Preface

THE
PREFACE
TO THE
READER.

It was the Saying of Christ, As I Hear, I Judge. I hope, that Christ’s Example in that Case, will be such a Bond on every one that may concern themselves touching this Treatise, as that I may have no just Occasion, to reflect on any Christian Professor; even as Nicodemus, a Pharisee once did, on those of his own Sect; ||Doth1 our Law Judge any Man, before it hear him? In confidence, that this Treatise may meet with so much Justice, at least from True (if not from all Pretended) Friends, ‘tis now brought to Light. And though some amongst the People, termed (in Derision) Quakers, appearing to stand as Neuters in the present Controversy amongst them, (not knowing the Christian and Orderly Proceeding of {Preface 2} others) may conclude, That ‘tis an Untimely Birth2: Yet let such know, that the Moderation of those, who are concerned in the Publication hereof, hath many years past manifested, by endeavoring as much as in them did lye, (as hereafter will more largely appear) that those small Differences, which at first seemed but like unto little Sparks, might not arise unto so great a Flame, as they are now are. And were it not so, the many Meetings of the said People, for the Worship of God, in divers Parts of the Nation, have been entertained with frequent Contention and Opposition; and in particular, that both Priest, Professor, and Prophane have become Eye and Ear-Witnesses, of such Rude and Unchristian-like Deportments; as of late have been manifested, by many speaking at once in their Public-Meeting, within the City of Bristol, before many Hundreds; by which the Meeters have been reputed as in an Uproar, and their Meeting-House accounted rather a Stage of Scolding, than a Place for Worship of God; It might not as yet have been brought to Light, without some further Endeavor, to have sought a Reconciliation, if so be the least Hopes; Now so it is, that so great a Concern of Conscience lyes on many, to encourage the Publication hereof, as that we can no longer {Preface 3} forbear; lest it should be reputed, That the Doctrine and Life of Christianity, were wholly Extinct amongst the afore-said People.

My Desire now is, That the Reader may seriously weigh the Four following Notations,  and the Observations thereon; and the ’twill easily be savour’d, at what Door the Publick Disorders have entered; and whether or no, they are not the very Birth of some Politick, Unchristian-like Contrivance.

First, Many in that City retain their Ancient Respect  for  John Story and John Wilkinson, (Two Ancient and Honorable Labourers in the Gospel of Christ, whose Conversations  and Doctrine I have not known or understood to be Exceeded in Godliness, by any Mortal Man whatsoever;) and on that Foot, are accounted such as Joyn to Separates, or a Separate Spirit, as the Term  or Nick-Name sometimes is; because some Upstarts and Innovators (Adherents to George Fox) have been pleased to disown the said John Story and John Wilkinson, though they could not justly Charge them with Evil. 

Secondly, In a Paper given forth by an Eminent Preacher, (and opposer of John Story and John Wilkinson: whose Name I omit, for the Reasons herein after mentioned) thus directed, viz. To God’s Friends {Preface 4} every where, concerning the present Separates, and their Spirit, ‘tis thus said: Let not this Spirit be reasoned with; enter not into Proposals and Articles with it: but feed it with Judgement; that is God’s Decree. So may the Souls that are deceived, come by the Right Door into the heavenly Unity. 

Thirdly, The same Person that writ as aforesaid, was also concerned in a Paper subscribed by  Charles Marshall,  and Sixty-Five  more, given forth at Ellis Hooks his Chamber, the 12th Day of the 4th Moneth, 1677, wherein ‘tis thus writ, with Relation to John Story and John Wilkinson: Therefore Brethren, every where stand up in the Power and Wisdom of God, for the Testimony of Truth, against that wrong, Jealous, Murmuring and Dividing Spirit: And where they come, warn them in the Name of the Lord, to go home, and not go thus up and down to offer their gifts. 

Fourthly, The very same Person, that writ as aforesaid thus, That is God’s Decree; did also some years past threaten, That Bristol should be as an Anvil to beat upon; meaning with Respect to Religious Differences.

{Preface 5} My Observations now are; That in as much as the Meeting at Bristol hath become as a Anvil, wherein many Apostates or Innovators (Opposers of John Story and John Wilkinson) have, in a Disorderly Manner, frequently beat; it may *3 rationally be taken to be the Fruit of a Politick, Unchristian-like Contrivance, in the best Sense. And that albeit they have been apt to stamp their rude Discourses, and severe Judgements in the Name of the Lord; refusing to reason with such against whom they strike, or in a Christian Spirit to treat of the Differences; yet therein I am fully persuaded, that they act rather from the Line of Another, than Their own: And not only so, but from the Line such an one as hath taken Liberty to Violate that, which he would Impose (as by Decree from God) on others, For though he Imperatively thus said, as aforesaid; Let not this Spirit be reasoned with; Enter not into Proposals and Articles with it: but feed it with Judgement; that is God’s Decree: Yet he himself did (a few Moneths after) accompany George Fox to the City of Bristol;  and there entered in Reasonings, Proposals and Articles with such as owned John Story, though termed a Separate, or Separate Spirit; which by the Scope of his Writing, may reasonably be taken by those, who understand his Meaning (by these his words, viz. This Spirit) To be an Acting contrary to his own Counsel.

{Preface 6} When I compare this with these kinds of Declarations, frequently publish’t amongst the aforesaid People: viz. Let us Exclude the Reasoning, the Wisdom, and the Jealousie; and let us have an Eye to the Brethren:  Further insinuating, as if God had ordained Ministers amongst them, that are to see and hear for the Body, and common Member of the Churches, (as the Printed Terms are:) I cannot but be full of Jealousie, that these Things have a Tendency, to insinuate Submission without Conviction, to nurture up Ignorance instead of Wisdom, and to introduce Bondage instead of Freedom in Christ,  as much as ever was under the Cover of a Black-Coat,  in the Dark Night of Apostacy; where this Maxime, viz. Ignorance is the Mother of Devotion, is known to be true, with respect to a Jealous4 Observation of what the Clergy have imposed and taught. 

What is already signified, may give some little Taste of Apostacy, or Innovation, unto such as have been acquainted with the Primitive Doctrines, and Practices of the True Christian-Quaker, (or Children of Light, for so we were called in the Beginning:) But yet, ‘tis with me a little to treat of the other grand Mark of Apostacy,  or Innovation, viz. Judging the Merit of a Cause, without hearing the same.

As before is signified, ‘Twas the Saying of Christ, As [Preface 7} I hear, I Judge: But yet I am a Witness, that Ignorance, or Envy, or that which is worse, hath so abounded, as that the True Christian=Quaker hath been judged and censured, (by such as retain that Name, but not his Nature) when5 || unheard in the Defence of Himself, and the Cause of Truth, which he hath stood for. 

When I consider the aforesaid Words of Christ, As I hear, I Judge;  and that it sprang from him, who was Partaker of his Father’s Life and Power, and knew all Things; its to me a real Confirmation, that a Pretence to Life6, Power, and Discerning of Spirits, cannot be sufficient Plea, to justify a Practice contrary to that Example: And therefore, since I know, that such a Pretence hath been the only Plea for that Practice; I conclude it no better, than the Fruit of Ignorance or Envy, or that which is worse. Ignorance in those who have believed, that outward Ministers are Ordained of God, amongst the People called Quakers, to See for the Body, and Hear for the Body; and on that Foot, signe and glory in other Men’s Lines, made ready to their Hands, whether they know any thing of the Truth thereof, or no. Envy,  or that which is worse, in such an one, as hath used both Acquired and natural Parts, from the Strength of Reason, Testimonies of Scriptures, Arguments from the {Preface 8} Light of Christ, Citations out of Antient and Modern Writers, as well as Examples of Antient Fathers, to convince some Professors of Christianity of there Errors; and yet imperatively signify, To God’s Friends every where (as before cited) on this wise: Let not this Spirit be reasoned with; enter no into Proposals and Articles with it; but feed it with Judgement; that is God’s Decree. And indeed, the Endeavours of some have taken such an Effect, as that the abused Parties Readiness to abide a Hearing, before a competent Number of Persons, equally to be chosen, if any one had Matter of Evil Fact, or False Doctrine to lay to their Charge, would not be accepted; but instead thereof, a Persevering to term them dark and rendering Spirits, without evidencing wherein: Which is far short of the Justice, which appeared in Festus, when he directed the Jewish Informers against Paul, to Accuse him of Wickedness, if there be any in him.*7

These Things considered, What ingenious Reader can conclude, that Persons so qualified, are of any better Spirit, than those Persecuting Jews were of, unto whom the aforesaid Festus, on the Behalf of the Persecuted Paul, said: || It8 is not the Manner of the Romans, to deliver any Man to Dye, before that he which is Accused, have the Accusers Face to Face; and have {Preface 9} Licence to answer for himself, concerning the Crime laid against him. And though the Testimony of Festus runs not parallel, with respect to the taking away of the Natural Life; yet several Instances might be produced, to manifest, that there are amongst the People termed Quakers, such as practice (so far as in them lyes) the bringing a Death upon the Good Name, and Reputation of the True Christian=Quaker, without giving Opportunity to know, Whether they pretend to Accuse of Matter of Evil Fact, or no.

These Things considered, puts me in mind to note, That one great Part of the Matter of Controversie, is touching John Story; who, in Publick Meeting for Worship, hath (in my Hearing) been accused for a False Prophet; and when the Accuser hath been desired to prove him so, the Answer hath been, He is of a Dividing Spirit; and therefore, a False Prophet: But when in Answer, it hath been said, (as of late it hath) Bring forth, and prove Matter of Evil Fact, or False Doctrine against him, and we will disown him; then nothing of that Nature hath been brought forth, much less proved against him. Which considered, I rationally infer, That such Opposers of the Christian=Quaker, whom in this Preface I intend, are guilty of one other Mark of Apostacy, or Innovation, in not admitting to be put in Practice the Rule of Christ, when he said, Ye shall know {Preface 10} them by their Fruits9; meaning, as the Scripture declares, such as were False Prophets: And that they may the better evade the Rule prescribed as by Christ, sometimes affirm, That a Good Case may be ill managed, and a bad Cause well managed: Thereby insinuating into Ignorant People, that though John Story, and his Friends have managed their Cause well, whil’st their Opposers have managed their Cause but ill; yet that John Story, and his Friends are Persons of Bad Spirits, and their Opposers of Right Spirits. And for my own part, I no way doubt, but that this sort of Argumentation hath become a Defence, and Cover for False Certificates, Lyes, and Slanderous Accusations, whereby some have been proselyted to oppose the Truth it self. Oh, great Abomination!

If Living Well, and holding forth nothing but Sound Doctrine, shall not be brought to the Measuring Line of Christ; What Defence can there be against a Slanderous Tongue? And if Evil Practices,  and Unsound Doctrine, (pretended to be publish’t in the Name of God) shall admit of this Cover, he is, notwithstanding, of a Good Spirit: A little Religion, and common Sense, will give an Understanding, of what Absurdities, and Gross Darkness may be introduced under those Notions. 

‘Tis then easily to be discerned, that if the Envy of a Proud Man, that feel Lordship over the Conscience of {Preface 11} others, do but once put (to speak comparatively) that Bare-Skin upon the Back of a Friend in Truth, there will not be wanting Company of Ignorant, or Envious Persons, ready to bite and deavour him; and to spread abroad Certificates of Defamation (Right or Wrong) amongst Enemies, as well as Friends; according to the Example given by G.F. When writing to H.S. R.T. and another Person of Hartford, he thus said; Here is a Certificate enclosed from two of John Story’s Neighbours, who very well know, he hath been an Encourager of the Separate=Meeting in Westmoreland; which you may show both to Enemies and Friends, with the other Two Certificates.  Which being compared with what he writ from Amsterdam, the 14th day of the 7th Moneth, 1677. On this wise: And you that have given your Testimony against that ||10 Spirit, stand in your Testimony till they Answer by Condemnation; and do not strive and make Bargains with that which is out of the Truth; clearly shows a Designe of Imposition, and that (so far as in him lyes) to obstruct Friends from Bargaining with such whom he Condemns: By which, if his Meaning be, that he would {Preface 12} not have Friends Discourse with such, nor yet to agree about any Orderly Conference, in order to a Reconciliation, or Hearing of Differences, than his own Practice afterward, in submitting to a Limited Meeting with me, on a particular Occasion within the City of Bristol, in the 12th Moneth, 1677. before Twelve Persons chosen on each side, condemns his own Direction. Besides, such a Meaning from the Great Apostle of Christ, (which doubtless G.F. is at least reputed by many to be) seems wholly repugnant to the Counsel of the Apostle, who said11; It is needful for me to write unto you, that you should earnestly contend for the Faith, which was once delivered unto the Saints; for there are certain Men crept in unawares, viz. Ungodly Men. We also find, That Gainsayers (according to Paul’s Counsel to Titus12) were to be Convinced by sound Doctrine and Exhortation: Which leads me to query, Whether there be any Room left to convince Gain-sayers, by sound Doctrine and Exhortation, or otherwise earnestly to contend for the Faith, which such as are crept in unawares, etc. unless Conference be admitted with such, as are supposed to be so, that so they may be made manifest to all? And, Whether ‘tis not rational to conclude, That G.F. who endeavours that others should avoid such Conferences, doth not give just Case of Jealousie, that he is of the Number, whom that Apostle reputed Ungodly, Vain Talkers, {Preface 13} and Deceivers? But if otherwise G.F.’s Meaning be, that such whom he Condemns, have no Right to || Bargain13, Buy, or Sell, until they Answer by Condemnation: then I may term That, to be a Mark of the Beast, spoken of Rev. 13.17 where ‘tis thus said; No Man might buy or sell, save he that had the Mark, or Name of the Beast, Let the Reader take either of these Two Meanings, (for a Third I can think of) and ‘tis the Mark of a Deceiver of such as dwell on the Earth; which are the Terms wherein John (Revel. 13.14.) describ’d the Beast: He that hath an Ear to hear, let him hear.

Having thus far proceeded, in some measure to manifest the Reason of the Publication hereof, as well as to note a few Marks of Apostacy,  or Innovation;  that so the Reader from the Preface, may have a little Savour of that Spirit, by which the Opposers of the Children of {Preface 14}] Light are led: I now come to signify, that the further Design of this Preface, is chiefly to Answer the Three following Queries, which (on the Perusal of the ensuing Treatise) I am sensible (from Discourse already had) may arise in the Breasts of some, called Quakers.

Qu. I. Why hast thou omitted to mention the Names of some Persons, and Authors of some Books, and Papers reflected on, in this Treatise?

Qu. II. Why hast thou treated on Principles, held forth by the People called Quakers, since many Books have already been given forth by some amongst them, treating on many (if not all) of those Things, which thou hast done?

Qu.III. Whether thy Publishing this Treatise in Print, may not in probability, give unto others a Knowledge of the Difference amongst us; and so obstruct the Encrease of our Meetings, and the Gathering of some (yet walking in the Broad Way) into the True Faith; and cause many already gathered thereunto, to stumble and fall?

Before I shall make direct Answer to these Queries, ‘tis needful to inform the Reader of some Things, (relating to Orderly Proceeding, and Constraint of Spirit) which {Preface 15} (being considered) may be well taken for a Just Apology, thus to appear in Print; and not only so, but may render the direct Answers more satisfactory: And therefore, I do first proceed to signifie., that in the Year 1678. the Religious Differences, amongst the People called Quakers, were so publicly manifested, that several of my Brethren seemed not only grievously burthened there with; but also concern’d, that the Things which became their Burthen, might be stated in Writing, and Remonstrated to such amongst them, who (as was supposed) might be Instruments to put a Stop thereto. This being several time treated on by some, I was desired (and at length it became my Concern of Conscience) to put Pen to Paper on that Subject; which accordingly I did, until at length I compleated an Historical Manuscript,  consisting of Three Parts.  

In the First Part is manifest, A Part of those Things, wherein the Faithful were at Unity; and by what Wayes and Means that Unity came to be broken.

In the Second Part are cited, Many Papers, Epistles, Testimonies, Proceedings and Practices, which were of Effects of Disunion, Separation and Division.

In the Third Part, Certain Doctrines are treated on, and that Sense manifested, wherein they have been and are received, believed, and owned, amongst {Preface 16} the Children of Light; who (being not affected to leave that Teacher, which cannot be removed into a Corner, to follow the Dictates of such Men, whose Doctrines and Practices do manifest them fallible) have, and do keep their Place and Habitation, in the the Unchangeable Truth.

After the said Manuscript was prepared, Four Friends (whereof my self was One) writ unto George Fox, and Two other Persons, eminent amongst the said People; and therein laid down many Particulars, relating to Doctrine, Discipline and Practice, Printed, Written, Publish’d and Acted; which (we were perswaded) were Erroneous, and ought to have been Testified against: And therefore, did propose unto them, to joyn with us, to give Testimony against such Things, (if in their Consciences they were satisfied to do so) as one proper Expedient, for the Removing Stumbling=Blocks out of the Way; as by said Letter (Dated Bristol the 22th. of the 2d. Moneth, 1679.) may more largely appear, unto any of the said People, who may desire of me to peruse the same. 

In the aforesaid Letter, we did advise, That the Manuscript made mention of, was prepared, and that the Contents thereof were, as is already cited: But forasmuch as no Answer came from the Parties written unto, before the General-Meeting, and that the Matter treated on, was not with an Intent, that it should be kept private in the {Preface 17} Breasts of those, to whom ‘twas written; but be communicated to the Body of the People called Quakers: therefore, we sent the aforesaid Letter unto the General Meeting, next following, for the same End, as we did unto those Three Persons, to whom we first writ; giving a Cover thereto in these following Words: Only, ‘tis to be noted, that a Blank thus [————] is left instead of the Name of a Person, for the Reasons hereafter mentioned.

Bristol, the 4th of the 4th Moneth, 1679.

Friends,
“The enclosed (being Two Sheets, and a Part of a Sheet) is a Copy of what was sent unto [———-] the 11 th. of the last Month, to be Communicated unto the rest, unto whom ‘twas directed; and is now sent unto you, with request, that is may be read amongst you, for the end; that when it is so read, you may (if free in Spirit) declare your Approbation, that it may be read in all Men’s and Women’s=Meetings of Friends. Whatever your Thoughts may be touching the Inclosed; yet know this, that it was neither given forth, nor yet is now recommended {Preface 18} to you, but upon very Serious Consideration, and Concern of Conscience: And therefore, tis now requested, that you will Seriously, and Conscientiously weigh the Matter; that so neither your Tongues nor Pens, may be so Exercised on this Occasion, as that you may (for the future) see cause to Repent the same. One of us,viz. William Rogers, intended to have come up to the General-Meeting, not only to recommend the Inclosed to be read amongst you; but also, to have offered unto you, that the Manuscript, whereof it makes mention, might be read in the General=Meeting, if you would assent thereto: But some Emergent Occasion (which he hath Communicated to his Correspondent, James Claypoole (under whose Cover this goes) hath obstructed that: And therefore, ‘tis now proposed unto you, That before it be made publick amongst all Friends, you may appoint a Meeting, as General as you please, to have it first Read; and if you think so to do, this now informs you, that ‘twill be assented unto; provided you appoint the Place of the Reading that same, to be either in the County of Wilts, or City of Bristol, before the last day of this instant Moneth. But if that time and Place please you not, and yet are willing to have the Hearing thereof, ‘tis now desired, that you will be pleased to signify so much, and make {Preface 19} your Desires known to our selves, Directed to William Rogers in Bristol; And we doubt not, but you shall have such an Answer, as may answer the Truth in all.”

“The End wherefore this is now proposed, is, because You, and other Friends, (as well as They unto whom we first writ) if you shall not be at Unity with us, may have Opportunity to clear your selves unto, and concerning us, before the said Manuscript become publick amongst all Friends. And if the Word of Truth shall be in your Mouths, we doubt not, but ‘twill have Place with all concerned, in preparing the said Manuscript: But if in the Word of Truth, you and others shall have nought to say, against the Matter contained therein; then let all such for the future, be wary of Rash, and Unjust Censures, lest they should be found Fighters against the Lord.”

‘Tis desired, that an Answer may be given hereto, and left with James Claypoole, by the 16_th. Instant, as farthest, to be sent unto us. Directed to William Rogers, Merchant of Bristol. _We are”

Your Friends, 
William Rogers,
William Forde.

{Preface 20} This Letter (wherein the Former was inclosed) was delivered Sealed, in the General Meeting, by James Claypoole; who (according to my request) there declared, That it came to him under Cover from me, with Direction to be delivered Sealed, in the aforesaid Meeting. James Claypoole having thus Faithfully discharged the Trust reposed in him, ‘twas then committed to Six Persons, to unseal and Peruse, and Report the Contents to the Meeting; who thereupon made the ensuing Report: (only, ‘tis to be observed, that instead of the Names of Three Persons (whereof George Fox was one) in one Place, and of One Person in another, a Blank is left) The Letter delivered Sealed to the General-Meeting, and so delivered to us to Peruse, contains a Copy of one lately directed to [—————} and Signed by him, William Rogers, etc. bearing Date the 22_th. of the 2_d. Moneth to [—————] And our Judgement is, That it should be left to them to Answer, as they find Freedom in Truth; and that the General-Meeting ought not to be concerned with it, seeing they have not refused to Answer, nor had convenient Time or Opportunity thereto, neither jointly nor severally.

The aforesaid Report Occasions me to make these ensuing Observations:

First, That the rest of the General Meeters, who are kept ignorant of any Letter directed to them, were therein deceived.

Secondly, That Wrong was done to the Persons concerned in writing to the General Meeting, because their Minds were not Communicated unto those, unto whom they writ. 

Thirdly, That the Generality of Friends in the Nation, might deem it Injurious to them, because the said Letter was of a General Tendency, with respect to Friends, and Affairs relating to them. 

This Proceeding encreased the Jealousies of many Friends, that a Spirit of Partiality, seeking to exercise a Gentilian sort of Lordship, was entering some, under the Profession of Truth, and that the Door was so shut against some others, besides my self, as that those things which become our Burthens, must not be represented to those, whom we were concerned to advise thereof, or to treat withal in a Christian-Spirit, that so some Expedient (agreeable to the Truth) might be found, to remove our Burthens, and so (if possible) prevent the Publication in Print, of the Manuscript prepared; in which the Names of several Hundreds on each part, concerned in the Division, were mentioned. 

{Preface 22} But yet, the Noise of Printing had this Service, several Friends from divers Parts of the Nation, came to the City of Bristol; being the Place (as before is noted) that one (Eminently concerned in the Division) threatened, should be the Anvil to beat upon; and interceded, that we would forbear making mention of the Names of Persons reflected on. To this the Answer was; That it seemed unlikely to bring forth a Credible History, touching Religious Differences, without naming the Authors of Books, Papers, and Names of Persons reflected on; evidencing the Reality of such Principles, Doctrines, and Practices, which occasioned Disunion and Separation, amongst some of the aforesaid People. However, Truth obliged us to have a Tender Regard unto those, who came unto is in Brotherly Love; and for the Sakes of such, our Desires have been, that the Lord might permit us to Bear, Forbear and Suffer; having a secret Hope, that the Lord might make such Instruments in his hand, by a Tender and Brotherly Mediation, to cause the High and Lofty to bow to Truth and Righteousness, that so the Government of Christ might be exalted in every Heart, where his Law is written; and that none, who make mention of his Name, might conclude themselves entred into an Heavenly Possession or Inheritance, because of a Strict Observance of some Outward written Order, prescribed by Man.

{Preface 23} After we had long born, it then more particularly became my Concern, to prepare another Manuscript, (and that chiefly out of the Second Part of what was first prepared, in relation to divers Persons concerned in the Divisions) to discover the one Man, George Fox, guilty of many Things reproachful to the Truth; and that, because it was, and yet is clearly manifested unto me, and (as I have understood) many others, that that ONE PERSON hath been the very Chief Instrument, (or at least, an Abettor of such as have) whereby a Biting Devouring Spirit, is entred in amongst the Flock; and yet great Part of the Contention of one Party with another, seems to be but about the Shell, and not the Kernel: My Meaning thereby is, about Outward Forms and Methods, relating to Marriages, Relief of the Poor, etc. as if Hells Gates must be opened to receive all such, as walk not in that Outward Path, which (in relation thereto) hath been prescribed by that ONE MAN.

Moreover, ‘Tis observable, that before I undertook to prepare the Manuscript, relating to that ONE MAN. I writ unto him Seven Letters, (Dated as followeth , viz. the 27th. of the 1st. Moneth, 1677. the 3d. of the 10th. Moneth, 1677. the 4th. of the 11th. Moneth, 1678. the 11th of the 11th. Moneth, 1678. one other on the same day, signed by Thomas Gouldeny, William Forde, and My Self; and Three other {Preface 24} Friends, directed to Him, and two Others; and one other from My Self only, Dated the 6th. of the 12th. Moneth, 1679. manifesting the Ground of my Dissatisfaction, with relation to many Things of a Publick Concern amongst Friends, as well as Personal Injury; which became him to clear, or else give Satisfaction: And yet to this Day (being the 16th. Day of the 6th. Moneth, 1680.) I cannot in Truth say, That any Answer is come from him to me; notwithstanding Messengers were sent unto him on purpose with several of them, and Advice given me of the Delivery. And though a Paper came once to my Hand, in which Mention is made of Two of the said Letters; yet I cannot take it to be his Answer; but rather (as by the Language thereof appears) the Answer of another on his behalf, and chiefly stuff’d with Queries; so that my Concern to expect Satisfaction, or Detect him, is encreas’d. 
 

At length, when I perceived ‘twas not probable to obtain what I expected from him, by making manifest my Burthen and Exercise, either to Him, or One or Two, (whom I supposed, he might esteem to be of the Church) nor yet from the General Meeting; though (as I suppose) they are esteemed by some (though not by all) the Representatives of the Church in general: I then (for the Sakes of many Brethren) Travelled in several Parts of the Nation; manifesting, that (according to the Understanding given me of God) I had proceeded toward {Preface 25} that ONE PERSON, G.F. in a Gospel=Method; and that if I then should have proceeded to Print against him, nothing could be justly laid to my Charge, for want of Orderly Proceeding to obtain Satisfaction: which hitherto was not given me. But yet my Condescension to my Brethren was such, as that, though the Manuscript relating to him was prepared, I very publicly proposed in Writing under my Hand, and spread the same abroad, directed to Friends in several Counties; signifying, that if any one of them were free to write unto that ONE PERSON, or at least to give this Testimony under their or any of their Hands, that since I charge him Guilty of Things reproachful to the Truth, ‘Tis but Just and Reasonable, that he should submit to a Hearing thereof, before Friends in Truth; to the end, that if Guilty, he may Condemn the same; if not, he may be Justified, and I Condemned for Accusing wrongfully; I should then forbear Printing against him, until I such time I should send such a Letter or Testimony unto the Place of his Habitation: And if he should be pleased to give Answer thereto, (on Request to him, to be made by the Messenger that should go there-with) then my Purpose was, (as I then declared) to Communicate such Answer to Friends; that so we might consider further, what might be agreeable to Truth, to be done on this Occasion. 

One part of my End in thus doing, was, To discover whether there be such an Erroneous Principle in any, {Preface 26} so to stand by a Man, charged to be guilty of Things reproachful to the Truth, as that he must be exempted (though Guilty) from the Stroke of that Justice, which in the like Cases of Guilt he hath prescribed for others. For though the Apostle testifyed, That Charity sufferers long, beareth and endureth all things; yet his Meaning was not, that any Member of the Church of Christ, of what Degree soever, should not be treated withal, when over-taken in a Fault; else the same Apostle would not have given these Testimonies; Every Man shall bear his own Burthen14. He that doth Wrong, shall receive for the Wrong, which he hath done; and there is no Respect of Persons. Besides, ‘tis observable from the Scriptures of Truth, that15 ‘Twas Praise=worthy, not to bear Lyars, though they might say, they were Apostles.

I now come to inform the Reader, that the ensuing Treatise, is for the most part Collected out of the Manuscript, first made mention of: But yet with the Omission of some Marginal Memorials, directing the Reader to several Sections of the Second Part of the said Manuscript,; that so from Matter of Fact therein contained, the Truth of Reflections made, and the Reasonableness of Objections raised, (and that from the Books, Writings, or Practices of some particular Person, or Persons reputed of the People called Quakers) might be proved. {Preface 27} And therefore, since it is not thought fit, for the Reasons mentioned in this Preface, to publish the Second Part of the said Manuscript; we (instead thereof) for the Satisfaction of all Friends, do declare, That ‘tis ready for the View of any Friend, in order to prove the Reasonableness of the Reflections made, or Objections raised.

Having thus premised, I now come again to lay down the Three before=mentioned Queries, and to give direct Answers thereto.

Quer. 1. Why hast thou omitted to mention the Names of some Persons, and Authors of some Books and Papers reflected on in this Treatise?

Answ. Though I have been reflected upon at an Ungodly Rate by many, because I have been concerned to oppose an Erroneous, and Persecuting Spirit, which I have beheld entering amongst the Flock of God; yet, Blessed be the Lord, he hath so preserved me by the Arm of his Power, as that none of my Opposers have (so far as I know) laid any thing unto my Charge, but for Matters wherein I have acted, (though misrepresented by them) to keep a Conscience voyd of Offence towards God. And as it became my Concern of Conscience, to prepare the Manuscript first mentioned, that so the Truth of some Material Matters (occasioning, or accompanying {Preface 28} Division and Separation amongst the People called Quakers) might lye on Record, at least Until an Union might again be witnessed: So also it hath been my frequent Breathing unto the Lord, That I might not bring forth an Untimely Birth; but might so be led, and guided in this Affair, as that I might Answer the witness of God in all Consciences. And to my inward Peace and Joy in the Lord, I can say, That I have Evidence of his Spirit, (notwithstanding, what any Man may say to the contrary) that he hath owned my Proceeding therein hitherto: And not only so, but that there hath been an Answer thereto in many Brethren. And as I was seriously waiting on the Lord, I became satisfied in my Conscience to forbear, reflectingly to mention in this Treatise, the Names of many reputed Quakers, that (as yet I doubt) remain deviated in some things from the Line of Truth; And I hoped such a Spirit of Mediation and Justice, would have appeared amongst some of our Friends, (who would not be understood to be concerned in the Difference between others) as that they might have been a Means to cause G.F. to stoop so timely to Justice, as that there might have been no Concern upon me and others to discover any Part of his Errors, so publickly as now they are. 

The considerations occurring in my Breast, when I bccame*16 so satisfied, as aforesaid, were these:

{Preface 29} First, Several of my Brethren (as before is premised) interceded to forbear; and if for my thus doing, any should reflect upon me, they might as well reflect upon the Apostle’s Counsel, when he exhorted the Ephesians, To submit themselves one unto another, in the Fear of God. For I was sensible, that those who so concerned themselves, had a true Sense, that the Cause wherein I was concerned, was the Cause of Truth: On which Foot, their Treatment of me was in much Love and Tenderness; and forasmuch as I perceived, they were not without hope, that a little longer Forbearance might work for the better, I became satisfied, ‘twas my Place to submit, and forbear a while.

Secondly, Though Hardness of Heart hath so over-taken some, as that they may still continue to oppose their Brethren in the Truth, without the least just Ground, or Pretence either from the Light of Christ within, the Scriptures of Truth, or Right Reason; yet I am not without hope, that some others (concerned against the Brethren in the present Differences) may in some time come to a Sense of their Failings, and Repent: and then either the Memory of their Offence may be blotted out, or their Repentance therewith (if timely known) recorded, and that according as Opportunity may permit, and Truth require.

Thirdly, ‘tis hoped, that this Treatise may become a Warning to many; but more especially, to such as {Preface 30} have departed from the Anointing in themselves, that they may Repent, and turn to their First Love; viz. The Appearance of Christ by his Light in them and not (in neglect of God’s Teachings) lye doting on Outward Orders; As if that which was promised to be written in the Heart, were now to be sought after in Pieces, and Scraps of Paper; or that the Written Orders, of any at this Day, should become a Certain Rule, through which a Heavenly Possession may be attained by such, as could not own the Scriptures themselves (though by the Spirit given forth) to be that Certain Rule; but instead thereof, the Spirit it self to be it. And if any think themselves hereby reflected on unjustly, because at some Times they have appeared of another Language; yet, if such by their Fruits have given the Lye to the Offering of their Lips, the Deceit is the greater, and more worthy to be discovered. 

Fourthly, This Treatise is chiefly intended for the Service of the People called Quakers; amongst whom the Religious Differences are so publickly known, as that I have no Cause to doubt, but that the Matters treated on, will be intelligible by them, though the Names of some Persons, and Authors of some Books and Papers, be not mentioned. However, if any amongst them, for want of that Publick Converse, which others have had, shall manifest the least Jealousie, that there is no Reason so to Object or Reflect, as in the ensuing Treatise; I shall  {Preface 31} then be ready to give unto such, particular Satisfaction from Matter of Fact, relating to Person or Persons. And forasmuch, as it was not possible, that all Papers and Books, which may evidence Reasonableness of all Objections and Reflections, could lye at once in many Hands, and are for the most part with me; therefore, this Treatise is Signed thus: By William Rogers, on Behalf of Himself, and other Friends in Truth concerned. And so the Names of those others (my Brethren concerned with me in this Work) are omitted; partly because they might not be capable to give a ready and satisfactory Answer, for want of the Books, or Papers signified of, as aforesaid. 

Quer. 2. Why hast thou treated on Principles, held forth by the People called Quakers, since many Books have already been given forth by some amongst them, treating on many (if not all) of those Things, which thou hast done?

Answ. ‘Tis the Duty of all Christians, to clear their Consciences, as by the Light of Christ in their Consciences they are directed, which doubtless was the Real Ground, whereupon many Antient and Honourable Friends (already fallen asleep) have given forth their Testimony, touching the same Principles, publickly held forth (both by Word and Printing) by some other Servants of the Lord before them: And if no more were said to this Query,{Preface 32} it ought to suffice. But yet, for the Sakes of some, I shall lay down the Considerations attending me, when I became conscientiously concerned so to do.

The Deportment of some Unruly Women, and Ignorant Self-conceited Men,  on the Part of our Opposers, in the publick Meetings for Worship of God, have frequently been Cause of Stumbling to some; so that, ‘tis to be doubted, that Jealousies have been ready to enter many, that though the Name of Christianity is retained amongst the People called Quakers; yet that the Nature, Life, and Doctrine thereof hath suffered Shipwrack amongst them, if all (under that Name) ought at this Day to be measured by the Deportment, and Doctrine of some, The particular Instances of such Deportments and Doctrines, (whereof I have been Eye and Ear-Witness) might fill a large Volumn: And therefore, if this be granted, it cannot but by every Considerate and Impartial Reader, be thought needful enough, that a Testimony unto the Principles of Truth (antiently held forth amongst them) might once more be Revived, and Committed to Posterity, on behalf of the Party amongst them, who account themselves Persecuted, Reviled, and evilly Intreated, when they know no other Cause thereof, than in their steadfast Adhering to (and Persevering in) the Way of the Spirit of Life, in Christ Jesus; and having begun in the Spirit, cannot be in Unity with such, as to them seem to expect Perfection, through a zealous Exalting of other Mens Lines {Preface 33} made ready to their Hands. And thus the Generations to come (as well as at this Day) may know, that though some Lovers of Preheminence, Innovators, and Unskilful Preachers, (that know not how to divide the Word aright) have been pleased to stigmatize others with these Terms, viz. Dark, Leavened, Rending, Dividing, Separate Spirits; yet it hath been manifest, that ‘tis because such others cannot, in a Temporizing Spirit, change their Way, and depart from their Antient Path; which by the Spirit of God they have been led into, and wherein they have had Fellowship with their Ancient Brethren, whom the Lord Anointed to publish his Everlasting Gospel, and to gather others from the Lo here’s and the Lo there’s to take heed unto the Holy Unction in themselves, as a Sufficient Guide unto the Father of Life.

Quer. 3. Whether thy Publishing this Treatise in Print, may not (in probability) give unto others, a Knowledge of the Differences amongst us; and so obstruct the Encrease of our Meetings, and the gathering of some (yet walking in the Broad Way) into the True Faith, and cause many already gathered thereunto, to stumble and fall?

Answ. Nay. The Considerations inducing me so to Answer, are these:

{Preface 34} Though this Treatise declares, that there are Divisions amongst the People called Quakers; yet that’s no more, than what to my Knowledge is publickly known, both to Professor and Prophane: and that from Observations of such, (in Publick Meetings for Worship, for many Moneths, of not Years past) as are not reputed to be of the People called Quakers. The Occasion of such Observations in some Meetings, hath been so frequently given, as that it seems to me to be as impossible, to cover the Knowledge thereof, as that which hath been Proclaimed by a common Bell-Man. And the Instruments, which for the most part have been the Proclaimers hereof, have been such, as (under the Notion of Preachers in God’s Name, though in a Reality, but idle, ignorant Praters in the Will of Man) by their Declarations, run against the Friends of Truth, sometimes by Name, and other times not so particular, though intelligible enough; and yet incapable to detect such as is Evil, either in Conversation, or Doctrine: Which being considered, (and compared with many Imaginary Discourses, in Publick Meetings for the Worship of God, whereby the Publishers there of appear Unlearned in the School of Christ) ‘tis irrational to expect, that any Person, Conscientiously seeking after the Way of Truth, should be gathered to such as are at Variance each with other, and whose Publick Assemblies have been at some times the very Stages of Contention; and if they should, ‘tis most certain, they {Preface 35} would not therein be gathered unto such, as are in an Heavenly Fellowship each with the other: but if on the contrary, such as are seeking after the way of Truth, amongst the People called Quakers, have been disaffected with them in general, from a certain Knowledge of their divisions, and the unsound Doctrines held forth by some; and yet shall but seriously ponder this Treatise, it may become a means unto such to eschew the Evil, and embrace the Good, by inclining their hearts unto the Principles of Truth herein held forth, and not suffering the offence (given by such amongst them, as have retained the  Name  but not the Nature (nor yet in some respects the Doctrine) of Christianity) so to enter, as to hinder their Perseverance and Growth in the true Faith, until at length they may come into Union, and Fellowship with the faithful Friends thereof. 

Moreover to me it seems impossible; that the seasonable asserting the Truth, and pleading for it, can occasion any to stumble and fall from it; but rather the Contrary. However I must confess, ‘tis probable enough, that it may occasion many to disregard such kind of Preachers (or rather Praters) whose Doctrines and Practices have not only caused the Name of the Lord to be evil spoken of, but whose Necessities have seemed to be a Bait unto them, to Follow for the Loaves; and no marvel if these, instead of Gathering to God, Gather to themselves; and as a proper expedient to obtain such a gathering, publish in the open Meetings for {Preface 36} Worship of God, such like Doctrine as these, (according as I have already hinted) and which, I am a witness (from the hearing of my ear) have in publick meetings for worship been publisht, viz. Have your Eye to the Brethren (meaning thereby Publick Preachers) If you do not see your selves, follow us that do see. And frequently exhort to shut out the reasoning, the wisdom and the Jealousy without distinction:  which being compared with these primitive and wholesome Exhortations, and Doctrines [Wisdom is Justified of her Children; look not unto us, but unto the Lord; take heed unto the Light of Christ in your own consciences; Draw water out of your own Wells, let it be your own and not others] it seems to me more like the Language of those Shepherds, who (as the Prophet said) Sought for their gain from their Quarters, than the Language of such whom the Lord hath anointed to cherish and feed his Sheep. 

To Conclude this Preface, ‘tis with me to say, unto every one (through the Nations) called by the name Quaker,  on this wise.

Let the remembrance of the dayes that are past come before you, wherein the Servants of the Living God, Labourers {Preface 37} in the Gospel (in the beginning of the latter Day of the Ministration of Light) sounded by his trumpet an Alarm to the Nations. And what said the voice of the Eternal Power through them? It spoke to this effect unto the inhabitants of the Earth. Awake, Awake from the sleep of Death, that the Lord may give unto you Life. He that was, and is, and is to come, is arisen in a remnant; and Christ, the Son of the Eternal God (who was with the Father before the Foundation of the World was laid) is become the Horn of their Salvation, and hath brought Immortality to Light in them, and revealed that Teacher, that can never be moved into a corner: and therefore these cannot depend any longer on the teachings of man, nor yet on outward Canonical Articles, Creeds, Directories, or Church=Faiths prescribed by man: but on the teachings of Christ alone, by his Light and Spiritual appearance in themselves, to lead and guide unto the Father of life. The sound of this Alarm (as many can yet witness) became a joyful sound to that soul, which was hungring after the Lord; though piercing as a Dart through the liver to the man of sin, so that astonishment and amazement seemed to take hold on many, whereby they became a By-ward, a Mock, and a Taunt unto such, whose dependencies were on their outward Teachers, &c. as aforesaid. I say again, Oh Friends, let the Remembrance of this Day come before you, and consider further, {Preface 38} what was the voice of the Eternal Power unto such, who were struck with amazement, after they believed the appearance of that power, whereby they were so struck, to be the appearance of the Power of God; I well remember the voice was on this wise, To your own, To your Own, To your Own.  Meaning thereby that they should turn in their minds to the Light of Christ in their consciences, which was declared to be that teacher, which could never be removed into a corner, that so they might witness the fulfilling of that loud voice, uttered by the Angel flying through the midst of Heaven, Having the everlasting Gospel to preach unto them that dwell on the Earth, &c. Fear God and give glory to him, for the Hour of his judgement is come, and worship him that made Heaven and Earth, &c. For no doubt but the Spirit of the Lord, revealed unto those first labourers in the Gospel, that there was a proneness in the Sons and Daughters of Men, to admire, to depend upon, and sometimes (through a affectionate part or blind Zeal) to worship such are were instruments, to give forth outward Directories, or Church=Faiths. For we find that the Apostle tells us of worshipping Angels (which are Messengers whom God hath sent) by him that intrudes into things which he hath not seen; therefore I am perswaded that the voice of Truth through them was not only thus, viz. To your own (which being observed, leads into an independency upon others) but also frequently on this wise, We preach nor our selves, look not unto us.

{Preface 39} In the Consideration of these things I cannot but cry aloud, in the aforesaid words of the Angel, that had the everlasting Gospel to Preach, Fear God, and give Glory to him. And then no doubt but every such one, that hath concerned himself to condemn his Brother, on no better ground than from the example and prescription of another, will come to see, that therein he hath not kept to his own, and so hath been led into a By and Erring Path. Oh Friends! let therefore this cry pass through every heart.__ To our Own. To our Own. To our Own. (That is to say, to every ones own measure of Christ’s Light or Grace of God Received, which the Apostle faith saith is sufficient) with this secret breathing of Spirit unto the God of our lives, that all may be thereto retired. For if that Counsel might but take place, it seems to me, that there could then be no room for any to impose, or press the observation of other men’s Lines upon any (which no doubt is one great occasion of the religious differences treated on) and not only so, but it would mould all, (who retain the name of Christianity) into the very nature thereof, and so consequently, a reconciliation in the everlasting Truth might quickly ensue: or if that Door be but once shut, through which variance and disunion entred, there may then arise a hope of cessation to such contention and strife, as is out of the Truth: but if not, I may then say, how can the effect cease, whilst the cause remains? 

{Preface 40} I well Remember, and many with me, that whil’st friends kept to their Own, and concerned not themselves to promote a zealous observation of other men’s Lines made ready to their hands, we then heard not of so much contention, strife and debate, both publick and private, as of late years hath been: but since the promotion thereof, Confusion, Disorder, Emulation, Malice and Envy hath been its Offspring which hath been manifested by publick unjust revilings against some, when zealously contending for the Faith of God’s Elect; and though these are of that number that order obedience to the measures of others; yet other some there are, who have Endeavoured to bring Friends into conformity to the pretended Dictates of the Spirit through others; or at best through that one man man G.F. before spoken of: and that under the penalty of being accounted guilty of Corah’s sin, for scrupling to conform; and thus the variance is like to continue, unless the God of Heaven for his Names sake, by the Arm of his own Power, shall put a stop thereto.

And forasmuch as I could not but say, in all seriousness of Spirit, for the clearing of my conscience; Let the remembrance of the dayes that are past come before you, wherein the Servants of the loving God sounded by his trumpet an Alarm to the Nations, and that the Servant of the Lord Edward Burrough (many years deceased) is honourably spoken of by some, if not by all of both parties, of the People called Quakers at variance, one that had the Trumpet {Preface 41} of the Lord to sound, and hath therewith sounded (as a Son of thunder, as well as of consolation) many Alarm unto the Nations. I shall conclude with the citation of a part of an Epistle written by him, in the Year, 1658. to the Friends of the City of London, and so leave the consideration thereof to the Impartial Reader, to savor whether according to the sense of his counsel, we ought not to know the Spirit of God in our selves, to be the ground of all our actions; and if so, then to practice from other men’s Lines, without inward conviction by the Spirit in our selves, can be no more accepted (as indeed it is not) than the offering of the halt and the blind for a sacrifice, under the first Covenant was.

Here follows the citation out of Edward Burrough’s aforesaid Epistle

“Yea, it is peace to the Soul, and gladness to the Heart, and refreshment to the Life, to feel and witness the teaching of the Spirit of the Father, leading into all Truth, and preserving out of all transgressions; wherefore I beseech you all, let this be your whole desire, and the full practice in your life; and then shall the Countenance of the Lord shine upon you, and his face shall make you glad, if in all things you look unto him for counsel, and wait upon the teachings of his Spirit, which dwelleth in you, which the {Preface 42} Father hath given unto you, because you are his Children, and this he requireth from you, that his own Spirit in you, which hath begotten you, may be the root and moving cause of all your works, and words, and herein will you receive Acceptance with him, and Peace from him, and Righteousness in him, and everlasting Joy by him continually; and this is the inheritance unto which you were begotten heirs to possess for ever.”

Bristol the first day of the eight Month. 1680.
William Rogers

‘Tis thought meet to inform the Reader, that though the five parts of the Treatise, are now bound up together; yet ‘twas once designed, that they should also be published in single parts, which hath occasioned the inserting of some things oftener, than would have been, and the wording of others things not so proper and concise as it might, had it at first been so concluded.

  1. || Joh. 7.51.↩

  2. Note: The Divisions amongst the People called Quakers, have been at least Eight Years encreasing to the Height they are now at. ↩

  3. Transcribers Note: The word “not” is stricken out in facsimile.↩

  4. Transcriber’s Note: The Letter J in the word Jealous was written over with the letter Z turning the word into Zealous. The original Jealous was retained. ↩

  5. || See the Appendix to the Second Part of the Christian-Quaker.↩

  6. John 5.26,2 John 16.30.↩

  7. Transcriber’s Note: See Acts Chapter Five↩

  8. Acts 25.16.↩

  9. Matth. 7.16.↩

  10. || Note, By the word, That Spirit, I take his Meaning to be J.S. and J.W. and such as are at Unity with them; because in another Paper I find him thus expressing himself, viz. This separate Spirit of J.S. and J.W.↩

  11. Jude 3.4.↩

  12. Titus 1.9.↩

  13. || Note, Some perhaps may think this a Groundless Insinuation; and therefore, I thought meet thus to note: That one of my Correspondents, highly affected with G. F. And who for many Years past, hath been Partner with me in a Merchandizing-Trade, to several Parts beyond the Seas, is of late come so far, as (on the Score of my Concern in Religious Difference amongst that afore-said People) to break off all manner of Dealing with me in Partnership; declaring by his Letter (as a Reason for his so doing) in these Words, I CAN NOT BUT REASONABLY EXPECT THAT HAND OF THE LORD MAY BE AGAINST THEE, AND THAT PERADVENTURE IN THE THINGS OF THE WORLD. I omit his Name amongst others concerned in the Differences, for the Reasons hereafter mentioned. Let now the Ingenious and Impartial Reader consider, whether this is not at least next Door to a Discouragement, to Buy and Sell with me; For if all should so serve me, I should be obstructed to proceed in the Method of Trade, by which I have been enabled, not only to provide for my Family, but to administer to the Relief of others also. ↩

  14. Gal. 6.5. / Col. 3.25.↩

  15. Rev. 2. 2.↩

  16. Transcriber’s Note: Spelling purposefully not corrected.↩

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