THE EIGHTH PART OF THE Christian-Quaker, Distinguished from the Apostate & Innovator,  
WHEREIN Certain DOCTRINES (Vindicated in Print, by such as are reputed of Party with G. Fox) are Examined, and in order to a Decision of the Controversy (which seems to depend on the Truth or Falsehood thereof) an Address is made to a Book Entitled, An Address to Protestants; Given forth by W. P. Anno 1679. and may now be termed, a Proper umpirage in the case.  By W. R. 
BEfore I proceed to say any thing in pursuance of the Title Page, I think it meet to give a brief account of the chief matters aimed at, or treated on in the first seven Parts of the Christian-Quaker; not knowing, but that this small Tract may be extended amongst the People called Quakers, farther than the rest, and so may occasion such as are desirous more fully to know what 
* The Reader may Note, that when I use the Words us, or we, 'tis with respect to such (besides myself) as encouraged the Publication of other Parts of the Christian Quaker.  we stand for, and against, to inquire after other Parts of the Christian Quaker.  
In the First Part, a part of those things touching which we were once at Unity, the ways and means whereby that Unity was broken, are manifested.  
In the Second Part, Doctrines of Truth (cleared from Objections) are laid down, that so it may be known more perfectly, than by the First Part, what the Christian-Quaker standeth for.  
In the Third Part, Government is more largely discoursed on, than in the two foregoing Parts. Showing, That the Christian-Quaker owns but two sorts. The 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 tern 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, Edicts or Decrees, in an Outward Form of Government, visible as aforesaid.  
In the Fourth and Fifth Parts, 'Tis manifested, That G. F. hath Erroneously concerned himself in the Divisions amongst the People called Quakers, and is therein become a Reproach and Scandal to the Truth, which the Children of Light profess and walk in.  
In the Sixth Part, is manifested, The wickedness of Two small Tracts written on the occasion of the Publication of the first Five Parts of the Christian-Quaker. One by Christopher Taylor, Wherein he hath abused me at a sordid rate, as by his Book appears, and yet hath not quoted one Word out of my Writings to prove any Recriminating Reflection on me, more than the beginning of my Title Page, viz. The Christian-Quaker distinguished from the Apostate and Innovator. Had not the said Christopher Taylor supposed himself (as he is a Public Preacher) a Church-Governour, and that 'tis the Duty of some others to pin their Faith on his Sleeve, How could he have attempted so unconvincing a Work? Had he no Credit on a Religious score to lose, methinks he should never have hazarded his Reputation as a Man (if ever he had any) to write at so Envious a rate as he hath, telling his Reader, That the very Title of my Book was Blasphemous. 'Tis hard to Imagine wherein the concludes the Blasphemy to be, unless in these Words, George Fox Detected; which then must imply, That, in his sense, G. F. is, at least, the Christ of God.  
The other small Tract taken notice of, is given forth in the Name of John Pennington, worthy of no better Character than that of C. Taylor; the matter therein aimed at, is to show, That I abused his Father, and performed not my word in not citing all his Father's Testimony: whereas If I had quoted all his Father's Testimony, I had been worse than my word. But that which adds to his Sin, is this, he hath charged me with making Inferences or Deductions that were untrue, when as I made no Inference nor Deduction at all from his Father's words, as is manifested more fully in the said 6th. Part. I do not doubt but that the aforesaid Treatises were approved by the Second-days Meeting, else why have they in their Book Entitled 
* See 12th. Page of the Introduction.  The Accuser, etc. Signified that the Names of some are already concerned in Print, meaning in relation to the Christian-Quaker in Five Parts. What man of Reason, Conscience, and Religion can conclude other than on this wise: That the pretended Government (under which such irreligious and unchristianlike treatment is approved) is a mere cheat, giving a kind of safe conduct (so far as is in their Power) to the Instruments of Satan, when fraited with Antichristian-Arrows to wound the Children of Light, and Lambs of God. But notwithstanding this evil Treatment, the said 6th. Part contains Christian Propositions for a Reconciliation. Therein is also something said to discover the emptiness and weakness of Thomas Laurence his three quarters of a Sheet, who telling the Reader that he is 81 years of age, Charity obliges me not to be severe upon him.  
In the Seventh Part are detected a part of the Forgeries, Prevarications, and Errors wherewith a Treatise Entitled, The Accuser, etc. given forth in the Name of the Second-days Meeting against the Christian-Quaker in Five Parts, is stuffed, and is an additional Evidence against the said Meeting that they themselves are espousing the Cause of Apostasy and Innovation, and by the scope of some Parts of their Treatise of nameless Authors (referred to Richard Richardsons' small Tract styled, A few Ingredients, etc. sufficiently Papistical) have shown themselves more nearly related to Popish Principles and Practices, than to the Principle and Practice of the Ancient and Christian Quaker.  
This small Tract is now written for the sakes of such among the People called Quakers, as are not yet principled to pin their Faiths on another's Sleeve, but rather to hear, to see, and understand for themselves in matters relating to the Kingdom of God, and Salvation of Souls. In confidence that 'twill find acceptance with such; 'tis now published chief to evidence what from the Title may be expected.  
Of late days this Doctrine hath been published by such as are reputed of George Fox's Party. That in some Cases that Consciences of Believers ought to be bound by the positive Sentence of others, (meaning other Believers pretending to Authority as a Church, and not by election of Persons) without leaving any liberty for a Believer to refuse on the account of not seeing it his Duty to submit; and forasmuch as the Submission treated on, had no relation to my Power given to others by the Believer, from whom Submission might be expected; but in stead thereof to the Power wherewith the Church (as is pretended) is invested, we therefore as disliking the aforesaid Doctrine, did thus assert, 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 Sentence, Judgement, 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 obliged, see Christian-Quaker, First Part, pag. 48. and Third Part, pag. 53. to 69.128. and therein the Reader will not only find that the Book of Government given forth by R. B. wherein the said Doctrine is held forth, was approved by the 
* Note, 'Tis certainly known that great Endeavours are frequently used to obstruct the Printing of Friends Papers, unless they can submit the Contents thereof to the Second-day Meeting Sentence. Let but the Description of the said Meeting be considered, and that the Office assumed by such uncertain unselected Persons, is that which renders them Judges in a Spiritual Concern of another man's Conscience (whether gifted therein, or no) and I am persuaded that not one Canon of the Church of Rome admits of greater Darkness, or more unwarrantable Presumption, nor yet that any one Principle with respect to Government was ever read or heard of to be espoused by any sort of People on the Face of the Earth with respect to such as were accounted Members of their Society, that hath a greater tendency to abridge the Conscience of her free Exercise, or to introduce a more perfect Map of Confusion and Anarchy. See more on this Subject, the Third Part of the Christian-Quaker, etc. pag. 29.30.31.32.  Second-days Meeting at London (being a Meeting of uncertain numbers of Persons, unknown by any Constitution of whom to consist, before assembled) but also a confutation from the Scriptures of Truth of these Arguments and Reasons given for the same, further showing that the Scriptures quoted for Proof thereof, are misapplyed, and remote from the purpose.  
But yet notwithstanding I find in the aforesaid Treatise, Styled the 
* Note, If by the word Rebellion, they mean Rebellion against the Dignities, which, in a Tract Entitled  Accuser, etc. That occasion is taken by the Penman thereof, to render our Assertion, 
See Pages 64.65.66.108.109.  or the Consequences deduced by him from it, tending to Confusion, 
* An exalted Diotrephes, the Authors say, I poured out contempt upon, than I conclude the Rebellion is against sixty six Subscribers of a 
* Note The said Paper is detected in the 2 d. Part of the Christian-Quaker, p. 72. to 92.  Paper against John Story and John Wilkingson in the year 1677.  Rebellion, and Ranterism, etc. And forasmuch as it hath been declared that the said Paper was the Act of the Second-Days Meeting, as well as of the Yearly-Meeting, I may then reasonably query, Whether the word Rebellion, used on the aforesaid Occasion, may not be taken as the Symptom of Abominable-Pride, by subjecting the Authors thereof to the repute of sounding a Trumpet to their own imagined Dignity. But should I now make three distinct Columes, viz. one for the Names of the said sixty six Subscribers; another for their qualifications and abilities (or rather inabilities, with respect to their being 
* See the Accuser, etc. p. 116. 117. and consider well the Contents of the 42 d. Disafection.  Representatives of Christ's Inward Government;) and then in the third, signify, these are the Dignities proclaiming something tending to Rebellion against themselves, and that the Matter of Rebellion, as well as the Rebels are known by this Doctrine, viz. No outward Sentence can oblige the Conscience in point of faith & duty before conviction by Christ's Light. Would they not then appear most miserable Objects of Derision and Scorn, especially if in that dress presented to one of their learned Richard Richardsons' Authors cited in favour of G. F ' s Error, namely, 
* Note, Who can otherwise think but that G. F's Cause is at a low Ebb, since he is now beholding to a Presbyterians Works (heretofore much despised by him) to bear it up. See R. R's Tract styled A few Ingredients, etc. pages 13.18.  Richard Baxter of Kiderminster, great amongst the Presbyterians, whose Directory I suppose, doth not teach any thing so contradictory to their fundamental Principles, as the aforesaid Doctrine rendered tending to Rebellion, is known to be contrary to the ancient Doctrine of the People called Quakers; for thousands were convinced of the truth of these two plain Sentences, namely,  
First, That every man that cometh into the World was lighted with a measure of Christ's Light in his own Heart.  
Secondly, That 'twas safer to have a dependency on this measure in ourselves, than to have an Eye out to the measures of others. But if the first Publisher of these Doctrines did thus design that such as were convinced thereof should at any time after be excommunicated, if they should not follow some Outward Order of his before convinced of its need or service, from the measure of Light in themselves; than it may in truth be said, That a greater cheat never appeared under a religious pretence. But I conclude, that no such design was in the beginning, and that when G. F. one of the first Preachers of the Light in these latter days, did begin his Declaration with these words. I am the Light of the World, his meaning was, that Christ was that Light, and not himself. To return to my Concern with the Second-days Meeting again. But if this discourse should come to the view of the Author of a small Tract styled Controversy ended, 'tis to be doubted that the Second-days Meeting (though they may account themselves Dignities) would then be more derided. And why? Because he was rendered a very Night-bird, a Wanderer, one that looks and creeps up and down like a Vagrant, as in a small Tract Entitled, A Winding-Sheet for Controversy ended, appears (being also reputed to be approved by the Second-days Meeting; and the reason why he was so termed was, because he put not his Name to his Book. Of the like crime the Second-days Meeting are now guilty in relation to the Book styled The Accuser, etc. and therefore very unfit to be accounted Dignities, for dignified men are not usually ashamed of their Names. Alas! Who so blind, as not to know that the Business of Church-Government amongst one part of the People called Quakers, is so engrossed between the Yearly and Second-days Meeting, or amongst a few of them, as that a Dislike, whether by particular Churches or Persons) to either of their Papers, Prescriptions or Orders, is become matter of scandal, if not of Excommunication, and now as worthily reprehended as those aimed at by W. P. in his address to Prot. pag. 115. were by these his words. Alas! who knows not, that loves not to be blind, that the Church amongst them is the Priesthood, the few cunning men govern the majority, and entitle their Conceits, The Canons of Christ's Church: and all this comes from the ignorance and idleness of the People, that give the Pride and Industry of the Clergy an opportunity to effect their Crafts upon them, for so mean Spirited are the People, as to take all upon trust for their Souls. At present let thus much suffice on the occasion of the Second-days Meeting using of the word Rebellion.  
And whereas in the Third Part of the Christian-Quaker, pag. 9 We say 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, whether they see it their Duty or no; this in the 122. page of the Accuser, etc. is termed very frivolous and lose, and will serve only for a pretence to lose Spirits, etc. who will be apt to pretend they see it not their Duty.  
I must confess it is cause of great amazement, when I do but consider with what confidence the Penman of the Book styled The Accuser, etc. writes touching Rebellion, Confusion, etc. and that when all is said relative thereto, I cannot find the least real ground for using those Terms, nor yet any pretended ground more than such an one, as in the view of a rational man may seem to bespeak the nameless Penman, and his nameless Brethren, dignifying themselves by their own Constitution, and being pleased with a whimsical imagination of being (as I take it from their 42 Dissafection, pages 116. 117. etc.) visible Representatives of Christ's Inward Government, are even drunk with desire after Submission from such as were their Brethren. Alas! What sort of Dignity can Persons hiding their Names pretend unto, or how can they expect that any should submit unto their Government. They would be reputed to aim only at an Apostolic Dignity, but therein the Penman hath evidently betrayed their Cause. For who so ignorant as not to know that the Testimony of the Primitive Quakers seemed the more piercing, when in the Name of the Lord they had declared unto the Sons of Men, that as in the Apostles days the Lord was pleased to make use of mean Persons, exercised in Outward Callings to publish the Everlasting Gospel, so is it at this day, but yet I doubt the Pride of the Penman of The Accuser, etc. is now so great as to account the Exercise of a poor Shoemaker therein to be contemptible, for page 201. he thus signifies in his own very words, By all which he endeavours to make G. F. as contemptibbe as he can, Meaning my declaring in the Fourth Part of the Christian-Quaker, etc. page 64. that G. F. was a poor Shoemaker, which G. F's Letter to John Wilkingson did naturally lead me to speak of; but least any should think I was so irreligious as to think his Meanness or Trade matter of contempt, I did thereupon thus write. For his meaunèss he neither was, 
See 4th. part C. Q. pag. 64.  nor is despised as we know of, for that cannot savour of a Christian Spirit. And further also thus. I can truly say, and so I believe many more can, 
PLACE =" marg" See 5th part, p. 48.  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 which 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. This clearly shows that my Principle and Practice gives no countenance to such a Contempt spoken of by the aforesaid Penman, and if ●is Pride had not led him really to believe that the knowledge of G. F's being a Shoemaker, is matter of Contempt now, why hath he not taken care to quit himself and his Brethren from that censure, as I have done, but of that I remember not a word in his whole Tract.  
'Tis well known that the Sin usually besetting some sort of Governors, is Pride and Scorn. T●is seems to be one part of them complexion of the nameless Penman of the Accuser, etc. For from his work, he seems to me, that he is not only proudly puffed up with the mere empty conceit of Government, and with the thoughts of being a Governor (whilst in reality opposing the exaltation of Christ's Government in the Heart) but also as if he were perplexed that the Trade of the Person whose Cause he hath espoused should be Recorded, lest it should eclipse the Glory of G. F. as no suitable Ornament to the Attendance and Outward Enjoyments wherewith he hath been acquainted of late years: But this is not all to show the Pride accompanying Truth's Opposers. For 'tis known to many that G. F. hath been much disturbed at the relation signifying that he was a Shoemaker, and is that which hath seemed to be uppermost in his Head, when some Friends have had occasion of discourse with him, which I take to be a mere badge of his Pride and Scorn. Who can reasonably suppose that G. F. and his Adherents did ever make it the subject Matter of their Discourses to signify that poor Fishermen and Tent-makers were called to the Work of the Ministry, and that in order to the confounding those Learned Rabbis that despised their mean Education, though now such like are searched into by their Learned Rich. Richardson to save the Head of G. F's tottering Cause. Alas! 'tis but too plain to me that G. F. etc. are better affected with such Grandeur as is obtained by the great pretended Successor of Peter, than that little worldly Reputation that the Apostle Peter in his day was accompanied with: and further to clear my Conscience on this subject, let G. F. know (whether he can receive it or no) that in probability the Name of a Quaker might not have been so much despised by many, as it now is, had he but followed the Example of W. D. (one of the first Preachers of the Light) and other his Fellow Labourers, keeping, (as they did) at some honest Outward Calling, instead of muddling his head to bring about a Conformity to his Outward Orders; for I am fully satisfied in my Conscience that that noisome scent which hath arisen like a smoke from the bottomless Pit hath been occasioned from an Antichristian Promotion of his Outward Orders; and indeed how can it be otherwise, since he himself hath testified in a General Epistle Printed for M. W. in these words, They that do so, viz. Set up Outward Things, gathers to themselves, not unto God: which is a notable Proof that for many years past, he hath been gathering to himself, not unto God: and what is the Fruit of such his gathering? To answer that question would require a large volumn: I shall only say it hath scattered many of the Flock from the green Pastures whereon they were feeding, and Shilohs Streams wherewith their own Cisterns were filled, to feed upon the four Leaven of some Hypocritical Pharisees, & to drink of their muddy waters. If any shall think this a digression from the Matter expected to be treated on, to such I say, The ill Savour and groundless occasion of our Adversaries aforesaid words Confusion, Rebellion, Looseness, and Ranterism, from one whom I took to be in his own sense a Dignity, were the occasion thereof, and I question not but such as are gifted to discern things as they are, will perceive that those words, as applied by the Penman of the Accuser, are only to represent Men fearing God, and loving Righteousness, in a Bear-Skin, to be worried. 'Tis very apparent that our Opposers have frequently shown their Teeth by their clamorous Treatment, but blessed be the Lord, they have no power to By't: And having rejected many Warnings, are now worthily discovered according to their Merit; whereby, if they are rendered a Derision to the Heathen, and a Scorn to Fools.  
Let them know 'tis but a part of the Reward and Recompense of the Fruit of their own do.  
I shall now return to speak more particularly to the matter which from the Title Page may be expected.  
In the Third Page of a small Tract, Styled, A Brief Examination and State of Liberty Spiritual, lately Published, I find it written in these words.  
'Tis a dangerous Principle and pernicious to True Religion, and that which is worse, 'tis the Root of Ranterisme to assert, That nothing is a Duty incumbent upon thee, but what thou art persuaded is thy Duty.  
This Doctrine is near of kin to the aforesaid Doctrine mentioned in the Accuser, etc. and as it relates to Christian Religion, is Repugnant to the Testimony of W. P. in his Address to Protestants, Page 144. in these words.  
Christian Religion ought to be carried on by that way by which it was Interoduced, which was Persuasion. But yet to do the Penman of the Tract Styled, A Brief Examination, etc. Right, He in his following words makes the Application to seared, dark and dead Consciences, as if thereby such were uncondemned; To take his meaning thereon, yet it cannot reasonably be understood otherwise than thus, Viz. That his aforesaid Notion must have a Tendency that some Religious Performance is incumbent on such, though they are not persuaded thereof. Let us now suppose that the seared dark and dead Conscience should strictly perform some Religious Exercise, as his Duty merely from the direction of another, we are now to inquire, What is the benefit thereof to such? To this let W. P. in his aforesaid Adr. to Prot. pag. 146. answer, his words are these, If I believe what she (that is to say, the Church) believes, only because she believes it, and not because I am convinced in my Understanding, and Conscience of the truth of what she believes, my Faith is false though hers be true. And indeed well might W. P. so testify; for if a blind Offering under the Law was condemnable, it is not justifiable under a Gospel Dispensation. Having laid down the Doctrines on which our Opposers ungodly Constructions are founded, I need not enlarge to remove such Constructions; let the Reader peruse what he is already referred unto in the Christian-Quaker, and compare the same with W. P. his Address to Protestants, pages 77. 91. 92. 93. 94. 95. 140. 141. 144. 146. and divers other Parts, and the Righteousness of what we stand for and against, will be sufficiently manifested.  
One other Doctrine, pertinent to my purpose, occurs in my Memory, it is in the eleventh Page of the aforesaid Tract styled, A Brief Examination, etc. namely, that this is a lose Plea, Viz. ' What hast thou to do with me, ' leave me to my Freedom, and the Grace of God in myself: which leads me thus to Observe.  
If our ancient Friends John Story and John Wilkingson when articled against for not * acting in things against their Conscience, 
Witness a part of the 44 Articles exhibited against them.  should have told the busy Persons concerned therein, What have you to do with us, leave us to our Freedom, and the Grace of God in ourselves, might not this have merited a just Approbation from the Primitive Preachers of Christ's Light in these latter days, whose Doctrine hath been, That the Grace is sufficient, and that every one is to be left to his own measure, anciently understood by this manner of speech, Viz. Our own Freedom.  
Every Reader is now left free to consider whether a rendering such a Plea of being left to our own Freedom and the Grace of God in ourselves to be a lose Plea, is not the mark of one that is departed from the ancient Principle of Truth, a Discourager of having a Dependency on the measure of Grace in ourselves; and so by natural consequence may be looked upon as one holding forth a lose or false Liberty, the tendency whereof is to departed from the Blessed Spirit of Truth, and rebel against the perfect Law of Liberty in the Heart.  
It needs no large Comment to show that such, as slightly esteem of a Plea to be left unto our Freedom, and the Grace of God in ourselves, may easily be led like Blind men into any Ditch. It is observable that G. F. his Party have not only slighted such a Plea of being left to the Grace of God in ourselves, but have a sort of Veneration for the Outward Directions of another: C. T. his Epistle, and the Accuser, etc. are to me an evidence of such a Veneration. How much credit this may add to any so minded, that have manifested a dislike of the Presbyterian Directory, not altogether for the matter therein contained, but also that an outward Directory should be exalted as a Christians Rule under the Ministration of Light in this Gospel Day, let the wise in heart judge.  
But to state a case in favour of the Doctrine which we oppose, let us behold how it will then look. Suppose that the Lord had in every Age under the Gospel Dispensation, placed one outward and visible man to be an eye to see for the rest of the Body, which I dare not grant, and that on that foot G. F. should be declared to be that Eye in this our day; yet it would be irrational to require submission to his Prescriptions or Decrees from such as are not convinced that he is placed as such an Eye. If thus much be granted, than the Doctrines already cited, as vindicated by his Party, falls to the ground, because such a grant implies a convincement, as necessary to submission. But if otherwise it be affirmed, that he is placed to be an Eye for the Body, and that on that foot his Prescriptions and Decrees are to be obeyed by Believers in Christ, whether they are convinced that he is such an Eye, or no, than it opens a Door for many heads, and many horns to arise in one day, for that others may pretend to be that Eye as well as he, and may obtain Proselytes to aver the same; and if it so happen, that from amongst Brethren once in Unity, many through the desire of Vainglory should arise and claim that Office, the rest of the Flock might not know unto whose Precepts they ought to submit, this is not the only ill Consequence that might attend, for as on the one hand a Door would be opened for many Antchrists to arise undiscovered, whilst the Grace of God in ourselves is neglected, (which is no other but that Unction from the Holy One spoken of by John, as ground of Consolation to such in whose days many Antichrists did arise, for that by it all things were known) so on the other hand a Door might be opened to many Hyppocrites for sinister ends, to entitle themselves to Membership in such a pretended Church, and to nurture up a Brood of Shechemites who rather than run the hazard of that influence which the Frowns of some may have on their Trades, or their desired Marriages, may readily conform to the Dictates of others, though on no better ground than the 
PLACE Gen. 34.24.  Shechemites did, when at the Request of jacob's Sons, and Persuasion of Hamor they were Circumcised, not only to obtain Dinah the Daughter of Jacob, but other seeming Advantages in their Eye. As a Warning to all, I cannot but say, beware of the Snare and Gin that accompanies the espousing of such beloved Interests with no less than the making Shipwreck of a good Conscience towards Good, lest that which was thirsted after, as sweet and pleasant, do not only become bitter unto you, but also lest the Indignation of the Lord should break forth, and you come to suffer a Spiritual Death as to your Inward States and Conditions towards God, even as he suffered jacob's Sons to slay the Shechemites with the Edge of the Sword, after they were Circumcised for sinister Ends.  
The sense I have of the Snare attending many through Conformity to other men's Lines, made ready to their hand in a blind obedience, occasions me to bless the Lord, that there are yet a Remnant who can rejo●ce together in the Remembrance of this joyful sound, TO YOUR OWN, TO YOUR OWN: meaning The Measure of God's Gift and Grace in ourselves. The embracing that Exhortation became an Ancert●● many a weatied Soul, who were hurried from Mountain to Hill, seeking Rest, but finding none. Oh! that the skirts of the Deceiver of Nations under these rusty Doctrines (now furbisht up in our day) may be more and more discovered, that so no Allegiance thereto may be entailed to our Posterities, lest some proud Pharisee despising, as well as neglecting his lawful outward Calling, make his Fingers heavier than the Loins of the decried Prelates. And if this small Tract, as well as other Discoveries of Apostasy and Innovation become as so many Darts to pierce the Bowels of that Cause espoused by those nameless Persons, terming themselves The Second-days Meeting, ev●n as an arrow shot at an Adventure pierced Ahab between the joints of his harness, when disguised to save himself, then let us say, Blessed be the God of our Salvation.  
To return again, I shall further demonstrate the inconsistency of the aforesaid Doctrines with what W. P. in his Address to Protestants teacheth in pag. 139.140 Viz. That we should have external Guardians of our Faith and Religion upon us, after we are come to years of discretion, is not to obtain greater Freedom, it is a knowing and reasonable, and not blind Obedience that commends a man. Children should be rused, because they have no understanding, or choice, but because it is not so with Men, Reason ought to conduct them in their Duty, that the Service they perform to God may be such as the Apostle calls a reasonable one. The Noble Bereans— such as would see with their own Eyes, and that dare not to transfer the right of Examination to any mortal Man.  
'Tis now with me to treat of some things which I take to be the fruit of the aforesaid Doctrines espoused by such as are reputed to be of G. F.'s Party.  
John Blaykling made a challenge in writing on this wise; Let that man come forth in the whole Nation that can justly charge him (meaning G. F.) with such a Spirit from his Childhood, meaning, as his foregoing words did show, a careless, lose, libertine or dark Spirit, which I signified to G. F. with this Answer; 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 to violate the same thyself, as if thou wouldst have Friends to 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.  
But notwithstanding such my Answer, and my frequent Endeavours largely signified of in the Preface and Postscript to the Christian-Quaker in Five Parts, to this effect; That G. F. might condescend to a hearing before Friends of what I had to lay to his Charge, yet he hath not so condescended, but is kept like a guilty Person behind the Curtain. In order to a discovery of part of his Errors, see his Name is the Index to the Christian-Quaker in Five Parts, taking especial notice of that lose, if not ranting Spirit accompanying John Blaykling, when he ascribed that honour and Work to G. F. which we acknowledge to be due to, and proceed from, none but God himself; his words are these; Whose Eternal Honour and Blessed Renown shall remain, yea his presence, and the dropping of his tender words in the Lord's Love, was my Soul's nourishment. We know Eternal Honour is due to none but God himself, according to the frequent conclusion of Friends in Prayer to God; (namely, To thee alone be Eternal Honour and Renown for evermore) and therefore it may well be queried, whether such Language hath no a relation to such sort of Ranterism, that hath termed a mortal man to be God: and if to put no distinction between good, and some things that are evil, be also the fruit of a ranting Spirit, I doubt not but that G. F. and many of his Party are in a high degree guilty thereof, with respect to their conceptions of him, as well as his own conceptions of himself; for I doubt not but that he and others on his behalf are so puffed up with vain Imagination, or that which is worse, as that they conclude that for many years past, if not from his Childhood, he neither hath nor can err; and on that foot, let his tongue run ever so extravagantly evil, I am perfwaded that neither he, nor many of his Adherents do put any difference between that and the thing that is good. See the Fourth, Fifth, and Seventh Parts of the Christian-Quaker, for further manifestation of Principles and practices whereof G. F. and his Party are guilty, to the dishonour of God, his Truth, and People, and when compared with all that is said against any of the said Parts, then consider whether many things therein contained, and not denied by G. F. or his Party, do not worthily merit the censure of a grand deviation from the ancient professed Principle and Practice of the People called Quakers, and so far as they have a tendency slightly to esteem of leaving Friends to the Grace of God in themselves (and instead thereof, to introduce a Submission to some proud Persons endeavouring to dignify themselves by a zealous promoting of G. F.'s Orders amongst such as are dissatisfy therewith) whether they may not properly be termed the very marks and tokens of such a lose libertine Spirit, That by the measure of God's Grace in the Children of Light, is, and for ever will be condemned.  
The very mentioning a zealous promotion of G. F.'s Orders brings to my remembrance, that W. P. in his Adr. to Prot. pag. 91. tells us, That it (meaning the Scriptures) concerns the whole Life and Conversation of a man, but every Passage in it, is not therefore fit to be such an Article of Faith as upon which Christian Communion ought, or ought not to be maintained. This leads me thus to query.  
First, Whether then such amongst G. F's Party as declare disunion with another Person, on the mere foot of that other Persons conscientious refusal to propose the Intentions of his Marriage to a Meeting-of Women distinct from Men, be not a Badge of Apostasy, especially when the least Footsteps of such a Proceeding is not to be found in the Seriptures of Truth.  
Secondly, Whether the declaration of disunion on no other ground, compared with the last cited words of W. P. carries not with it this Construction, Viz.  
Though Christian-Communion may be maintained without making every Passage in Scripture an Article of Faith, as essential to such Communion, yet not one Jota of an Order approved by G. F 's Party, can be dispensed with to maintain the ancient Fellowship of the People called Quakers.  
Thirdly, Whether this be not to put a greater esteem on such an Order, than the very Scriptures of Truth themselves, let the ingenious Reader judge.  
What Credit can our Opposers think will ever accrue to their Cause, whilst W. P's Adr. to Prot. shall pass for sound and Christian Doctrine. Our Adversaries must needs be reduced to this Dilemma, either to condemn the Christian Discourses contained therein, and so in opposition thereto hold up their Ensign of Church-Authority and Imposition, saying, Lo here is Christ, by which the ancient Principle and Practice of the People called Quakers will be condemned, or else to stand by the same; and then their late flight of leaving to the Grace of God in ourselves, and approving the Doctrine of Submission to the Church, whether Believers see it their Duty or no, must be repudiated, as that which can nourish no better Devotion than that whereof Blindness and Ignorance is the Mother. And though the nameless Penman of the Accuser, etc. hath endeavoured to render himself and Brethren as acquitted of Apostasy and Innovation, yet he hath been as successless therein, as if he had undertaken to sodder Iron and Day together. And why? Because he hath become an Advocate for men who have departed from the ancient Paths (as is largely manifested in the first seven Parts of the Christian-Quaker) the Footsteps of purest Antiquity and best Examples, which is such a sort of Presumption, as that W. P. Adr. to Prot. pag. 92. tells us; That it was just with God, that Error and Confusion should be the Consequences of those Adventures, nor has it ever failed to follow them. Our Opposers may come in as Living Witnesses to the truth of such his Testimony, or their work is manifested (in the seven Parts of the Christian-Quaker) To be the very Map of Confusion and Error; showing no more Charity (so far as I can perceive) for some such as were their Brethren (now dissenting from them) than Bishop B●nner did, for such as answered not to his satisfaction this Question. What say you to the Sacrament of the Altar? Blessed be the Lord that our Opposers have not so much Power as he had; How remote the uncharitable Constructions of such as were our Brethren, are from the Discourse mentioned in 92 pag. of the Adr. to Prot. he that runs may read. The words are these. What man loves God and Christ, seeks Peace and Concord, that would not rejoice if all our Animosities and Vexations about Matters of Religion were buried in this one Confession of Jesus, the great Author and Lord of the Christian-Religion, so often lost in pretending to contest for it. And pag. 95. is cited by way of Approbation the words of that great man J. Hales, VIZ. That it is the Unity of the Spirit in the Bond of Peace, and not the Identity (or oneness) of conceit, which the Holy Ghost requires at the hands of Christians. Much more might be cited out of the said Adr. to Prot. in our favour, with respect to what we stand for and against, but at present let this suffice as a proper Umpirage in the case.  
I shall now conclude with what doth freshly occur in my memory, as the sum and substance of many sweet and heavenly Declarations in the Name of the Lord by our ancient Brethren, on this wise; Draw water out of your own Wells, let it be your own, and not another's. Look not unto us, but unto the Lord. We can be taken from you; but your Teacher can never be removed into a Corner. We preach not ourselves, but Christ in you. We are but Ambassadors in his Name to turn you from Darkness to Light, from the power of Satan unto God, that so by the measure of the Light of Christ in yourselves, you might be establish in the Truth which changeth not. It is the Gift of the Father's Love that we come to exalt over all, Christ in Male and Female the Hope of Glory. Our Labour is, that you who were not natural Branches, may come to be engrafted into Christ the Vine, and then to live under your own Vine; that so if in your day the Voice of a Stranger should be sounded in your Ears, saying, Lo here is Christ, or There is Christ; you might no more go forth, but stay at home, as those who are engaged in a Spiritual Warfare, having this encouragement from the Psalmist, She that stays at home divides the Spoil.  
This was the sound of the Ancients of Israel in the Spirit, when the Word of the Lord through them was piercing like a Dart to the Liver, terrible to the Man of Sin, but yet as a lovely Song to those whose Faces were Zion ward; and the same Spirit that led them to treat as aforesaid, did frequently move on their Spirits, to inform us of those Rocks whereon the Sons of Men have been inclined to split, and those By-paths wherein the wayfaring man hath been apt to err, on this wise. In Ages past the Sons of Men have been inclined to set up, or be in the Observation of some Outward thing, and to have their Eye thereto more than unto the Word nigh in the Heart. This was Israel Sin before then appearance of Christ in the Flesh, when they made unto themselves a Golden Calf saying, These are thy Gods, Oh Israel, Exod. 32. This was the Sin reproved by Paul on this wise, But now seeing ye know God, yea, rather are known by him; How turn ye again unto the weak and beggarly Elements?  
This was and is the mistake in most Societies and Churches professing Christianity in Modern Times, whereon I need not dilate.  
The Testimony of our ancient Friends, by Declarations, Disputes and Printing, are yet as living Evidences in many Breasts; the Remembrance whereof seems to be cause of Astonishment, That any of the ancient Flock should give occasion to Jew or Gentile, or the Church of God to Impeach them of falling into the like Snare. But that which seems to render the matter yet worse is this; That they should speak well of those Ancient Labourers (whose Doctrines, as aforesaid, dropped as the Dew) whilst Persecuting others abiding therein; much like unto those Who Garnished the Sepulchers of the Prophets that Prophesied of Christ, but when He came, were found Persecutors of Him and his Followers.  
The Lord Establish his People on CHRIST JESUS, The ROCK OF AGES, and turn the Hearts of our Persecuting Opposers, that in a sense of their Backsliding and Errors, They may confess unto God, and through True Repentance be made partakers of his Mercy, and then, no doubt but the Ancient Love and Fellowship in the Truth, will be again Renewed, to the Consolation of one another's Souls in the Lord.  
Amen, Amen, saith my Soul. William Rogers.  
FINIS.