox saith) that they are all Charges against him: On this Foot, George Fox is guilty of Thirteen Lies: p. 30 to 42.  
The Reader is desired to consider, whether George Fox be not detectable of Five or Six Lies more, from the View of his own Answer only, compared with these his own Words therein contained, viz. [I know them to be all False and Malicious Charges,] besides that which may be termed Forgery, in adding to William Rogers his Words, these Two Words, [viz. ], to render him (as he takes it) to speak that which he intended not: p. 42 to 47.  
George Fox's Discourse on the Occasion of Mary Peningtons' Securing her Land or Estate, occasions William Rogers to signify, That he had no Dispensation from George Fox, to secure his Estate; and also, to discourse on the word Dispensation; and at length to query, Whether 'tis not Deceit in George Fox, to insinuate, as if Mary Penington's Securing her Estate, was the Fruit of her Weakness; when it clearly appears, that 'twas not only done in Pursuance of George Fox's Advice; but also, George Fox confesseth in his Answer, That he heard Mary Penington say, She durst not remove her Movable Goods? And, Whether 'tis not the Fruit of great Partiality, and Respect of Persons in George Fox, to have so great a Regard to the Securing her Estate, for Her and her Children? and yet take occasion to query, Whether the Spirit that does so, (meaning making away Estates, etc. for fear of the Spoiler in time of Persecution) is not the Spirit of the World, that doth lust to Envy, which is Earthly, Sensual, and Devilish? which doubtless will be taken by some to be intended by him, as a Reflection on such as so do, without a Dispensation from him: p. 44, 45, 46.  
Observations on George Fox's not denying, that he had Twelve or Thirteen Hundred Pounds; but yet denies, that he had so much secured; and also, on his signifying, That something descended to him, as his Birthright; wherein a Token of Pride is manifested; and 'tis well, if he be not now ashamed of the Meanness of his Earthly Parentage; which, whilst he kept his Place in Humility, hath been accounted a Sign of the Fulfilling of Paul's Words, when he said; God hath chosen the Foolish Things of the World, to confound the Wise, etc. p. 47, 48, 49, 50.  
George Fox makes a False Application of Sound Words, which Words are these, viz. And it is not right, to make a Man an Offender for Words, if he acknowledge them; and as may reasonably be taken, to cover the False Prophet, Solomon Eccles; because his following Words are these, As I perceive Solomon Eccles hath done: p. 50, 51, 52.  
George Fox Condemnable by his own Rule, in making mention of James Naylor, as an Old Opposer: p. 52.  
Observations on George Fox's not acknowledging, that he advised Nathaniel Crips to buy his Tithes; together with Nathaniel Crips, and Robert Arch, their Testimonies, That George Fox did so Advise: p. 53, 54, 55.  
Observations on George Fox's Answer, touching his Departure out of a Meeting in time of Persecution in Bristol; and also, on his Testimony given forth before, on a Report, That William Rogers should charge him for Flying in Time of Persecution, in Bristol-Meeting; showing, that he hath Contradicted himself, by saying in his Answer to William Rogers thus; I was sitting in a Meeting at Bristol, when another was Speaking, and some Officers came up, and took him away. And in his Testimony given forth on the same Occasion he saith; There came no Soldiers, nor Officers whilst I was in the Meeting, neither before nor after: p. 55, 56, 57  
George Fox's own Relation both of the Meeting at Bristol and Ringwood, shows many particular Matters acted by him, which if it had been acted by John Story, or some others, would in probability be termed, to come from that Spirit, that said; Master, save thyself: p. 57 to 62.  
Divers Testimonies, That George Fox departed out of the Meeting at Bristol, in Time of Persecution, before the Meeting was ended: p. 62, 63, 64.  
Observations on George Fox's Testimony, touching his Behaviour at Ringwood-Meeting, doth manifest his Weakness, and Confusion; and that 'twould have tended more to his Credit, plainly to have confessed, that at Times and Seasons he hath continued to Save himself; than after he hath so done, to cover the Matter: p. 64, 65, 66, 67.  
A Certificate from divers Persons of Bristol, in Favour of George Fox: p. 67, 68, 69. By Observations thereon, 'tis proved to be a False One, in several Respects: p. 69, 70, 71.  
George Fox, and his Parties Unity called in Question, and their Confusion manifested; and He proved to be exercised by that Spirit, that made some like Devils, if his own Words may be a proper Measuring-Line for him: p. 71.  
George Fox, in a twofold Respect, rendered Guilty of a False Charge: p. 72.  
George Fox's Doctrine, (viz. That the Apostle one while Circumcised, and then again forbade it; and one while said, They should not judge one another about Days, and Meats, and Drinks; and afterward Judged them for it, who made it their Principle;) Examined, and found not a sufficient Argument, to Answer the End intended by him; viz. To Vindicate his Advising Mary Penington to Secure her Estate, that durst not Remove her Movable Goods, and made it not (as George Fox believes) her Principle; nor yet to Judge another for Securing his Estate, when Principled so to do: Together also, with some Animadversions touching Circumcision, Observation of Days, Meats, and Drinks, in the Apostles Days; wherein the Truth is clear from some Constructions, which from George Fox's Words, may be taken to follow: p. 72, 73, 74, 75, 76.  
Observations on John Blaykling's Certificate, given forth in Favour of George Fox; manifesting, That his Testimony for him, is more like a Parasite to an Earthly Prince, than a Well-meaning Christian; and that his vilifying William Rogers, is more like a Scold, than a Sober Man; for that he is not proved by Particular Matter of Fact, worthy of any Evil Reflection.  
John Blaykling's Certificate proved of no Credit, because he appears to clear George Fox at a general Rate from Gild, whenas George Fox himself knows, (though he sent abroad John Blaykling's Certificate with his Reply) that John Blaikling was not present with him, (and so could not be a Witness to clear him) when Occasion hath been taken to charge George Fox Guilty in several Things: p. 76 to 83.  
Something written by George Fox to john Story, denying that he cast all those Scandals on John Story, which Henry Sweeting of Hartford hath testified he did, and since proved by several Witnesses, whose Testimonies are inserted: p. 83, 84, 85, 86, 87. John Story's Testimony of his Clearness of those Scandals and Reproaches: p. 87, 88  
George Fox, by the Import of his Words, in a Letter (page 83.) written to John Story, if applied to his own Actions, in relation to William Rogers, will be found detectable of a Practice neither Humane, Civil, Moral, or Honest: p. 88, 89.  
Government: Two sorts of Government owned by us, viz. the One is the Outward Government, under which we Live; the Other is the Inward Government of Christ, not represented by Visible Persons, certainly known by Outward Natures, nor yet Established by Man. Together with some Marks, by which the Opposers of Christ's Government may be known: 3 d. Part, p. 3 to 14. 27, 28, 29.  
A Testimony on behalf of such as are in Subjection to Christ's Government; wherein their Sense is manifested, touching the Effect thereof, and the Manner of its Operation: 3 d. Part, p. 33, 34.  
Gifts: Diversities of Gifts are given. Inconveniencies attending going beyond the Gift given: 3 d. Part, p. 30, 31, 32. Every one ought to Minister, according as he hath Received the Gift: p. 46, 47.    

H  
HYpocrisy: In the Printed Sense of a Public Preacher, (our Opposer) 'tis declared, That 'tis Hypocrisy, to profess ourselves Members of the True Church; and yet not Believe thus, as the True Church Believes: 1st. Part, p. 9 See Believers   

I  
IAsper Batt, & his Three Companions:, A part of their Errors discovered, in Replying to some Part of an Answer of Bristol-Friends, (cited 2 d. Part, p. 72 to 84.) to a Paper Dated from Ellis Hooks his Chamber, London, the 12th. of the 4th. Month, 1677. Subscribed by Sixty-Six Persons, whereof jasper Batt, and his Three Companions, are a part: 2d. Part, p. 85 to 92.  
jews: An Objection raised, Whether they acted not from the Light within, in Crucifying Christ. An Answer to the said Objection: 2 d. Part, p. 9, 10.  
Ignorant: The way how the Ignorant have been Ensnared: 4 th'. Part, p. 32, 33.  
Imposer: See Church-Government.  
Independency: The written Words of a Public Preacher; insinuating, as if the Tendency of some of our Spirits were downright Independencies, are treated on; showing, That we are Principled, to depend on the Sufficiency of God's Grace, and not on Man, etc. 1st. Part, p. 38 to 42.  
Infallibility, As relating to Internal Things, annexed only to the Spirit of God: 2 d. Part, p. 11, 12. How Men endued with the Infallible Spirit, are Deceived & Fallible: 2 d. Part, p. 12, 13. An Animadversion on this Sentence, That the Church of Christ is Infallible, and cannot Err: 3 d. Part, p. 13.  
Iniquity not distinguished by our Opposers, from Conscientious Scruples: 3 d. Part, p. 50, 51.  
Innovation: See Apostasy.  
Innovators: 3 d. Part, p. 49.  
A Part of their Doctrine: 3 d. Part, p. 50.  
john Story and john Wilkinson: Some concerned in drawing up Forty-Four Articles against them, confessed under their Hands, That 'tis not any Personal Trespass against any of them, that they charge john Story and john Wilkinson with, nor any particular Concern of their own, as Men, that they are in the Defence of; but the Cause of Almighty God, and the Wrong they have done to him. But yet some of us know, (and that from their own Writings) that their pretended Wrong to God is a Slighting some of George Fox's Rule, etc. which, in some of John Wilkinson's and John Story's Opposers Sense, are to be urged with Severity (which is no less than an Enforcing) on God's Faithful People: 1st. Part, p. 86, 87, 88, 89.  
john Wilkinson writ to some, who of late were his Opposers, That the Word of the Lord came to him the 20 th'. Day of the 6 th'. Month, 1675. the Import whereof is, That the Lord would break his Opposers, and turn them one against another about their Orders, if they Repent not: 4 th'. Part, p. 28.  
John Wilkinson and John Story, their Accusers choose Judges, to Judge the Matters whereof they Accuse them: 4 th'. Part, p. 29, 30.  
The Testimony of John Wilkinson and John Story, in Relation to Five Heads, from whence the Forty-Four Articles of Accusation, were drawn up against them, relating to Church-Government; wherein they particularly bear their Testimony against Payment of Tithes: 4 th'. Part, p. 37, 38, 39, 40.  
Isaac Penington, his Testimony, touching That Authority, which Christ excluded out of his Church; and, Of the Danger of running into Religious Practices, before led thereinto by the Spirit; and, Of receiving Things for Truths, because others see them to be Truths; and, That the great Error of the Ages of the Apostasy, hath been, to set up an Outward Order and Uniformity, and to make men's Consciences bow thereto: 3 d. Part, p. 89 to 98.  
justification, and Salvation through Faith in Christ, owned, and cleared from the Objections of such, as have seemed to extend the Benefit of Christ's Obedience unto Persons, whilst Sin is reigning in their Mortal Bodies; showing, That though such as are in Christ are Redeemed from under the Law, which consisted in Carnal Ordinances; yet they ought to be subject to the Law of Faith, which is accompanied with Works of Righteousness, wrought in Man by the Spirit of God: 2 d. Part, p. 61 to 71.   

K  
Kingdom of GOD: Things relating thereto, are revealed to the Creature but by one way, viz. the Spirit; though the Manifestation may be various, viz. sometimes through Man, or the Scriptures, as Instruments, and sometimes through Himself: 2 d. Part, p. 2, 3, 4.  
Knowledge without Zeal: Some Part of the Fruits thereof discovered: 1st. Part, p. 73, 74, 75, 76. The Want of Knowledge, the Cause of a Perishing Estate, and Bowing to Men: 2 d. Part, p. 25. The Meaning of these Words of the Apostle, [Knowledge puffeth up:] 2 d. Part, p. 26, 27.   

L  
LIberty and Forbearance, in Robert Barclay's Sense, refuted: 3 d. Part, p 80, 81, 82.  
Liberty of Conscience: A Description wherein it doth consist: 3 d. Part, p. 17, 18. What that Liberty of the Conscience is, that is according to the Gospel: In particular, it admits of no Liberty to Sin: 3 d. Part, p. 86, 87.  
Light of Christ: What the Measure of it is, and the Effects of Obedience to it: 1st. Part, p. 3, 4. See the 2 d. Part, p. 2, 5, 6, 7, 8.  
Those who this Day say, We were taught to follow the Light in our Consciences, and not the Orders of Men; and, That we will not have Men to Rule over us, (thereby meaning such Men, as being in a Separation from the Established Religion by Law, would yet be accounted Church-governors over us) utters Language becoming Christians: And though Robert Barclay hath reflected on such kind of Language; yet 'tis proved to be Sound: 3 d. Part, p. 43, 44.   

M  
MAgistracy: Obedience Active,: or Passive due to it: 2 d. Part, p. 30, 31, 32.  
Master: On what Ground, and to whom the word Master is dis-used by us: 2 d. Part, p. 34.  
Meetings: Some part, at least, of Nine Meetings for Worship of God in Westmoreland, submit their Affairs (without Restriction either to Temporal or Spiritual Affairs) to Established Monthly and Quarterly-Meetings, and Discharge the Separates, (so termed, who are reputed to be of Party with John Wilkinson and John Story) to concern themselves in their Affairs, meaning (as by the Scope of their Words appears) the Church's Affairs: 1st. Part, p. 89, 90. Such Submission may be by us reasonably taken to be (in the Sense of such Submitters) a Mark to know a Member of the Church, at least in those Parts: p. 90. And such their Discharge, seems a Token of some Imaginary Authority, and Design of the Exaltation of One Man, namely George Fox, (for which several Reasons are given) in the Defamation of others; and that the Name of Monthly and Quarterly-Meetings, are but as a Conduit to convey it to him: p. 90, 91, 92. See also, what is written touching Monthly and Quarterly-Meetings, in 1st. Part, p. 11, 12, 13, 14; and then consider, whether 'tis not wholly Irrational, that such should assume unto themselves the Title of Church, and on that Foot expect Submission: p. 14.  
The Order in Collecting the Sense of such Meetings spoken of: 1st. Part, p. 14, 15. And in what Sense the Counsel in holding such Meetings, was embraced, and the End thereof: 1st. Part, p. 15, 16.  
Monthly & Quarterly-Meetings of Men, and also of Women distinct from Men, not owned by us to be Established as a Part of Christ's Government: 3 d. Part, p. 8 to 14. Womens-Meetings distinct from Men, how they came to be held, and for what End: 1st. Part, p. 63 to 67.  
The General-Meeting hath usually consisted of uncertain Numbers of uncertain Qualifyed Persons: 1st. Part, p. 7, 8. See also the 3 d. Part, p. 7, 8. The General-Assembly of the Cburch of the Firstborn: 3 d. Part, p. 74, 78.  
Members of Christ's Body, not certainly describable by Outward Marks and Tokens: Outward Orders insufficient for their Conservation: 3 d. Part, p. 57, 58.  
No Member of the Church of Christ, one more than another, is exempted from being liable to err: pag. 75, 76, 77, 78.   

N  
   

O  
OBedience: What kind of Obedience finds Acceptance, & what not: 3 d. Part, p. 26, 33. See Church-Government.  
Though the Obedience of Christ made many Righteous; yet 'tis no Proof, that any were or can be made Partakers of that Righteousness, whilst Sin reigns in the Mortal Body: 2 d. Part, p. 67, 68  
Opposers: From an Objection raised, Occasion is taken to show the Difference between Us, and our Opposers, though our Language relating to Principle and Practice, in some things agree: 1st. Part, p. 30, 31.  
Order of the Gospel, is the Power of God, and cannot be Established by Man: 3 d. Part, p. 25.  
Outward Orders: The Establishers thereof, under the Notion of Christ's Government, Invaders of Christ's Prerogative: 1st. Part, p. 4. Reasons given, why they are unsuitable to be accounted a Part of Christ's Government: 3 d. prt. p. 6, 7, 8, 9, 11, 23, 24. See 1st. Part, p 6, 7, 8. See Church-Government.   

P  
PErfection: Every Gift of God is Perfect. No such Perfect State attainable, wherein 'tis not needful for Man to Watch: 2 d. Part, p. 14.  
A Cessation from Sin attainable: 2 d. Part, p. 14, 15, 16, 19, 20.  
Persecution: An Objection touching Securing Outward Estate, in Time of Persecution, (Christ's Words to Peter, and Saul's Action of saving Agag, being instanced) is Answered: 1st. Part, p. 30 to 36.  
Plain-Language: On what Ground used: 2 d. Part, p. 34.  
Power of Decision of Differences, by Robert Barclays Words, imports a Jurisdiction (in such as he accounts the Church) over Property: 3. Part, p. 35. Observations on the said Sense, showing the Inconsistency thereof with Truth: 3 d. Part, p. 35 to 41.  
Power to Bind and Lose, is not from Christ's Words (so far as from the Scripture we learn) pleaded by the Apostles, or any Assembly, under the Notion of Christ's Church: 3 d. Part, p. 66, 67.  
Principles, Reputed by Robert Barclay, the Bond by which we became Centred into One Body; meaning Christ's Body, the Church: 3 d. Part, p. 54.  
His Assertion and Argument refuted: p. 54 to 59 The like he saith, touching Practices and Doctrines: p. 54.  
Professors of Christianity: How they come to disagree, touching some Religious Matters; whenas, whilst they keep to Scripture-Language, they agree in Principles, termed Fundamental, that are relative to the Matter wherein they differ: 2 d. Part, p. 69, 70.  
Prophet Raised like unto Moses, is Christ Jesus; and no other is owned by us, like unto Moses, under the Second Covenant, but Christ Jesus: 1st. Part, p. 10, 11.   

Q  
   

R  
REign of Christ is by his Spirit, in the Heart: 3 d. Part, p. 4.  
Robert Barclay: An Answer to his Book of Government, manifesting Erroneous Doctrines held forth by him: 3 d. Part, p. 15 to 88 The Chief Matters discoursed of in the said Answer: p. 19, 20, 21, 22, 23.  
Robert Barclay's Postscript to the said Book, by way of Epistle to Friends; wherein he affirms, That he never found Occasion, to Repent or Retract any thing from the Matter and Principles there asserted by him: And further also, That though the Things chief scrupled at, are (as he saith) cleared by Will m. Rogers his own Letter; yet that all may be satisfied by having them from his own Hand, he was free to Write his Postscript.  
William Rogers his Observations adjoined to the said Postscript, show, First, That Robert Barclay Justifies his Book. Secondly, That the pretended Letter of William Rogers, is by Robert Barclay acknowledged to contain Robert Barclay's Sense and Explication of the Matters scrupled in his Book. Thirdly, That his Postscript was writ, that all might have his Sense of the Matters chief scrupled under his own Hand, according to the Explications given in William Rogers his pretended Letter. Fourthly, That, notwithstanding all this, the Explications in the said Letter, are not to be found in his Book, nor yet all of them in his Postscript; neither doth his Postscript and Book agree, nor yet either of Them with Truth, in many Things: 3 d. Part, p. 99 to 124.  
Rule: See Church-Government.   

S  
SAlvation of Mankind: See Kingdom of God, and Justification.  
Satan: The Qualifications of such, whom Satan hath made use of, to rend and divide the Church of Christ, viz. such as have Zeal without Knowledge, such as have Knowledge without Zeal, and others that have abounded in Confidence, without either Knowledge or Zeal: 1st. Part, p. 69 to 78.  
Schisms: The Ground thereof, and some Marks by which 'tis known: 3 d. Part, p. 41, 42.  
Scriptures may be an Instrument, through the Spirit, whereby Faith in Christ may be attained unto: 2 d. Part, p. 3, 4. And albeit they have been owned by Us, and our Ancient Friends, to be a Rule; yet we have not owned them to be the Infallible Rule; but instead thereof, the Spirit: And yet they have been of late strained by Robert Barclay, to make them the Rule, to rule over our Brethren: p. 48, 49, 50, 51. See Church-Government.  
Sentences or Degrees, (of any Assembly, though pretending themselves the Church) in Matters relating to Conscience, no Bond upon Believers, without inward Conviction 3 d. Part, p. 58, 61, 62. See Believers.  
Sin: See Perfection.  
Spirit: What is meant by this kind of our Opposer's Language; viz. Dark, leavened, Rending, Dividing, Separate Spirit: 1st. Part, p. 6.  
Spiritual Matters, Cognizable by the Government held forth by Robert Barclay: 3 d. Part, p. 53.  
Swearing under the Gospel-Dispensation, not Lawful in any Case: 2 d. Part, 37, 38, 39  
Submission to any Assembly, that in any tolerable Supposition, may be termed the Church of Christ, is so pleaded for by Robert Barclay, as that Want of Sight shall not excuse being Guilty of Disobeying God: 3 d. Pair, p. 69. That Sense refuted; his Perversion of the Scriptures cited, discovered: 3 d. Part, p. 69 to 80.  
Supper of the Lord, the Night before he was Betrayed: p. 51. The Doctrine of Christ at that Supper Owned: p. 51, 52.  
Scripture reputed to relate to that Practice, Explained: p. 52 to 61.   

T  
TEstimonies: In what Case these words, (Let th'Testimonies of Friends arise) have been notoriously abused: 1st. Part, p. 18, 19  
Traditions: See Church-Government.  
Tree of Knowledge, of Good and Evil, cannot properly be a Comparison, to represent Knowledge that is Devilish, or the Thing that is Evil: 2 d. Part, p. 28, 29.  
Tithes, no Gospel-Maintenance to a Gospel-Ministry: 2 d. Part, p. 40 to 44.   

U  
Unity: Divers Things laid down, wherein the Faithful were at Unity: 1st. Part, p. 2, 3, 4. In what Sense the Apostle exhorted thereto: 1st. Part, p. 36, 37. Inconveniences attending this Doctrine; no Unity, but in Conformity: 1st. Part, p. 72, 73.  
An Universal, Established Unity, with respect to Faith and Discipline, relating to Believers in Christ, by Outward Instruments, is inconsisting with Gospel-Liberty: 3 d. Part, p. 82 to 86. See Believers. The Mark of a Member of Christ's Church in Unity with the Body, is an Inward, Invisible Mark: 3 d. Part, p. 83, 84.   

W  
Wars, not Lawful to be entered into by Us, to work our own. Deliverance, from under Oppressive Laws, and Magistrates: 2 d. Part, p. 30, 31, 32.  
Weak- Believers may be Received to doubtful Disputations, by assigning the Decision of Controversy to the Church, since Contention may arise who (or where) they are▪ 3 d. Part, p. 59, 60.  
Wisdom from Above; and that which is not from Above, is described. Wisdom, which we have as Creatures, is not that Wisdom, which by the Apostle is termed Sensual and Devilish; but is given us of God; 2 d. Part, p. 21 to 25.  
Women, having received a Revelation to Utter in the Church, may Speak. Unruly, Disorderly Women may be warned to be Silent, even as it is their Duty so to be, in the Church: 3 d. Part, p. 52.  
Works: What sort are Necessary to Salvation, and what not. Works spoken of by the Apostle James, are the same sort of Works spoken of by the Apostle Paul: 2 d. Part, p. 16, 17, 18, 19  
Writings for Public View: By whom Approved, or else not to be Printed: 3 d. Part, p. 29, 30, Reasons against the Method of such Approbation and Limitation: 3 d. Part, p. 29, 30, 31, 32.   

X  
   

Y  
   

Z  
ZEal without Knowledge: Some Parts of the Fruit thereof described: 1st. Part, pag. 70, 71, 72, 73. Zeal, according to Knowledge, accepted by God: 1st. Part, p. 70. A Part of the Qualifications of such, as are endued with it: 1st. Part, p. 77.    

THE Postscript following the Preface, is added to clear the Truth, as well as myself, from this pretended Argument against my Printing, viz. That I came up to London, to read a Charge behind George Fox 's Back; and, That though I pretended a Readiness to Meet him, I had no Desire thereto: Which gives me Occasion to lay down several Observations, and Reasons, invalidating the pretended Argument; together with a Letter written by Me to James Claypoole, and Three other Friends in London, to cover a Remonstrance to the Friends of London: All on purpose, that they might use their Interest, to cause George Fox to submit to a Hearing; that so, if possible, some Expedient might have been found, to satisfy my Conscience otherwise, than by Printing: Which I acquainted them of, as well as George Fox; and that I intended to proceed therein, unless so much Notice should be taken of my Call for Justice, against the Reproachful Actions, and Trespasses of George Fox, as that he might be brought to a Hearing before Friends; to the end, that if Guilty, he might give Satisfaction; if not, he might be Quit. There are also signified in the said Postscript, several Things, which are clear Evidences, that George Fox would not assent to any Meeting for the aforesaid End: Which coming to my Knowledge, I was then free of all Concern to solicit him more, either by Word or Writing, for a Meeting; and had no further Bond upon me to forbear proceeding to Print, as Expeditious as I could.  
William Rogers.