I now come to make some Observations on the afore-said Queries; wherein I shall consider the Matter of them, and the Manner of Negotiating that Matter.
‘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, {Fourth Part 15} and prosecuted the same) the Informer against them to G.F. would have had this End; which doubtless was, To render them guilty of Evil Principle 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 Unsoundess in Principle, or of any Evil Practice; then ‘twould follow, That G.F. (as well as the informer) endeavoured to make the Persons so concerned, an Offender in that Particular, which is no Offence.
The Reader may now weigh the Matter in the Ballance of the Sanctuary; which, if he doth, he will doubtless perceive, that the Answer (Yea) to several of the Queries, will not render either of them, either Unsound in Principle, or Blame-worthy, as to the 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, whil'st another was Praying) 'tis no Matter of Evil Fact; but a Shame to any one so to Esteem it, since God is a God of Order, and not of Confusion, in the Church.
And indeed, to me there is one thing above many others, that seems worthy of Observation; and that is the Second Query to John Wilkinson, when an Answer [Yea,] could not render him an Offender, unless ‘tis sound Doctrine, That the People called Quakers ought to practice 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 implyed in that Query, (if from a Query any thing {Fourth Part 16} may properly be implyed) then 'twould put all End to the Controversie with many: For then it must be asserted, That there is either One, or more, that have Power to Impose in the Will of Man, that which the Scripture give 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 Impostition in the will of man; but rather to find out, whether what Robert Barrow, and others, have endeavoured to impose, (having a perswasion, that my Papers have been given forth in the Motion of God,) was accounted Things imposed in the Will of Man ; and that if it should so appear, John Wilkinson, unto whom the Question was proposed, might condemn the same; since I affirm, that I have given forth nothing to be imposed, but what I have been Moved by the Spirit of God to give forth, and therefore ought to be submitted to. The Consideration 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 pretendeth , 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 {Fourth Part 17} thy Duty, is thy Want of Diligence, and not waiting in thy own Measure. Besides, we find, that G.F. hath lately given forth a Paper; the Import whereof is, to justifie Prescriptions.
“To this we say, That if the Spirit of God moves in any Member of the Body of Christ, to give forth certain Orders, and Prescriptions, with respect to the rest of the Members; as that which (though relating to their Consciences) they ought to perform, and practice, 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 same Body. And our Faith is, That all those who are Heirs of the 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 Co-heirs 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 Mens Lines made ready to his hand, wherein he is not satisfied; but for his Neglecting {Fourth Part 18} 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 shewed 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 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 Prescritpions or 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 thy self. —- 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 afore-said, would you have us follow we know not what? We are ready to believe, that they would say, Nay, if they answered any thing to the Question: And if so, then the Force of {Fourth Part 19} the Objections 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 the Spirit. But before we cannot say in Truth, though we should do as such an one would have is, That we are Followers of, and led by the Spirit of God, No more than Jesus can in Truth be called Lord, and not by the Holy-Ghost1.
Besides, we cannot on this occasion but testifie, That as the 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, & 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; If 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 favours 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 where unto 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 {Fourth Part 20} 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 over-shadow 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 resided in a Sense of God’s Indignation, and appear as Lyons on the Behalf of the Lyon of the Tribe of Judah, to oppose every Appearance of the 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 Law-giver) they are not fully preswaded thereof in the 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 perswaded 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 Non-conformity 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 *2 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 {Fourth Part 21} a Friend at the Meeting at Drawell (which Meeting is spoken of in the Second Part of this ||3 Treatise) signified, that G.F. should say to this Effect, he that is not for Womens Meetings, (meaning (as was understood) Womens distinct Meetings, as exercised amongst Friends) was not fit to sit in Mens 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.F. and his Adherents, from the Meetings of the Men.
Besides, it hath been an observation of late, That these Questions, or Questions to the like Import, have been frequently ask’t by such with whom we cannot be at Unity in all things: viz.
Are you for Womens - Meetings: Meaning distinct Womens - Meetings from Men: Amongst whom; under the Pretence of Taking Care of the Poor, another thing seems to be more chiefly aimed at, as anon will be made appear.
Are you for Recording Condemnations? Meaning thereby, whether the Parties, who have Condemned their Failings, (and through the Mercies of the Lord, have been Restored, and their Offences blotted out, and forgiven by him) Assent thereto or no?
Are you for Settled Monthly and Quarterly - Meetings, touching Outward Business; since those who would have Meetings as occasion offers, are accounted Designers to throw down all Meetings for Outward Business, relating to the Affairs of Truth?
And when these, or such like Questions have been askt of Friends in Truth, that could not answer thereto [Yea] {Fourth Part 22} we are sensible, that it hath been taken by many Adherents to G.F. as a sufficient token of a Dark, Leavened, Rending, Dividing Spirit; and meerly (as we take it) from an Apprehension, that the Form they stand for, is thereby struck at, (though the Services would be effectually performed in another Method, as Experience in the Counties of Westmoreland and Wilts, have of late testified) for were it not so, that great Stress is laid, upon the Outward Form of Things prescribed to be practiced, 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 the ||4 Treatise (Section the Fourth) appears, on this wise, in the Fifth Article, viz. John Story speaking amongst many Friends of the Danger of Forms, because of the consequences that might follow, said, That amongst the Christians of old, the Differences that did arise, were about Forms; which could not be seasonable Words, when we were establishing the Churches in the Holy Order of Truth.
Much more might be Collected from the Articles (being Forty-Four in Number) Exhibited by the afore-said Robert Barrow, &c. to shew, How Earnestly and Zealously the very Outward Form of Things is contended for; Which occasions us in all Serious 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 Practiced amongst the Professors of Truth; lest they with them prove to be Boasters, Proud, Blasphemous, False Accusers, Despisers of those that are Good; which are the very Marks and Tokens of those who had a Form of Godliness, but denyed the Power thereof; From whom the Apostle exhorts, to turn away: And how far these Marks rest upon many of those, who so earnestly contend for {Fourth Part 23} their Outward Forms, we leave to the Impartial Readers, with the Light of Christ, to Judge, when he hath throughtly perused this †5 Treatise, especially the Second Part.
Oh Friends! The serious Consideration of these things, bow us before the Lord; and in a Sense of his Mercies to us, we can no longer keep Silence; but in his Fear, declare unto all, That our Consciences are concerned for the Cause of God, and his Truth; And since it is so, that an ill Use is made of that Spirit of Forbearance, and Condescension, which we are sensible hath been used by many of our Brethren, it is now become our portion to unburthen our selves of that, which hath been our Burthen; believing that the Lord is not only Arisen, but will yet more and more Arise; Against that Spirit that would Exalt it self over the Heritage of God; endeavouring to rule over their Consciences, when as 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; for one is your Master, even Christ; and all ye are Brethren:6 But he that is Greatest amongst you, shall be your Servants and whosoever shall Exalt himself, shall be Abased; and he that shall Humble himself, shall be Exalted.
Here’s no good ground to believe, that Christ intended, that when he was departed, his Disciples should be Exalting themselves one over another, as Governours and Rulers: And if we consult the Scriptures of Truth, we shall find that though his Disciples had a Dependency upon {Fourth Part 24} him, whilst in his Bodily Appearance, to be their Leader; yet he tells them, 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 himself7.
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 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 hence-forth know we Him no more; that is to say, After the Flesh no more.
All which, doth clearly demonstrate unto us, It’s not according to the Will of God, that under this Administration we should have our Eyes out unto Man; but that our great Dependency should be on that Comforter, the Spirit of Truth, which Christ testified, The Father would send in his Name, to teach us all Things; and that this Comforter should be In us.
And therefore, on this Occasion ‘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 Law, save the Law of the Spirit of Life, manifested through the Arising of Christ, by his Appearance in every such Member; and so as particular Members, are become Marryed unto him: And having all Fellowship each with other in the Spirit, those who are such, ought to demean themselves each towards other, full of Love, Charity, Bowels of Compassion, Long-suffering, {Fourth Part 25} 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. Thus far the Citation out of the afore-said Manuscript.
And now, to return again to the Consideration of the Matter contained in the afore-said 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 intend 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, then I query, whether 'twas 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; {Fourth Part 26} wherein they gave the 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, not 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, &c. unto G.F. whether ‘tis Rational to suppose, that Robert Barrow, &c. 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, &c. Which being disliked by many Friends, unto whom the Knowledge thereof {Fourth Part 27} 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 the Occasion? And thereupon, being in his House at Swathmore, 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 thereunto 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 call 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 the Good Shepherd, who was Principled to leave the Ninety-Nine, and seek the One, that which was lost.
{Fourth Part 28} After the Receipt of the Seven Queries by John Wilkinson, he writes to John Blaikling, and the rest to shew 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 6th Mon._ 1675.) to Repent, and Turn from their Proceeding, and leave God’s People to the Order of his Gospel and Command; and that if they would not, then the Lord himself would break them, and turn them one against another about their Orders. But they desisted not.
I am now sensible, that some (who may industriously indeavour to clear G.F. from what is from the fore-going Lines justly (as I task 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 hast signified, that G.F. was an Abetter of Robert Barrow, and those others who concerned themselves about the afore-said Queries, and Proceedings therein; and we believe if G.F. should be Interrogated touching it, that he would disown, that it was down by his Authority, or Approbation. For the sakes of such, I desire them seriously to consider the Observation which I make on these following Words, mentioned in a Post-Script to a Certificate writ by John Blaikling, (who was one of those concerned with Robert Barrow touching the Queries and Proceedings thereon) in favour of G.F. cited toward the latter - End of the Fifth Part of the Christian - Quaker, viz.
{Fourth Part 29} 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 Prophesie fulfilled, who said, when a Renewed Care in the Churches of God, according to Gospel - Order, thus 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 Lye in his Mouth, to charge a Lye upon me, to defame the Innocent withal.
My Observations hereon are these; What John Blaikling accounts a Lye, 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 afore-said Queries, and related to the Persons concerned therein.
Now, forasmuch as G.F. spreads abroad the Post-script, wherein ‘tis written, as afore-said; 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 afore-said.
I now come to signifie, that after the afore-said Forty Four Articles of Accusation were drawn up, Robert Barrow, &c. (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 {Fourth Part 30} 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 the 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 Particular Letters, Passages, and Judgement on this Occasion, I willingly at present omit the same, with this only Observation, That I am well satisfied, (form the Observations and Matters already mentioned) that G.F. was privy to these Proceedings; 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 Proceedings Reproveable.
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 Difference; 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 Apostatized, 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 {Fourth Part 31} Savour, that the Fruit of the Tree is bad; though I confess, I have been so far from tasting of the Fruit, as 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 whose 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 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 anothers Weakness, behind one anothers Backs: For those that doth so, art one of Ham’s Family, which is under the Curse, and that there be no Back-biting behind one anothers 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, then 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 better to Answer, than to testify, That Pride must have a Fall, and that my perswasion {Fourth Part 32} 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 subtil Crafts and Inventions of Men, to leave that Teacher, and have their dependence on the Lines others made ready to their Hands, though under the Pretence of being the appearance of the Light it self. For under that Pretence, Satan in many Ages past, hath shrowded himself, as a Angel of Light; on which Subject, a large Volumn might be Written, let 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 Errours, whereof G.F. is Guilty, to the dissatisfaction of a very great Number amongst the People called Quakers) have publisht with Seeming Zeal, and Thundering Lungs, such {Fourth Part 33} 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 your selves, then follow us that do see.
And no doubt, but this Doctrine hath been suckt in by many; and then ‘tis easie to be savour’d, that if the Publishers thereof do but once put the Bare-Skin on any Friends back, (though never so much of the Lamb’s Nature and Spirit) there will not be wanting those Sort 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 Ministring Persons, in your Publick Meetings, who are of Party with G.F. (as thou take it) and that are the Encouragers of such Doctrine, and Exhortation, (as before-mentioned) to exclude the Reason, the Wisdom, and the Jealousie; and to have an Eye to the Brethren, &c? (By which word [Brethren] I know is meant one Party of the called Ministring Friends.) This I query 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 that 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, {Fourth Part 34} and yet do approve themselves, Faithful Friends) gain-saying the Testimony of such, as have declared the word of God, in our Publick Meetings, in the Demonstration of the Power and Spirit; though they have not been capable to detect the Publisher with any Evil Conversation, or Unsoundness of Doctrine; and oft-times spend their Breath at an eager Rate, a long time together: when some part (at least) of what they bring forth (being but duly weighed) is a meer Scandal to Religion, the Principle and Practice of our Antient Friends, in the Beginning: Not having a Word (in many such tedious Discourses I hint at) to inform the Congregation of the Principles of Truth, which the People called Quakers, have profest, not 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 me 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, {Fourth Part 35} there are Hundreds will testify the same, who have been Ear-Witnesses, as well as my self.
However, I must also testify, That there are others amongst the People called Quakers, (and that I hope, by far the greater Part) that cannot be affected with such kind of Doctrine and Exhortation, as to Exclude the Reason, the Wisdom, and the Jealousie; and (whether they see, or see not) to have their Eyes unto others, so as to follow them: And these are not willing to concern themselves, either the one way, or the other, in relation to the Differences, further than from certain Evidence of Matter of Fact. And these, not receiving sufficient Satisfaction, that John Wilkinson and John Story were such as represented, have been (as I am fully perswaded) termed such as had let in Jealousies, the Reason, and the 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 your selves, you must follow us that do see. A notable Expedient, whereby the Leader, and those who may be Led, may (like Blind-Men) fall into the Ditch together; and instead of following the Bright Beams of the Sun, may be found Followers only of the dark Body of the —– Moon.
To be short; When I consider whence they came, and how Great G.F. is Esteem’d with such, as Publish such kind of Doctrines and Exhortations, as before is Cited; I am well satisfied in my Conscience, that there are many at this Day, that have no better Measure to discover, whether one professing the Truth be Right, and in the Light and Power of God, but by understanding how they stand affected to G.F. and his Outward Prescriptions; as if all the Labours Tryals, Sufferings, and Travels of Friends, were to center in the Exaltation of G.F. The certain sense whereof, hath encreas’d the concern of my Conscience, {Fourth Part 36} to give forth this Treatise, Entituled, The Fourth Part of the Christian-Quaker; to which also is added, The Fifth Part of the Christian-Quaker; both which are a proper Looking-Glass for those, who desire to behold G.F. in his proper Image. But to return:
Robert Barrow, and Three more, (all Informers against John Wilkinson and John Story) writ to some Friends of Bristol, on the Occasion of their Dislike of some Proceedings in the North, and acquaint them, That by the Authority of God’s Power, they have an Understanding given them of God to Act and Determine in Affairs appertaining to the Gospel, and its Order. And forasmuch as this hath been signifyed unto G.F. by my self and others, in a Letter directed unto him, and others, Dated the 22_th Day of the 2_d. Month, 1679. and that he hath not yet manifested any Dislike thereof, (though something to the Purpose was desired) ‘tis cause of Jealousie, that their Pretended Power was but under him, if not from him; and the rather also, because they are great Espousers of his Cause; and that 'tis evident from what is already written, that G.F. 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 Drawel in Sedberg-Parish in York-shire, (which continued Four Dayes) to Audite the Differences; but had no Power given by the Parites differing to Judge: For some disaffected towards John Wilkinson & John Story, would not permit that the afore-said Nine Judges (so termed) should be Excluded as Parties; and as the Meeting broke up, not agreeing to give an Judgement in the Case. However, some took upon them to give forth a Narrative, {Fourth Part 37} (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 the Sense and Judgement, that was with John Wilkinson and John Story, in relation to those Five Heads, from whence all the before-mentioned Forty-Four Articles do spring; I think meet to Cite their Testimony, in Relation thereto, read at the Meeting at Drawel: And then comparing such their Sense and Judgement, with those Antient and Faithful Testimonies of many labouring Friends in the Gospel of Peace, who changed not their way, since they became Publishers thereof, to the Day they fell asleep; it may then easily be savoured, from what Spirit all the Mire and Dirt, that hath been cast up against our Antient (and yet Honourable) Friends, John Wilkinson and John Story, hath sprung.
Their said Testimony now follows.
-
1 Cor. 12. 13.↩
-
* Meaning an Historical Manuscript, made mention of in the Preface to The First Part of the Christian-Quaker.↩
-
|| Meaning the afore-said Historical Manuscript.↩
-
|| Meaning the afore-said Historical Manuscript.↩
-
† Meaning the aforesaid Historical Manuscript.↩
-
Matth. 7. 1. & 23. 8.↩
-
John 16. 7, 13.↩
No comments:
Post a Comment