{Second Part 71}
AN Appendix, manifesting some Fruit of Apostasy or Innovation.
Forasmuch as the Title Page of this Second Part, may beget in the Reader an Expectation, of some further Discovery of Apostasy and Innovation, since in this Part hitherto, little thereof hath been Manifested; We therefore thought meet, to Add the Substance of an Answer, given by some Friends of Bristol to the Paper mentioned in other Parts of the Christian Quaker, to be given forth by sixty six Persons, that is to say, by Charles Marshal, and sixty five more, from Ellis Hookes’s Chamber in London, the Twelfth of the 4th Month, 1677 which now follows.
We whose names are here unto Subscribed, do Testify, that on the Sixteenth day of the Fifth Month 1677. we were present in a Meeting (usually held in the City of Bristol, for taking Care of the Poor, and promoting of other Christian Duties) when a Paper Subscribed by Sixty Six Perons, and Dated from a Metting, held a Ellis Hookes his Chamber in London, the Twelfth of the Fourth Moneth, 1677. was there Read, and therein John Story and John Wilkinson are Reproved, and Judged in these Words, viz. we do hereby Reprove and Judge, that Jealous, Rending, and Separate Spirit, and them (meaning John Story and John Wilkinson) and their Separate Company, as being in that Spirit of Separation, and that by the Power and Spirit of our God: and we warn all to whom this Comes, to beware of the said John Story, and John Wilkinson, whose way at present is not the way of Peace, &c.
The aforesaid Judgement we do now Declare, that we {Second Part 73} do not own to be RIghteous; nor yet dare we deny the said John Story and John Wilkinson, lest we sin against God, and despise those unto whom a Dispensation of the Gospel of Christ is committed, especially since that the aforementioned Paper doth sufficiently manifest to our Consciences, That the Spirit of God did not move in the hearts of the sixty six subscribers, to give forth the same, though the Name of the Lord, his Power and Spirit is frequently made mention of in the said Paper, and that this is so, we thus manifest.
First, The great Crime against John Story and John Wilkinson, is for that (as report saith) They have been instruments to set up, or at least incourage a Separate Mens-Meeting in the North, wherein the outward affairs of the Church are managed, and so consequently is esteemed, besides that Form of Government which is contended for.
Now it doth not appear to us, from the said Paper, that the Meeting, from which the aforesaid Paper was given forth, was a Meeting held according to the Form of Government contended for; and so we are dissatisfied, that the Actions of that Meeting are Justifiable, by the Rule of those who oppose John Story and John Wilkinson on the foot of the Separate-Meeting so called.
For it doth not appear, that the aforementioned Meeting was the General-Meeting, by any thing therein contained; not being so much as Dated from thence, nor yet within the time wherein it was appointed to be held besides, if the Paper did not prove that, yet by a Post-script thereto it appears, that there were several Brethren, that had left the City before the said Meeting, wherein the said Paper was Subscribed, and so (had it been within the appointed time of the General-Meeting) it could (in the best sense) be but from a part of the said Meeting.
{Second Part 74} The aforementioned Meeting, by the said Paper Appears not to be the second day’s weekly Meeting, for its Date is on the Third Day; and when any thing is given forth, from the Meeting, ‘tis usually Dated from the said Meeting. Besides, we find that the Hands of many Antient Labourers in the Gospel, and the greatest part (by many) of the body of the Elders and Ministering Friends, dwelling in, and about the City of London, are not thereto Subscribed; and not only so, but we are Credibly Informed, that though 'twas discoursed in the Second Days Weekly meeting, yet 'twas not unanimously Assented to therein: And if so, it follows by natural Consequence, that it could not be the action of the said Meeting, had it been Dated on the Day; and that this Expression in the aforesaid Paper, viz. And blessed and sweet and very pretious to our Souls, is the Heavenly Unity of Life amongst us, wherein at the Meeting, that lord our God hath Crowned us with Glory, Dominion, and Peace, cannot in Truth be spoken, with respect to the aforesaid Second Days Weekly Meetings Unity, as to the matter contained in the aforesaid Paper.
[Second Part 74}The afore-mentioned Meeting, cannot be reasonably supposed to be from the Mens-Meeting of the City of London, for that the generality of the Members thereof , have not their Hands thereto; neither is it said, Signed on the behalf of the Meeting, or any other setled Meeting in England, nor yet from it, or any other such Meeting.
All which considerations confirm us in the Perswasion, that the aforesaid Paper was given forth from a Meeting held out of the Form of Government contended for; and so, by their own Rule, ought to be disowned, by the Meetings to whom it is directed.
Secondly, It appears, that the Sixty six Subscribers in their Paper, have given forth these Sentences, viz.
{Second Part 75} At this Meeting, the Lord our God hath Crowned us with Glory, Dominion and Peace; at this time (as on the like Occasions hath been frequent with us) the Care of the Peace and welfare of the Churches of Christ came upon us. And are your Servants for his (meaning Christs) sake? By that Salt that we have in our selves from the Lord, are we enabled to savour, between the Transformations of the Enemy, and the Scruples of the Innocent: And as to be tender of one, so to give Judgement against the other.
And truly, that which hath encouraged us in this Epistle, is that good success God hath blest our like endeavours in his power with.
We are Unaminously your Dear and Faithful Brethren, in the labour, travel, tribulation, patience hope and rejoicing in the Kingdom of Jesus our Lord.
On these last Six Sentences we thus Observe, that where they have Credit, it’s but too probable, that it may gain a Perswasion, or Belief, that the Sixty Six Subscribers are Apostles, and so become a means to obtain better Credit to their Paper: Should any thus be Perswaded, they therein would be Mistaken; for three or four from the City of Bristol, who are well known to us, are not Exercised in the work of the Ministry, besides others from other Countries and Places.
Thirdy, We find in the said Paper these two following Sentences.
And forasmuch as it appears to us, that they will not come to us, nor near us in the peaceable Truth, which we have frequently truly desired for their good; but that they will go on in their Opposition, refusing to dissolve their Separate-Company in the North, &c.
And because we are sensible that they have made an ill use of our Forbearance, even to strengthen themselves in their Separation, &c.
{Second Part 76} On which, we thus Observe, That these two Sentences are assigned as a part of those considerations; wherefore the Sixty Six Subscribers were (as they say) constrained, after continued Waiting and Exhortation, slighted by them (meaning John Wilkinson and John Story) more publickly to reprove and Judge them in these things, as by their Paper doth plainly appear; which being duly considered, it naturally follows, that if every one of the Sixty Six subscribers, have not frequently desired John Story and John Wilkinson to come to them, they are then found in a manifest Untruth; but we are satisfied in our Consciences, on good grounds, that several persons, who have Subscribed the said Paper, have not so done.
But were it so, that the Sixty Six Subscribers had desired them to come to them, and that those Sixty Six were such qualified Members in the Church of Christ, as that none, on the score of Apostleship or Eldership, might have a greater pretence of Power, to call John Wilkinson, and John Story before them; yet we Affirm, that neither the Sixty Six Subscribers, nor any other Assembly on Earth, have Power to give Judgement in such a case, other then for Contempt of Authority, if they had any over them, and not a Judgement on the merit of the Cause, though it were on the hearing of one part; and so much justice doth the common practice both of Temporal and Spiritual Courts (so called) in England shew forth: But that which to us seems to Aggravate the Offence of the Sixty Six Subscribers is this, John Story (being now with us) doth positively Affirm, That a great part of the Subscribers never spoke or sent to him about the matter, for which he is now Judged; nor yet to John Wilkinson, as John Story saith, so far as he knows: And so, when we consider all Circumstances, we have a great cause to doubt, that not a few, but many of the Subscribers (if not all) have given Judgement without {Second Part 77} a hearing of either Party, for that their Paper doth not Import, that the Judgement given is on the Hearing either of one or both Parties convened before them. And as to the Meeting a Drawell ( the Same whereof hath come to our Ears) several accounts have been given of that already, and a Judgement already past by some of the Sixty Six Subscribers, with a Caution in the said Judgement, in these words:
And now Friends, in God’s Love, We desire you to suppress all Papers of Controversy, relating to this Difference, that the Minds of Friends be not further Troubled and Defiled, nor this Controversy kept any longer Alive. And we do warn all to have a care, that they be not lifted up, by reason of the hurt that’s come upon these men, nor yet Insult over them; for that spirit is not of God.
And therefore we cannot reasonably suppose, that the Cause of the present Judgement springs from any thing acted by them, before the said Meeting; but rather from something since. And whereas it may be said, That John Wilkinson and John Story, gave forth a Paper at Drawell, which since they Disown: This as John Story saith, is Wrong; and as Evidence thereto, saith to the purpose, That he owns the Paper as given forth: Yet that where any Sentence may admit of more Constructions than one, the giver forth thereof ought to Interpret for himself; and so saith, That he still owns the same with that Interpretation, He and John Wilkinson Give: And if the Paper will not bear that Interpretation given by them, then let them be Judged.
Secondly, That ‘tis not in the power of any two or more Friends in England, to Dissolve a meeting of other Friends, and therefore great Weakness to Assign John Story’s, and John Wilkinson’s refusing to Dissolve a Meeting, as a Consideration for so severe a Reproof and Judgement.
{Second Part 78} Thirdly, As to the word Forbearance, it seems unbecoming such Young Men in Truth (if peradventure they are now in the Truth) as well as in Years (as some of the sixty six subscribers are known to be) to Write at the rate they have done, touching such Antient Brethren, Labourers in the Gospel; especially when we consider, how credibly it hath been reported to us, That John Story and John Wilkinson as to their Doctrine and Conversation, have been by some of their Opposers, Accounted both Sound and Blameless.
We find that the said Paper is Directed to Mens Meetings, whom the Subscribers Exhort, that it, notwithstanding their Christian Dealing, such Persons persevere and go on in their separate Spirits, let Gods Truth be clear of them, and Truth set over their Heads, according to that Blessed Order of the Gospel of Christ settled among you.
To this we say, that we have not yet been Informed by any, that either John Story, or John Wilkinson have been or are found in Oppostion to any Order that is settled amongst us in our Mens Meeting.
We have Discoursed John Story in our last Mens Meeting, about the Separate-Meeting, so called, in the North, and have had the view of that Paper, which is accounted the Foundation of the said Meeting.
The words (as to us Appears) that their Opposers may most take notice of, in the said Paper, to justify their Sense of John Story and John Wilkinson therein, are these, viz. And if this be not amended for time to come, we do Resolve, That neither they so Chosen by Us, nor we do trouble our selves no further, with such that strive and contend, in taking upon them our Work, whom we do not Imploy about our Affairs, and Concerns; and if this must continue, we hope to do our own Business in {Second Part 79} our several Respective Meetings in quietness, and in the order of Truth, according to the Gospel of Life.
On this we Observe, that there is a resolve not to Meet with them that Strive, and Contend, and are not employed, &c. and in other parts of the Paper there are Proposals for a Reuniting, which were not (as we are Informed) accepted; but this doth not amount to set up a Separate Meeting. We also observe, that Their Hope was to do their own business in their several, and respective Meetings: this was not a Resolve so to do, or a setting up Another Meeting; but a Hope, &c. yet so it is, that to this Day, there is not such Meeting, as was then in their Eye or Hope, that we are Informed of: For (as we understand) they meet not in their several respective Meetings to do business; but Friends from their several and respective Meetings do meet (as we have been informed) at their Anitient Monethly Meeting-Place in Kendal, and so the aforesaid Paper cannot, in our Apprehension be construed according to Reason, to be the Foundation of the Meeting, called a Separate Meeting: and so consequently John Story being askt in our last Mens-Meeting whether he would disown it, Answered to this Effect, That ‘twould be unjust for him to Disownit, until he heard Both Parties: For that would be no less than a Giving Judgement on the hearing of one part only, which is Unrighteous; And further said, That he never intended by the Subscription of his Name to the said Paper, to lay a Foundation for a Separate Meeting; but rather lookt upon the Paper, as a fit Means to Re-unite them: And that if any can offer more Christian Proposals for their Re-uniting, he doubts not but he shall close therewith: And further said, that he remembers not, That he ever was at any, or either of those Meeting accounted a Separate Meeting, but positively saith, he never advised to the Erecting the same.
{Second Part 80} The Sixty Six Subscribers in their Paper, are found Accusing John Wilkinson, and John Story to the Effect, viz.
That they have Evil Designs, and persevere in them by Word, Writing, and Practice.
That they despise heavenly Dignities
That they set up, continue, and promote false and Pernicious Jealousies, Murmurings, and Secret Smitings, and that thereby they are Darkened in their Understandings.
That through the Power of the Enemy of the King of Righteousness his Peace, they set up a kind of Standard of Separation, from that blessed Fellowship and Communion, that the Churches of Christ sweetly possest together; to the Dishounour of God, his Truth, and People.
That they go on in Opposition, & Evil Smiting against the Faithful Brethren, and Practice of the Church of Christ.
That the offering of their Gifts is not a Peace, but a Division=Differing.
That they are Obstinate, and Oburate, and gone into Self-will.
That they cast Tender Love behind their Backs.
Amongst the said Sixty Six Subscribers, we Read the Names of four Persons, Inhabiting the City of Bristol, by which they became Accusers, since John Story, and John Wilkinson were not before them, at any time as judges in their Cause; and so having been Persons, who at some times have Assembled with us in the aforesaid Meetings, held for Relief of the Poor, &c. within the said city of Bristol, where John Story , and John Wilkinson, have often published the Gospel of Christ, for above twenty Years (to our knowledge,) they have been desired, to appoint a {Second Part 81} Meeting to make forth their Accusations to John Story’s face, that so, if the Accused be Guilty, it may be sufficient Proof of the Matter of Fact be manifested to us, who in that Case shall then account it our Duty, To disown the Accused also: But if they cannot prove Matter of Fact to render them so Guilty, we may then justly expect the said Persons to own the Wrong they have done them, by their False Accusation, and give Satisfaction for the same: But they will not as yet Admit a Meeting for that end, before such Friends of Truth, whereof one half may be Chosen by Us, and others Dissatisfied; though they have liberty to Choose the other half themselves. Neither will they as yet Admit a Hearing, before any Meeting, wherein the Witnesses to these Accusations shall be Excluded from being Judges with other Friends: And so what Issue this Matter may Admit amongst us, is at present uncertain, and whether this be Christian-like, We Appeal to Gods Witness in all Consciences?
We Observe, that in the said Paper, the Subscribers Exhort Friends, To be Zealous for the Lord, and to stand up in his Spirit and Power, for the Peace of his Church; which Exhortation in it self is sound, and wholesome: but we are very Jealous, that the said Paper hath notwithstanding, given Life to a Contentious Spirit. For on the Fifteenth Instant (being the first Day of the Week) John Story came to our Meeting, and almost immediately after he had sate down, there was one stood up (who, as we can prove, declared Unity with the said Paper, given forth against John Wilkinson and John Story) and testified to this Effect, The trumpet of the Lord is sounded to Battle, and the War is begun; and so Exhorted on this Wise, Come up to Battle, and help the Lord against the Mighty; using also these Scripture Words, Curse ye Meroz1.
And in the afternoon of the same day, in our publick Assembly, Francis Lea (whilst John Story was declaring the Word of Truth) stood up, and thus began: If any thing be Revealed to another that sitteth by, let the First hold his Peace, which was a clear Demonstration of his Hypocrisy; for that ‘tis publickly known, he Judges John Story out of Unity with the Church, as so twas altogether wrong in Fr. Lea to introduce his Discourse by a Scripture, which if proper to be spoken in Order to the silencing of one declaring; yet it ought to have been with Respect to one in Unity with the Church: But (as we said) he owned not John Story so to be; and so it may reasonably be concluded, that his Hipocrisy was not only thereby made Manifest, but also (his Discourse being Considered) that he had no Revelation to Declare from God, on that Occasion to the People: But yet John Story (observing how he introduced his Discourse, not as an open Opposer of his Words) did for the People’s sakes, and that he might Administer no occasion of Discord, give way, and in a few words after, drew to a Conclusion; but Francis Lea’s Discourse was such, both Morning and Afternoon, as gave occasion both to Professors and Prophane, publickly to Manifest, that we are now Divided. Now whether this be a standing up in the Power and Spirit of God, for the Peace of the Church of Christ, or a Peace-Offering, Let those who are Wise in Heart, Judge. But that which further Manifested Francis Lea’s Rudeness is this: After Francis Lea in the Morning-Meeting, had ended his Declaration (wherein he laid down seeming contradictory Assertions, viz. That Two Hundred and Fifty Princes and Renowned men in Israel were Rebels and wicked Men, and yet also said to this Effect, as if they were Blameless and Harmless) William Rogers stood up, and took up his Words, and spoke thereon in the words of Truth, and Sound Doctrine, that so the People might not {Second Part 83} go away with a Misunderstanding, and not as an Opposer of any Truth that Day Delivered, nor yet as an Opposer of Francis Lea, further than Francis Lea’s own words Opposed himself: And yet after William Rogers had ended, Francis Lea (in a Rude manner) poured out Judgements against William Rogers, calling him Rebel, and using the very Language, as was used to Elimas the Sorcerer; and this is become a Common talk, amongst Professors and Prophane, in Country as well as City, which we and many Friends more do Account the Fruit of great Malice, and Un-Christian-like Dealing: for we know not any thing, wherein William Rogers hath forfeited his Reputation as a Man or a Christian.
These things Considered, and that also it is not made Appear to our Consciences, that John Story and John Wilkinson are guilty of such Crimes, and Offences, as are laid to their Charge, (which if they were, we also should disown them) we dare not (as we said before) own the said judgement to be Righteous, nor yet deny the said John Wilkinson and John Story, lest we sin against God, and despise those unto whom a Dispensation of the Gospel of Christ is committed.
And now, our Counsel to the sixty six Subscribers is, that they mind the Peace of the Churches of Christ, by Calling in their Paper; for we are well satisfyed, that their Paper is not given forth from the Motion of Gods Spirit; and if any of the sixty six Subscribers, as men leaning upon others, have asserted in the Name of the Lord, (when the Lord hath not spoken by them) and that to Defame the Brethren, their Sin will Cry aloud in the Ears of the Lord of Hosts.
Dated this 20th. of the 3d. Month, 1677
Thomas Gouldney, William Ford, William Rogers.
{Second Part 84}
POST=SCRIPT.
We whose Names are hereunto Subscribed, do thus Testify, that though all things are not so, within the compass of our Knowledge, or Remembrance, as to Subscribe all that is in the above-written paper; yet being also present in our Mens-Meeting, where the first above Recited Paper against John Story and John Wilkinson was Read, it is with us to give this Testimony, that we do not own the Judgement against John Story and John Wilkinson, contained in the said Recited Paper, neither are we in our Consciences convinced, that the said John Story and John Wilkinson, have so behaved themselves in the Church of God, or elsewhere, as in the aforesaid Recited Paper (as Consideration for the Judgement against them) is Rehearsed.
To Friends Assembled at Ellis Hookes his Chamber, the 12th. of the 4th. Month, 1677. London.
Cornelius Serjant, William Dawson, Thomas Watkins, And diverse other Friends.
According to the aforesaid Direction, the Answer of the Friends of Bristol was sent to London to be Communicated to the sixty six Subscribers, that met at Ellis Hooks his Chamber, whereof Charles Marshal was one: and though several General Meetings have since been, yet no general Reply thereto, is come to any of their Hands, concerned in the aforesaid Answer; nor yet any Excommunication for their so doing: But yet we must confess, that the Four Subscribers thereof living in Bristol, took upon them to say something to one part thereof, to which a Reply was made, manifesting at least their notorious weakness, if so be Charity may excuse them from willful Wickedness, for their replying {Second Part 85} in the manner they did, and occasioning others to affirm whereof they knew not: And forasmuch as no Rejoinder is come from them to the said Reply, we hope that the Reason thereof is from a Convincement of their Errour, in concerning themselves as they have done. We also must confess that Jasper Batt of Somersetshire, and three other Subscribers to the said Paper from Ellis Hooks his Chamber, did concern themselves to give Answer unto some other part thereof, and by their Answer it Appears, that they cannot own the sence of Bristol Friends, in Denying, that it came from the general Meeting: But were it so, that in reality it came from them, no Doubt the said Jasper Batt and his three Companions, would have obtained from the next General Meeting, a Testimony to that purpose: but no such Testimony or Approbation of the said Paper from Ellis Hookes his Chamber Subscribed by Charles Marshal aad sixty five more, hath to this Day been given forth, as ever we could understand. We also Confess, the one other Subscriber of the said Paper, writ something in Vindication thereof, by way of Reply to divers Friends in Wiltshire, who had given their Testimony against it likewise: But further Testimony in Writing, in Vindication thereof against such as have opposed it, we understand not. But yet ye must further Confess, that Charles Marshal, by his late keeping on his Hat, when John Story hath been in Prayer, is no Token of his Repentance.
The Consideration of what is thus Observed, is some ground of reasonable Hope, the Fifty six of the said sixty six Subscribers, are come to a Sense of their Weakness, and that their Understandings are opened to behold their Errour.
That now the Reader may have a little taste of that Spirit, in which Jasper Batt and his three Companions Writ their Reply, we think meet to Note a part thereof.
The said Jasper and his three Companions take notice {Second Part 86} of this Position, contained in the Answer of Bristol Friends, to the said Paper Subscribed by Charles Marshal_and Sixty five_ more.
Position of Bristol Friends, viz. Were it so that these Sixty Six were such qualified Members in the Church of Christ, as that none on the Score of Apostleship, or Eldership, might have a greater pretence of Power, to call John Story_and John Wilkinson before them; yet we Affirm, that neither the said Sixty Six, nor any other Assembly on Earth, have Power to give Judgement in such a Case, other than for Comtempt of Authority, and not a judgement on the Merit of the Cause, though it were on the Hearing of One Party._
Answered by Jasper Batt and his three Companions, viz.
“Do you not shew your selves ignorant of the Scriptures, and of the Power & judgement given to the Saints of the most High, and of the Anointing, by which the Saints did know, and were to try the Spirits? And was this Tryal to be without Judgement? Or, were not the Saints to Judge? or was that Judgement, which they were to give, only in Contempt? or whether did not they judge the Merits of the Cause, as well as Contempt of Authority? Though we grant they did Judge Contempt of Authority, which also is for Judgement, as you may Read both in Peter and Jude; for we see there were such in those Days, as is now, Who did despise Government, Presumptuous, Self-willed, they are not afraid to speak Evil of Dignities, which have forsaken the right way, and gone astray, and so wells without water, and Clouds that are carried with a Tempest, &c. Jude saith, These be they who separate themselves: Read Peter and Jude through, and let those Scriptures be rightly applied, and see to whom they belong. And further, did not Paul judge the Merits of the Cause, when he Wrote to them at Galatia, and told them of being removed to another Gospel, and to be bewitched, for not obeying {Second Part 87} the Truth? Did not he judge them for a Perswasion, that did not come from him, that called them? And was not this a Judgement on the Merits of the Cause? Did not he say, He that troubleth you shall bear his Judgement, whoso ever he be? Did not he Judge Dissimulation, and some for not walking according to the Truth of the Gospel, Gal 2. 13, 14.? Did not Paul Judge Hymanens and Alexander, for putting away Faith and good Conscience, and Delivered them unto Satan? Was not here a Judgement on the Merit of the Cause? And we further Query, Have not they put away Faith and Good Conscience, who Flee in time of Persecution, Pay Tythes, and Countenance them that do? Which through Faith, and for a good Conscience, Friends in the beginning were led to bear Testimony against?
Our Observation on the aforesaid Position written by the Friends of Bristol; and the Reply thereto, is this:
First, ‘Tis impossible, that Queries can be a Postive Answer, to a Positive Position.
Secondly, That whosoever peruses the Answer of Bristol Friends, shall find, that the words, Judgement in such a Case, relates to a Judgement given without a Hearing; for that ‘twas impossible John Story and John Wilkinson could be heard in their Case, by those before whom they appeared not to state their Case: And therefore, if Queries might be a proper Answer, yet those proposed as Answer, are wholly impertinent in this Case; because, though they seem grounded on the Scriptures, to evidence Judgement on the merit of a Cause, yet there is nothing said in all those Queries intimating, that such a judgement on the Merit of the Cause, was without a Hearing: And as to the latter part of the Queries, we cannot say, That Fleeing in the time of Persecution, or Countenancing Tythe-Payers, is a putting away Faith, and a Good Conscience in all that may so do; for that may be the {Second Part 88} Fruit of Weakness, and Ignorance in some, at which God may wink; and of Unfaithfulness in other-some: but whether it hath been the Fruit of Weakness, or Unfaithfullness in G.F. to be so great an Incourager in these two Practices (touching which, peruse the 5th. part of Christian -Quaker) we will not determine. However, we may conclude, that it must be one of them, if such Practices are contrary (as they say) to the Testimony in the beginning. For our Consciences are satisfied from sufficient Evidence, that he hath been largely Guilty in these Two Cases: And since we have cause to believe, he is a Countenancer of this kind of Work. 'Tis admired by some, that his Party are not more careful, than to bring forth such things, as so evidently do cast a Line of Reflection on him, and them the Espousers of that Cause, which we may take to be his (and that on sufficient ground, as from the Fourth Part of the Christian-Quaker may appear) and not the Cause of truth, Especially when to reflect on such, as are not guilty thereof, as we take John Story and John Wilkinson to be; not only for that no proof hath appeared to the contrary, but also from their frequent Testimonies of their Innocency therein.
We now come to say something in relation to the aforesaid Position, as it relates to Judging the Merit of the Cause without a Hearing
The reasonableness of the said Position, plainly appears from the Evidence of the Light within, which teacheth us to do to others, as we would be done by. And doubtless, should any man accuse Jasper Batt, (one of these that Judged John Story and John Wilkinson, without Hearing them speak for themselves) that he went abroad Preaching; thereby occasioning sometimes Twenty Pound Fines, sometimes Forty Pound fines, to be imposed of the Hearers; and encouraging them to be Valiant for the Truth, and to offer up all (whilst His Estate was well secured out of the Persecutors {Second Part 89} Reach, or at least nothing to be found of his own, to pay such his Fines) he would think John Story very ill imposed, to have a hand in giving forth a Publick Testimony against him, to be Read in the Monthly and Quarterly Meetings in England, before he had either Spoken or Written to him, to know what he could Say for himself, that he might have Opportunity to hush it up, by writing a Paper of Condemnation, if so be, he were Guilty.
We cannot believe, that Jasper Batt hath not done as bad as this, in Signing with the Sixty Six, at Ellis Hooks his Chamber: And if the Case stated in his Name, be not groundless, ‘tis then notoriously wicked; but of that, Friends in Sommerset-shire are able to speak more certainly, than we, for we are not willing to Accuse on Report.
We now are sensible, that the said Jasper Batt, and his Three Companions (having assumed the place of Judges) will not think our Argument deducible from the Light within, sufficient to evidence their Ignorance and Weakness; no more, than if they were Four Blind Priests, who neglected the Heavenly Gift in themselves, may seek a Justification of their Priestly Jurisdiction, from the Scriptures without: And therefore, we think it needful to observe, somewhat from the Scriptures of Truth, in relation to the Matter in hand. John 5. 22. ‘tis said: For the Father judgeth no Man, but committeth all Judgement to the Son. Now, let us consider what the Son saith, Verse the 30th. of the same Chapter, Christ the Son saith: I can of my Self do nothing; as I Hear, I Judge; and my Judgment is Just, because I seek not mine own will. We may now query, Whether God hath given unto Jasper Batt, and the Rest, who have Judged without a Hearing, a greater and larger Commission as Judges, than to Christ, who informs us, That as he Heard, he Judged? And, Whether amongst the Jews, more Justice was not offered to Christ, when in his Favor 'twas said by Nicodemus, John 7. 31. Doth {Second Part 90} our Law Judge any Man, before it hear him? Besides, we find Christ exhorting his Disciples, Math. 7. 1. Judge not, that ye be not Judged. Rom. 14. 10. But why dost thou Judge thy Brother? Why dost thou set at Nought thy Brother? Had these Scriptures been rightly applied, we firmly believe, Jasper Batt and others would not have been found Judging, and setting at Nought two such Antient and Honourable Labourers in the Gospel, as John Wilkinson and John Story have approved themselves to be.
But perhaps, Jasper Batt may tell us, That we are Unlearned, and do wrest the Scriptures; and that Christ, and his Apostles did not mean, but that such Men as he, might Judge such Men as John Story and John Wilkinson are, without a Hearing: And perhaps, as a Reason, may thus say; Though the Lord was pleased to send forth, Commissioning them to Publish the Gospel of Christ, and that in that Service they have been made Instruments, to gather many into the Knowledge, and Life of Christianity: Yet they are not now Subject to George Fox his Orders, and what he hath given forth in the Motion of the Spirit of God.
If this Objection contain the Sense of Jasper Batt, with relation to a Submission to G.F. then if Jasper Batt can be proved one, that is Disobedient unto what G.F. hath given forth, we hope Jasper Batt will honestly own his Condemnation, and given forth a Paper thereof against himself, to go as far as his Offence hath been known, which doubtless is through the whole Nation; for that the Judgement against, or Excommunication of John Story and John Wilkinson, hath been directed to be read in Monethly, Quarterly, and other Mens-Meetings.
That now which we have to offer, as convincing, to Jasper Batt in this Case; and not only him, but as many of the rest of the Sixty Six Subscribers, as are at Unity with G.F. is what G.F. hath given forth in a Paper, direct to Friends; which is on this wise:
{Second Part 91}
Friends,
“To you All, this is the Word of the Lord; take heed of Judging one another, and, Judge not one another, I command you in the Presence of the Lord. This is the Word of the Lord to you, neither to lay open one anothers Weakness, and Nakedness behind one anothers backs; for thou that dost so, art one of Ham’s Family, which is under the Curse, but every one of you with the Light of Christ, with which you are to see your selves, with it every one to Judge Self.”
And in another place of the said paper, (So the Light is Judge) Besides, ‘tis to be observed, that in the said Paper, being but half a sheet, he often speaks against Backbiting, and about thirty times makes mention of the Light; though in a Paper latterly given forth in Vindication of Prescriptions, (being about a Sheet) he speaks almost as much to Justifie Prescriptions. He that runs may read the action of Jasper Batt, Charles Marshall, and others concerned in giving forth the said Paper from Ellis Hookes, his Chamber, cannot be Justified without making G.F.’s. aforesaid Counsel voyd.
We now come to take notice of these Words in the afore recited Answer, given forth by Jasper Batt and his three companions; viz. We see there was such in those dayes as is now, who did despise Government, Presumptious, self-willed they are not afraid to speak Evil of Dignities, which have forsaken the right Way, and gone astray, and so Wells without Water, and Clouds that are carried without a Tempest, &c. Jude saith, Those be they who separate themselves. Read Peter and Jude through, and let these Scriptures be rightly applyed, and see to whom they belong.
To this we way, They would have manifested more plainness, and simplicity, if they had informed those unto whom they writ, How to apply these Scriptures, instead of bidding them, Read the Scriptures, and then rightly apply them. For the great Question is, what is meant by the words, Government and Dignites: but since they are silent therein, it’s rational for us to suppose on the whole matter, that they mean the Sixty Six Subscribers whereof they are a part, since the paper subscribed by them, in the original matter, occasioning this discourse, and according to its Merit sufficiently despised.
And therefore, we think it needful to inform the Reader, That we cannot take such Men, as Jasper Batt, and his Three Brethren are (nor yet Charles Marshall, Subscriber also amongst the Sixty Six) {Second Part 91} to be the Dignities hinted at by Peter and Jude. For all these, and the rest of the Sixty Six Subscribers, are by their Paper manifest, to have run in the very Way of Cain, by persecuting the Brethren; and have appeared, as Raging Waves of the Sea, foaming out their own Shame, by their hard Speeches, which are the very Marks, and Fruits of those, who despise Government, according to the Scriptures, which Jasper Batt, and his Three Brethren have directed us to peruse.
Besides, we doubt not but many of the said Sixty Six Subscribers, speak Evill of the things they know not, having Mens Persons in Admiration, because of Advantage; which are some other Marks of such as Despised Government, and speak Evil of Dignities.
Those things we leave to the Consideration of the impartial Reader; hoping, that for the future, Jasper Batt will learn more modesty, than to account himself a Governour, and Dignity, and that on that foot, he may think to rule over such antient and honourable Labourers in the Gospel of Christ, as John Story and John Wilkinson have manifested themselves to be; whereof this Nation yields many Living witnesses.
To conclude; Our earnest Desires are, that all Friends may continually abide upon their Watch; that so for the future, none may be ensnared, through the subtile Devices of Satan, to put their hands to the Unrighteous Testimonies of others, against such Anitent and Faithful Labourers in the Gospel of Christ, as keep their Place and Habitation in the Unchangeable Truth; nor yet slightly to esteem of such, lest the Indignation of the Almighty break forth, and a Famine of the Word of the Lord come upon them, that may so do; whilst those who are Unskillful to divide the Word aright, ministering Death unto the Hearers, are exalted: Which, though the Lord may permit for a season, as an Exercise upon his Heritage; yet our perswasion is, That he will have a Regard to those, who in Faithfulness (sitting under their own Vine) wait upon him; so that, they shall be able to distinguish, between the Precious, and the Vile, and through the Word of God’s Patience, be made Partakers of the Joy of his Salvation.
William Rogers, on Behalf of himself, and other Friends in the Truth concerned.
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Keyboarder’s Note: Judges 5:23.↩
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