Though the above-written Answer given by G. F. to John Wilkinson, be in it self 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 chiefly, 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, that 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 Tythes, or your Conniving at your Wives or others Paying for you? This amounts to a plain {Fourth Part 62} 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 Relations to John Wilkinson, &c. touching Tythe, as afore-said: But though he hath so done, yet 'tis notorious Falshood and Untruth; for John Wilkinson hath not only been a great Sufferer for Tythes, but also was never known to evade his Testimony in the least; or that his Wife, or any for him, ever paid *1 his Tythes. And as John Story, he never was in a Capacity to bear any Testimony therein, (being a Single Man, not managing any Estate in Possession) more than by Declaration against that Oppression, 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 {Fourth Part 63} Judgment and Practice: And yet not withstanding, the Falshood hath undoubtedly been a great Means, by which G.F. hath attained 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 entred the Leader of many People, to cause them (through the Belief of Lyes) to err. And as to G.F.’s so frequent telling them, That they are Separated from the Inward Light, and Spirit, &c. that falls of it self, 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, Fretful, Malicious, High, ||2 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 shews, that ‘twas {Fourth Part 64} 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 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 gome 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 {Fourth Part 65} 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 be Recorded: Which Threatening seems very unbecoming him; not only because he hath never manifested his Readiness to Condemn his own Trangressions 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 a Expression as this; If thou and You have such a Love to them, you may keep them; meaning their Sins, as the fore-going Words plainly shew. 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 {Fourth Part 66} Meaning by his Words) heartily to desire their Repentance (if so fallen as he took the 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 Unchristian-like Actions unto Christ, our Lord and Master; who said, Wo 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 Satisifaction 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 Christan 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, &c. thou wouldst not make such a Noise about Imposition; for indeed, it is the very Spirit of Impostiton in Thee, and You, that does not {Fourth Part 67} know, what it would be at it self, 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 Scoffing, Shuffling, Impertinent Answer; wherein doubtless there is not less than Three or Four Falshoods, and Untruths, in Two or Three Lines. The First we take to be contained in these Words; —- For indeed, its the very Spirit of Imposition in thee. The Second in these words; —- That does not know, what it would be at it self. The Third in these words; —- Nor to what to bring others. And if what he hath written by way of Reflection in the 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 Impostition; 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, &c. 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 {Fourth Part 68} cryed Hosanna; Let it be a Warning to thee, and reprove thy Company, when they give thee Titles and Honour due to the Highest; lest they that love Preheminence and Rule, out-live thy time, and render thy weakness to others (as thou hast done his) when thou are Dead, and in the grave, and turned to Dust, therefore e 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, &c.
Nay, John, that which thou strike the at, and thy Company, and all 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 say'st, 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 possest thee.
On these Sentence we thus Observe, that they shew 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 joyning 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 {Fourth Part 69} perswaded) blot out; but rather gives an occasion to add to the Number of G.F’s Transgressions, and Errours, which are so numerous on Record in this ||3 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 repented 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 Errours before him; which hath been G.F’s common Practice, and is now worthily Recorded, as a Testimony against his Errours 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 Reflection of John Wilkinsons Ministry, and that from John Wilkinsons 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.F’s 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 Wilkinson 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, {Fourth Part 70} he was willing to keep it onto 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 forbid: 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 Bodies whatsoever, from being concerned as members of the Church (which is Christs Body) be not the very ready way, whereby all Liberty and Looseness that’s pleasing to the mortal body, may be Indulged and Nourished? And not only so, but whether the Men and Women-Meetings will not Fall of Course, and so no such Places where those who (as George Fox saith) are Heires of the Power, may go to in Order to the taking of their Possessions, as George Fox’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.
{Fourth Part 71} 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 possest 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 it self, but if G.F. had not been Capable to sanctify the Lord, he is Manifested a Scoffer, to ask the afore-said Question, viz. But, John, wherein have not I Sanctified the Lord? However let his Mind, Sense, Meaning, or End in so Querying be what it will, we shall undertake to give thereto, this Answer, viz.
G.F. hath not Sanctified the Lord, in writing his Book of Womens 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 chiefly understood to be held, and that the Drift and Scope of the rest of the Book, seems to be chiefly for Proof of Womens Offering Sacrifices, Preaching, Teaching, Exhorting, Admonsihing, Prophesying, Governing, Judging, Singing, Dancing, Playing upon Musick, and that Micah’s Mother, an Idolatrous Woman, spoken of Judges 17th was a Vertuous one; and that the Assemblies of the Women did continue amongst the Jewes, till they went into Transgression, but yet those Quotes for Proof of the last Assertion, only 2 Kings 23. which mentions nothing to his purpose of Womens 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 Hangings for the Groves, which good King Josiah burnt.
{Fourth Part 72} Neither do we Believe, that he hath Sanctified the Lord, in Accusing John Wilkinson and John Story for Tythe-Payers, or Conniving at others Paying for them, as in his aforesaid Letter he (as we take it) doth; though they are therein esteemed to be greatly Abused, and Mis-represented; and we never understood, it could be proved against them. But that which aggravates G.F’s Sin is, That he hath been guilty of Advising Two Persons to buy their Tythes, (which is equal to a Continual Payment) viz. Nathanial Crips, of the County of Glocester, for one; and Robert Arch, living but a few Miles from the said Crips, for another; as they are ready to testify, unto any Enquiring Reader; and as in the Twenty-First Section of ||4 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 unto Unity, is to come to the Light and Spirit, that did first Convince you; and judge and condemn that Spirit, that hath led you into Separation, with all its works since; and them in the 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 {Fourth Part 73} 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 seemes a Design (so far as he is Capable) to limit the Spirit, by adding these Words,, viz. and Judge, and Condemn this Spirit, that hath led you into a Separation, with all its Works since; by which (Comparing his said Words with his aforesaid Letter to John Wilkinson and John Story, dated the 23_d of the 8_th Moneth, 76.) we take him to mean, all those Papers 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, that Antient Friends of Truth, must of necessity be departed from the Light, and Spirit, if they cannot Conform to some Outward Methods, in relation to the Management of some outward Affaires, that some of his troublesome Party would Impose on the Chosen Friends, for the outward Services of Truth. Oh, Grosse Darkeness!
But that which seems to manifest his Darkness yet more gross, is this, his Letter to John Wilkinson Informs us, That such [meaning (as his Words to us Import) such with whom he is at Unity] need no Outward Prescriptions; that is written with the Spirit of God in one anothers Hearts, to gather withal.
On this we observe, that unless another thing preserves those who are gathered, than that which gathered them, there is then no need of Outward Prescriptions for those that are gathered (unto whom only the Government contended for reacheth) and if so, which in Truth cannot be denyed, why must these Antient Friends (who have been Convinced by the Light and Spirit of God) be Reckoned {Fourth Part 74} bad, and such whom God will blast unless they call in all their Papers which were chiefly given forth to Vindicate themselves, as not departed form 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 Mens Meeting to choose particular Persons for that service agreeable to which Advice the Elders he now strikes at were Chosen and yet in a scoffing manner reflects on the Words, Chosen Men, and on the departure of others when their Message is told, and as if that very Order were worse than any Assizes, Sessions, and Courts? As to the departure of others immediately after their Message is told, we are perswaded was never proposed by those called Separate, whilst any coming thither had any Concern upon them, as matter proper for the Meeting to take notice of, not yet to Exclude any Friends that were free to stay, after they had delivered their Message. For which Perswasion sufficient ground is given unto us, from the writing of those called Separatists in the 11_th Section of this ||5 second Part in those 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 believed themselves Men of Peace (as we Testifyed unto them in our Reply to their Answer to our Proposals) but such as inclined to cause Offence 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 {Fourth Part 75} not have Convinced them of the Inconveniency thereof, with weightier Reasons, we should readily have Consented unto them_.
We now desire the impartial Reader, seriously to Consider, whether our Perswasion aforesaid is not on sufficient Ground? And if so, then ‘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 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 brings the forth, though it be ever so Repugnant to Truth, and grounded on ever so false a Report and Scandal. And so, though he talks of the Unlimited Spirit, yet we are perswaded, he would Limit every one to be subject to his Spirit; and that if they have not Faith therein, they are wrong, and in a Separate Spirit, from the Light, and Spirit, by which they were first Convinc’d: And on this Foot we do not question, but he concludes every one Wrong, that Conscientiously may ask him any Questions for their Information, or Satisfaction touching him, concluding, that it doth spring from a Jealous Spirit, that ought not to be satisfied.
The last thing we think meet to take notice of in his aforesaid Letter, is this, he Repeats John Wilkinson’s Words thus, And whereas thou speakerest of a new Way, and a new Form, and carryed on with Church-Authority, &c. And then in part of his Answer, thus saith; for I know no new Way, nor new Form, carried on with Church-Authority, as thou reproachfully sayeth but hear thou hast manifested thy separate Spirit and Mind.
{Fourth Part 76} This manifests unto us, that G.F. (to use his own Language) doth so Jumble, that he knows not what he would be at; for Men and Womens Meetings are (and as we take it in his Sense) accounted the Church, and what they carry on, is accounted to be carryed on by the Power whereof G.F. account them Heirs, which is the Authority of the Church.
That now this Church have introduced New Forms, or else G.F. hath introduced New Forms amongst them, which they (as a Church, and under the Pretence of Authority) do bring forth, we are satisfied is as certainly known to G.F. as G.F. is known to any one.
And therefore his Denyal, that he knows of no New Form, carried on with Church-Authority, is taken by us to be an absolute Quibble, Shift, or Shuffle if not a plain down right Falshood and Untruth.
Having thus observed on G.F’s Letter, as 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 Reader will have this Answer in his own Breast, That what G.F. hath written by way of Reply to John Wilkinson, could be given forth from the Spirit of the Lord, which cannot Lye; but is rather the Fruit either of Ignorance, Pride, Scorn and Disdain in the best Sense.
‘Tis a common and [not legible] Saying, Pride oft-times goes before a Fall: That G.F. is Fallen, is manifestly proved in ||6 this Treatise if being guilty of Error and Matters of Evil Fact, may be accounted sufficient Proof. And that he hath been of so Proud a Spirit, as to expect a force 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 {Fourth Part 77} Repentance; that so in a Sense thereof, he may Confess to the Glory of God, and Rejoycing of his Faithful and Antient Friends.
Though G.F. in his before-cited Answer unto John Wilkinson, seems to take Notice of the Receipt but of One Letter; yet so it was, that John Wilkinson, for the further clearing of his Conscience, writ another Letter unto G.F. suddenly after, whose Copy now followeth.
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* 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 be 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 Tythes, as Maintenance for the Priests) we shall leave to the Conscience 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 afore-said 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. “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 enjoyned on the Possessor, in former Deeds; and that on the Death of the Tenant, the next Taker is Finable for the same. And I never did understand, that there ever was any Deed of Purchase of Tythes, for the Lands I enjoy; nor yet, that the afore-said Sum of Two Shillings Seven Pence, was ever paid in lieu of Tythes; 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 Neighbors, possessing Lands of another Hold, are lyable to pay a small Su, termed, Tythe-Male-Silver, or Compostions-Money; and in Default of Payment, are lyable to Tythe in kind; and such Compostion-Money is expressed: But that is not my Case. Withness my Hand, this 3d. of the 12th. Month, 1678.” John WIlkinson.↩
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|| 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 ot the Consciences of Impartial Readers, to consider which of them deserves to be termed of a High and Lofty Spirit. John Wilkinson, when he was first Convinc’d of Truth, had an Estate of Tenant-Right Land, valued between Fifteen and Twenty Pounds per Aunum; and ever since, (at Times and Seasons) when he is at home, exercises himself in Bodily Labour; sometimes at Plow, and sometimes otherwis. 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 Families Labour; having no more nor less Land, than at first; nor yet is his outward Estate added to, or diminished from, since this time, to the Value of Twenty-Five Pounds, to this day. He Travels often alone, without a Companion; but at all times, without any Attendent, 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 Shoe-maker, and of mean Parentage, having very little, if any Outward Estate at all; that never (as you can understand) set up his Trade, but work’t Journey-work: For his Meanness he neither was nor is Despised, as we know of; that that cannot favour of a Christian Spirit. Since his first coming forth, we never had understood, that he hath Laboured with his Hands, at his Lawful Calling, or any other; but are well satisfied, that (at least) for many Years past, whether in Bonds or at Liberty, he hath not. Since his first Coming forth, he hath marryed Judge Fell’s Widow of Lancashire. When he Travels, ‘tis certainly known, he hath had such Attendence, 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 Travelled 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, that John WIlkinson (so far as we can understand) ever did. Moreover, G.F. by a Letter written unto William Rogers, dated Swarthmore, 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 Lofty a Spirit, as to endeavour to Assume unto himself a Power of Judge all Cases amongst Friends, even from North to South; and that such who will not come unto him at Swathmore in Lancashire, for that end, when he sends for them, are not lyable to be Consured 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 afore-said Manuscript] Ninth Section, gives us occasion to query, Whether there be not just cause to conclude, at at least to be Jealous, the 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?↩
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|| Meaning the afore-said Manuscript↩
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|| Note, ‘Tis the Second Part of the Manuscript first mentioned in the Preface to the First Part.↩
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|| Meaning the Second part of the aforesaid Manuscript.↩
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|| Note, ‘Tis meant of the Manuscript first mentioned in the Preface to the First Part.↩
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