Antichristian treachery discovered and its way block'd up in a clear distinction betwixt the Christian apostolical spirit, and the spirit of the antichristian apostate : being an answer to a book put forth by William Rogers, falsely called, The Christian Quaker distinguished from the apostate and innovator ... In three parts ...

Antichristian Treachery DISCOVERED, AND Its Way Block'd up, &c,

In a clear Distinction betwixt the Christian Apostolical Spirit, and the Spirit of the Antichristian Apostate:

Being something in Answer to a Book put forth by William Rogers, falsly called, The Christian Quaker Distinguished from the Apostate and Innovator.

The Third Part.

Shewing that Willim Rogers, in a prejudiced malicious Spirit, that lusteth to Envy, and watcheth for Evil, not contented in the work he hath made to asperse and abusively to caluminate the Church of Christ in general, with respect to the Go∣vernment and Order settled therein, hath most wickedly slandered George Fox particularly by Name, and several others, whom by Name he hath also with false Accusations treated, on that wise; several of which Accusations and high Charges are here inserted, and spoken to, for the satisfaction of the honest hear∣ted to God where this may come.

Wherein, also we have inserted part of an Answer (given forth in Maniscript) to William Rogers's Rejoyndere (often in his Book made mention of) to George Fox's Answer to William Rogers's Paper of smitting Queries, and high malicious Charges against George Fox, which said Rejoynder he hath put in Print in the 5th part of his Christian Quaker, &c. On which occasion the Answer to it, given forth two Years ago, we have herein also exposed to publick view, that the Innocent may take notice, and judg as they see meet.

By John Pearson, John Blayking, Joseph Bains, Robert 〈◊〉〈◊〉.

Behold he travelleth with Iniquity, and hath conceived Mischief, and brought forth Falshood, Psal. 7. 14.

His Mischief shall return upon his own Head, and his Violent Dealing shall come down upon his own Pate, Psal. 7. 16.

Antichristian Treachery DISCOVERED, AND Its Way Block'd up, &c.

VVIlliam Rogers, in the Title Page of the Fourth part of his Christian Quaker &c. [saith] (wherein a Relation is given of several 〈◊〉〈◊〉:) Since George Fox's Wife caused a Paper to be read against John Story in a quarterly Meeting in Westmerland. And is chiefly to discover, that George Fox hath erroniously concerned himself in the Division amongst the Peo∣ple called Quakers. Now we desire that the Reader may take notice that William Rogers designes to give an historical Relation of several Proceedings amongst the People called Quakers, relating to the Division [〈◊〉〈◊〉, we say, through John Story, and them of Party with him, as in the Second Part of this Treatise is demonstra∣ted,] and is chiefly [saith he] to discover that George Fox has been erroniously con∣cerned therein, &c.

Against whom he inveterately sets himself, with all the Aspersions he can devise, and in the eagerness of his Spirit therein: And that George Fox may ap∣pear more 〈◊〉〈◊〉 in the Matter thereof, brings a smiting 〈◊〉〈◊〉 also a∣gainst George Fox's 〈◊◊〉〈◊◊〉 causing a Paper to be read against John Story, &c.

In Answer to which, we say, If William Rogers had intended to have begun his historical Relation of Proceedings, relating to Division, &c. as became a sincere upright and impartial Man, void of Prejudice and watching for Evil, he should not have begun the same with this Accusation against Margaret Fox [as in his Con 〈◊〉〈◊〉 he knows he intends it, and as many Passages in his Book doth declare] 〈◊〉〈◊〉 he should like a just Man have fully examined the Occasion given by John Story, for her so doing; and when he had so done, if that John Story had been 〈◊〉〈◊〉 so 〈◊〉〈◊〉 to Truth, and Gods People, that the Proceeding with him [af∣ter the manner that she with other Friends were concerned] were justifiable in the Truth; then should he have begun with John Story first, and have given a fair and impartial Account of Matters relating to him, occasioning the aforesaid Paper to be read against him.

We take Notice, William Rogers only makes mention, that the said Paper sig∣nifies, that John Story had judged the Power of God as it broke forth in Hyms and spiritual Songs, as if that only had been the Cause of its being read against him. But we further say, in relation to the Matter, and that which we do undertake

to make good that John Story had concerned himself through a Spirit of Preju∣dice for some Years before, with whispering Reflections, and smiting Accusations against her, behinde her Back; and could not be got to speak thereof to her Face, although she had a desire greatly to see him, as she often signified; and John Blaykling some time desired him to go over to her House, and would have gone with him thither, desiring him also that he would incline his Minde to a Recon∣ciliation with her; and one other time also, when he came from Bristol, and an eminent Friend of that City with him; he was desired tenderly by John Blaykling, that they would both go over to see her, for Unities sake (that is pretious amongst Brethren) but his Reply was, That he would not go over the Street to meet her: And the other Friend that was with him may remember what an Exercise he had upon him from what John Blaykling said to him then, in order to their going; but the obstinate prejudiced Minde in John Story, would not give way thereunto, which to our Knowledge Margaret Fox was sorry for, having a tender desire of the Mans good, and of his being preserved in the antient Love and Power, in which he once was an Instrument of Good in the Church of God; the Prejudice and groundless jealous Discontent that he gave up himself into, wrought in him as a Canker, to the eating out of his antient first Love and Respect to the Fellowship of his Brethren, and he adhered to the dark and earthly sort, and became obnoxi∣ous to the pure Life amongst Friends, in the Exercises of the Gospel amongst the Children of the Lord, as he gave demonstrable Toakens of, to the Grief of the tender-Hearted to God: And afterward at a Meeting in Westmerland, where Margaret Fox was, in the exercise of Prayer amongst Gods People; and many Hearts being under the Power of God, according to the divers Opperations there∣of, as God pleaseth to minister sutable to every ones Age and Growth; some be∣ing concerned in breathing out mellodious Soundings in Spirit to Gods Praise; John Story, during the said Exercises, spake some Words in a dislike thereof, and in a Judgment thereupon; and being spoken to after the Meeting concerning the same, amongst many Friends [as is made mention of in this else-where,] said, That whosoever did sing, sound, or make a noise, whilest another was praying, &c. It was Confusion and Disorder, and the Spirit of Delusion that led them to it; and that he had born his Testimony against it, and would do it, and bring it down, or else leave Preaching: It may be further proved, and hath been, that several Accusations he cast out against her afterwards, to blemish her withal, both publick and private, to the Disparagement of Truth, and our Fellowship therein, and to the hurting of several Friends, and to their Grief concerning her; and a Paper was writ a∣gainst her, and at two preceeding monthly Meetings it was urged by him, and them of Party with him, to be sent from that Meeting to her (but that it was stopt by some that shewed a Dislike thereof) who had been and was honourable in the 〈◊〉〈◊〉 of Christ for her Love and Lifes sake in the Truth, and whose In∣tegrity to God was approved in the Consciences of the Upright to God, and of whose Care, Labour, and Service therein, from the Beginning, many were Wit∣nesses of, and were comforted in, having turned her 〈◊〉〈◊〉 of the Pleasures and Glo∣ry of the World, in self-denial for Christs sake, and taken her part amongst the dispised and hated of the World, for the same Cause; and we testify it was be∣low the Image of God, and the Spirit of a Man for him to treat her, as he was resolved to do, as the Calumnies, the Slanders, the Aspersions cast up and down in Westmerland by him against her did demonstrate the same; wherefore in her

own Defence, and for the Vindication of her Innocency, as publickly as John Sto∣ry's Aspersions had been against her; he never also being inclined to give her a Meeting on the Score thereof, that ever we heard of, but as said before, evading several Opportunities in order thereunto;) She the aforesaid Margaret Fox, not knowing otherwise how to have her Cause heard, drew up a Paper of the true State thereof, as we believe, between him and her, for the Friends amongst whom, by him, she had been wronged, to take notice of, in order to their Satisfaction touching the same, and on the occasion of several publick Accusations in a quar∣terly Meeting cast out against her by John Story behinde her Back; a Friend signified that he had Margaret Fox her aforesaid Paper, and if the quarterly Mee∣ting pleased, it should be read; to which John Story gave his Consent, yea urged the reading of it, and the quarterly Meeting also condescended thereunto; and if that in the said Paper John Story's Doings concerning her and the Truth of God were made manifest, he thereupon had the Opportunity to have made his Defence, and have proved the Matters against her, which he had accused her of; and this was manifold more excuseable in her, yea justifiable too, than John Story's Whispe∣ring, backbiting Work, that he would not bring to her Face, from which Occa∣sion the Friends of the Meeting had the Opportunity to have concerned them∣selves touching the same, with them both, as they saw meet.

We come now to take notice, that William Rogers in his Postcript makes a great deal ado to detect George Fox of being unwilling to give him a Meeting in rela∣tion to Matters and Things he had to lay to his Charge, and without the obtain∣ing of that, threatned to publish in Print, &c. And pretends how desirous he was thereof, and as if George Fox should evade the same, and from thence would infer, that he was not able to clear himself, &c.

As also thereby reckons himself justifiable, in his exposing to publick view the Work he hath made against him.

This we have cast upon us by Unbelievers, and the worst of our Foes, into whose Hands through them of Party with William Rogers, the aforesaid Book hath been given; in answer whereunto, we do desire it may be 〈◊〉〈◊〉 [although this is a base Reflection and very abusive] how justifiable George Fox stands in the sight of God, and his dear People in the matter of his, some time, denyal to an∣swer William Rogers's wicked and ungodly Spirit, detected and judged by the Testimony of many Brethren, for the shameful Work he hath made with his a∣busing Friends Exercise, and inward Travel at Drawell, standing by, and vindica∣ting Persons upon Examination and 〈◊〉〈◊〉 found out of Unity with Gods People, for the Strife and Contention made by them in the Church of God against its Peace, William Rogers giving out an abusive Narrative of the Transactions of Affairs there (reflecting upon Friends, notwithstanding the Godly Care they had upon them at that Meeting, for Unity and Peace.)

As if John Story, John Wilkinson, and himself, had cheated Friends, in preten∣ding to condemn, when it seems in reallity they did not: But William Rogers said, they had given them a Rattle to please Children with, and John Wilkinson [if not he also] calling the Brethrens Relation given at 〈◊〉〈◊〉, a lying Narrative, tram∣pling upon all the Godly Endeavours that had been used towards them, of that rebellious, backsliding Spirit, God and many dear Friends are Witness, and that in their Consciences also, what true and tender Care George Fox and others have had [and also extended] towards them, which William Rogers hath some times con∣fessed

to, before he became thus hardened to do Mischief; so that in very deed his Treachery had been such, that many may say, he was not worth such Treat∣ing with. William Rogers had Opportunity enough to have met with George Fox face to face (on the account of the Accusations that he cast upon him, and pub∣lished them up and down the Nation in Manuscript) before ever he dealt with him according to the Command of Christ, and the Apostolical Order, in relation to most of them; some of his abusive Papers, or Book out against George Fox, amongst his Abettors, before ever George Fox heard of them, to the Shame of Christiani∣ty, and the Rule of all Christian Societies, as will be hereafter made manifest, which he hath published in Print to Posterity; and a Meeting was given him, and others of Party with him, at Bristoll, John Story being there, in relation to Matters in Difference betwixt them and the Church of God; George Fox being there also, with William Penn, George Whithead, William Gibson, and others of George Fox's Friends and Brethren, as in Manuscript hath been made mention of; and in the discoursing of Matters at that time amongst them, William Rogers was so abusively clamorous, and extravagant, and loud in Words, and in his Concern and Exercise so burthensom amongst them, in the heat of his Spirit, as that Friends were astonished thereat, and some of his own Party so dissatisfied at his running out of Doors, to and again, that some of them were glad, for Modera∣tions sake, to go out to qualify him, and get him in again; of this we shall speak more afterwards, as to Proof thereof, if any should question the same; such Con∣fusion there was principally occasioned through him, as that little effectually could be done, William Rogers bringing in Accusations against George Fox in that pub∣lick Meeting, which George Fox was a Stranger to, neither knew he of any such Designe that William Rogers had upon him, as to impeach him on that wise, and not have dealt with him before, according to the Order of Truth, which was shameful in the sight of good Men that was privy to it; William Rogers had the Opportunity often to have done with George Fox, as became a Brother, and a Man, if he had been of a right Spirit, as Hundreds will testify, which he took no notice of, he hath published in Print, and exposed the same to Posterity, most of the Accusations against George Fox upon Reports, saying, If Reports be true, after a disingenious sort, which manifesteth what a Spirit he hath, and whether or no he be worth much taking notice of, with respect to much he hath had in hand; he pretends want of the Opportunity of a meeting with him was one great Occasion of his publishing in Print his horrid Work, and yet he had a Mee∣ting proffered him freely with George Fox, which George Fox signified, to stop his Mouth withal, and sent him word, if he would come in any confiderable time, be∣fore he left the City of London, as may be seen by William Meads Relation of the matter, relating to it; and for all William Rogers his 〈◊〉〈◊〉 now, in a wicked excusive way, he would not give consent to meet with George Fox, on Notice given to him, unless George Fox would give it under his hand; which 〈◊〉〈◊〉 Fox was not willing to do, neither did the Truth require him so far to fol∣low such a false Spirit as his, he believing also that he would make an evil use of it in Print; and although William Mead proffered to 〈◊〉〈◊〉 [God Willing] that George Fox would meet him, &c. Yet he denyed to do it, unless he would give it under his Hand, though George Fox never desired that of him: What a shameful wicked thing is it for William Rogers to put this detestable wicked Book in print, stuffed with such abusive horrid clamouring Accusations and Aspersions

to the shame of his Principle and Profession, and the Fellowship of Brethren, pretending George Fox would not give him a Meeting, and yet did evade it thus pitifully, and unlike a Man, or the Concern it related to; this surely is trea∣cherous dealing, with much such like he hath in hand, but the great God, the Judge of all, will reckon with him in the end for all, whose Damnation slumbers not; he hath shamefully abused and wronged the Exercise that William Mead, and Nicholas Lucus (an Agent for William Rogers) had about the matter and manner of George Fox's being willing to meet William Rogers, &c. as may be seen in the Relation William Mead gives of it, incerted in the Treatise called [The Accuser of the Brethren cast down,] to which we refer the Reader for more satis∣faction about this matter: And William Rogers in his Conscience (to which we also refer the matter) knows that he might have had a Meeting with George Fox, if he would but take the Opportunity proffered him: Yet his 〈◊〉〈◊〉 hath been such to watch for Advantage, that many antient honourable Brethren were not willingly inclined, that George Fox should take much Notice of him, and some private Discourse that George Fox and he had at London, at William Roger's earnest Request, he hath made an evil use thereof in print against him, which doth not become a Man of his supposed Parts 〈◊〉〈◊〉 Reputation to have done, that he might publish abroad his printing thereof.

William Rogers reflects upon George Fox also in his Postscript, because when Da∣niel Smith of Malborrow told him, that William Rogers had propounded to have a meeting with him, &c. George Fox should say, He judged it would but be a jangle as it was at Bristol: Let the sober minded but consider, whether George Fox had not ground to expect no better from him (whose Iniquity was hastening to an height,) who had been so abusive to Friends, with respect to former Meetings at Drawel, with his false abusive Narrative; and at Bristol, manifesting such bauling clamorous Work, as many were ashamed of: And whether George Fox had any ground to take notice of the uncertainty of this mans tosticated Spirit, as he ma∣nifestly appeared in, and more especially, seeing he might have had the Opportu∣nity of meeting George Fox at London, who was ready to come into the City when William Rogers was there, and was desired of Friends to stay till George Fox came in, for that end [as William Rogers denys not] but no Notice would be taken of it, 〈◊〉〈◊〉 hastened away to 〈◊〉〈◊〉, and then at a distance makes a Fluttering on this wise.

We have stood a little more than ordinarily on this matter, because some amongst us here-aways, that sees not beyond his treacherous dealing, in matters of this and the like sort, cries out and says, George Fox would not give William Rogers a Meeting, and therefore is it that he proceeded to print, &c. we hope the honest Hearted will see beyond this Guile.

We 〈◊〉〈◊〉 notice that William Rogers 〈◊〉〈◊〉 saith, in Relation to an Apology for his printing and publishing this clamorous abusive Work against George Fox, and his appearing thus, with his malicious Accusations (for so indeed they are) against him; in his Postscript, pag. 16. he saith thus.

But thou hast further [and that at a large rate] 〈◊〉〈◊〉 by 〈◊〉〈◊〉 Lies and Slanders, &c. to 〈◊〉〈◊〉 the Truth, as I have sufficiently manifested in my 〈◊〉〈◊〉 [which thou hast not Answered, so far as ever I understood] to thy 〈◊〉〈◊〉, and John Blayklings Postscript, which was writ in Answer to what I writ to thee. And in his Postscript, he saith, However, I doubt not but I may yet forbear to Print, if thou give that satisfaction,

&c. and accknowlege thy Errers, Lies, Slanders and Forgery, whereof I have detected thee in my aforesaid Rejoynder, sent unto thee several Months past, with direction, that it might be read amongst Friends, as publickly as thy falce 〈◊〉〈◊〉 have extended, &c. and f thou shouldst pretend that thou art not guilty of Lies, &c. if thou furnish me, before the genera Meeting, with so many fair Copies in Manuscript to be sufficient to in∣form all such of the Truth, as have been mis-informed by thy falacious Reply, &c.

From hence it may be observed, that William Rogers, in the aforesaid Apology, for his Printing, makes mention of Letters that past too and again betwixt him and others, dated the 17th of the 4th month 1680. also the 6th of the 5th month 1680. and Bristol the 3d. of the 9th. month 1680, Bristol the 8th. of the 9th. month 〈◊〉〈◊〉. signifing his inclination yet not to Print, &c. He saith also, He may yet forbear to Print if George Fox will 〈◊〉〈◊〉 his Lies, 〈◊〉〈◊〉 and Forge∣ries, of which he saith he hath detected him of in his Rejoynder not yet answered, that he heard of, or otherwise produce him so many fair Copies in Manuscript as to be sufficient to inform such of the Truth as have been mis-informed by his fallacious Reply.

In Answer, we say, that George Fox's Reply was to what William Rogers writ in opposition to a general Epistle of his, in a tender advice to Friends, which op∣posite Answer of William Rogers's was stuffed with many wicked, fallatious, smiting Accusations against George Fox, which also William Rogers caused to be read against him in a publick Meeting at Bristol, whilst George Fox was in the North, and was read the same day in Bristol that William Rogers's Letter, bare date, sent from Bristol; in which Letter the aforesaid siniting Accusations, in Manuscript, were inclosed and sent to him. And the same also was to and again amongst them of William Rogers's Party in the North, before ever George Fox had it given him, or knew of its being come, which is all unchristian and disorderly Work behinde the Back, which George Fox gave the Answer to by way of Reply, de∣siring it might go too where William Rogers's Accusations had been spread; to which Reply William Rogers puts forth his Rejoynder; the wickedness and abu∣siveness whereof, by his perverting George Fox his Answer, and puting his own Constructions thereupon, and drawing ungodly Inferences, may be more spoke to, and manifested hereafter in this our Treatise, unto which Rejoynder William Rogers speaks, of his having no Answer; and therefore except George Fox will acknowledg the things, whereof he saith he hath detected him therein, or pro∣cure him so many fair Coppies of his Rejoynder, &c. he will proceed to print: Now let all sober Men consider if William Rogers have not unchristianly done, and not like a Man, or the just Law, of doing as one would be done unto; that notwith∣standing an Answer to the aforesaid Rejoynder was given and delivered for him some Months before, and of which Answer John Blaykling, and William Rogers's Wife discoursed, in the beginning of the 〈◊〉〈◊〉. Month 1680. long before the afore∣said Letters of his, about not Printing, &c. were writ, as by the Date thereof in his Book may be seen; and yet William Rogers has printed his Rejoynder, where∣by to manifest, he saith, George Fox s Lies aforesaid, &c. as he renders them, which also we 〈◊〉〈◊〉 abroad up and down the Nation by them of Party with him; and yet the Answer thereunto not incerted in his Book, which had been reaso∣nable 〈◊〉〈◊〉 him 〈◊〉〈◊〉 have done, that all might have seen, whether George Fox had 〈◊〉〈◊〉 to 〈◊〉〈◊〉 aforesaid Crimes, whereof William Rogers had accused him; or that George 〈◊〉〈◊〉 was sufficiently cleared thereby, of the aforesaid Matters in charge against him, 〈◊〉〈◊〉 much more rather, because William Rogers had the Knowledg

thereof, long before his said Book came forth, or a considerable part was printed: Now if this be not abusive and malicious Work, without morral Honesty, and contrary to the Rule of Christian and Human Society, the unprejudiced Reader may speak, and that William Rogers hath no sufficient Ground to make all this Work against George Fox, for not giving him the opportunity of a Meeting with him, in relation to Matters he had in charge against him; or whether it be not a meer shuffling Pretence only, a little to hide the Iniquity of his Work, which he hath brought forth, seeing also he caused the chiefest part of the Accusation a∣gainst George 〈◊〉〈◊〉 to be published in a publick Meeting, and sent them abroad, that Copies might be taken thereof, if them of his Party pleased, long before he sent them to George Fox, or before he knew any thing of them; and seeing 〈◊〉〈◊〉, that a Meeting was had with him at Bristol, and that another Meeting was 〈◊〉〈◊〉 him; and William Mead ingaged accordingly on George Fox's behalf. 〈◊〉〈◊〉 yet William Rogers would not, but after a shuffling manner did evade the 〈◊〉〈◊〉: And whether it became a Man professing the Life of Christianity, to 〈◊〉〈◊〉 in Print so many aspercing Accusations against an Elder in the Truth, as he hath done in this Book, by printing the aforesaid Rejoynder to George Fox's Reply, and yet hath not published the plain and pertinent Answer thereunto, in vindication of George Fox's Innocency in the Matters laid to his Charge, which said Answer he had the Knowledg of (his Wife plainly intimating the recept thereof long before,) and Opportunity also he had to have perused it, if he did not on purpose evade the same, which God and his own Conscience best knows; and what Dishonesty it manifests in him, to require George Fox to procure him so many fair Copies of his Rejoynder to go abroad; in which, he saith he hath detected him of Lies and Forgery, &c. when he hath not, for ought we know, sent forth one of the Answers thereunto, nor put it in his Book, which in Consci∣ence he ought to have done, having the Opportunity for it, that the Judgment given by the impartial Reader, might not be upon the hearing of the one Party, which otherwise must of necessity be, if any concern himself therewith, seeing William Rogers hath printed his Rejoynder, and not the Answer to it; and where also the Apostacy is entering, and upon whom it prevails apace unavoidably.

A little time, with what hath been said will declare, a great Clamour hath been made, and abominable Abuse put upon George Fox, in relation to this Mat∣ter, and many have taken hold thereof, and upbraided him and Truth on that Score, and hardens themselves thereby in their prejudiced and surmizing Minds, which we should be glad were removed, therefore have we been the longer on this Point, which the Reader is desired to excuse.

The next thing we take notice of, relating to William Rogers's smiting Accu∣sations against George Fox, is out of the 4th part of his Book, called the Christian Quaker, &c. which he saith, in the Title Page thereof, is chiefly to discover, That George Fox hath been erroniously concerned in the Difference amongst the People cal∣led Quakers, &c.

In his 〈◊〉〈◊〉. Part of the Christian Quaker, &c. pag. 7th, I shall now proceed, saith he, to lay down a few of those things, which are in some measure an Evidence to me, that my aforesaid Sence is true, &c.

First, I take notice of Seven Questions propounded to John Wilkinson by Ro∣bert Barrow, and others, &c. Who, said they, were desired by George Fox so to do.

In answer whereunto, we say, That we who were concerned to deliver a tender Paper to John Wilkinson, which came from George Fox, (an antient in the Truth, and one whom God (according to John Wilkinson's Confession) had made an Instrument, to publish the Word of 〈◊〉〈◊〉 unto him, and many thousands more, to the turning of them to God, from Sin and the Snares of Death) do testify, That we had an eternal 〈◊〉〈◊〉 of the Power of the Holy God with us therein; in a Testimony also to the same Power which had moved in George Fox (as an Elder in the Truth, and one whose Care was over the Church) concern∣ing him: And as a Father would have done to his Child overtaken with Weak∣ness (as John Wilkinson, of a certain Truth, was in relation to his inner Man) who in the antient Bowels of Life that was reached unto him therein, having heard (as the Apostle said) of the Divisions occasioned by him and John Story, as also of several Words and Passages spoken and done by him relating thereunto; desired to be informed whether it was so, yea or nay, as to those things concern∣ing him; that in the tender Care, Advice and Councel of a Father he might have been dealt withal. We say, God was with us of a truth, when we were with him on that account, which broke many of our Hearts; in which we desired that he would be coole and quiet in his Spirit, that we might speak of things as became Brethren: But instead thereof, he obstinately resisted our tender Advice to him, and brake forth into a perverse froward Frame of Spirit, to our Grief and Sorrow, and hardened himself against us, and our tender Care concerning him, God knows, and in a pitious Passion went away from us, in a sliting manner, with contemptible Words in his Mouth, saying, He would stand upon his own Leggs, and not be beholden to us for our Crutches. We are bold to affirm that the Spirit of our Lord Jesus Christ was not with him in that Concern, but a stubborn Self∣Will which he hath given up himself to serve, and which grew upon him after that Day to the marring the Image which in measure he once bore: And we do testify in the unity of the Power, if these were our last Words, for which Ac∣count must be given, That George Fox, and we, were justified before the Lord, and in our own Consciences, in the matter thereof; and we have our Peace and Reward, when John Wilkinson's Obstinacy and Ambition will be his Bur∣then and Torment, in the Day of God: And William Rogers's Perversion, in a prejudiced Minde of George Fox's sincere Intent, and Fatherly Exercise in the mat∣ter of those Questions put to him on that wise toucheth him not, his Life is over it; and William Rogers's Sence touching him, and his Judgment upon him and us, we tread upon; for God never made that Spirit (that William Rogers manifestly bears, as his Book and Work demonstrates) judge over the Heritage of God; the Judgment shall return on himself again, from the just God, which he will one Day finde heavy upon him to bear: And all John Wilkinson's shifting eva∣ding Answers, and William Rogers his paraphrasing thereupon, and drawing his 〈◊〉〈◊〉 upon Matters on both sides in that wicked Minde he hath, will not 〈◊〉〈◊〉 them in that Day. To this Testimony we set our Hands, in the Power of that Life, that was with us to our Reward and Peace.

Thomas Lowes, Robert Widder, John Blaykling, Robert Barrow, with several more.

The like clamorous Work William Rogers makes against George Fox; for that he desired to be satisfied of several things (from John Stories own Mouth) that he had heard of him, manifestly rendring him in Opposition to the Life of God, breaking forth in his People, according to the dispensation of his Grace, suitable to the State of such as waits upon the Lord; whose Care for Truth, Gods Glory, and the good of his People, many Thousands have Experience of in Gods Power, and are Witnesses thereunto. And we do affirm in the Faith we have in God, That if John Story had in a tender broken Frame, in subjection to Gods Power in himself, given a naked Account of these Matters, and things proposed to him, and had acknowledged his Weakness, wherein he was overcome, in the Concern he had appeared in, relating thereunto, it had been his Gain, and his great Ad∣vantage in God, the Days he had to live; for the Visitation of God was upon him that day: But instead thereof, in a stubborne and perverse Spirit, he despised the same, and hardness of Heart the more prevailed over him, to his great Disgrace, as by the Evasions and mental Reserves, in his Answers thereunto he hath ap∣peared in, he plainly demonstrates, to such as were Eye and Ear Witnesses against him, to the Truth of those Matters chargeable upon him, which he hath made a slighty Denyal of. And the more William Rogers appears in his Vindication, in relation to those things, that many are sufficiently able to detect him of, the grea∣ter will his Burthen be; and in the Account to be given before the Lord, he will be the more unable to appear, when all his daubing and slubbering-over 〈◊〉〈◊〉, and covering such guileful Work, as John Story, and John Wilkinson, for several Years were concerned, will not be to his Repute amongst the Innocent to God; nor hide the Head of an opposite contentious Spirit, under which John Story, and John Wilkinson were brought in Subjection, and notwithstanding the evading, deceitful Answers John Story had made to those things queried of him; whe∣ther they were true concerning him, or no, several of them 〈◊〉〈◊〉 to matters of Faith (which he hath denyed) he stands convicted of, as 〈◊〉〈◊〉 at large in the Reply, in Manuscript, to their Answer to the Articles in 〈◊〉〈◊〉 alledged a∣gainst them, which they never yet made Answer unto. And 〈◊〉〈◊〉 was also proved at the Meeting at Drawell, before many Brethren, against, 〈◊〉〈◊〉, which Re∣ply is ready by us, for the Service that it may be allotted for. And further, we say, we are willing to put it to the Evidence of Gods Witness in all Consciences, to declare if these fatherly and brotherly Exercises upon George Fox and others, thus concerned on John Story and John Wilkinson their Behalf, do declare them Apostates for the Life of God, or the Occasioners of the Strise and Division in the North: Or that George Fox hath been (as William Rogers abusively renders) er∣roniously concerned in the matter thereof.

And further, William Rogers says, 〈◊〉〈◊〉 appears that George Fox hath been princi∣pally concerned in the aforesaid Difference, because in a 〈◊〉〈◊〉 writ by John Blayk∣ling, Note, That the said Postscript was writ by John Blaykling, and annexed to a Reply to a salfe, 〈◊〉〈◊〉 smiting Accusation, exhibited by William Rogers a∣gainst George Fox; in which, he would unjustly have brought John Blaykling as a Witness for him against George Fox, which John Blaykling solemnly deny∣ing, queried of William Rogers, if that was the 〈◊〉〈◊〉 they were put to, to make good. John Wilkinson's lying Prophesy, (viz.) That God would break us, because of the Testimony born against their opposite Spirit, as to set us at Variance one against another, if they could; from which Passage in the 〈◊〉〈◊〉 William Rogers

saith, John 〈◊〉〈◊〉 (who appeared in the 44 Articles against John Story and John Wilkinson) rechoned George Fox one of those unto whom John Wilkinson's 〈◊〉〈◊〉 reached, and therefore by Consequence he argues that George Fox was principally concerned in the Difference.

To all which we answer thus: There hath been an eternal Sence in George Fox, John Blaykling, and Thousands more, of a wrong, contentious, dividing Spirit entering John Story and John Wilkinson, tending to divide and scatter the Lambs of God: And that George Fox, and many 〈◊〉〈◊〉, have been concerned in Care over, and Regard to them: In which many Exhortations and Cautions hath been given, and laid before them, many tender Papers writ to them by George Fox and John Blaykling, and others; yea Councel from God ministred to them by many dear Brethren, whilest the Day of their Visitation continued unto them and the Lord waited to have healed them: Many Reproofs have been upon them for their disorderly contentious Work, in many Exercises and Concerns relating to them, and orderly Dealings have been with them; and upon their not hearing the Judgment of the eternal Truth, through Gods People placed upon them, satis∣factory to the Life and eternal Sence of George Fox, and of the Church of God eve∣ry where, who have been concerned in the Knowledg and Exercise thereof: We 〈◊〉〈◊〉 not ashamed, with respect to the tender, brotherly Dealings with them (as before is 〈◊〉〈◊〉) nor of the Testimony that has been born against them, and that stands over the head of the Spirit they have been led and acted by, to the Churches Grief, and the Breach of its Peace. On this wise we have been con∣cerned, in relation to this Spirit, and its dividing Work; and have been unani∣mously knit together, in such our Concern, in the Fellowship of Gods Power, in which we are one, in the Service of Truth, for the Churches Peace against every Appearance to the contrary: And God hath blessed us therein with an Increase of Life and 〈◊〉〈◊〉 to the establishing the Feet of the Innocent in God, in the Mountain of 〈◊◊〉〈◊◊〉 House, on the top of all the Hills and mountanous Ima∣ginations that 〈◊〉〈◊〉 Rogers hath a spired unto in his ambitious Mind, and proud Attempts; 〈◊◊〉〈◊◊〉 eternal God, with the Stone cut out of the Mountain with∣out Hands, is 〈◊〉〈◊〉 at, and will dash in pieces, and be the Confusion of all them who take 〈◊◊〉〈◊◊〉 him: And the Prophesie, vainly and blasphemoufly delivered by John Wilkinson against the Innocent and upright to God, will be found true (as daily Experience manifests) upon themselves, whose Breach and downfal perpetually cometh on apace, and there is none found able to deliver. And as for the Matters in charge against John Story and John Wilkinson, alledged in Wri∣ting on the 〈◊〉〈◊〉 aforesaid, they who were concerned in the Exercise thereof are vindicated by the Witness of the Eternal God in their own Consciences, and justified before many Faithful Brethren: And the matters thereof was sufficiently proved at Drawel against 〈◊〉〈◊〉, in the order of Truth, and presence of the Almigh∣ty God; whose righteous Judgment accordingly stands upon the Head of them, being convicted thereof, which shall never fall to the Ground; and this 〈◊〉〈◊〉 Work which William Rogers hath made, in this matter, against George Fox, 〈◊〉〈◊〉 him not: For God, we say again, hath not made William Rogers Judg over him: And we do affirm, That if George Fox be detectable in the matter of the 〈◊〉〈◊〉, which John Story and John Wilkinson have occasioned in the Church of Christ, then was the Prophets of the Lord detectable in the matter of Israel's 〈◊〉〈◊〉 from God, who were sent early and late (in the Lords willingness

to heal them) to forwarn them of the Evil that would come upon them, if they repented not.

The like Testimony whereof, in relation to John Story and John Wilkinson, and the backsliding sort, George Fox, and many more of Gods People, and Messengers of Truth, in the Dominion of Gods Power, have been concerned in, in a Warn∣ing to them from the Lord; by reason whereof God and his People are clear of them. Let those of them, unto whom God as yet giveth time, look to it, as they will answer him in the dreadful Day.

In his Fourth Part, page 36. and so on, William Rogers surther goes on in the matter of charging George Fox, with an erroneous Concern in the Difference a∣mongst the Quakers in the North; implying thereby, That John Story, and John Wilkinson have been falsly reputed the principal Occasioners thereof, &c. For which cause William Rogers hath inserted a Paper given forth by them, and 〈◊〉〈◊〉 (he saith) at the Meeting at Drawell, as their Judgment, in relation to the Five Heads, that the 44 Articles alledged there against them related to, (viz.)

• I Their Opposition to Monthly and Quarterly Meetings.
• II. Opposition to Womens Meetings.
• III. Opposition to the Recording of Condemnations.
• IV. Their discouraging the antient Testimonies against Ty hes.
• V. Their judging 〈◊〉〈◊〉 Singings and Soundings, &c.

And First, Their Opposition to Monthly and Quarterly Meetings, &c. To which they say, That they do approve of Monthly and Quarterly Meetings, for the necessary Service of the Truth, &c.

Answer. Then why did John Wilkinson say, It was more Gospel-like to have these Meetings as there was Occasion, and not so formally? And why did John Story, in contempt, call such our Meetings, Courts and Sessions; and our general Meeting, the High Court of Judicature; and in disdain spoke of citing into our Courts such as did 〈◊〉〈◊〉, &c? These things were proved against them at Drawell, to the stopping of their Mouths. And why then did they of the Separation in Westmerland, ac∣cording to the revolting Paper of Subscription, withdraw from our said Meetings, and contemn the very Name of our Quarterly Meetings? And why did they meet but now and then when they had a mind, without any Regard toour monthly or quarterly Meetings? These things are so true against the 〈◊〉〈◊〉, that, we are perswa∣ded, they have not the Force to deny them. And how durst John Story, and John Wilkinson say, as in the Presence of Almighty God, That it becomes them to be in Unity with their Brethren in the Serviees thereof: When as such the aforesaid Slight and 〈◊〉〈◊〉 was put upon them, during the time of their being with us; and seeing their Separation from them, out of the Unity, is continued by them unto this Day.

Secondly, They say, as to Womens Meetings, That though they see no Necessity for them in the Country; but, as much as to say, in the Cities there may (as they have sometimes confessed;) yet they say, its not agreeable with the Line of Truth, to oppose others in those Meetings.

Answer. 〈◊〉〈◊〉 then were they called by them an Idol, and a new Invention, and a Ceremony? Why did John Wilkinson ask Margaret Fox, what Ground they had to observe things imposed upon them in the Will of 〈◊〉〈◊〉, (meaning the Women Meet∣ings)

although he himself had once subscribed a Paper for the Incouragement of them. as is before inserted? And why did John Story say, He would have been in the River to the Middle, before he had subscribed such a Paper? And why did they say, That such Meetings would cause Women to usurp Authority over their Husbands? These things, and others such like, were proved against them at Drawell: And why did they of Party with them say, The Women were more fit to wash the Dishes? And such like contemptible Terms they put upon them: And seeing they say, Al∣though they see no need of bringing Marriages before the Womens Meetings, yet they ought not to oppose others who are conscientious therein: Why then did they, and those of Party with them, upon the Occasions of some bringing their Marriages before the Mens Meetings, being desired to lay them before the Women, say, What need is there for that? Saying also, Are all Marriages that have not been before the Womens Meetings imperfect; or must they be married over again? This Dissem∣bling the just God abhors.

Thirdly, As to Condemnations, they say (as inserted in William Rogers Book, Part 4. page 39.) That although it be according to their inward Sence, that there is no need of such Records to Posterity, &c. Yet, say they, that this our inward Sence may be no straitness to others, &c.

Ans. Then why would John Wilkinson say, in a Straitness in such Cases (which we use for the clearing of the precious Truth) That such Recording renders a Man a Knave to Posterity? And why did John Story move to alter our Meeting-Books, and to put all Papers of Condemnation out of them? And after John Story had been so concern'd, one of the Preachers amongst them of that Party, who had been married with a Priest, tore his Condemnation out of the Book. Was not this as great an Obstruction, with respect to those Records, as possibly could have been: These things also were possitively proved against them, at the aforesaid Meeting at Drawell, before many Brethren.

Fourthly, As to Discouragement of the Testimony against Tythes, they say, It was never on their Hearts to speak any Words relating thereunto.

Ans. Then why did John Wilkinson and John Story put a clear stop to the Ex∣ercise amongst Friends, relating to an Help and Incouragement in the matter thereof? And John Story, in a quarterly Meeting, did bring in an Instance, That some faithful Men in the Truth had paid them all their 〈◊〉〈◊〉, and said, They never saw Evil in so doing; and that they had paid them, and would pay them. Was not this enough to discourage the Testimony, and weaken Friends in the Sufferings that attends the same.

Fifthly, As to their judging Groanings, Sighings and Soundings, which was charged against them, William Rogers inserts their Paper; in which they say. That they are only against them, where they proceed from deceitful Spirits, and not the other, &c.

Ans. Why then did John Story judg (by some Words he spoke during the same) such Exercises, which in Gods heavenly Power broke forth, in a Meet∣ing where the Presence of the Lord was felt, to the breaking of many Hearts; and the Spirit of Life sprung up in the Meeting amongst many tender People? And being spoken to, and asked why he would discourage such melodious Ex∣ercises as the Lord was pleased to concern some in, did say, That whosoever did sing, sound, or make a Noise, whilst another was preaching or praying, it was Confusion and Disorder, and it was a Spirit of Division that led them to it; and that he had

born his Testimony against it, and he would do it, and bring it down, or leave Preach∣ing: And why did he compare it to the Catter-wauling of Cats, or Belching of Calves; or at least, as he himself confest, spoke (in derision, we say) 〈◊〉〈◊〉 some that did so compare it? These things, we do declare, were proved against them at Drawwell aforesaid, to their Shame and Confusion, before many Brethren; ac∣cording to the Testimony born there, and the Relation given by Friends of the Passages in the said Meeting, and the Sence and Judgment of Gods People 〈◊〉〈◊〉 upon them, on the hearing and trying the matters relating thereunto.

Now this we observe, that some may object and say, That although John Story and John Wilkinson had been thus concerned formerly, before the said Meeting had with them at Drawwell for their Restoration sake into Unity with their 〈◊〉〈◊〉 again in the Spirit of Life, and into a clearer Vnderstanding then formerly they were 〈◊〉〈◊〉, in which State such and such opposite loose Words might come from them, or such Opposition 〈◊〉〈◊〉 have been made by them; Yet, may it be said, they may now be of a better mind, and that what they now declare, seemes to be consistent with your Practice: and they also gave forth a Paper, some may say, against themselves, acknowledging their Weakness, in some Measure, &c. so that then, Why are they not since received into Unity, and the 〈◊〉〈◊〉 and Division put an end to?

In Answer whereunto we say, If their Hearts had been upright to God in what they declared, and if they had continued in a tender fear and submission, and in a disconcern with respect to any discouragement to others in the Exercises accoun∣ted needfull in the Churches, and if they had broke off the separate Meeting, and joyned with the Church of God in their Monthly and Quarterly Meetings in the service of Truth, as their Words did there import an inclination to do, in several of the a foresaid matters, as they acknowledged their duty to do, it had been well with them, and many more at this Day, on the account of the Life 〈◊〉〈◊〉 Truth; it had been also the 〈◊〉〈◊〉 Joy on their behalf, and their Gladness 〈◊〉〈◊〉 the sake of the Churches Peace, which would greatly have been gained thereby, besides the occasion that hath been given by the contrary, to the Enemies of Truth, to speak 〈◊〉〈◊〉 of the way thereof.

But we desire that all may consider, either what abominable 〈◊〉〈◊〉 was in the matter of these smooth and glosie Words, or else how little notice they took to answer in Practice, in what they seemed to affirm.

For 〈◊〉〈◊〉 hstanding this John Wilkinson encouraged the Separation, he being principally concerned amongst them, (and a Leader thereof) 〈◊〉〈◊〉 when in the Country 〈◊〉〈◊〉 the most part amongst them; John Wilkinson also denyed to one of us, that they had condemned any thing, or that they knew of any thing acted or spoken by 〈◊〉〈◊〉 worthy of Condemnation: He writ into the South, in a con∣tempt of the Travels at Drawell, against the 〈◊〉〈◊〉 Concern there: He called the Relation, a lying Narative, as said before, and their 〈◊〉〈◊〉 of seeming acknow∣ledgement, William Rogers called it but a Rattle to please Children withal: They in the North, John Wilkinson being one of them, became 〈◊〉〈◊〉 Opposite and 〈◊〉〈◊〉 then before; they writ a Remonstrance to the Monthly, Quarterly, and Yearly Meetings, in which they Condemned them all to be gone from the Antient Prin∣ciple, and as if themselves alone were 〈◊〉〈◊〉, that 〈◊◊〉〈◊◊〉 to the Antient way of Life; And therefore, say they, were they called Separates by them of the Meeting they writ to, &c.

So that we say, that with Guile and 〈◊〉〈◊〉 they have carried on the Design, contrived amongst them and their Posterity, hath been accordingly, for their way is blockt up, and they can proceed no further, the Snare is broken, and Deliverance wrought to many innocent Ones, that might have been betrayed into the 〈◊〉〈◊〉: they 〈◊〉〈◊〉 and fall on every side, and their Calamity hastens on, which they will not see, nor be able to avoid; and what advantage these things afford to William Rogers's Design of proving those two men, with them of Party with them, the Christian Quakers, and all the whole Family besides those scattered ones, Apostates from God, and such as in whom the Life of Christianity is extinct, we desire the Reader to consider; and what ground William Rogers hath to render George Fox erroniously concerned in the aforesaid Difference, because that in the Word of the Lord God he sent to them, to call in their 〈◊〉〈◊〉 wicked Papers of Strife, and tending to work the 〈◊〉〈◊〉 they could devise thereby, we see not.

William Rogers in his smiting Work against George Fox, in his fourth Part, page 27. saith, That what ever was pretended to be John Story's and John Wilkinsons fail∣ings, yet nothing would give George Fox satisfaction, but submission to him and his Orders, &c. Because, saith he, in his Letter last mentioned, he writes of them, and says, Had they been right, and in the Light and Power of God, as at the first, they would have come to me when I sent for them.

To all which we Answer, let the Reader consider, whether William Rogers doth not befool himself in raking up (in an evil mind that watcheth for Evil) such a sorry proof as this, whereby to render George Fox an Apostate, or one erroni∣ously concerned in the aforesaid Difference, that would make an Accusation against him, on the score of George Fox's desiring to see John Wilkinson and John Story, when by reason of the Weakness of Body that he was under for several Weeks to∣gether, 〈◊〉〈◊〉 able to walk to the Door, and therefore sent for them, if that by any means he could instrumentally in Gods Hand have perswaded them, to 〈◊〉〈◊〉 their striving contentious Work, whereby they had occasioned Trouble in the Church of Christ, which was his sorrow for its Peace sake, and sor the sake of the Innocent Lambs of God that were hurt thereby; and whether it did argue a Stout Lordly Spirit in George Fox, that would have submission to him, (as William Rogers renders him to have) who innocently, and in self-denial came so far under that wrong Sprit, as to desire them to come over to him, who could not go to them, because of his aforesaid Weakness; or whether it was not a Lordly, Stubborn, and Selfwilled Spirit in them, who, when in good heath and ability of 〈◊〉〈◊〉, would not so much as travel a few Miles to Visit him, (when also they were tenderly desired that they would do it) and without any respect also to that Eternal Power, wherein George Fox hath been an Instrument to gather many, 〈◊〉〈◊〉 them, from the ways of Perdition, into the knowledge of the way that Leads to Life and Peace forever; to which also John Wilkinson himself, as said before, did confess; and whether William Rogers doth not rake up any thing that he can any way, through perverting and deducing falce Inserences, to make up some matter against him to smite withal, let the unprejudiced observe.

Further we observe, how William Rogers picks something here and there out of the Charges against John Story and John Wilkinson, and out of our Reply to their Answer thereunto (alledging that there is no matter of evil Fact therein) whereby to slander and asperse Robert Barrow, and others concerned in the Exer∣cise relating thereunto, and by the said aspersions cast on them, would malici∣ously

stretch the same to Accusations against George Fox, relating to his Charge against him, of being one erroneously concerned in the aforesaid Difference; Be∣cause, saith he, its not like that Robert Barrow, and them, would do any thing on that wise without George Fox's consent, or to that purpose.

Answ. We say first, If George Fox had been privy to Robert Barrow's, and 〈◊〉〈◊〉 aforesaid their Concern, and had been an encourager thereof, and that to have done so were matter of Evil and Condemnable, which we deny, and William Rogers hath yet to prove; yet were it uncharitable and untruth-like in him to charge George Fox therewith, from his own supposition that Robert Barrow, and the rest, would not be so concerned without his consent: Now we say, Where is the Life of Christianity? Where is the Love that thinks no Ill? Where is the Chari∣ty (without which all that's done is accursed before the Lord) in this Work of his? William Rogers hath clearly manifested himself void thereof, and to be one that watcheth for Evil to smite, withal, and when he wants matter of Fact against him he strikes at, brings Accusations upon this Evidence, — If Reports be true, — or its likely so. But let us see what the matter is on the account of the Charge that Robert Barrow and others have alledged against John Story and John Wilkinson, that hath no matter of evil Fact in it, and therefore Robert Barrow and others are Condemnable, and consequently George Fox as concerned therein, as William Rogers upon his unchristian supposition concludes.

The first Charge William Rogers inserts for that end, out of the forty four Arti∣cles alledged against them, is thus; John Story speaking amongst many Friends of the danger of Forms, because of the consequences thereof said, That amongst the Christians of Old, the Differences that did arise were about Froms; which William Rogers saith, seemeth to have no matter of evil Fact in it.

Answ. First, We say, the Words there are not stated as they were given in Evi∣dence, nor according to the first Copy; but the Words were, That great Differences did arise among the Christians about Forms. And Secondly, We say, that although the Words be true in themselves, and that they differed about Forms, yet they were not seasonably spoken (nor from a right Spirit) by John Story, as the scope of the Words in the Charge, and the Reply inserted demonstrates. We prove it thus — Friends were in the Exercise of Church Care, and Gospel Order in the Discipline in the Church of Christ; Friends were zealous therein, in opposition to a loose Spirit, that did not like the Inspection, nor Judgment thereof; and it was an evil thing in John Story, and matter of Fact chargeable upon him, to lay stumbling blocks in the way thereof, by presenting the danger of Forms; and at this season, and on such an occasion to tell of evil Consequence to arise out of the Order of the Gospel settled amongst us, and on the account of the Government of Christ Jesus instrumentally in the Church; for thereby he gratified a wrong Rebellious Mind, and Evil Heart of 〈◊〉〈◊〉 against that justifiable Practice of the Faithful, and upon which occasion all the loose sort stuck to him, and became of Party with them, and cryed against George Fox's Orders, and against our Meetings as Formal, and not Gospel-like, &c. And we do affirm, that the ground of the Apostacy, and Difference about Forms amongst the Christians of Old, was the departing from the Power and Life of Truth, and from their first Love and Care for God, in which Church Government and Discipline was settled in Gods Visible Family, 〈◊〉〈◊〉 an outward visible appearance, as in the Apostles days, from which Power and Faith they being departed, the Form (which the Life brought forth, and they

had been Blessed in) only remained, and then they strove about Methods and outward Forms, having nothing else left, where the Apostate Christians at this day are, and are in their lo here's, and lo there's, and this Form, and the other Form, without the Life and Power, where the Forcing and Compulsion stands, that is Accursed before the Lord. But to come to the Matter, we say, because that in the Apostate State there hath been a false Church, and a false Government, and Rule, exercising Lordship over the Conscience, which is come up since the Apostles Days; Must there therefore in the true Church (come up again out of the Wilderness leaning on the Breasts, of her Beloved) be no visible Government, in subjection to the Power, and subservient thereunto? Must there be no visible Form or outward Exercise relating to it, no Order, no Rule or Directions recei∣ved or practiced therein? but the tenderly concerned in it must be run upon as Apostates and Innovators, and bringers in of a new Form of Government, and of Impositions, and Dictates of Fallible Men, &c. Oh abominable Wickedness! that tends to Liberty in the Flesh, and a leading back again into Death, and the paths thereof: Was it justifiable in John Story in this day of the true Churches concern on this wise, to go creeping up and down from place to place, and some∣times more openly buzing into the minds of the weak and carnal sort an opposi∣tion thereunto, and telling People of the danger of Forms, and the consequences of them, to draw from subjection to Gods Power, and into a contempt of the Church Care in the Gospel Day, and Power thereof? We say, this was John Story's Work, as the scope of those Articles that belong to this Head tends to prove the same against him; and if William Rogers had been sincere in the matter of his inserting the aforesaid Articles, and the Reply to their Answer, he might have manifested the same as clear as the Sun at Noon-Day, to which Articles we refer the Reader, together with the Reply at large to their Answer thereunto, which we have in Manuscript ready to be produced, if any do desire a sight thereof.

Now, what Repute doth William Rogers gain to himself in the matter of his charging the Faithful for their Care in the Church of God? or what Credit doth he bring to John Story, that gives us cause to Publish, on this wise, his contenti∣ous opposite Work against the Life and Practice of the pure Religion, (which hath been the greatest part of his Concern these many Years?) or is Robert Barrow, and others detectable on the score of the aforesaid Article against John Story? or where∣in is George Fox detectable of being an Apostate, or one 〈◊〉〈◊〉 concerned in the Difference? or wherein yet is he manifested to be one that would have all to submit to him? as William Rogers maliciously would render him, & therefore brings up whatever he can get any way to detect him 〈◊〉〈◊〉, through perverting or 〈◊〉〈◊〉 inferring from his sincere and upright Intents, Labour and Work in the Church of God, let the Reader consider.

One other thing (we take notice) William Rogers hath taken out of the Reply to John Story and John Wilkinson, their Answer to the Charges against them; and in his Book hath Inserted the same, to bring an Aspersion upon Robert Barrow, and others concerned therein, as also upon George Fox in that it relates to him, against whom William Rogers principally in this and other things Smites.

William Rogers says, John Story is accounted a man of a dark Spirit, and in Confusion, 〈◊〉〈◊〉 he did not believe that what was given forth by George Fox was by him intended to be urged with Severity upon any of Gods Faithful People, but as Instructions and 〈◊◊〉〈◊◊〉 to the Churches.

〈◊〉〈◊〉. This is a wrong stating of the Matter, and thereby made a malicious 〈◊◊〉〈◊◊〉 against Robert Barrow, and others: First, we say, John Story is not 〈◊◊◊〉〈◊◊◊〉 Spirit for his so saying, but he is judged as a malicious perver∣ter of George Fox's sincere Intent in the aforesaid Directions, and his drawing his false 〈◊〉〈◊〉 there from, tending to make People believe, that George Fox's Directions were 〈◊〉〈◊〉 forth with Severity to be urged upon People, as he hath often said, and as William Rogers hath Suggested and Printed, that George Fox's 〈◊〉〈◊〉 and 〈◊〉〈◊〉 are urged to be Practiced before Conviction, and before they 〈◊〉〈◊〉 it their duty to observe.

〈◊〉〈◊〉 〈◊〉〈◊〉, we say, William Rogers his Inserting John Story's Words on that wise, as it tends to a malicious Charge against George Fox, its false and abusive, as we have often 〈◊〉〈◊〉; for George Fox's Testimony for Truth, and his Di∣rections in relation to Church 〈◊〉〈◊〉 and Government have ever been commended to the 〈◊〉〈◊〉, leaving the Issue to the Lord alone, and to his Faithful Witness in all, and the Faithful to God do receive the same with Gladness, as that which answers their Consciences with Satisfaction, in the performance whereof, as they have felt it their Duty, they have found the Presence and Blessings of God with them.

We say again, it is the Fruit of a dark Spirit, and imports great Confusion (as the reply at large manifests) to make this jumbling Work about a clear and plain Truth, which would darken Knowledg. How can George Fox, in the Spirit of the Lord Jesus, or any other Instrument in the Lords hand, be moved to give forth any Directions or Advice to the Church, to be observed and put in practice, but there is a necessity thereof? and so consequently to be practised amongst Gods People in his leading Grace.

And what is that Severity they are offended with, and thus clamour against? Is it any thing else but the laying things home upon the Consciences of them who make mention of Gods Name? What other Severity have we used or ever ap∣peared in? When William Rogers Prints again, let him tell us, if ever George Fox, or any of us, were otherwise concerned in the matter of the Directions (which John Wilkinson once confessed to) but in commending them to the Con∣science, and to be led in the Practice thereof by Gods leading Grace as their Duty, and if any in a wrong fleshly mind resist the same, to declare Dis-union with such, as not worthy of that Fellowship which the Faithful are in, as William Rogers in his Christian Quaker hath confessed may be done. — Paul charged, before God and the Elect Angels, to observe the things he had directed to in the Spirit, which he knew would attend them who were innocent in the Practice of those things which he was moved to lay before them.

But let us ask William Rogers, or any of Party with him. Do they think that George Fox was moved of God to give forth things to be practiced in the Churches in the Spirit of Truth, that fleshly minds should be justified in Gods sight, in put∣ting a 〈◊〉〈◊〉 thereupon / as John Story did, as the Fruit of his dark Mind / in any smooth ungodly pretence whatsoever? And shall any be Blessed in saying, That George Fox only recommended these things to our Consciences to be practiced as we saw need, and that we see no need of Womens Meetings, or of Monthly and Quarterly Meetings so constant, as both John Story and John Wilkinson have said: And we see no need of keeping our Meetings in our Houses when twenty Pound Fine is imposed on them that do so: We see no need of such Inspection, or such Strictness, with respect to the

bringing of Marriages twice to the Meetings, unless there be 〈◊〉〈◊〉 apparent Cause? Under these pretences hath Disobedience been sheltered, and Loosness nursed up, and Weakness prevailed in the time of Persecution, and on the score of other antient Testimonies sor God.

And we testifie, that the great ground of Dis-satisfaction about Church Care (which John Story, and others of Party with him wofully fell into, and the great cause of all the Contention (which hath been made by them) spoken of, and which William Rogers says, George Fox hath been erroneously concerned in, and whom he and John Wilkinson would charge to be the occasion of) was the Churches practising in the Life of God, those things that were commended to the honest Hearted, according to the Directions given forth by George Fox and other Brethren, on which occasion the Unfaithfulness of many came to be search∣ed into, and found out, and judged in the power of the pure Truth, which they liked not; they could easily have born the reading of them, and their being com∣mended to Friends Consciences, so that the Practice might have been suspended, and not come into, but room left for their loose Minds and backsliding Work; for John Wilkinson said, Thas those things which George Fox 〈◊〉〈◊〉 commended to the Churches were necessary and good things: But when Friends desired that all might be found in the Practice thereof, and accordingly were concerned, and their flying in Suffering times, and their backfliding from other Testimonies once born for the precious Truth coming to be spoken to, that Judgment might be felt thereupon; then John Wilkinson struck in with John Story and others of the same Spirit, and of the loose sort, and hath continued since in the Opposition and Strife which led into the Separation, in which they are unto this Day.

Divers other smiting Reflections against George Fox William Rogers appears in, in his tedious Observations on John Story and John Wilkinson their Answers, with his deducted Inferences from George Fox's Words, and sincere demeanure in the Church of Christ, which he would draw his Accusations from, which are not worth the Trouble that we might put our selves and the Reader unto, if we should take notice of every circumstance thereof, the which we intend not in this place, seeing the most that he hath said, or can say in his own defence, and on the behalf of them of party with him, is insufficient whereby to acquit him and them of the Charge (that we are bold to stand to against them) of Oppo∣sition, and labouring to work strife amongst Gods People, which all who have seen his Book, and what hath been said in Answer to it, and have a true sence of his Spirit and Work, may easily see; as insufficient also to detect George Fox of being erroneously 〈◊〉〈◊〉 in the aforesaid Difference, as he very abusively hath accused him of, and Condemns him and others of the Brethren for their appearing in Judgment against the Spirit that John Story and John Wilkinson have been led by.

William Rogers goes on and Inserts an Epistle of George Fox's, occasioned through an Objection he frames up. — Object. Thy whole Discourse seems to carry a kind of an Edge against the Spirit that of late Years had acted through George Fox, 〈◊〉〈◊〉 whom its certainly known from his Writings (yet extant) that he hath thus Advised, Take heed of Judging one another, and Judge not one another, I command 〈◊〉〈◊〉 in the Presence of the Lord, neither lay open one anothers Weaknesses behind one 〈◊〉〈◊〉 Backs, for thou that dost art of Hams Family, which is under the Curse, &c.

Upon the consideration of this William Rogers saith, the Objector may then say.

Object, How comes it to pass that many of his Actions comes under the just censure of his own Words.

William Rogers says to this, I know not how better to Answer, then to testisie that Pride must have a Fall, and God-suffered this Evil to come upon him, &c.

To all which we Answer thus, That which hath grieved William Rogers and John Story hath been the Judgment of the 〈◊〉〈◊〉 Truth upon the loose back∣sliding Work of the Spirit, that they, and them of Party with them, have been led into: This was William Rogers's Torment, in which he hath let loose his angry malitious Tongue, which venteth his smiting Accusations against the Faithful as may be hereafter manifested: For because an Epistle of George Fox's reached him that had made away part of his personal Estate to his Servant, to avoid Sufferings thereby, as himself hath confessed (not alledging any occasion of Payment of Debts, or the like, for his so doing) therefore in his Torment would on this wise Revenge himself.

But let him be asked, how it is that he now condemns George Fox for giving Judgment, although against a wrong Spirit? and yet he himself, in his 〈◊〉〈◊〉 Quaker, hath Judged the 〈◊〉〈◊〉 Family of God, who have believed in the Light, fave them of Party with him, to be the Apostates and Innovators: And how is it that George Fox must be so abusively rendred in Print to Posterity, as he hath rendred him, who says, His 〈◊〉〈◊〉 must have a Fall, and that this Evil is come upon him, &c. For Judging a wrong Spirit that is Accursed, seeing George Fox for∣merly said, Judge not one another, nor lay open one anothers Weaknesses behind one anothers Backs, &c. And yet William Rogers notoriously guilty in that matter, as said before, who caused a Paper 〈◊〉〈◊〉 with malicious, smiting and false Accusa∣tions against George Fox to be Published in a publick Meeting, when George Fox was nigh two hundred Miles distant, and knew nothing of any such thing, nei∣ther was the Paper of Accusations sent to him till after it was behind the Back published on that wise; whether this be not Hams Spirit let himself judge, and with this same Spirit he 〈◊〉〈◊〉 the Heritage of the most high God to be Apo∣states, and what not? Its admirable that William Rogers cannot see the Envy and Pride of his Heart, that he may take heed of the miserable Fall that he is nigh unto, if with speed he Repent not; and that he is not ashamed to make mention os these things, that he would lay to 〈◊〉〈◊〉 charge, when he is thus horredly guilty thereof himself, and if the least 〈◊〉〈◊〉 were in any others Eye he would take notice of that, and will not see the 〈◊〉〈◊〉 in his own. Its too plainly manifest, that God, for the Wickedness 〈◊〉〈◊〉 hath appeared in, on this wise, hath given him up to a reprobate mind, that he may fill up the measure thereof, for the Damna∣tion that slumbers not. We further say.

Let William Rogers be also asked, would not the Apostle Paul have come under his Judgment of Pride that must have a Fall, because he gave the same Charge, viz. Judge not one another, and who art thou that Judgeth another Mans Servant, he stands or falls to his own Master, &c. and yet said, An Heretick after the first and second Admonition reject: He bid them also, cast out the Incestious Person: He said, Know ye not that the Saints shall Judge Angels, how much more things that pertain to this Life?

William Rogers may 〈◊〉〈◊〉, How comes it to pass that Pauls Actions comes under the 〈◊〉〈◊〉 of his own Words? and so consequently he knows not how better to an∣swer, then that Pride must have a Fall; Oabominable Wickedness indeed! Must not George Fox, or any spiritual man, unto whom the Lord committeth Judgment, 〈◊〉〈◊〉 in his Hand (as he also maketh Pastors and Teachers, &c.) and 〈◊◊〉〈◊◊〉 concern from God is on that wise, place a Judgment upon such as back∣slide from the Life of Truth, and the Practice of the pure Religion, after tender and orderly dealing with such, (according to the Command of Christ, and the Primitive Example in such Cases) because they have admonished and charged the Children of the Lord to take heed of Judging one another, or speaking Evil one of another, &c. What dark Confusion is this, and great Ignorance of the Spirit and Power of God, wresting things to their own Destruction? We tell William Rogers he is not treated of us now as a Brother, and one of us, neither is he, and them of his Spirit, judged as those to whom Paul writ, nor as those unto whom George Fox directed his Epistle of Advice on that wise, to take heed of judging one another; but they are dealt withal as Enemies to the Life of God, and the Fellowship of Brethren, as their separate Work and Strife demonstrates them to be, and Judgment is set on the Head of the Spirit they are led by, which also they cannot escape, whilst in subjection to it, and are doing its Work; and in the Testimony from the Lord God unto them, we are bold to say, whether they will hear or forbear, that the Indignation of God, and Wrath from Hea∣ven, is to be revealed upon them, and that with speed, if Repentance they find not.

Another thing we take notice of, relating to charge against George Fox, by William Rogers Inserted in the 4^th Part of his Christian Quaker distinguished, &c. which he abusively Clamours against him withal, is concerning Micha's Mother, whom George Fox makes mention of in his Exhortation to, and encouraging of Women to be Faithful to God, according to the Gift received from the Lord to profit withal, to the Praise of him who is the Giver: And making mention of several honourable Women that were concerned in the Work of God, both under the Law, and in the Gospel Day; shewing also that God is not strait in dispencing of his Grace to the Female as well as the Male, that so every one might be doing for God in their Age and Day; he makes mention also how the Lord was pleased by his Invisible Power and Vertue to reach the Hearts of Women in the very greatest Darkness and Idolatrous Times, to manifest that the Lord is willing to work in all and through all to the Praise of his rich Grace, on which occasion he instanced how the Lord reached the Heart of the said Micha's Mother with his living Power, which caused her to confess to the Eternal God, who had made her Son to con∣fess, That he was the man that had taken the 1100 Shekels of Silver which had been stolen from her, and upon his being constrained by the Lords secret Power to confess and restore the same, She replyed saying, Blessed be thou of the Lord may Son, &c. The Virtue of the Lords Power that reached them on this wise, George Fox Testi∣fied to, (and that there was a Spark of Life kindled in them, the Charitable Christian Reader we are satisfied will confess to) to the Praise of the rich Grace of God, and to mind all of the manifestation of it in themselves, according to the measure thereof to be 〈◊〉〈◊〉 therewith, whilst they have a day given them to Labour in, and if Micha and his Mother had been faithful to what was then made manifest in them, in that dark 〈◊〉〈◊〉 Day, the sparke of Life kindled in

them, God would have blown upon to a further clearing of them in the know∣ledge of him from whom Life Springs: However this Testifies to the reaching forth of the Grace of God to all, and of the sufficiency of it to work Vertue in the Souls of all (in every Age and Day) that have a regard unto it. And this was that which George Fox Testified to, that William Rogers hath made such clut∣tering Work about; as also concerning the Woman of Tekoa, (and other Quo∣tations not worth taking notice of here) which is further spoken to by our Friend R. R. in the short Treatise called Some Ingredients against the Venome in William Rogers's Book. To which we refer the Reader; and very largely also are they spoken to in a Treatise in Manuscript, given forth by G. W. to be seen if further occasion require.

And wherefore George Fox should be by William Rogers, and others of his 〈◊〉〈◊〉 Party, for this cause so run upon we see not, and slanderously treated by them up and down the Nation, Broyling themselves therewith these two or three Years, and at last William Rogers to put that in Print to Posterity, which hath in Manuscript formerly been spoken to, and cleared to the understanding of the Innocent to God: But the Lord suffers this to be, that his Folly and Envy may be the more manifested to all that take notice thereof. 〈◊〉〈◊〉, an Holy man of God, makes mention of 〈◊〉〈◊〉 Faith the Harlot, into whose House the Spies went, and were preserved in Joshuas Days: This is recorded in the Praise of God, and that Faith which God gives, and the touchings of his Power upon the greatest Sinners, as he pleaseth to do: Had William Rogers had the Spirit of Jesus, and that Mind that Paul was of, he would not have made such a bauling Work against George Fox, for the concern he had upon him, in making mention of the Work which God wrought upon this Idolatrous Woman Micah's Mother, and the Confession she made to Almighty God for the Work God had effected upon her Son, who confessed and restored the Money Stolen by him; neither would he have recorded the same in Print, to George Fox's Disgrace, if it would effect the same; nor to the slighting the Grace and Power of God in Micha and his Mother, as he hath abusively done. — Mention is made of Marcus Aurelius Ant. one of the Roman Antichristian Emperors, during the time of the Roman Monarchy, and in the time of the Ten Persecutions raised against the Christians, who upon an Ad∣vantage that he received through the Prayers of the Christians, (as he himself con∣fessed) in a Victory against his Enemies, by 〈◊〉〈◊〉 of whom he was in Distress, was made to confess to their God; mention is made of him to have said, That they Prayed to a God that they carried about with them in their Consciences; and that eternal Power that accompanied them, he acknowledged also, which had that virtuous opperation upon him, though an Heathen Man, that he caused an Edict to go forth on the behalf of the Christians, whereupon the Persecution they were Afflicted under ceased, and so the People of God enjoyed their outward Peace. Why should William Rogers 〈◊〉〈◊〉 offended at the Grace and Power of God upon any, God is pleased to touch therewith, and what a Spirit is it that reflects upon and abuses such as makes mention of the Lords doings on this wise, the honest hearted may easily see.

William Rogers further in his Historical Relation, touching the Division in West∣merland, to cast Aspertions upon the Church of God there, (〈◊〉〈◊〉 the matter al∣so to an Accusation against George Fox) saith thus, in the 4^th Part of the Christian Quaker, &c. Page 107. The Fire of Contention encreasing, and it being rumored, that

there 〈◊〉〈◊〉 a Separate Meeting in the North, John Story writes to the two Meetings in the North, viz. that called Separate and that called Quarterly, as he saith, proposing 〈◊〉〈◊〉 of re-uniting, &c. But he saith, Robert Barrow, and Fifteen others, Con∣demned John Story's Proposition unheard. This also is thus hinted, because I doubt not, saith he, but that it may come to the view of Robert Barrow, who (if he please) may thereupon take occasion to signifie to me, that George Fox was not concerned in that Counsel, & 〈◊〉〈◊〉.

Answer, In the first place we Answer, to the latter part of William Rogers's Re∣flections touching this matter, and that which he would desireably make an Accu∣sation of against George Fox, as being privy in Counsel to the aforesaid matter; and we 〈◊〉〈◊〉 that the honest hearted may take notice of the mans prejudice, watch∣ing for Evil, and seeking occasion against George Fox, whom he is ever smiting at, and when he wants matter to ground an 〈◊〉〈◊〉 upon, begs a Question to ad∣vantage the Design he hath in hand: And we say, if what the Friends in West∣merland had done in the matter of John Story's Paper, had been matter of evil Fact, why should William Rogers in an evil and jealous mind, without the Charity that thinks no Evil, labour to have the Innocent brought under the Guilt thereof; and for satisfaction to the Innocent, and the more to manifest William Rogers's uncha∣ritable jealous Heart, we do testifie, that George Fox had no hand at all in the con∣cern we had upon us, with others of our Brethren touching that matter, we desire William Rogers may be the more Charitable and Prudent hereafter.

But to come to the matter touching the Meetings Concern on the account of John Story's Proposals, as expedients for Peace, (as William Rogers terms them) William Rogers has dealt very unfairly and unchristianly with us; First, in not stating the Case aright, in that he gives no account of the Reasons (we made mention of) given to him and others, wherefore we could not take any notice of any Proposals sent by him for uniting the two aforesaid Meetings, in the Captivity he then stood, as we fairly signified unto him, and them of Party with him at Bristol, with them also of the Separation here in the North, in a Paper sent to them, which might have stopped all their Mouths, until they had detected the said Reasons as insufficient for our denial, which they never yet have done. And Secondly, we say, he abuses us in saying, That we Judged the Paper unheard; for we Judged not the Matter contained in John Story's aforesaid Paper, but the Spirit in which he had wrought Dissatisfaction and Strife in the Church of Christ; heading and standing by a Contentious Party with him, and leading them into a Separation from the ancient Fellowship in the Truth, and Services relating to it; and an acknowledgment of the wrong which he had done to the Truth and Gods People we expected, and the Spirit that led him to it to be Condemned by him, this the Lord and the Truth first looked for from him, as we told them: And also we say, William Rogers hath dealt very Disingeniously with us, in his Prin∣ting thus to our Defamation, in that he hath not also Printed the Reasons we gave him and them, why we could not take any notice of Advice or Councel from him, or of his Expedients for Uniting, &c. in the Capacity he stood: We asked him that brought the Paper into our Quarterly Meeting, whether it was directed to the Meeting from John Story, or whether it was a Testimony from John Story of Judgment against himself for the abusive Work he had made amongst us? of nei∣ther of which any account could be given us, which if it had, we should readily have received and embraced the same, but otherwise we could not do it, for the

order of Truths sake; he being a man that had run himself out of the Unity of Brethren, and disconcerned himself in the Church Affairs, and the Judgment of Truth through the Brethren being gone out against him, and he continuing in the Separation and Strife still; we say, and we appeal to Gods faithful Witness, what notice could we take of any Papers from John Story, unless it were to acknowledg his runnings out, and condemning himself therefore, that so he himself might come again into Unity with us, which we truly desired, and then we should be glad of his Advice and Proposals in the Spirit of Truth, for the helping back a∣gain of such as he had helpt to lead 〈◊〉〈◊〉? and thus we proposed to him, as most proper for his Concern, with much more, in the Love of God and Sincerity of Soul, being desirous with all our Hearts to receive him and them in again at the right Door, that so we might have been comforted in our Souls therein, which we have at large to shew in the Copy of a Paper sent from our Meeting to him and them as 〈◊〉〈◊〉, in Manuscript, for what further occasion may be seen for it: After all this nothing could we hear of from John Story, or any of that Party, of any submission in him to the Order and Judgment of Truth, but in obstinacy of 〈◊〉〈◊〉, in Contention and Separation (growing worse and worse) he continued, for all his smooth deceitful Words and Work, that we have had too much of, to our Grief; Notwithstanding a Meeting was appointed amongst us, in relation to the tender hearted amongst them of the Separation in whom the Witness and Life of God was not yet Slain. to be at the House of Thomas Camm, desiring (and word sent them accordingly) that all those who had any sence of their Weak∣ness on the account of the asoresaid Division and Separation, and were willing to ackowledg the same might come unto it, and giving the Brethren that satisfaction as the Truth did expect, we should be glad thereof and receive them in amongst us with Joy; and if they pleased to bring John Story's Paper thither, for their satisfaction, probably we should be willing to have it read; but none of the Stout or Stuborn of them came, nor any such Paper heard we of; however God was with us, and our Labour was not in Vain in the Lord, for several of the Up∣right amongst them, who loved Righteousness in Heart and Soul, came to see from whence they were fallen, and returned to their first Love, and have done their first Works, and the Lord hath Healed them, to their Hearts Comfort and the Churches Joy, giving God the Praise who is worthy.

Here follows a Paper given forth by them that came off from them of the Separation.

To the faithful Flock of God, the Children of Light every where, the dear and tender Salutation of your Friends, whose Names are here unto Subscribed, your little Bre∣thren through the Redeeming Hand of the Lord most dearly reacheth you.

SIgnifying that we are given to understand, that there are Copies of a Paper formerly subscribed by many professing the Truth, in this our County of Westmerland, 〈◊〉〈◊〉 and spread up and down the South and 〈◊〉〈◊〉 〈◊〉〈◊〉 England, and what farther we know not, directly opposire to the Exercise of the Church of God, in its tender Care in these Parts; upon which said Paper was grounded the unchristian and disorderly 〈◊〉〈◊〉, from the ancient 〈◊◊〉〈◊◊〉 (in the

Exercise and Service of Truth faithfully continued amongst them) to Truth's great Blemish, principally occasioned by John Story and John Wilkinson, and some other chief Abetters thereof, and Pertakers with them.

And whereas we also understand, that all the Names which at the first were inserted in the said Paper of Subscription do continue thereat, as if no Testimo∣nies had been given against the same, by any of the said Subscribers, that there∣by the Leaders in that said Work of Separation and Strife might hold their In∣terest in the Minds of such as are led away by the same Spirit, to persecute the design and Work thereof.

And in as much as our Names were once put to the said Paper, and thereby were Encouragers of them that were the Fomenters and Upholders of that Spi∣rits Work, (which we now see would have laid waste the Heritage of God, if it could have prevailed (we are heartily sorry that ever we should be any encourage∣ment thereof, or that ever our Names should be put thereunto: And (as formerly several of us have given forth Papers to the same effect, to follow the said subscri∣bed Paper) we do now from the bottom of our Hearts, and with one Heart and Soul condemn that Spirit that led us thereunto, (which was the very same Spirit that led some of us to leave our Houses, in the Worship of God, in the time of Persecution, and to meet together in private hidden Places, to our shame, which thing also we do really judge, together with a Paper given 〈◊〉〈◊〉 in vindication thereof) and the aforesaid Paper of Subscription against the Brethren of the Monthly and Quarterly Meeting, and Exercise thereof we do bear our Testi∣mony against, as Inconsistant with the Honour of the Naked Truth, and Order of the Gospel in the Power of God, and the Unity of dear Brethren, having a true sence of what evil report it hath been, and what hurt we our selves incur∣red thereby, together with many simple Ones, who were offended and 〈◊〉〈◊〉 by it, and what Exercise Gods faithful People have met withal by reason thereof, and we desire that our Names may be rased out of the said Paper where-ever it may be met withal, and that where this our Paper and Testimony may come. Copies of it may be sent abroad (where any occasion may be seen for it) amongst such as may feed themselves in the wrong Spirit by the said Subscription; and we desire our good Friends to take occasion to read the same to such, as opportunity serves, as also amongst the more simple minded, that have been any way hurt thereby; that the ancient Truth, and sweet Society in the Gospel of Peace, all who have ever known the same may be restored into again, and blessedly kept therein, to the Honour of God's Name, and the Delight of Him who hath Loved us; which (to the breaking of our Hearts, in the sence of Gods free Love) we can say, in the humility of our Souls, the Lord hath given us the enjoyment of, be∣yond what we can declare; and in the Testimony of the Spirit we do really say, that next unto our sweet and comfortable Peace with God, which is blessedly re∣newed in our happy return unto him, (and hath rested with us since that day) that the holy Fellowship and Unity of Spirit, with our dear Brethren, in the Life and Service of Truth (which God hath given us again to pertake of) is that which we highly Prize, and do desire to Live in whilst we have a Beeing.

Subscribed by sincerity of souls, and in true fear, by William Ellery, Richard Tompson, Thomas Moore, Richard Cadeson, Simon Tompsou, Charles Story, Myles Bateman, Thomas Pearsou, Richard Atkinson, Thomas Scaeife', Authur Barrow, Edward Sutton, John Prestson, Henry Skyring, Edward Cragge,

We desire also that it may be further taken notice of, that many more, (who were not concerned, in puting their Hands to the said Paper) that did adhere to them of the same Spirit in the hour of Temptation, are clearly come off from them, in their Hearts and Souls, to their own great Satisfaction, and Friends Refreshment, as several of our Families, and others; for which thing we our selves have cause to Magnifie the Lord, while we have a Beeing.

And also some there are who have declared, that though their Hands were put to the said Paper, yet they knew nothing of it, neither had they ever seen or heard of the said Paper till long afterwards.

Here follows divers particular Heads taken out of the aforesaid Paper of Subscription and Ground of Separation.

And whereas it is said in the aforesaid Paper of Subsciption, thus, we whose Names are hereunto Subscribed do declare our utter dislike of the Late Proceedings in the Monthly and Quarterly Meetings, &c. — And for that reason we met together to con∣sider what was to be done in that Case, &c. — And for the time to come, do resolve, that neither they (so appointed by us) nor we do trouble our selves any further, &c. — And if things must continue thus, we hope to do our Business our selves in our Respective Meet∣ings, &c.

We desire that all may take notice, that (as upon this Resolve inserted in the said Paper, the Separation begun) it may be seen what Dissimulation and Guile was in the Foundation of this ungodly Design, thus to belie their own Consciences in saying; That they whose names were underwritten, met together on that Occasion, or resolved together on that Wise, as is therein expressed: For we who have hereafter put to our Names, do declare, that although our Names were in the said subscription; yet we never were at any such Meeting (nor knew any thing of it) as is made mention of in the said Paper; neither were any of us ever acquainted with any such Meeting; nor had we the opportunity to consider or discourse of matters of that Nature with them; but were unadvisedly Sur∣prized with it, as the principal Actors therein met with us, here and there, on the high way, or when we were upon some outward Business, or coming from a Meeting, &c. and by their Subtil Allegations and pretences perswaded us to put our Hands to it.

William Ellery, Richard Candeson, Myles Bateman, Thomas Scaife, Authur Barrow, John Preston, Simon Thompson, Edward Cragge, Thomas Preston, Henry Skyring, Richard Sleddale,

The particular account of the manner of the 〈◊〉〈◊〉 Friends Subscribings, was annexed to this Paper, when first given forth in Manuscript, which for Brevity sake we have forborn to insert here.

William Rogers in his Book also makes mention of a Letter from John Wilkin∣son to George Fox, with George Fox's Answer to it, upon which 〈◊〉〈◊〉 he hath abusively 〈◊〉〈◊〉; which we take no notice of, as not worth regarding, not questioning but that George Fox's aforesaid sincere and tender Letter unto John Wil∣kinson, will have an Influence upon the Consciences of all the upright and ten∣der

Hearted to God where it may come, with a Judgment also upon William Rogers his wicked and surmizing Spirit; as his pervertions, false Inferences and hellish Jea∣lousies therein plainly observable fully demonstrate, unto which we can freely refer the honest Reader, for his Satisfaction: William Rogers also Inserts in his Book two Letters of his own to George Fox, and sayes, George Fox would not Answer them, and a great clamour he, and those of party with him, makes about that Matter.

We hope the honest Hearted Reader will excuse this, if he doth but consider what care had been used concerning W. Rogers, John Wilkinson and John Story, and them of party with them, from time to time, as in this Treatise is declared; what abuse William Rogers put upon the Brethrens Care and bowed Exercise in the North concerning them, What a Seorn he put upon the Labours and Tra∣vels of Friends at Draw-well, rendring them (though the Antient and grown in the 〈◊〉〈◊〉 Truth) like Children pleased with a Rattle, that John Story and John Wilkinson with his assistance had given them; and an abusive Narrative of the Transacting of the Affairs there himself gave out, John Wilkinson, if not he, also calling the Relation given by all the 〈◊〉〈◊〉 Friends there, a Lying Narrative, his abusing the Brethren at London, and others, for their Exercise there, in Relation to them, and their separate 〈◊〉〈◊〉, with Bowels of Love and Life extended towards them, manifested in a tender Epistle of Caution and Advice to them: Yea, if the honest Hearted do but take notice (as is inserted in this Treatise) how the Life of God in all the Churches throughout the whole Nation, had a Testimony in Life and Practice against their opposite contentious work of Strife and 〈◊〉〈◊〉, and never a Church to stand by them, as they have been often required to bring forth one of all the Monthly or Quarterly Meetings throughout the World, that would own them; considering also how the Testimony and Judgment of the eternal Truth was gone out against them, through many Brethren, Subscribed at Ellis Hooks' his Chamber in London (which William Rogers clamours against, and would tread upon) And minding also that they were cast out of the Fellowship of Brethren for their Works sake. We can appeal to that in the Consciences of all sober People, what Cause had George Fox, or what necessity was there for the Brethren to take notice any more of the contentious Papers of them that were given up to Jangle and Contend, in a Spirit of Strife, that hath a Life in Words and Writings, thereby to Vent the corrupted matter that is contracted in the old filthy Bottle; although somtimes for the Simples sake, and to manifest their Confusion, and 〈◊〉〈◊〉 Work, and to wipe away the Refuge of Lyes, some have some∣times felt it upon them to concern themselves a little therewith: Yet we do affirm, that after the many tender Entreaties, Exhortations 〈◊〉〈◊〉 Cautions they were treated with, whilst their day lasted, and upon their Rebellion, the Judgment of the pure Truth placed upon them, in the motion and Unity of the Life of God, it might have been consistant with the Counsel of God, for his People to have been little more concerned with them on that 〈◊〉〈◊〉; but they being given up to a 〈◊〉〈◊〉 Mind, through resisting the Grace of God, and his good Spirit, let them have gone on to do their Work which they had a design to do, to the filling up of the measure of their Iniquities, whose Damnation would not Slumber; and it is our Belief, and let William Rogers disprove it if he can, that George Fox's Silence, with respect to some of William Rogers his perverse and contemptible Letters, was approved of and justified by the Faithful Brethren, who had the 〈◊〉〈◊〉 there∣of,

according to the saying of the Wise Man, Answer not a Fool according to his Folly — Bray him in a Morter, and he will be a Fool still.

Now we come to take notice of the sad Work 〈◊〉〈◊〉 Rogers makes with him∣self, in manifesting palpably to all where his Book may come, what a venomous bitter Spirit hath lodged in him, to the bringing forth such Mischiet and Iniquity, as the like hath scarcely been heard of, in any Age, under the prosession of Christi∣anity, to have sprung from any that would be reckoned to be in the Life thereof, as 〈◊〉〈◊〉 eafter, God willing, we shall Demonstrate; and the object that is in his Eye, 〈◊◊〉〈◊◊〉 upon with his out-ragious clamorous Work, and against whom his Malici∣ous Design is laid, is George Fox; and the Prosecution thereof continuing with 〈◊〉〈◊〉, he hath sought an occasion to keep himself at Work on the score thereof, 〈◊〉〈◊〉 a general Epistle that George Fox gave forth to be spread abroad amongst 〈◊〉〈◊〉, and William Rogers having inserted the same in his Book, that thereby 〈◊〉〈◊〉 may make George Fox as Infamous as he can, through the Work he hath made 〈◊〉〈◊〉 it, we find it our Freedom to give the Reader the opportunity 〈◊〉〈◊〉 considering 〈◊〉〈◊〉, by inserting the same herein; which is as followeth.

Friends,

ALL you that do make away, or over, your Estates to the World, or your Servants, for fear of 〈◊〉〈◊〉 Spoylers, in time of Persecution for the sake of Christ and his Gospel, and the Worship of God: First, do not you Distrust and Despair of God Almighty's Protecting and Delivering you with his Almighty Power? Secondly, Are you Sensible that the Earth is the Lords, and the fulness thereof is the Lords, and that he giveth the encrease, and that how that he may try you, whether your Minds are in the Creatures, or with him the Creator? And whether is it not a greater thing to give up the Life and Soul, and to dye for the Lord Jesus, then to give up the Goods and Estates, and suffering the spoyl of the Goods 〈◊〉〈◊〉 Christs sake, and Worshipping of God? And whether or no they that cannot suffer the Spoyling of their Goods for God and Christs sake, Worships sake, can give up their Lives, and Suffer for Christ, who hath Died and 〈◊〉〈◊〉 for you? And whether or no, they that make away their Estates to the World, 〈◊〉〈◊〉 they should loose them for the Worship of God; do not they distrust God of keeping them, whose they are indeed; and have more Belief and Trust in the World then they have in God? And whether this Spirit that doth so is not the Spirit of the World, that doth lust to Envy; and not the Spirit of God, and his Wisdom; but that which is Earthly, Sensual and Devilish, that would have its Libery, and not the Wisdom that is from above, that is Pure, Peaceable and Easie to be Entreated? And whether he that will save his Life, and not loose it for Christs sake, doth not he think to be his own Saviour and not Christs? And whether he that will save his Estate, and not loose it for Christs sake, and the Worship of God, by making it away to the World in time of Sufferings, shall not loose it? And so whether its safer in this case to make away your Estates to the World, that cannot save its own, or to make or commend it into the Hands of God, the Creator of all, and Jesus 〈◊〉〈◊〉, by whom all things were made, who upholds all things by his Word and Power, and the great Lord of Heaven and Earth, and all things therein, and which 〈◊〉〈◊〉 of his Hand a Sparrow shall not fall without the Will of him that made them?

George Fox.

This being Read in the Meeting at Bristol, amongst Friends, in William Roger's hearing, who as it appears by his own Confession, was Guilty in relation to the Contents thereof; became so uneasie under it (not liking sound Judgment) and 〈◊〉〈◊〉 it to himself, in a freting discontented Mind (as the Work and Product of his 〈◊〉〈◊〉 doth declare) although there was not the least Particularizing of any therein; and instead of his quietly 〈◊〉〈◊〉 to it, undertakes in a great Revenge with all expedition, to give 〈◊〉〈◊〉 a Paper of Smiting Queries, relating to Accusati∣ons and high Charges against George Fox, at a very unreasonable and 〈◊〉〈◊〉 Rate, and 〈◊〉〈◊〉 the same to be Read in a Publick Meeting at Bristol against him by Name, (tending, as much as in him lay, to his Desamation, after a Dialogueing manner) contrary to all Gospel Order and Rule of common Societies, behind his Back, the said George Fox being at that time nigh Two Hundred Miles off, whom William Rogers had never dealt withal 〈◊〉〈◊〉 in Private about the same, as he doth teach; neither did George Fox know of any such thing from him, till several Weeks after, as hath been before in this Treatise sometimes hinted at.

Whereunto after a little while George Fox gave an Honest, Plain and Upright Answer, by way of Reply, in the tenderness of that Spirit which many dear bre∣thren had Unity with; unto which Answer to William Roger's Smiting and Charg∣ing Queries, a Postscript was annexed, given forth by John Blaykling, whom Wil∣liam Rogers seemed to bring in as a Witness to some of his Accusations against George Fox; to which Reply and Postscript William Rogers undertakes to make a 〈◊〉〈◊〉, of which in his Printed Book he often makes mention; wherein he sayes, He hath detected George Fox of Lyes and Forgery, &c. Charging him also, that no Answer was put to it that he knew of; And requiring him to Transcribe for him, such a Numberless Number of Coppies of his said Rojoynder, in which he said he had detected him of Lyes and Forgery, &c. As he is pleased to require, or else threatned that he would Print against him, &c. Of this we have formerly hinted, and have manifested also the naughtiness, yea, the deceit of his Spirit touch∣ing this matter; for long before his said Book was in Print, did William Rogers's Wife intimate to John Blaykling the receit of an Answer thereunto, and some dis∣course we understand they had concerning it; and yet the Man's dishonesty hath been 〈◊〉〈◊〉 that he hath Printed his Rejoynder, in which he saith, He hath detected George Fox of Lyes, &c. But not any thing of the Answer to it, to the clearing of George Fox hath he taken notice of.

Wherefore for the Clearing of George Fox of the Accusations by William Rogers laid against him in his Paper of smiting Queries, as also in his Rejoynder to George Fox's Reply, and John Blayklings Postscript, we shall as the Lord enables insert 〈◊〉〈◊〉 some part of George Fox's Reply, and the aforesaid 〈◊〉〈◊〉 annexed to it, as also something of William Rogers's Rejoynder, with the Answer to it, and leave the whole Matter to the Upright, Unprejudiced, Sincere-Hearted to judge there∣of: We shall not trouble the Reader with inserting in this place William Rogers's Smiting Queries, Relating to Accusation and high Charge against George Fox, because we have occasion in the Answer to his Rejoynder to make mention thereof, and in order insert the same, which the Reader may turn to, and take notice of, to help his understanding concerning this present Discourse, which by the way we have occasion to handle, before we come to the Charges themselves.

William Rogers in his said Paper of Smiting Queries (tending to Charge against George Fox, and Read in a publick Meeting at Bristol, against him by 〈◊〉〈◊〉, on

the occasion of the aforesaid General Epistle relating to Exhortation and Advice to Friends, to be Faithful to God in their Testimony for Truth in time of Persecu∣tion) he saith thus, viz.

As to the Exhortation it is in it self Good, but would much better become the Mouth of George Fox, if when the Persecutors came up one pair of Stairs, in our Meeting∣Room in Broad-meade, whilst he was Speaking, he had not been of such a Spirit (which some may call Distrusting and Despairing) as on a sudden to step down, and hasten out at a back pair of Stairs, as he once did, of which mine Eyes (with many more) were Wit∣nesses: Besides (saith he) I Query of George Fox' Whe∣ther* 4.1 he doth not remember, that when the Souldiers, or some other Persecutors, came unto a Meeting in or near London, at a certain time when he was there, he did not go out of the Meeting, &c? For so, saith he, I have been informed by a Person of known Credit and Reput, then present at the Meeting, &c. And if Reports be true (saith he) this is but a very little of what might be at large manifested to prove George Fox one of the greatest Flyers, in time of Persecution, that ever I knew professing Truth, &c.

Now as to this matter, let the Sober-minded consider and speak, whether this be Christian and orderly dealing with an Elder, thus to Impeach in a Publick Meeting, and so highly to Charge, upon such slender Evidence as this, vis. — If Reports be true, &c. Wherein doth William Rogers manifest the Life of Christi∣anity 〈◊〉〈◊〉 remain with him, when such shameful disorderly Work proceeds from him, contrary to the Command of Christ and the Apostolical Practice? Where was the private dealing with him in the first place, betwixt them two? George Fox, as we understand, knew nothing of this charging of him, till several Weeks after: Where was William Rogers's care (according to the Apostles Advice) not to receive an Accusation against an Elder, but before Two or Three Witnes∣ses, who receives an Accusation against George Fox (and Publisheth the same by a Smiting Query behind his Back, in an open Meeting) from the report of one Man, and never privately asked him, as we are well satisfied, whether it was so or no; but publisheth him in the aforesaid Meeting, yea, in Manuscript up and down the Nation, and in Print to Posterity, on the Evidence of — If Reports be true, to be one of the greatest Flyers in the time of Persecution that ever he knew professing the Truth, &c?

He goes on further and saith, If any of you, unto whom these 〈◊〉〈◊〉 may come, may think that this my sence of George Fox be not true, I desire such (for the Truths sake) to use their endeavours that George Fox may Answer these following Queries.

The Queries, we say, we shall insert in their place, as they come to be Answered, on the occasion of his Rejoynder to George Foxs's Reply to his Smiting Queries, part of which Reply, together with his Rejoynder, and the Answer to it 〈◊〉〈◊〉 given forth, we say we shall hereafter insert, with some more Addition as cause may seem meet.

Unto which Queries of William Rogers, in way of Smiting Accusations, we say, George Fox gives a sincere, plain and tender Answer, to the Satisfaction of the 〈◊〉〈◊〉 to God, who have seen the Queries, and the Reply thereunto; which Reply in Manuscript we have by us to produce, if any should desire the same; and this we Testifie in relation to the Queries, and the Reply to them, that the wicked∣ness manifested on the one Hand, yea the palpable, malicious, disorderly proceed∣ings on the Account thereof (to wit) by William Rogers, being such in the mat∣ter thereof; and the plain, humble, broken and self-〈◊〉〈◊〉 Demeanour demon∣strated

on the other Hand, doth so clearly discover, in the Eyes of the Upright to God, the Spirit from whence the proceedings have been in relation thereunto: That if little else 〈◊◊〉〈◊◊〉 said; but the Tryal thereof only committed to 〈◊〉〈◊〉 in all 〈◊〉〈◊〉, from what may be 〈◊〉〈◊〉 and observed out of the Smiting Queries, and Reply thereunto, on the score 〈◊〉〈◊〉, that sufficient satisfaction would arise in the 〈◊〉〈◊〉 of all 〈◊◊◊〉〈◊◊◊〉 who may have occasion to inspect the same, 〈◊〉〈◊〉 to ground the same determination thereupon.

In George Fox's aforesaid Reply to 〈◊〉〈◊〉 Rogers's Queries, and smiting Charges against him, which he denies, 〈◊◊〉〈◊◊〉 against his salse and malicious Do∣ings on the account thereof, letting William Rogers also see, how he had confessed that the 〈◊〉〈◊〉 General 〈◊〉〈◊〉 to Friends, or Paper (that he was so offended at) was a good Exhortation in it self; asking him also why then he did not take more tender notice of it, but brake forth so out-ragiously against it, and him also by reason thereof, telling him also that he had given forth many Queries concerning him, but they appeared to be Charges against him, &c. as in the aforesaid Reply may be seen.

Unto which Reply William Rogers Rejoyns in Answer thereunto, in which he saith thus — For as much as George Fox hath laid down two false Assertions upon which (saith he) he hath builded all (or most part) of those things which he concludes are false Charges; I shall apply my self to 〈◊〉〈◊〉 those two 〈◊〉〈◊〉 Assertions, and so the force of his six sheets of Paper, &c. will for the most part (if not altogether) fall to the Ground, as such an Impertinent, Idle Discourse, that's nauseous to Men of Honesty.

The two Observations George Fox makes on William Rogers Paper of Queries, which William Rogers calls, False Assertions, are contained in these Words, (viz) First, My Paper is an Epistle to 〈◊〉〈◊〉, which thou confessest is an Exhortation in it self good: The Substance of the second Observation George Fox makes upon William Rogers's Paper, which William Rogers calls a false Assertion is this: — it Appears that the many Queries thou hast made upon my Epistle, are Charges against me.

William Rogers saith, That upon these two false Assertions George Fox hath builded 〈◊〉〈◊〉 (or most part of) those things he calls false Charges.

Now we desire the Sincere and Wise in Heart to consider, whether William Rogers hath not been greatly under a mistake in this matter, and hath 〈◊〉〈◊〉 more Folly and Confusion then he would willingly be Charged with: For it is clear that George Fox hath not upon either of these two Observations builded any thing that he calls false Charges: But it is William Rogers, who in the Fret and Impa∣tience of his Mind, hath been raking up Matters and Things, and framing up Queries and Accusations against George Fox, which George Fox calls Charges; they that run may Read this, and see how falsly William Rogers hath Inferred, and the most Charitable Constructions that we can make of William Rogers's mind, about this his Conclusion is, that he should have said (But that in his haste he 〈◊〉〈◊〉 over-runs himself) That upon 〈◊〉〈◊〉 two Observations, or Assertions, I observe George Fox would prove my Queries false Charges: And if this be his meaning, or let the Words have what Construction they can any way properly bear, let it be considered what a mistake William Rogers lyes under, notwithstanding his Conclu∣sion he makes with himself of his own Solidity, and the weight of his 〈◊〉〈◊〉, in opposition to George Fox's 〈◊〉〈◊〉, Idle and Nauseous Discourse, as he 〈◊〉〈◊〉 it. For it may be easily gathered that upon neither of the two Observati∣ons doth George Fox build any thing whereby to conclude William Rogers's Queries

to be false Charges: But from these Words of William Rogers's, George Fox says, My 〈◊〉〈◊〉 being a good Exhortation, as thou confessest, why didst thou not accept it? And again he saith, My Epistle hath touched thee, which thou confessest is good, but thou 〈◊◊〉〈◊◊〉 that, and therefore hast brought forth such bad 〈◊〉〈◊〉. Where is there a Word from this Observation whereby George Fox seems to prove, William Ro∣gers's Queries false Charges against him, let the Sober and Discreet speak.

Again, the other Observation George Fox made on William Rogers's Queries was, that they appeared to be Charges against him; William Rogers saith, 〈◊〉〈◊〉 this As∣sertion (with the other) hath George Fox builded the greatest part (if not all) of those things he calls false Charges.

〈◊〉〈◊〉. We deny that George Fox doth build any thing on this Observation, upon which to conclude William Rogers's Queries to be False Charges; 〈◊〉〈◊〉 Fox 〈◊〉〈◊〉 that he 〈◊〉〈◊〉, that William Rogers's Queries appears to be Charges against him; but the falshood of them is 〈◊〉〈◊〉 by being denied by George Fox, and the ground of the mistake concerning him, about those matters relating to Charge, tenderly opened by him, and William Rogers not 〈◊〉〈◊〉 him thereof, unless his saying, he firmly believes that George Fox is guilty of those 〈◊〉〈◊〉 in accusation against 〈◊〉〈◊〉, 〈◊〉〈◊〉 saying, If Reports be true, &c. be sufficient Evidence for Proof against him, which way of proof is mostly the course William Rogers hath taken in his Book of Accusations against George Fox, and many other Brethren, and against the Church of Christ in general; but this way of proceeding, however it be digest∣ed by William Rogers, and them of Party with him, its Impertinent, Idle, and to speak in his own Language, Nauseous to Men of 〈◊〉〈◊〉.

But peradventure William Rogers will as easily as he can pass by and overlook his mistake and jumbling Work, on this wise, and take no notice of it; and re∣quire to prove the Observations true, (which George Fox makes on William Rogers's Queries) the falshood whereof he would stand too, having put so much stress up∣on this matter, as thereby to cast aside all (or the most part of) George Fox's An∣swers to his Queries (or open or implicit Charges) as Impertinent, Idle and Nau∣seous Discourse, as he renders it and calls it, a salse 〈◊〉〈◊〉.

The first Observation that William Rogers takes notice of, which George Fox makes on his Queries is, That William Rogers confesseth the Exhortation to be in it self Good.

William Rogers says, He will apply 〈◊〉〈◊〉 to manifest these false Assertions that George Fox hath made on his Queries, &c. — — And as to the first Observation, William Rogers denies that he said the Paper or 〈◊〉〈◊〉 was in it self a Good Exhor∣tation; but that those his Words related to one particular 〈◊◊〉〈◊◊〉. In the Twenty sixth Page of his Fisth Part of his Christian 〈◊〉〈◊〉, he 〈◊〉〈◊〉 him∣self as to this Matter thus — The above 〈◊〉〈◊〉 Paper (meaning George 〈◊〉〈◊〉's afore∣said Epistle) I take to be wholly made up of Queries to all those that do make away their. Estates for fear of the Spoylers in time of Persecution, &c. 〈◊〉〈◊〉 this one 〈◊〉〈◊〉 of 〈◊〉〈◊〉, viz. Do not dispair of God Almighty's 〈◊〉〈◊〉 and 〈◊◊〉〈◊◊〉 by his Almighty Power — And therefore (saith he) George Fox's Assertion is false, &c.

Now we desire the Honest Reader to weigh, whether this 〈◊◊〉〈◊◊〉 thing but meer scraffling, and seeking occasion any way to 〈◊〉〈◊〉 and 〈◊◊〉〈◊◊〉, George Fox often putting into his Mind, that he 〈◊〉〈◊〉 that there was a good 〈◊〉〈◊〉 in his Epistle, or that his Epistle was a good 〈◊〉〈◊〉 in it 〈◊〉〈◊〉, that thereby

he might see that his Heart was not Upright, in making such ado about it, and to 〈◊〉〈◊〉 occasion, by reason of the said General 〈◊〉〈◊〉, to put forth such abusive Queries concerning him, 〈◊〉〈◊〉 after such a raw and disorderly manner; and it is too evident that to get an advantage against him thereby, if he could he would limit the Ex∣hortation which he confessed was good in it self to one particular Sentance, which from the Paper it self he had no ground to do, those Words being of the like im∣port that many other Sentances are, and spoken by way of Query as others were, with the Interrogation Point to it, as well as to the other: See if William Rogers in inserting it in his Book, do not manifest the same, viz. Do not you Distrust and Dis∣pair of God Almighty's, &c. But very 〈◊〉〈◊〉 in the afore recited Page, William Rogers recites George Fox's Words thus, viz. Do not Distrust, &c. leaving out the word [You] in that Sentance, which makes that not look so like a Query, as the rest doth, that he may charge George Fox with a Lye on that score eight times over, as he hath done; now it is clear in the sight of the Upright-Hearted, that may have occasion to see the aforesaid Epistle, that the tendency of it is to Reproof, to Exhortation and Caution instrumentally in Gods hand, for the helping 〈◊〉〈◊〉 the Man of God in his perfect State, and the Innocent Minded are bettered thereby, though the Rebellious dvvell in a dry Land, and knovv not vvhen good cometh; and if William Rogers had been of a good Spirit he vvould not have been otherwise Minded; and it is too probable, that this scraffling he hath made about this matter, hath been only to get advantage thereby; and as he would mis-con∣strue George Fox's plain Words, let him take heed that he does not pervert his own sence, and wrong his Conscience touching the same, which the Lord will take no∣tice of when he reckons with him for all, and his charging George Fox with telling a Lye eight times over, about this matter, will not help in that Day; nor will it gain him any repute amongst Sober Unprejudiced Men, during the 〈◊〉〈◊〉 God hath given him to bear, unto whom we commit the determination of this matter, Whether George Fox, on this occasion, doth deserve to be rendered such a one as William Rogers hath rendred him, with many base and unchristian Ex∣pressions, as in his Book may be seen? and whether his observation on William Rogers's Paper do deserve to be called a False Assertion, and he a Lyer because thereof? and whether these doings be consistant with the first Love and Life of Truth, that he with John Story and John Wilkinson have so much pretended too, reckoning all but those of party with themselves, to be the Apostates, and the like? we can leave this matter, we say, to such to judg of, and to that in all Conseiences, to which we commit our cause.

And as concerning the other Observation that George Fox makes on William Rogers's Queries (to wit) It appears thy Queries are Charges against me; which William Rogers calls a False Assertion, and on the score thereof, with the other before menti∣oned and spoken too, William Rogers reckons all, or most part, of George Fox's Answer to his Queries, Impertinent, Idle and Nauseous Discourse.

Answ. Who that truly fears God, and hath the good understanding, can be∣lieve that William Rogers had any other Design in 〈◊〉〈◊〉 bringing sorth of the aforesaid Queries, but 〈◊〉〈◊〉 to accuse, and abusively in a revengful mind to Charge? If it be but considered, that upon the 〈◊〉〈◊〉 of George Fox's Epistle by way of Query to Friends, 〈◊〉〈◊〉 Friends to take 〈◊〉〈◊〉 of distrusting the Lord in the time of 〈◊〉〈◊〉, so as to make a way their Estates, 〈◊〉〈◊〉 avoiding Sufferings there∣by; and the rather because some antiently prosessing the 〈◊〉〈◊〉, were 〈◊〉〈◊〉

〈◊〉〈◊〉 for such a thing; and William Rogers in his own Heart knowing himself 〈◊〉〈◊〉 that matter, presently to fall to work so extravigantly, as he hath done 〈◊◊〉〈◊◊〉, Considering also the manner of William Rogers's bringing the same to 〈◊〉〈◊〉 view, causing them to be Read in the Mens-Meeting before ever George Fox received them; or had been dealt withal according to Gospel Order; and 〈◊〉〈◊〉 of high Charges against him, sent into Westmoreland amongst them of the Separation, before they came into his Hands, scattered up and down amongst the Discontented and Loose sort, who have watched for Evil against the care in the Church of God, and against George Fox for its sake, and all these things transacted by him, and them of Party with him, before George Fox could get any 〈◊〉〈◊〉 to clear himself thereof, by any defence he could any way make, in the capacity he stood; and now to publish the same in Print, to be left to posterity, against him, and never taking notice of the Reply given to his Rejoynder, though 〈◊〉〈◊〉 Rogers was in a Capacity so to have done (if he had not on purpose evaded the 〈◊〉〈◊〉) his 〈◊〉〈◊〉 speaking of the receit thereof long before his Book was at the Press, as before is evidently proved.

〈◊〉〈◊〉 as clear, (as the Sun at noon day is to our visible Eyes) that its no other Spi∣rit then that which would have aspersed him, and made him as Contemptible, as he could any way do or durst presume upon, and several things in the said Paper, are as fully laid to his Charge, as could be spoken by Words; and although several things 〈◊〉〈◊〉 are delivered by him in a Dialogueing manner, in that also it is the same in the Ground, and a false Spirit to the Life of Jesus it sprung from, that hunted 〈◊〉〈◊〉 his precious Life, his peace with God, and repute amongst Gods People: Let him say what he will to cover the Head of his treacherous Spirit, so shall it be laid to his Charge, and he must bear the Burden of it, in the day in which the Lord pleads with him, unto whom Vengence belongs.

If it had not been the Spirit that hunted after the Life of Jesus, and therefore 〈◊〉〈◊〉 occasion against 〈◊〉〈◊〉, and dispised the Gospel of Christ; he would have had regard to Gospel Order, and given him that in the first place, and according to Pauls Advice have received no Accusation against him, but before Two or Three Witnesses, after a Christian and Gospel manner, and have given him the priviledg of an Elder, as becomes the Gospel-Day; but he has Received, Printed and Published against him upon the Evidence of, If Reports be true, or, I firmly belive, &c.

They that run may Read and Fathom his Spirit, and what his purpose was and is in all his Design, his Works manifest him to all that are single to God, and have occasion to trace his Doings: Its a shame to Christianity for him to say, 〈◊〉〈◊〉 to Charge, and that at an high rate too, was not in his Eyes, and but for advantage sake against him as he thought, that he might charge him with 〈◊〉〈◊〉 Lyes all at once, for saying, It appears thy Queries are 〈◊〉〈◊〉 against me. Its probable he would have stood to all, and faced it out, had 〈◊◊〉〈◊◊〉 in part feared his Proof in the matters thereof. And we say again, If to 〈◊〉〈◊〉 was not upon his Spirit in this undertaking, why did he once say, If thou 〈◊〉〈◊〉 it, I will 〈◊〉〈◊〉 proof thereof? or Words to that purpose: And why did he say to 〈◊◊〉〈◊◊〉, 〈◊◊〉〈◊◊〉 (with many more) were Witnesses? And why did he say, I 〈◊◊◊〉〈◊◊◊〉 art the Man that hath 〈◊〉〈◊〉 Guilty of all these 〈◊〉〈◊〉. &c?

But William Rogers says, That 〈◊◊◊〉〈◊◊◊〉 are 〈◊〉〈◊〉 to 〈◊〉〈◊〉 matter, in a distinct Paragraph, after he 〈◊◊◊◊◊◊〉〈◊◊◊◊◊◊〉; and therefore

charges George Fox with utterring Thirteen Lyes, because he says to William Rogers, Thou 〈◊〉〈◊〉 many Queries, but it appears they are Charges against me.

We desire the Reader to consider whether this be not Unchristian and Undecent treating of an Elder, as also Indiscreet and full of Confusion; he charges George Fox with Lyes, for saying, That in his Queries he charges him; and for that end would limit his saying, I firmly believe thou, George Fox, art the Man that hast been Guilty of all these things, to the matter of Charge contained in the Paragraph, distinct from the Queries, and that his Confusion and Inconsistancy with himself, touching this matter, may more plainly appear, let it be observed, that in the Para∣graph he saith. There are Eyes that see and do perceive, &c. — and have confidence to stand in the Gap against such as cry against Flyers in the time of Persecution, and yet are Flyers at such times themselves.

Read the Seventh Query, and see if it be not the same with this Accusation in the Paragraph, which he saith, 〈◊〉〈◊〉 firmly believes George Fox hath been Guilty of. The 〈◊〉〈◊〉 of that Query is in express words thus, viz. Then when Persecu∣tors come, to shift out of the Meeting, whereby both Body and Estate may be saved, as thou hast done: And yet for George Fox to call this a Charge, he says is a Lye, one of the Thirteen Lyes he charges him with.

In the Paragraph he saith, That prompt the Poor to offer up their All, and yet advise the Rich to secure theirs; he saith there, he firmly believes George Fox to be the Man that is guilty of all these things, of which this is one.

And in his third Query he saith, Art not thou sensible that thou art the Man that hast advised the Rich to secure their Worldly Estate, that so the Persecutors might not become Sporlers thereof? Is not 〈◊〉〈◊〉 a down-right Charge, being the same with that in the Paragraph, that his positive Judgment against George Fox relates to? and yet hath the Impudence to charge George Fox with a Lye, one of the Thirteen, for saying, It 〈◊〉〈◊〉 that thy Queries are Charges against me.

In the Paragraph he saith, That blame others for securing their Goods from the 〈◊〉〈◊〉, and yet secure their own; of this he saith, he firmly believes that George Fox is Guilty.

Read his tenth Query, viz. That is attended on like an Earthly Prince, and yet hath Twelve or Thirteen Hundred Pounds well secured, with the encrease thereof for many Years (if any be) out of the reach of the Spoylers? Is not this Query proved a down-right Charge, manifested to his shame, though he hath the face to charge George Fox with a Lye on this score also.

In the fifth Query William Rogers speaketh of some that had secured their Estates from the Spoylers, for their Families, that would not have departed (said he) from their Testimony in Meetings, &c. although, saith he, thou (speaking of George Fox) hast been a Shrinker. This is surely a Charge, and yet he hath the confidence to charge George Fox with a Lye, for saying, That the Queries seemed to be Charges against him.

Much more might be observed out of the Queries and Rejoynder, whereby to prove William Rogers's Queries down right Charges against George Fox, and also to manifest what an hardened disparate State the Man is grown into, that so little regards what he says, or whereof he affirms, wronging himself on this wise, by charging Lyes on his own Head, to bespatter others (though Innocent) withal. And if the whole matter, with respect to the Queries and Rejoynder, were but circumspectly looked into, about this matter of proving the Queries Charges, (be∣sides

the manifest tendency of his whole Design, evidently demonstrating the same) his own Words duly taken notice of, and expressly set down, would much what prove the whole Matter, and bring the Thirteen Lyes back again upon his own Head, which he in a wicked abusive manner chargeth upon another, and spreadeth abroad by his Papers and Printed Book amongst such as Truths Integrity would be ashamed of.

So then to conclude this matter, this we say from what as may be gathered from his Writing, that the Intent of the Mans Heart hath been (and continues the same, as his Printing demonstrateth) to Charge and Impeach openly, and affirma∣tively only so far as he had any hopes to make proof thereof; and yet in his false and malicious design of Accusation and Charge against George Fox he hath been so implacable, and hath lusted so thereafter, that he hath not been content in the matter of charging with what he thought he might prove, but adventured implicitly in the matter thereof by way of Query, to engage himself therein so 〈◊〉〈◊〉 as under any pretence he could stretch the Line of Reflection upon him, as to Charge on this wise, resolving to prove what he could upon the Debate, if put to 〈◊〉〈◊〉, and wherein he might fall short, cover himself with the Fig-leafe (which the just God will rend off) of saying, He only asked the Question.

We observe that William Rogers denies that those Words in the Conclusion of his Paragraph 〈◊〉〈◊〉 amount to Charge, the Words are — I firmly believe thou art the Man that hast been Guilty of all these things. He proves his denial thus,

To Believe, and to Charge, are two distinct things, saith he, a Man may believe a Charge, and yet have no hand in giving the Charge; but a Man cannot honestly Charge, and pretend he doth not believe the Charge.

Answ. The Reader may take notice how he Confounds himself, & hath abused the noble parts which the Lord gave him as a Man; He denies that his Words amount to a Charge, (though he confesses that he believes George Fox is guilty, &c.) Be∣cause, saith he, a Man may believe a Charge, and yet not give the Charge: But we say, William Rogers hath not only confessed that the Charges against George Fox are true, as he firmly believes; but he hath given them forth in Manuscript, and spread them abroad through the Nation; he hath given out the Charges against him also in Print, to stand on Record to Posterity to his Disgrace, so far as in his Power he can do it; and therefore he doth Charge according to his own Ex∣planation, and that after the most wicked absurd manner in many respects; had William Rogers heard Charges only, and believed them too, and had not been such a publisher of them, but had brotherly treated George Fox about the same, then indeed he might the better have stood in his own vindication of being no Charger, or that what he had said on the account of what he heard and believed did not amount to Charge; but poor Man, he hath not been of such a Spirit, it were well if he could yet see himself, that if possible he might find Mercy; for that he hath charged expressly in his Paper of Queries, and in the very Queries themselves its evident from the very Words summed up out of his own Paper, as we have said before, being the very same with the Catalogue of Charges summed up in the Pa∣ragraph, all which he concludes positively, that he firmly believes that George Fox is guilty of.

And seeing that in several Places of his Rejoynder (thereby to make George Fox's Observations on the Queries a false Assertion, and thereby to make him a Lyer Thirteen times over) he says, He did not intend the Queries to be Charges.

The most of what we can reasonably say on his behalf touching this matter is, that peradventure he did not think so plainly to have declared them Charges, least he should fail in the proof thereof, it being a desparate adventure, but that the ten∣dency thereof was high Charges, and that after a very absurd and unbrotherly manner its very plain and safe to assert, and the Words themselves demonstrates the same; so that he might see if he were not wilfully Blind, that his Tongue and Pen bewrayes him.

William Rogers in his fourth Query implicitly chargeth George Fox, That he ap∣pears in his Epistle (which he calls reflecting Queries) to be a Man with two Faces.

Now we desire that William Rogers (and them of Party with him) may exa∣mine whether he be not the Man that hath appeared with two Faces, in so high∣ly now applauding John Story, as not one equal to him in Doctrine and Conversa∣tion (excepting John Wilkinson) that ever he heard of, and in espousing his Quar∣rel in opposition to Church Care, and leading a separate Party in that Design; and let his Conscience speak, whether or no he hath thus vehemently stood by him therein, from any real sence of John Stories Uprightness to God in this his underta∣king, or from any liking of, or unity with his Preaching? and let him be asked whe∣ther he did not reckon it once to be an empty, burdensome, dead thing, like the Priests Doctrine? and whether he said not, that he would Preach them all to Death, or the like? If he remember not this, or would make a forget of it, we can help his Memory therein, and so with respect to his praising of John Story now, and stand∣ing by him on this wise; we would have him consider whether he hath not been a double minded Man; and that his undertaking in this Contentious Design against the Churches Care and Peace thereof, hath not really been to gratifie a fleshly decli∣ning Spirit in himself, from Truths Life, in which also he 〈◊〉〈◊〉 his Contempt and Dis-esteem of, yea, his Malice and Enmity against George Fox, (who hath kept his first Love and Care for Gods Glory) whose Person William Rogers runs upon, and his Repute too, both as a Man and Christian, with lying Charges and false Accusations, as all (or most of) the Apostates from Truth have done ever since we have been a People; and if William Rogers would but consider the woful end of the most of such, he might have great cause thereby to Fear and Repent, that he might find Mercy, and not perish for evermore.

We further take notice, that George Fox blaming William Rogers, for causing so many Smiting Queries and false Accusations to be read against him, in a publick Mens-Meeting, behind his back, when he was nigh Two Hundred Miles off (as unbeseeming Truth) George Fox knowing of no such thing intended against him; seeing also they of Party with him, would not allow Thomas Camm to read a Paper concerning John Wilkinson, relating to prove him to his Face, an encoura∣ger of Loose and Wicked Persons, &c. In a Meeting appointed for that end, and John Wilkinson there present: To which William Rogers saith, This if far remote from his purpose, &c.

The Reader may consider how foolish William Rogers renders himself, besides very Partial and Dishonest in this matter: Will he justifie his causing to be read such malicious Charges against George Fox behind his Back, in the Mens-Meeting, where not a Man present would say he owned the reading of it, George Fox not being there to make his Defence, neither knowing any thing of the matter in∣tended against him, for the space of three Weeks time after, by any Account from him, or from any other by his Order; and yet will seem to stand by those

that would not allow Thomas Camm to read a Paper relating to make good somthing against John Wilkinson in a Meeting appointed for that very end, and John Wilkin∣son there present: We say that the remoteness that is in these Cases (which is not a little) tendeth to William Rogers his great shame, with respect to the matter he hath had in hand.

Again, William Rogers being told by George Fox of his unchristian and disorderly dealing with him, about the Matter of causing those smiting Queries to be read against him, &c. Bray Doiley also speaking with William Rogers about the same disorderly Work, William Rogers told Bray Doyley, That he had sent them to George Fox three Weeks before they were read in the aforesaid Meeting: And yet William Rogers denies this, and sayes, Its probable he might say, it was writ three Weeks before, &c.

In Answer we say, It may be noted, First William Rogers denies not but that it was read in the Mens-Meeting after the manner aforesaid, which is base and unchristian doings.

And, Secondly, That it was read long before it came to George Fox's Hands its clear, William Rogers's Letter to George Fox, being a cover to the aforesaid Pa∣per of Queries, bearing Date Bristol the very same day that the Smiting Reflecti∣ons, and Falsly accusing Paper, were read against him in the Meeting at Bristol.

Thirdly, It may be noted what an Abominable Lye William Rogers asserts, in denying that he said, that he had sent the Paper of Queries to George Fox three Weeks before; for Bray 〈◊〉〈◊〉 (as by his Letter appears) doth not only assert the Truth of William Rogers's saying so to him; but Richard Snead writing to George Fox about the reading of that Paper, in their Meeting against him, saith thus — I forbear to send thee a Coppy of it; for William Rogers told Bray Doyley, the next day after it was read, that he had seni thee a Coppy of it, three Weeks before: Charles 〈◊〉〈◊〉, Junior, also in a Letter to George Fox signifies thus — The Coppy of the Letter read in the Mens-Meetings I had sent thee; but that William Rogers told me Yesterday, that he had sent thee a Coppy of it three Week, before. Now if this be not treacherous dissmbleing Work, the Just God and the Upright may judg; and what will be the end of this Lying Spirits Work, a little time will more manifest: He saith, Its a lye to say, that he said he had sent it, three Weeks before it was read, &c. When there are Two or Three antient Upright Men in Truth, Men of known credit and repute to restifie the same against him; the Letter that came with the Paper inclosed in it bears date the 21st of the 8th Month 1678. And Charles Jones's Letter beareth date, the 23th of the 8th Month 1678. And the day be∣fore was the day when William Rogers said to him, and also to Bray Doyley, that he had sent the Paper three Weeks before: Such a Spirit as this God cannot bless, nei∣ther can it ever do any good for God, his Truth or People, What ever it may pre∣tend to: More Witnesses might be brought against William Rogers, to prove the Charges of Treachery, if he should deny these plain things; but this is sufficient to detect him, of being a notorious Dissembler with his own Conscience, and yet would be unworthily charging others with that which he himself is guil∣ty of.

But William Rogers to excuse his Unchristian and Disorderly charging behind the Back, a Brother and an Elder in the Truth, saith, That John 〈◊〉〈◊〉 and Twenty five Persons (whom he calls Accusers and Informers against John Wilkinson and John Story in order to obtain a Judgment against them, behind the Back, brought false Accusations against them, in order to have Nine Persons 〈◊◊◊〉〈◊◊◊〉 in Judgment

against them, when they denyed their Jurisdiction, saith he.

Answ. This is a soul Aspertion (and an unchristian Stating of the case) which he is not able to make good against us; as hath already in Manuscript been manifested sufficiently, which might have satisfied him ere now, had he been a reasonable Man; we have also in part spoken to it in this Treatise.

We say again, in the first place, It was not John Blaykling, and the other Persons, as distinct from the Church of Christ in Westmoreland, that had this concern upon them, neither was it their particular distinct case, but the case of the Church Assembled in the Quarterly Meeting at Kendal in Westmoreland, and the Churches case throughout the whole Nation; in the cause whereof, an Information had been brought, and laid before the Brethren in the North, and afterwards in the South, of the sad Work that John Story and John Wilkinson had made, in Oppositi∣on to Church-care, and the Order thereof, they having been often particularly dealt withal; as also in many publick preceding Meetings in Westmoreland, in order to their Reconciliation to Truth, and the Brethren; and yet they still continu∣ing Obstinate, at the motion, and upon the Agreement of the Quarterly Meeting in Westmoreland, as also in persuance of the desire of our Brethren at London, was there a Meeting appointed, in order to the hearing and examining matters relate∣ing to John Story and John Wilkinson; and at the aforesaid Meeting was several Brethren of other Counties made mention of, with a desire to have them there, (having been unconcerned Persons) which thing also was desired by our Friends at London; and John Wilkinson and John Story had notice of the said Meeting (as is before in this Treatise inserted) knowing also that matters in charge, would be alledged against them, because of their contentious opposite Work, which for the Truths sake, and the Unity of Brethren, which they contemned, could no longer be forborn; and their denial to come to the said Meeting, so orderly appointed, was their contempt of the Churches Power, and the Jurisdiction thereof in the Spirit of Jesus Christ; for which Contempt, together with the ungodly Work which that Spirit of theirs had wrought amongst Gods People, the Judgment went out against them, in the Authority of the Power, which God blesseth the Work of, amongst his People: John Blaykling, whom he mentions by Name, is justified amongst his Brethren, in the concern that he and many more have had upon them, touching this Spirit, and them led by it; God hath blessed them with success in the Work they have appeared in, whilst it goes ill with them of this evil Spirit, who stick to it; for they become more and more the Evil Men and Seducers that grow worse and worse. And as to his saying, That we brought false Accusations against them; we say, We admire that he dare to Sin against God, and Dissemble with his own Conscience, for he may remember that the matters in charge against them were proved at the Meeting at Draw-well, as the Brethrens Narrative of the transacting of matters there, with the Judgment given, doth plainly demon∣strate.

Now we come to take notice of what proof William Rogers makes of the Ac∣cusations which he hath alledged in Charges against George Fox, seeing that George Fox declares them to be False and Malicious; now it stands William Rogers in Hand to prove the same, or else to lay his Hand upon his Mouth, and confess he hath done him and many more Brethren great wrong; it will not serve his turn to fly 〈◊〉〈◊〉 in the matter of Proof, with saying, He only asked the Question; for the tenden∣cy

of his whole Work, is to Smite and asperse; yea, if ever Man was Guilty in the matter of accusing our Brethren; William Rogers hath by these smiting Que∣ries declared himself to be such a one: There is no plea in the case for the con∣trary; therefore it is expected by the Reader, that this he should have done, but he is fallen short in this Proud and Presumptuous attempt, he makes himself a Reproach.

The first Query, or Smiting Accusation runs thus,

Art not thou the Man, that staidst almost a quarter of a Year, or at least a conside∣rable time from Meetings, though held in the very House of thy Residence, or if thou 〈◊〉〈◊〉 at any time come within the aforesaid space, whether it was not so seldom, that it be∣came matter of Exercise to other Friends for thy sake? and did not John Blaykling by name manifest his Burthen and Exercise of Spirit on thine, and the Truths behalf, for thy so doing? and didst thou not after he had so done, a little amend in that case?

Answ. The matter of Charge or smiting Accusation against George Fox in this Query is contained in the latter part thereof, viz. Its being a Burden and Exercise to John Blaykling, and that John Blaykling should signifie the same to him, and as if George Fox did a little mend afterward. If William Rogers had made out these things by the evidence of two or three Witnesses, as he ought to have been able to have done, then had there been matter of Charge against him; but this George Fox and John Blaykling both denies in their Answer: Let us see what William Rogers saith as to proof. The Reader may take notice, that the substance of what he saith, as to proof, is — That George Fox (saith he) doth not deny but that he did so, but pretendeth that he was so weak in Body that he was not able to sit in the Meeting: But not any thing relating to prove the matters of Charge against him doth he bring forth, and therefore detected as a false Accuser; but of this more may be said afterwards.

William Rogers's Second Query, relating to George Fox, is this, viz.

Wouldst not thou have accounted this in another the Fruit of a Careless, Slothful, Negligent, Dark Spirit, that was either departed or departing from the Truth?

Answ. This is a smiting Accusation indeed, and is denied by George Fox, and by John Blaykling, charged upon William Rogers, or any that takes his part, to prove this Charge against him if he can; and yet we find not in all his Rejoynder any thing said by him, whereby to prove this smiting Accusation against George Fox; and for Friends further satisfaction, with respect to George Fox's Innocency touch∣ing this matter, they are referred to George Fox's Answer by way of Reply to William Rogers's Smiting Queries, as also to the Postscript annexed thereunto by John Blaykling; here also William Rogers hath left himself in the foil:

William Rogers's Third Query, or Smiting Accusation (as he himself consesseth Queries may be) is thus, viz.

Hast not thou a sence that the aforesaid Paper of Queries (meaning George Fox's Epistle to Friends) may cast a line of Reflection on every one, that may secure from the De∣vourers any part of that outward Substance which God hath given them to maintain their

Families with? Yet art thou not sensible that thou art the Man that hast advised the Rich to secure their worldly Estate, that so the Persecutors might not become Spoylers thereof?

Answ. This Smiting Accusation (contained in the latter part of the Query) George Fox denies, and William Rogers ought to prove it; but instead of making any solid proof thereof, as in reasonableness he ought to have done, or confessed himself the false Accuser: He only concerns himself in making some Observati∣ons on George Fox's Reply, catching at Words here and there, and by perverting and drawing false Inferences, would make George Fox a Lyer, as he often uncivil∣ly chargeth him on that wise.

First, Because George Fox telleth him, That seeing he particularizeth none, his Ac∣cusation was general; for which saying, William Rogers saith, George Fox is de∣tectea of a Lye.

Now let William Rogers's Words be observed, and let it be judged whether this Charge be just upon him, or his demeanour towards him Truth-like: William Rogers 〈◊〉〈◊〉, Thou art the Man that hast advised the Rich to secure their Worldly Estate. 〈◊〉〈◊〉 in his Paragraph formerly spoken of (he saith) That prompts the Poor (speaking of George Fox to be such an one) to give up their All, and yet advise the Rich to se∣cure their own: Are not these general Words? William Rogers did not say some of the Rich, but [the Rich] in general tearms: To which George Fox very properly Answers in the general, It is false.

Now William Rogers having a particular Case, that he looked he could detect George Fox in, (to wit) the Case of Mary Pennington, as he suggested he might prove George Fox faulty in: He replies to George Fox's negative Answer to his general Charge thus, viz. Either must Isaac Pennington and his Wife not be Rich, or Mary Pennington no body; or else (saith he) George Fox is here detected of two Lyes. Now if this be not ridiculous Work and nauseous to Men of Honesty, and not worth taking notice of, but to manifest his malicious Mind, let that in his and all Consciences speak. And when William Rogers comes particularly to charge George Fox with Mary Pennington's Case, to prove him faulty in that matter, or any other particular case appertaining to this Charge; then may it be time for George Fox to make a particular Reply to it; in the mean time William Rogers in∣stead of detecting George Fox of Lyes, on the score of his general Answer to his general Charge, he himself stands detected as one watching for Evil against the Innocent that thinks him no ill, and manifests great Malice to lodg in his Heart, which he is tugging in, when he wants matter to bring forth to perfect that with∣al which he aims at. And when Mary Pennington's Case comes to be spoke to in its place, as afterwards there will be occasion to do, from what will be said concern∣ing it, together with George Fox's honest and plain Answer (to which we refer the Reader) touching this matter; the Integrity of his Heart (far from deserving any such Accusation) in what he did in that Case, as in others, his concerns also on the Truths account, to the advantage of Gods People we are satisfied, will plead his innocent Cause in the Hearts of the upright and unprejudiced Persons who may inspect the same, and let William Rogers say and do his worst the Burden and Shame will be his in the end, too heavy for him to bear.

The Reader may observe, that the Accusation against George Fox, charged by William Rogers on the account of Mary Penington's case, is not any of the Thirteen, which William Rogers hath in his Catalogue of Charges against him

made mention of; but is one brought in at the latter end of his Paper of smiting Queries: yet we think it not amiss to insert the same here, and speak a little to it, and so cast it by, amongst the rest of his dirty malicious Stuff; to be trodden under the Feet of Men. The Charge is as followeth, viz.

Whether, thou George Fox (whilst Isaac Penington was in Prison, and in danger to be Premunired) didst not thou advise, or at least encourage Mary Penington to secure her or their Estate? and whether thou George Fox afterward didst not speak in discourse with a Friend about the same matter to this effect, viz. What a condition she, viz. Mary Penington had been in, had it not been for thee (meaning as to outward Estate) If thou George Fox deny this, I will undertake to prove it; or bring a Testimony under the Hand of a cridible Friend in Truth, that Mary Penington did signifie so much as is contained in the first part of the Query; and also prove or bring under the Hand of a credible Friend in Truth, to whom thou George Fox spoke according as is Queried in the latter part?

In Answer hereunto, it may be noted, that as to the proof of the general Charge against George Fox, of advising the Rich to secure their Worldly Estate from the Spoylers, which George Fox denies as a false Accusation: William Rogers to prove the Charge against him, brings in this one particular Case before Inserted; which, as Stated, is by George Fox utterly denied; it now stands William Rogers in Hand to prove it, or else he will be detected as a false Accuser, with respect to this particular Charge (as he hath been already detected with respect to the general) and so the Lye turned back upon himself.

In the first place, let it be observed (and we desire to be excused if we stand a little on this matter; for to advise the Rich to secure their Worldly Estate from the Spoylers, and to bid the Poor give up their all, which William Rogers charges George Fox to be guilty in the matter of; if it be proved against him, there is matter of evil fact therein without doubt) We say let it be noted that William Rogers is in the first place, clearly detected as a Man out of the Doctrine of Christ, in that he never had dealt with George Fox in private about this matter, betwixt them Two; neither did he at any time take two or three with him, to Examine George Fox about the matter of this Charge, before he caused it to be openly Read in a publick Mens-Meeting (with many other Charges) behind the Back, as is be∣fore expressed, and after Printed it; which action is unchristan and absurd amongst Men, and manifests his Spirit to be false to the Life of Jesus, and malicious.

Secondly, he is detected clearly to be out of the Apostles Council, (and the Primitive practice amongst Believers) who advised to receive no Accusation against an Elder, but before two or three Witnesses: William Rogers saith to each par∣ticular part of the Smiting Query and down-right Charge, thus — If thou deny (speaking to George Fox) I will prove it, or bring it under the Hand of a Friend in Truth to whom Mary Penington did signifie so much as is contained in the first part of the Query, and also, said he, I will bring it, under the Hand of a credible Friend in Truth, to signifie according as is Queried in the latter part.

The Reader may take notice, that there is but one single Witness spoken of by him to prove each particular distinct part of the Charge against him; he preten∣deth to no more, which is also like the other antichristian and disorderly doing; and this is not the worst part neither of the Case, in relation to William Rogers's ab∣surd Work; for the Charge being denied as stated, and William Rogers in his Re∣joynder

in order to the proof of matters of fact charged, hath made none at all touching this matter, nor produced any Certificates under the Hands of these cre∣dible Friends in Truth, as he calls them, to prove this Charge against him.

And now as to the matter it self, which William Rogers would make an Accu∣sation upon, against George Fox, and the distressed Woman, which was her Exercise about Twenty Years ago, which he now rakes up in his Apostatizing State, who would make others as bad as himself, if any way he could do it; we understand this was the case on Mary Pennington's account, her Husband being in Prison and liable to a Premunire, according to the outward Law, the Discourse betwixt George Fox and her, related to those Lands that were her Joynture, made to her by her former Husband, to have those Lands distinguished from her latter Husbands real Estate, that so the Premunire might not reach them, which in Conscience it ought not to have done, being her Joynture as aforesaid, and to deseend to her first Husbands Child after her decease, and touching that which might tend to distinguish in this matter, that the Executors of the Law might have the knowledge thereof, and the Issue to be left to the Lord: We say where is the Evil that's imputable to the Woman, that all this ado is made about? or wherein is George Fox detectable for leaving her to her freedom touching it? which is all that George Fox consesseth to, and more then William Rogers, for all his cluttering Work, hath yet proved against him: And as touching Mary Pennington's Integrity to God, and the Testi∣mony of Truth in this suffering afflicted State she was in, let the Sincerity which is void of Prejudice, not watching for Evil, speak in her behalf; for whom it is testified that she said, That she durst not remove any part of the Personal Estate, which was her then Husbands more proper Goods (and liable to the spoyl according to the Law) but it was freely given up for the Testimonies sake that her Husband was in Prison for; although as to an opertunity for it she wanted not. Surely Malice is the ground for this Work, much more then any real matter: And William Rogers making away some of his personal Estate out of the danger of the Spoylers, which he confessed to, is a Crime manifold more then any thing he hath yet proved against Mary Pennington touching this matter, or against George Fox in relation to it; and for William Rogers to be told of his own shrinking doings is his Torment and Grief, as his re∣vengeful Work demonstrates.

And to conclude this matter; when William Rogers brings Certificates under the Hands of those credible Friends he speaks of, relating to evil fact against George Fox, as he pretends to do, we shall take notice thereof, and be concerned as the case may require.

Some other reproachful smiting Speeches, which we shall pass by, William Rogers hath uttered in his Paraphrasing upon George Fox's innocent plain Answer, to William Rogers's Charge against him touching this matter, (which we should be glad the honest hearted had the opportunity to see, which is in Manuscript produ∣cible, as occasion may offer it self) which hath been formerly spoken to, in the Answer to William Rogers's Rejoynder, more fully manifesting the notorious base∣ness of William Rogers's Spirit, and indeed we doubt not, but that William Rogers's own Writings, and exposing to publick view in Print to Posterity, with what is already said herein, touching this matter, will sufficiently manifest the same with∣out any other proof; let him beware, the Lord takes notice of his Doings and evil Speeches, who will repay.

But to go on to the fourth Query (of his thirteen) or smiting Charge against George Fox, viz.

Doth it not evidently appear that thy reflecting Queries (meaning the aforesaid Epistle) are the Fruit of that Spirit that lusteth unto Envy, and appeareth with two Faces.

Answ. This plainly appeareth to be a smiting Accusation and high Charge, and no Lye in George Fox to reckon it so, (although William Rogers numbers this amongst the thirteen Lyes, which he saith George Fox is detected of) and in all reasonableness William Rogers is concerned to prove it against him, or else confess himself to be the false Accuser, because George Fox totally denieth the same, as that which toucheth him not; But as to this Query, or smiting Accusation, (as William Rogers saith himself Queries may be) he passeth by it without taking any notice thereof; and in whom the Spirit lusteth to 〈◊〉〈◊〉, and appeareth with two Faces, is manifested to lodge, its spoken to at large by George Fox in his Reply in Manuscript, unto which the Reader is referred, leaving the Charge at William Ro∣gers's Door till he makes proof thereof against him.

The fifth Query, or smiting Charge, against George Fox, which, in his Reply, George Fox denieth as a malicious Suggestion, and false Inference, from the concern which George Fox had with him in Gloucestersbire, on which occasion William Rogers grounds the matter, and in his Rejoynder, wherein his proof should be produced, he concerneth himself on this wife.

The Query being large the substance of it we shall insert as we have occasion to speak to it, part whereof is thus, viz.

Dost thou not remember that at a Quarterly Meeting in Gloucestershire, there was a Person that judged me not sit to jugde in the Meeting, because I had secured part of my Goods without Doors, &c? And dost thou not remember, that none of the said Meet∣ing declared any approbation of his so doing, and that 〈◊〉〈◊〉 thy self, then present, mani∣fested a dislike thereof, after thine usual manner, Whisht, Whisht, &c?

William Rogers says, George Fox in Answer thereunto denies not, but in effect conses∣feth it, by these Words [But did I say 〈◊〉〈◊〉 else, but Whisht, Whisht] I 〈◊〉〈◊〉 desire the Reader (saith William Rogers) to compare this with his fore-recited 〈◊〉〈◊〉, viz, I 〈◊〉〈◊〉 them all to be false and malicious Charges, and then consider whe∣ther he hath not belyed his Conscience at a large rate.

Answer — We say, the Reader may take notice, that it appears, that that which is in the Mans Heart, is not only to charge, and 〈◊〉〈◊〉 to 〈◊〉〈◊〉 upon George Fox to the staining of his Esteem and Christian 〈◊〉〈◊〉, with what he hath raked up, for the space of about Twenty Years; but to make him a lyer in the sight of all (which indeed is a disgraceful thing) is that which any way to do he bends himself; and touching this matter, wherein he thinks he hath him fast, to detect him therein, he determines the matter 〈◊〉〈◊〉 this 〈◊〉〈◊〉, viz. Whether he hath not 〈◊〉〈◊〉 his Conscience at a large rate, seeing he first said, That they were all false and malicious Charges, and yet, saith (William Rogers,) he in part confessed this, in that he said — Did I say nothing else; and let it be noted also, with respect to William Rogers's deceitful Work, (as also to demonstrate, that George Fox stands 〈◊〉〈◊〉 in this matter, of any Lye) that William Rogers in the

recital of the Query, hath left out that part of it that relates to a positive charge, and therefore George Fox no Lyer in Asserting the same, viz. William Rogers speaking of some that had made over their Estates, as he hath done, &c. Although, saith he, 〈◊〉〈◊〉 hast been a 〈◊〉〈◊〉.

Now we say, what a Face hath William Rogers to charge George Fox with a Lye, for calling it a false malicious charge; seeing he hath brought forth nothing in his Rejoynder, whereby to prove the same, but that George Fox should say, Whisht, Whisht, And did I say nothing else: Oh! its sad to think what Wickedness the Man is given up to; and what scraffling he makes to his shame, to make the Inno∣cent guilty, if any way he could.

But what can be gathered, that William Rogers would infer from George Fox's Words, Whisht, Whisht, upon the hearing of the matter, which William Rogers grounds his smiting Query upon. First, Doth he think that George Fox's Words Whisht, Whisht, tended to justifie his making over his visible Estate to his Servants to avoid Sufferings thereby, being a Man of a great Estate as he renders himself? Secondly, or doth he think that George Fox, would judge him to be a fit Man, to judge in the Meeting, about the affairs of the Church with such a Spirit, that had laid such an example before Friends, to let in weakness amongst them, de∣structive to Truths Life, and the Glory of it? We say, surely neither of these things could be the tendency of the aforesaid Words: But according to what William Rogers consesseth George Fox saith in his Reply, Did I say nothing else: George Fox asked the Man, that gave that publick reproof, to William Rogers; whether he had given him Gospel order? Had he dealt with him in private con∣cerning it, before the brought it so publickly against him; and until that had been done George Fox was the less mindful, to make a publick examination of it, or debate about it. Or Thirdly, Dare William Rogers in his Conscience now say when he considers well (as he seems to Suggest in his Rejoynder) That George Fox was not mindful to (or durst not) discourse him about that matter; because he then put a stop to any publick debate about it, we hope William Rogers will not have that Impudence, as to make that conclusion about George Fox's tenderness in that matter; for William Rogers, we suppose, cannot forget, that George Fox (as we also are insorm∣ed) discoursed him privately about it.

Much more tender discourse (as we understand) William Rogers may Remember passed in the said Meeting, to keep all cool, out of extreams, with an Eye to Gospel Order, that in all things we may be Decent, Comely and of good Report one unto another in the Church of Christ, as becomes the Gospel Day: Which may be seen by George Fox's tender Answer by way of Reply,: to William Rogers's simiting Queries, which William Rogers consutes not; but it stands clear in Evidence against him to his shame, as a palpable, down-right Accusation, and false malici∣ous Charge, and William Rogers's concern therein, nauseous to Men of sober Spirits; and the Lye also that he would charge George Fox with, he himself evidently stands detected of.

The sixth Query, the Substance whereof is this, viz. Whether thou hast not con∣trary to thine own Conscience, and thy former Counsel written thy Paper of 〈◊〉〈◊〉 (mean∣ing George Fox's Epistle before mentioned) to gratifie that envious Spirit, that ex∣claims against me, for securing part of my Estate, &c? And whether thou hast not 〈◊◊〉〈◊◊〉 behind my Back, &c? And was afraid or 〈◊〉〈◊〉 to speak it to my Face, &c? to 〈◊〉〈◊〉 detected, for appearing with two Faces, &c?

Answ. This is a smiting Charge, and matter of evil Fact, if it were proved against him, and is denied by George Fox in his Reply, and expected to be made 〈◊〉〈◊〉 against him; but William Rogers seeing himself not able to effect that, passeth by it without any more ado; however it serves to leave him detected of shrinking in his Testimony in suffering times, as also to demonstrate that George Fox's Epistle, 〈◊〉〈◊〉 to Exhortation or Reproof in such cases, reached his Conscience, and he became touched with it. It had been well if in Moderation and Coolness he had laid the same to Heart, then would it have done him Good; but instead thereof, Grief hath risen, and in the Anguish of his Mind he hath quenched the good, and brought forth all this bad Stuff; William Rogers's silence also in the matter of his proof demonstrateth the Bitterness and Venom of his Spirit to be such, that in the malide thereof he hath engaged himself at such an extravigant rate, as that he is not able to quit the concern in any Christian Repute, have gone far beyond the bounds thereof, to his shame amongst Men, and to the endangering his total Ruin, and the Destruction of his Soul forever, if with speed he Repent not, it were well if he could yet find any place for it.

The seventh Query — Whether it be not better to secure a Mans outward Substance to pay his Debts and maintain his Family, when he is capable so to do, and keep steadfast in his Testimony in Meetings, then when Persecutors come to shift out of the Meeting as thou hast done?

Answ. This open Charge published in Print to Posterity George Fox denies, and no proof William Rogers yet makes thereof, and so it lies at his own Door, the Fruit of his malicious Spirit; and if it could be made good against him (which when William Rogers hath said all he can, we believe he is not able to do) it would not extenuate his own offence to Truth, nor answer the wrong he hath done to Gods tender Suffering People thereby, whose Bonds (by such his fleshly arguing and doings as this) he adds Affliction unto, which the Lord takes notice of as done to him; and William Rogers may be ashamed to cover his shrinking Work with the plea of paying his Debts, and maintaining his Family, being a Man of such an Estate and Repute as he would appear to be, having so many Hundreds of Pounds else-where, as he makes mention of, and his real Estate besides, and the Occupation he is of, viz. a Merchant, as he renders himself: Its well if these Do∣ings and Provision in the Flesh, out of Gods Council, in a distrustful Mind, be not a block in his way, as to success therein, and straiten those Blessings upon him, as to things of this World, without which, that which we visible enjoy is but an empty thing, the Lord is Just, and will be justified in the Day in which he meets with all the Sons of Men.

William Rogers's eight and ninth Queries, or smiting Accusations, against George Fox, being so frivolous (as not worth much taking notice of) George Fox denies that they touch him, and William Rogers ought in point of Christianity to have made good, out of the Mouth of two or three Witnesses; but falling short in the matter thereof, he passeth by them in his Rejoynder, without taking notice thereof, and thereby hath rendred himself to be a false Accuser, & must be accountable before the Lord because thereof, unto whom the Cause of the Innecent is committed, to be pleaded when he sees meet.

William Rogers shaving gone by the four last mentioned Queries, or smiting Charges alledged against George Fox, without concerning himself therewith, or making any proof thereof, and therefore shall they be left at his Door, the Fruit of his false and malicious Spirit) saith, Now I come to reckon with George Fox for his Answer to the tenth Query; the Query runs thus.

The tenth Query — Whether it be fit for one that feeds on the Fat of the Land, and lives in fulness of Plenty, attended in many respects like an Earthly Prince, and hath Twelve or Thirteen Hundred Pounds, with the encrease thereof, well secured for many Tears (if any be) out of the reach of the Spoylers and Persecutors, to admonish a few Poor, Innocent, Harmless Friends, that may have three or four Cows apiece to feed themselves and Children, not to secure them from the Spoylers, and if it be not fit for such an one to Ad∣monish, then I Query whether thou art not the Man that art so qualified, and who in effect hath so Admonished.

Answ. This Accusation (as William Rogers confesseth Queries may be) and a foul Aspertion were it indeed (were William Rogers able to prove it) however it 〈◊〉〈◊〉 a false treacherous Spirit to his Principle, and the Unity of Brethren, to lodge in him, in bringing 〈◊〉〈◊〉 the same thus maliciously behind the Back of an Elder, in a publick 〈◊〉〈◊〉, amongst many People (without first dealing with him in private about it) and now exposing the same, with the rest of his malicious Accu∣sations, to publick View in Print, and it is utterly denied by George Fox. Let us see what proof William Rogers makes thereof, which in Conscience he ought to do, or confess himself to be a false Accuser.

Object. William Rogers says, for his Proof, That part of George Fox's Answer is. The Lord knows I never had Twelve or Thirteen Hundred Pound secu∣red, &c, To which William Rogers says again, That George Fox denieth that he hath Twelve or Thirteen Hundred Pound secured, &c. But, saith he, denieth not but that he hath so much.

Answ. We say, this denial, and William Rogers not being able to prove the smi∣ting Accusation about this matter, proves the falshood of the Charge, and leaves him detected as a false Accuser.

But it appeareth that William Rogers is grieved, that George Fox doth not tell him how much he hath, and therefore most sad unchristian like and inhumane Work he makes with himself about this matter, whereby he cannot but incur to himself the reproach of Fools: It may be plainly seen, that the matter that touch∣eth William Rogers is, the Judgment of Truth through many Berthren that rests upon him for securing a great part of his Estate from the Spoilers in the time of Persecution on Truths account, and to avenge himself, in his discontent, he la∣bours to make others as bad as himself, if he could; and George Fox is the Object in his Eye to revenge himself upon; he states his smiting Accusations by way of Query; its answered in the Negative; and if he could not prove the contrary, as he hath not attempted to do, this might have satisfied him, if he had been a rea∣onable Man; but the unsatiableness of his revengeful Mind is such, that to get occasion to pervert, and to get matter of Accusation, in a busie unmanly Spirit he 〈◊〉〈◊〉 to know what outward Estate George Fox hath; in reply whereunto

the Proverb may be properly observed in relation unto him — Answer not a fool according to his 〈◊〉〈◊〉. What is it to William Rogers, what George Fox hath, Unless he could detect him, of coming to it by some Indirect means? could William Rogers detect him of coming to, or keeping that which he hath, di∣shonestly, or by securing the same 〈◊〉〈◊〉 the Spoilers (as he himself hath done) and if William Rogers had been a clear Man himself, then had there been som∣thing to have grounded an Accusation upon against George Fox; which if he had been able to have done, we might, no doubt have heard positively thereof; and never have had the case Queried, though Smiting surely was in his Heart.

And notwithstanding his being frustrated with respect to proof, yet will he not be quier, but any way 〈◊〉〈◊〉 the line of Reflection to the utmost bound thereof against him. If this Work he hath made in his Rejoynder upon George Fox's Answer, be but in sincerity looked thorow, his Wickedness and Impudence therein is such, that little more need be said, then what it manifests to leave him convinced of being a Scornful, Impudent, Malicious Aceuser of our Brethren, as the like hath scarcely buen heard of amongst Men, much less amongst People pro∣fessing the Truth of God, as it is in Christ Jesus; let but any sober Man read over what he hath said, in relation to this matter, and he will admire, and be ashamed of it.

He reslects upon George Fox and renders him Ambitious, because he saith, He had something left him as his Bith-right; but he gave it away to his Relations; as not mattering to concern himself with it, when he came to be publickly concerned on Truths account; and his Relations were no less 〈◊〉〈◊〉 towards him; but ministred to him for all that: But William Rogers in the wickedness of his Mind, as his Words demon∣strateth, would have all to inser, (as he doth) from George Fox's Words; as that he would have People believe he was descended from Rich Parents, that 12 or 1300 pound, might descend to him as his Birth-right; when as Simplicity will conclude his words could have no such tendency in them, nor bear any such Construction as this; he nakedly saying, I might have had something, that descended to me as my Birth∣right, this could not imply much; nor shew forth any ambition in him, as William Rogers would charge him with: And when he cannot avenge himself by bluring his Repute as a Christian, he bends himself to abase him as a Man, by undervalu∣ing the parentage he sprung of, speaking hightly and scornfully of his Kindred, and falsely too: For we are satisfied, that for all his sleight of his Relations, &c. that his Parents lived comfortably, and commendably too, amongst Men, in the Taber∣nacle God gave them to reside in, and left to each of their Children something to live upon, when the Lord took them; and they were never a shame one to ano∣ther: Ask William Rogers to stop his boasting Mind; whether some of his best and nearest Relations, be not a shamed of him, and have turned their Backs of him (as the Lord doth the Rebellious) not expecting a Blessing for him: The Occupati∣on also, and 〈◊〉〈◊〉 calling he had (in which (as we well understand) he was a good savour amongst People that 〈◊〉〈◊〉 God) William Rogers speaks sleightly of it; but in Discretion he might have been sparing in that; for concerning his Descent and Relations George Fox hath not concerned himself therewith; William Rogers might have be-thought himself of what 〈◊〉〈◊〉 some of them were, he knows best in relation to that matter himself; he might have forborn also on this wise; for his Companions John Story's sake (whom he so highly applauds) who was no less respected of Gods People for all that, whilest he kept to Gods Power. Oh, the

shame the Man exposes himself unto ! and the Madness that he is detested of, by which he makes himself ridiculous amongst Men, and so makes People call to me∣mory what W R's Relations were, for if he himself were not a puffed up Fool he would be ashamed to upbraid any one about Relations, we are perswaded many of his own Adherents cannot but dislike his work, it gains no Repute to them, nor Credit to their Cause they have in hand, having no better Spirit to mannage their Design then such as this.

William Rogers Reflects upon George Fox for not labouring with his Hands (as he says, the primitive Apostles did) or otherwise being Industrious in some outward calling, whilest Ability and Leisure would permit that the Gospel of Christ might not be chargeable; These are his words in the fifth part of his Christian Quaker, &c. page 49) Implicitly charging him thereby (as his work is).

We say, let the man come forth that can lay Idleness or Sloth to his charge, and prove it against him; William Rogers's Aspersion toucheth him not: the calling that he was of, as a Man, he was diligent in, from his Youth, we are bold to say, whilest leisure permitted; let this stop William Rogers's Mouth; yea after the Lord made him in measure a Minister of the everlasting Truth (we are able to Evidence the same against William Rogers false charge) till the Lord brought him more to serve the Gospel, and the concern thereof became his Work (and might not serve Tables) and for the sake whereof, let the daily Exercise he hath had upon him, his many unwearied Travels, his Imprisonments in Dungeons, and nasty Places; his tedious and long Journeys beyond the Seas, watchings, and lying out of doors in the Night season, make William Rogers Blush to charge him with being not In∣dustrious, when Health and Oppertunity served him; and his Travels of late Years, since bodily Weakness attended him, and much what upon his own charge, Testi∣fies to his Zeal for the Gospel, and Care over the Churches of Christ, and clears the matter against all that William Rogers, or any whosoever with respect to Sloth, or making the Gospel chargeable, would lay to his charge.

It were well if William Rogers could justly say that John Story, whom he speaks so highly of (as none to exceed John Wilkinson and him in Doctrine and life, that ever he heard of) in true diligence, with respect to Testimony and Service for Truth, which he had committed to his Charge, had cleared his Conscience in Gods Sight, as George Fox, hath done; or that he had kept the like Record and Interest in the Hearts of Gods Faithful Children, as George Fox at this Day pretionsly re∣tains; then would John Story never have been such an Exercise and occasion of Grief in the Church of Christ, as he and William Rogers have been, in heading a Separate Faction and backsliding sort, that a Spirit of strife and separation hath prevailed upon; and then would their account have been more easie to have been given, in the Day of the Great God, when the Books will be opened, and things laid to Charge; and the Lord will reckon with William Rogers sor his hard speeches, and the evil Deeds he hath done against the Lord and his Faithful People. Our Hearts tremble to think of that Day with respect to them of that Spirit, for the sad work they have made, as Thousands of the Children of God know, and their own Consciences too, although William Rogers desperately hardens over all; yet Vengeance is the Lords, and in the end he will repay: It had been well for William Rogers that he had forborn this Work long ago, it weighs him down, and will be his Torment, too hard to endure; and for all William Rogers's reflecting on this 〈◊〉〈◊〉 upon George Fox; let him bring forth the Man that will say, that George Fox hath

made the Gospel charge able to him; let him bring an Account thereof; and he shall have repayed double.

William Rogers goes on and says, It hath been reported that John Story was Judg∣ed by George Fox, or by some of his party for giving his Mother the Rent of his Land that was given him, and said he should have kept it to have born a Testimony against Tythes 〈◊〉〈◊〉; and he says also; Whether it ought not as well to have been George Fox's duty to have kept his that descended to him by Birth-right, to have kept up his Testimony against Tythes, as well as John Story.

In Answer, we say as to the first part of the Charge against George Fox, or them 〈◊〉〈◊〉 party with him, relating to John Story; that William Rogers brings no Proof or Certificate from any concerning that which he would charge upon George Fox, or those others he speaks of, that John Story should be blamed by, for giving his Mother the Rent of the Land that was his; or that John Story did give it to her; which when William Rogers doth, we shall further concern our selves in Relation thereunto; neither did we ever hear of any such thing; and George Fox doth de∣ny it, and therefore it is a false charge, that shall lye as his door amongst the rest; but this we have heard, that the same Land which was given to John Story, by one who laid down his Body in the time of his long Suffering by Imprisonment, and otherwise for his Testimony against Tythes; when it came to be 〈◊〉〈◊〉 to farm by John Story, there was some scruple made by the Leasor about the Tythes, and John Story told him, That his Mother would pay the Tythes; unto whom John Story never gave it, that we have heard of: And a principal Stickler amongst them of the Se∣paration, who had a concern upon him, because of a Life, Estate, that was in it, before it was to come to John Story, payed the Tythes himself for that Land; and so the Old Man's Testimony, who laid down his Life in it, was for that Estate let fall: Iseither of them deny that which concerns them, in this matter, John Story may know, it will be proved against them; and whether this Work be to be com∣pared, with what George Fox did about giving away that Estate to his Kindred, which fell to him, and (as we are given fully to understand) was Tythe free, we leave it to the unprejudiced Reader to Consider.

And as to William Rogers's Accusation against George Fox, of having twelve or thirteen hundred pound, with the encrease thereof, well secured from the Spoylers; as he saith (if any be) he hath; let him bring his proof; let him name the Persons in whose Hands the aforesaid Money (well secured) is at Interest, and tell us where they dwell; let him not shuffle with his off's and on's, but tell us the names of such as will make this out against him, seeing he hath published such base Reflecti∣ons in Print to Posterity; or bring Certificates under the Hands of such as will take it upon them so to do; untill which time, it shall stand in our Eye (as we believe it will do with Thousands) as a false, malicious, smiting charge; all his cluttering Discourse on this wise falling to the Ground, as a Nauseous thing, not worth regarding.

William Rogers also reflects upon George Fox for sleighting his Relations; ac∣cusing him for not taking care of his poor Relations (as scornfully he calls them) That so their outward Man (saith he) might be more refreshed and comforted, with necessa∣ry Food Raiment and Living, then of late Years they have been.

In Answer, we ask William Rogers, whether ever he saw his Parents and out∣ward Relations, and went to visit them, and if not, let him bring forth his Inform∣ers, that have given him such an account; and let him know that George Fox hath

been tender over his Relations, and they have still something in their Hands that was his, that they would if he pleased let him have, which he doth not concern himself with, but lets them have it; and all these base 〈◊〉〈◊〉 George Fox is 〈◊〉〈◊〉 in 〈◊〉〈◊〉 Power, they touch him not, but are accounted his Riches for Christs 〈◊〉〈◊〉, and the 〈◊〉〈◊〉 he hath born for him, and abides Faithful in, 〈◊〉〈◊〉 all the 〈◊〉〈◊〉 William 〈◊〉〈◊〉 would cast upon him, which will be his 〈◊◊〉〈◊◊〉 in a day when 〈◊◊〉〈◊◊〉 and Howling will come upon him for all, 〈◊◊◊◊◊◊〉〈◊◊◊◊◊◊〉

〈◊◊〉〈◊◊〉 closing up his Query thus — Whether thou art the Man (mean∣ing George 〈◊〉〈◊〉, 〈◊〉〈◊〉 art 〈◊◊〉〈◊◊〉, viz. as in the smiting Query, he renders him, spoken to by us; yet, brings in no proof for any part thereof as relating to Fact 〈◊〉〈◊〉 in George 〈◊〉〈◊〉, which he ought to have done by two or three Witnesses to each charge. Then —

In his Eleaventh Query (one of his thirteenth) he says thus: viz. Whether a Man under the said Qualifications and Circumstances be 〈◊〉〈◊〉 to Admonish a company of Inno∣cent harmless Friends, that may have three or four Cows apiece, &c. not to secure them? or can such a one Answer the Witness of God in the Consciences of such, to whom he is so known, especially he says, when no better course is taken by the Admonisher for the Relief of such, when their all is gone; But Never heed, the fleece will grow again; do not 〈◊〉〈◊〉, spread abroad your Sufferings before the Judges, &c.

Answer, We desire it may be observed, whether here be not a grievous and 〈◊〉〈◊〉 Accusation, and high Charge against George Fox (although he calls George Fox a 〈◊〉〈◊〉, because he Accounts it so) and if he had made good his former Charge (which he hath not done in any measure) it might indeed have been Judged evil Fact in him, more especially, if William Rogers do prove what he says concerning him in the latter part of the other Query.

As to the first part of this we say, William Rogers hath not proved the matters of Charge against George Fox, alledged in the preceeding Query; and therefore that which he asserts concerning him being 〈◊〉〈◊〉 (being no way-proved) it falls to the Ground; and this his conclusion therefore falls with it; for if George Fox be not the Man so qualified, nor under the same Circumstances the smiting Query relates to, then by William Rogers own Confession, he may be a Man not unfit to admonish others, and may Answer the Witness, in the Consciences of all those who knows him to be no such a one.

And as to the latter part of the Query, viz. that takes no more care for such as are in necessity upon Sufferings Account, or whose all may be gone for the Testimony of Truth; but only a bare saying (as William Rogers implys) Never heed, the fleece will grow again, Spread your Sufferings before the Judges, and the like — To this we say;

This is a malicious scornful charge indeed against George Fox, being the Man that in his Conscience he knows) he points at all along in his Discourse, and most∣ly Smites at by Name: It is also false and Scandalous to our holy Profession and Christian care in the Church of God, as Hundreds will testifie to his shame, having a real knowledg, that George Fox is given up to serve the Lord, his Truth, and the meanest of his People, and that it hath been his particular concern, to take what possible care he could; for the helping of poor Friends, Suffering for the Te∣stimony of Truth; and that he himself doth frequently Administer unto such out of those outward things God hath given him, many have been 〈◊〉〈◊〉 Witnesses

thereof, and do bear Record against these false Accusations, that William Rogers through his smiting Query doth charge him with; neither hath William Rogers in his Rejoynder brought any proof of this charge against him, but lets it alone, as if it had been none of his, which is an absurd naughty thing, very nauseous (to give him his own Words) to men of Honesty; but peradventure he'l fly to his Poor shift, (viz) He charged not; he only asketh the Question, which makes his Work the more ridiculous and absurd.

The twelsth Query which William Rogers seems to concern himself with, as to prove the matter of charge therein contained against George Fox is thus, (viz.)

Whether Sufferings for the Testimonys of such false Prophets, as Solomon 〈◊〉〈◊〉 hath proved himself to be, &c. who prophesied John Stories Death within a Year, and since expired, can be a Suffering for Truth? and if not, whether it is not better to secure ones outward Substance from the Spoilers? And seeing that its said that Solomon Eccles manifested the same to thee, Whether then wast not thou an encourager of this false Prophet?

Answer, That this Query is a smiting Accusation (as William Rogers 〈◊〉〈◊〉 that Queries may be) and a plain Charge against George Fox its very clear; and we say in Answer to it, That Gods People being met together to Worship the Lord (for which cause sufferings attends them) although it might fall out that something might be spoken in Weakness in the said Meeting; yet being met in the Name of Jesus, the Lord is with them; and the sufferings that may attend the In∣nocent, because thereof, is a Suffering for Truth, and the Lord will bless his Peo∣ple therein.

But what hath William Rogers to do to lay this weakness of Solomon Eccles to George Fox's charge, seeing Solomon Eccles hath already cleared George Fox thereof, in a Paper sent to John Story, of acknowlegement of his weakness, touching the matter of John Story's Death; confessing that instead of speaking of it temporally; he should have said Spiritually: In the said Paper he saith also, I am sore troubled that I did not let George Fox know of mine Intention with thee, for his Councel was ever pretious to me; this clear acknowledgement of his weakness, as also clearing of George Fox of it thus, together with George Fox's utter denial thereof, and William Rogers privy to all this, bespeaketh absurdity in him, under the Circumstances that the matter now stands, to attempt to bring an Accusation against George Fox on Solomon Eccles account; William Rogers also not able to prove any matter of evil fact chargeable on George Fox concerning it.

And when William Rogers is not able to detect George Fox, in the matter of Solo∣mon Eccles's weakness, touching John Story's Death, he stretcheth the Line of Re∣flection; and to make him an Offender any way, if possibly he could, he saith fur∣ther, But didst not thou approve of this false Prophets going beyond the Seas in the Work of the Ministry? (not unlike the unbelieving persecuting Jews, who sought occasi∣on against Christ, that they might be avenged of him, for his Testimony for God against their Hypocrisie and Deceit, being a Torment to them, asked him Questions to make him a Witness against himself) And William Rogers forth-with Answers himself again thus; If thou deny (its best to be plain) such a denyal is like to have 〈◊〉〈◊〉 place with me; because, saith he, George Fox not only seemeth to publish lyes by heaps; but because its not probable he should go in such a service without his approbati∣on; [Thus it is inserted in William Rogers Rejoynder].

Answer — We desire the Manuscript may be weighed, here is a smiting Charge against George Fox, and Proof expected in Relation to it; which William Rogers undertakes not to make, in any respect, further then, Its likely so, 〈◊〉〈◊〉 the like: yea further concludes, notwithstanding he hath no proof but his own Suggestion, that if George Fox do deny it, his denial shall have no place with him. Is this the way of any Christian procedure in matters of Offences, thus to receive Accusati∣ons or otherwise to frame them out of the evil Suggestions of his corrupt Malici∣ous Heart? Its a shame to think what absurd work this is, and disorderly doings every way; Accusations received against an Elder, and no Christian dealing in re∣lation thereunto; no Proof made, but — If thou deny it thy denial shall have no place with me, published up and down the Nation in Manuscript, and the Substance thereof put in Print to Posterity; surely God is visiting for these things, who will do justly, and recompence according to every ones Deeds: However, saith William Rogers, This denial may reasonably require an Answer to this Query, viz.

Whether George Fox hath been so Industrious, to bar the Door against Solomon Eccles, for offering his gift, as he and others have been against John Wilkinson and John Story, for offering of theirs, though never proved false Prophets?

This Charge which William Rogers would make matter of evil fact: In Answer thereunto, we say, Its true, it were not well if George Fox and others, had not done the same with the one as with the other, if there were the like Reason with respect to both; but we deny that there is the same occasion; for although Solomon Eccles was overtaken with Weakness in a mis-apprehension concerning John Story's Death, yet he hath seen it, and acknowledged the same with Sorrow, as his Paper demon∣strates; and who dares say, but that the Lord hath forgiven him, and shewed Mercy: Might Peter be no more concerned in the Gift of the Ministry, because he denyed his Master under a Weakness that was upon him, who acknowledged the same with Tears; but it is not thus with John Story and John Wilkinson; for al∣though they have been manifold more apparently weak, with respect to Truth, then Solomon Eccles hath been, viz. in being obstructive to the Life and Power of Jesus, in the Church of God, and in leading and encouraging a loose People against the wholesom Practices of the Faithful, relating to the Order and Discipline there∣of, and have confederated with a number of unfaithful Men, to the working Strife and Distraction in the Flock and Heritage of God; and although they have encou∣raged weakness in Suffering times, and discouraged antient Testimonies for the Truth, as hath been evidently proved against them (though William Rogers fails in that matter) we know nothing yet of any real acknowledgement, by them to be made thereof; Yea it cannot be uttered what Mischief they have wrought (as woful experience testifies) Its absurd to make any Comparison betwixt Solomon Eccles, and them, as William Rogers hath done, although we own no false Pro∣phets, nor Prophesies; but he that confesseth and forsaketh findeth Mercy; as John Wilkinson and John Story have not done: And as to false Prophesie, John Wilkinson, if he do not shut his Eyes he may see himself detected in that matter, who Prophesied the scattering and breaking to pieces of those that were not of party with him and them in the opposite distracting Work they had in Hand; for the fulfilling of it (as they may see) falls on their own Heads many ways, when they whom he prophesied against keep their Habitation, in God through his Eter∣nal Power; and are established in that which abides sure, and are fastened together in the Bond of Love, and the pure Fellowship (that the evil one hath no part in)

through the blessed Spirit which God hath given us, and in which he is known to be one, and his People one, Glory to his Name forevermore.

We cannot pass by one other part of the Charge, but take notice of the Con∣tents thereof, together with the following, and the last of William Rogers's thirteen Queries, and smiting Accusations, both of them being much what of the same Import, viz. Whether it be not better to secure ones outward Substance from the Spoy∣lers, then to let it lye open to be taken for Fines imposed for the Preaching of such false Prophets, &c. — And whether it be not the Fruit of an enlightened 〈◊〉〈◊〉, in those who are called Dark Spirits, to secure what they have from being taken away for Fines, imposed, for the Babling of such whose great Work is to rail against Faithful Friends, &c.

Answer — This is an Accusation against George Fox, charging him as before∣said, with encouraging Solomon Eccles the false Prophet, as he calleth him, and others, whom in effect he calls Bablers; and yet not any proof hath he made of these Charges, otherwise then to say, If thou deny it, this denial (saith he, its good to be plain) shall have no place in me; which indeed is far from any proof at all; and therefore shall the Accusation lye at his door, till he hath confessed or made better proof of the same; and who those are whose Preaching he calls Babling he tells us not; or who those Faithful he spakes of are that they cry against; in this also he is silent, and therefore the Accusations, by way of Query or otherwise, we tread upon, as not touching those he would smite at.

But however, these things tend to manifest his spirit, and fully to demonstrate the bottom of the whole Design, let his discourse, and the tendency of this Spirits Work be considered by judicious Men, (with respect to our Principle, our Testi∣mony for it, and our Practice accordingly) and by those who love the Truth, and would have the Testimony for it faithfully kept unto, such may easily discover what is in the Mans Heart, by what may be gathered out of his discourse on this wise; and his Practice of securing from the Spoylers, being thus pleaded for; doth he not clearly now demonstrate thereby, that he is opening a gap for a Back∣sliding shirking spirit to follow him in at, to let their Testimony for the Antient Truth fall: He manifests plainly that its his Grief (which hath occasioned all this smiting Work) that he cannot be let alone in his shrinking Work: The tendency of the design he hath in hand i to 〈◊〉〈◊〉, and let loose an earthly Mind that would say, Pitty and save thy self, which hath been attempting to creep our from under Truths Yoke these many Years, in some Professors of the Truth, both in the North and in the South, which the Lord is manifesting and casting out of the Camp, that the approved may remain, to enjoy Blessings which the Lord gives.

William Rogers, for his Advantage in this matter, hath laboured to make others as bas as himself, with what false Accusations he can under any tollerable colour devise; and when the course he takes on that wise fails him, his spirit he can∣not hide, nor the corrupted matter in the Bottle hold, but at lest opens him∣self plainly, and thereby bewrays their whole Cause, and the Design they have in Hand.

It appears now there was need enough, for the Caution, Admonition and Re∣proof which George Fox's Paper related to, (in relation to such as were thus enclined, which hath been a Grief to William Rogers and others too) and the Wisdom of God hath been greatly seen therein; for it hath occasioned the venting of the old Bottle, and given a discovery of the Spirit and Design of this Backsliding sort, and

manifested it to every single Eyes that may have occasion to take notice thereof, what they aim at, and where they would be; it will hedge up their way, Blessed be the Lord, and be a means to scatter them, and their devises too, that would have scattered and laid waste the Heritage of God.

Let the honest Reader weigh his Words, and he may see his Height, and his Bottom Fathom: He asketh now, Whether it be not better to Secure then suffer on such or such Accounts, as aforesaid?

It may be seen securing is in his Eye, being scated in his heart, and in the Hearts of others, his Consederates too, their Works manifest it.

We say it is our belief (having the Reward of Peace therein) and we have a Re∣cord in the Hearts of Gods People, Its best to be Faithful to the Testimony recei∣ved of God, and make no provision for the Flesh, to satisfie its Lusts; and trust him, without whose Providence not a Sparrow falls to the Ground, and suffer joyfully the Spoying of our Goods, if the Lord see meet, as the Faithful of old did.

If Friends should secure aforehand, least a false Prophet should come, or some Bablers, as William Rogers calls some, (but he tells us not who he means of that he is making provision against) should come amongst us, who might cause Fines to be imposed, and produce Sufferings thereby: If this be justifiable, as his Practice and talk implys; then William Rogers, instead of asking the Query, might positively assert, that it may be done, and consequently by this Argument, Friends are to do it; because its not unlike (as there were false Prophets under the Law, in the dayes of Christ and the Apostles dayes, and that they saw such would come) but that false Prophets probably may be in our day, and in Generations to come; and then instead of taking notice of Christs saying, Take no care, he cloathes the Lilies, and feedech the Ravens, &c. And of the Apostle's saying, Make no provision for the 〈◊〉〈◊〉; by William Rogers Argument, it might have been said, its better to secure: And if the matter be thus, why was it not intimated to the Saints, in Christ and the Apostles dayes, to secure from the spoylers, lest such should come? yea, see∣ing they saw they would come; and why did they, or had they occasion to suffer the spoyling of their Goods joyfully?

And that Spirit in William Rogers, which, because that accidentally a false Pro∣phet may come amongst us, would secure outward Estates, lest Sufferings should come by reason of such, &c. is the same that hath wrought in those Apostates from Truth, that have absented from the Assemblies of Gods People, who have com∣monly made a plea for their so doing, because such or such came amongst us, that they liked not; and W. R. saith, its better to secure, because such there are whose Preaching he calls Babling, by reason of whom it may fall out that Sufferings might come; This is the Spirit that said, Master, pitty thy self, and is shut out behind the Vail that they have drawn over their Eyes, and under which the Temptation en∣ters, that leads back into the flesh through Unbelief, which the Lake is for that burns forever. Oh, let them who love the Truth, and the Peace that hath no end, and desire the Riches that corrupt not, laid up for the Faithful to God, where Spoylers cannot come, nor Thieves break through and steal, beware of this Spi∣rit, which is the second Beast that comes out of the Earth, and leadeth thither again; they that Runs may see it, it bewrayeth it self in all its undertakings, and 〈◊〉〈◊〉 on its own Ruin; Blessed are they who fear God and love his Ap∣pearance.

And as for that Reflection which R. W. casteth upon George Fox upon the Oc∣casion of James Nayler's fall; he cautioning John Story and John Wilkinson lest they should become as bad as the old Apostates before them, their Examples. In∣stancing amongst others, James Nayler's darkened and hardned State; by reason of which he became the Grief of many, and a great Stumbling Block in the way of Truth, to the hurting of many simple Ones, and the utter undoing of some, to the causing the Name of the Lord to be evil spoken of, by such as became harden∣ed thereby; William Rogers would make an Accusation against George Fox on this score; because James Nayler came to be restored again.

Surely it may be said, there is much more Malice then Matter in this against George Fox, who did no otherwise in this case, then the holy Men of God have done, who gave forth the Scriptures, who have left on Record Noah's David's, Manasse's, Peter's, Fallings, to be a Caution to others; and James Nayler's, and others fall, and cause of Reproach to Truth in this our day, is William Rogers and John Story's and John Wilkinson's Example, and if they were not hardened they might see it, and take heed, lest at last it come to be with them, as it happened to most of other Apostates, to their Total Ruin; and James Nayler's Restoration was the joy of the Faithful to God; and so would the Restoration of them be; which hath been truely sought for.

And thus much concerning William Rogers Catalogue of his thirteen Queries, manifested to be smiting Accusations; and so his Thirteen Lyes, which he would have detected George Fox of, are wiped away; the reward of the Slanderous wicked Work he hath had in hand, on that score, to turn back upon his own Head:

And that they are False and Malicious, its plainly demonstrated to every Eye; thats single to God (without prejudice or watching for evil against the Innocent) that may have occasion to inspect the same, together with George Fox's Answer thereunto; in which he hath denyed them all as False and Malicious, and not touching him; to which Answer, William Rogers undertaking to Rejoyn, in order to prove the Accusations alledged by him, falls totally short in the matter thereof; and all his Evasions Pervertings and drawing his false Inferences upon George Fox's innocent and plain Words, doth not serve his turn in the sight of the upright to God, to make out any matter of Fact against him, as the Answer to his Rejoynder here inserted plainly demonstrateth; and so leaves William Rogers detected as a Treacherous Man to his Principle, and his first love to Truth, and the unity of Brethren, a false malicious Accuser of the Innocent, a shame to Christianity, and not fit for human Societies; whom the Lord will recken with for all, in a day that hasteneth on, which he cannot evade.

But to go on, it may be noted, that William Rogers is not satisfied with his Thir∣teen Queries and smiting Accusations against G. Fox; but, raising up more matter on the same score, goes on and says, Now I take notice of what George Fox sayes to my Query, [Note, Its inserted in his Paper of smiting Queries which George Fox gave Answer to] viz. Whether thou George Fox didst not advise Nathaniel Cripps, to buy off his Tythes, both of Priest and Impropriator; if thou deny it, I will undertake to prove it, or bring it under the hand of Nathaniel Cripps that thou so did.

Answer, This is an high charge, as the rest were, its expected that William Rogers make good proof thereof, more especially seeing, that contrary to all Gospel Or∣der, he hath been concerned in the publication thereof, as said before.

The Reader may take notice, that William Rogers, for proof of this smiting charge, repeats some part of George Fox's Answer, which he thinks may most help his De∣sign in this matters, viz. — But for him to turn this, and say, I advised him to buy his Tythes, he doth me a great deal of wrong, and so might have been sparing to have 〈◊〉〈◊〉 me — And what can William Rogers make of this, for its a flat denial of the Charge, and if there were but an opportunity to look over George Fox's An∣swer, which demonstrates the sincere Exercise (no way condemnable) that he had with Nathaniel Cripps touching this matter, it might be plainly seen, that he was as clear of any matter of evil fact, in the matter of this Charge, as a Sucking Child; which said Answer William Rogers detects not any further then the follow∣ing Words by him recited out of George Fox's Answer thereunto may, viz. In the Morning, when I was in the Chamber, I saw this Spirit made some like Devils, that they mattered not what they said, to blemish the Reputation of them that sought their good, both Spiritually and Temporally.

William Rogers to prove his Charge against George Fox, maliciously from these Words infers thus; It may be reasonably, said He, supposed that George Fox, for the temporal good of Nathaniel Cripps, might Advise him to buy his Tythes. Now con∣sider, is this manner of Work any way beseeming a Christian Spirit, or is this sufficient proof to detect an Elder upon; but however, it helps to manifest Willi∣am Rogers's Spirit, who it seems would measure others by himself, as if it were good Advice to Advise Friends to buy off their Tythes, to avoid Sufferings thereby, like the Advice he gave himself to save his Goods from the Spoilers, by selling them, or making them over to his Servants: If William Rogers think that with respect to ones Temporal Good, this kind of Counsel were best to be given and taken, George Fox is not of such a Mind or Spirit; and if William Rogers were not full of Perjudice and watching for Evil, that blinds his Eye, and eats out the good in him, he might see by George Fox's Epistle to Friends, by way of Query, That to be Faithful to God, and to trust him with our All, is the best way to do well, with respect to Temporal things, as to Blessings from God therein, and a sincere upright Man would have said, on George Fox's Account, considering his Spirit and Testi∣mony born, and his usual Exhortation accordingly; That for the good will he bore to Nathaniel Cripps, both Spiritually and Temporally, its probable he would Advise him to be Faithful to Truth and his Testimony therein, and trust God with all; that love which thinks no Evil would have made this Construction of George Fox's Words to him: Its plain William Rogers hath yet done nothing with respect to prove the Charge against George Fox alledged on this score, he hath only thereby manifested his own folly, and what Spirit he is of.

And when William Rogers hath said all, as to his Proof he confesseth that the Import of George Fox's Words is a denial; therefore, saith he, I think it needful, here to recite not only Nathaniel Cripps his Certificate and Testimony in that case; but al∣so the Testimony of Robert Arch in Relation to George Fox's advising him also 〈◊〉〈◊〉 the Buying of his Tythes.

Nathaniel Cripps his Certificate is as followeth, viz.

THis is to certifie all whom it may concern, that George Fox, being several Years past at my House, as he and I was speaking together concerning the payment of Tythes, I told him that in the Parish where I dwelt there was 〈◊〉〈◊〉 a Priest and an Im∣propriator,

and that both of them claim Tythes of the Inhabitants; and amongst our Discourse that we had there about it, George Fox advised me to purchase the Tythe of them; this he spoke in Love to me, and I took it no otherwise, but if he will prosecute others for such things whereof he is more guilty himself, he will much loose his Ho∣nour and hardly ever recover it again; This I thought fit, (and indeed bound) to certi∣fie, whereunto I subscribe my Name.

The 23 of 11th Month 1677.

Nathaniel Cripps

Answer, This Certificate, although it may seem to have some weight in it, to William Rogers, and such as watcheth for Evil against the Innocent; Yet with re∣spect to many considerable Circumstances, that very remarkably appertain to it, together with the inward sence that lives upon our Souls in Relation to George Fox's clearness touching this matter; we cannot but signifie that we cannot give any credit to it. First, Because it cannot be reasonably gathered, why George Fox, who is, and hath been found a Man of great Integrity of Heart, both in this and other his Testimonies for Truth, without ever being Impeached by any of the up∣right to God, that ever we have yet heard of, although the Disobedient, and Un∣faithful, that backslde from the Life of Truth, have been ever running upon him on this wise; we say, wherefore he should advise any so to do, we see not, It be∣ing so far below his known Integrity; as also far Remote from his frequent Advice to his dearest Friends. Secondly, In as much as that he that stands approved in the Conscience of the upright to God, gives a plain, sincere and positive denial thereof. Thirdly It being alledged in Charge against him, by one that was not Faithful himself to God in that Testimony, having as we understand payed the Impropriator his Tythes all along; and therefore not excuseable himself in God's sight touching that matter; all which being weighed in the equal Ballance, and just Measure we would give to all Men, we have sufficient ground in our selves to believe the one rather then the other. And besides, what occasion was there for this Advice, being he declared it was his Judgment to pay the Impropriator his Tythes? And to advise him to buy off the Priests Tythes, that he would never do, George Fox knowing well enough, that those were not to be bought, the Priest having no state of Inheritance therein, but at longest during Life, or his enjoying of the Benefit that the Tythes belonged to; therefore its plain here is Confusion, which makes the Certificate very inconsistant with it self. Nathaniel Cripps also being under a jumble in his own Mind about the matter, as not seeing the evil of paying the Impropriator his Tythes, might easily mis-apprehend George Fox in the Discourse which it appears they had touching such things, his old Age also being considered, and the time of the said Discourse, nigh Twenty Years before the afore∣faid Certificate (as we understand) was given forth by him; his Remembrance with respect to the Circumstances relating to it, might easily fail him, and leave him under on incapacity of giving a just Relation concerning it: This is the most charitable Construction, that we can give of what relates to him touching this matter; which we are enclined rather to take hold on, then to render him one that would wickedly bely the Innocent on purpose, although he leaves a sufficient ground of sus∣pition, by making himself a Party with William Rogers, viz. an Accuser, as the latter part of his Certificate doth Import; and that which makes the case much worse, in

relation to him, is, that we cannot understand, that ever before he gave forth this certificate and smiting Charge against George Fox he did discourse George Fox about it, to inform himself concerning it, where the Mistake might lye betwixt them, or to see, if George Fox had been faulty in that matter, what satisfaction he would have given him and the Truth, before he came to be so publickly informed against, and judged, nor that ever Nathaniel Cripps told George Fox what he intended to do concerning the same: And that which we would ask William Rogers is, whether ever he had the Examination of this matter (according to Gospel Order, and the rule of Justice before Judgment be given) betwixt them Face to Face, and the Accused to have Liberty to Answer for himself? did he examine all the Circum∣stances, that might relate to it, and alter the case, in order to a clear understand∣ing of the matter before the Judgment was given, and put upon Record by him to posterity? It is a very remarkable saying of one — He that shall Judge and Determine of a matter, the one Party being not heard, although he shall Judge aright; yet he is not a Just Judge, meaning if the Judgment do not go against him that is heard. And this also may be pertinently observed, that William Rogers, contrary to Gospel allowance, hath received an Accusation against an Elder upon one single Evidence with respect to time, place and occasion, and given Judgment upon the same, and put it in Print to remain on Record to Posterity: We might insert George Fox's Answer to this Charge against him, it being in Manuscript, which would clearly demonstrate, his Innocency therein, and the occasion of that Dis∣course betwxt Nathaniel Cripps and him about this matter, and the very words that passed betwixt them concerning it which are not yet denied, though the Manuscript hath been abroad two Years time, which plainly makes out, that there was not the least ground for any such Accusation to be made against him or the Account thereof, but the same being inserted in the Treatise formerly made mention of, subscribed by Ellis Hookes; together with a full and pertinent Answer to this matter relating to Nathaniel Cripps; we shall not again insert the same, but refer the Reader to the said Treatise in Print, being an Answer to William Rogers's Christian Quaker; as also to George Fox's Answer in Manuscript to William Rogers's smiting Queries, of which this was one.

The aforementioned Robert Arch his Certificate is as followeth, viz.

GEorge Fox being at my House (as I remember it was at the time when he came to set up Monthly and Quarterty Meetings) and there being several Writings or Epistles read of Georges, which were as Instructions to Friends, to be read in their Quarterly Meetings, in which there was written, as I remember, That such Friends as did pay Tythes should be Exhorted or Admonished, which I took notice of; and when I had a convenient opportunity, when George Fox was in my Garden, I told him, That there were two or three Priests, and two Impropriators, did claim Tythes of me, or of my Land; but unto the Priest I had never paid any, and as for the Impropriators, I did not much contend with them, but did suffer them to take the Tythes; said George Fox to me, Canst not thou buy it? Buy it, said he; I answered that I did look upon it no odds or difference between paying of it, and buying of it; so that what George Fox did then say to me, I took it was in tenderness to me; and so I belive to this day.

Burton-hill the 18th of the 11th Month 1677.

Robert Arch.

Answer, What credit this Certificate shall have in the Hearts of the Wise and Faithful to God we see not, and we can commit the same to such to be weighed.

Robert Arch signifies, That one time when George Fox was at his House, and as he remembers it was at the same time when he was concerned in setting up Quar∣terly Meetings, and some Papers or Epistles, as Instructions in relation thereunto, was read at the same time, which George Fox had given forth, In which their was Written, saith he, as I remember, that such Friends as did pay Tythes should be Exhorted or Admonished; and at the same time was it, saith he, that George Fox advised him to buy his Tythes.

We say, this matter laid to his Charge, as that which should be his Advise, is so far remote from his known Testimony and Practice, that not a Faithful Man in the Nation, we believe, will give any credit to it: Besides, can any think, that George Fox should be so Indiscreet and Inconsistant with himself, and his own Papers of Directions and Advise, as to order such his Papers to be read, and Friends to be advised to practice accordingly, and he himself forth-with, at the same time, (if this were true concerning him) to throw down what he seemed to build up; this were such Confusion as we never heard spoken of him from any faithful Man, or could it be expected, that any Work begun on this wise could ever cone to ought; and that George Fox should advise him to buy off the Priests Tythes, is a ridiculous thing to Charge him with, there is no colour for it, being the Priest hath them not to sell; and if William Rogers, or Nathaniel Cripps, and Robert Arch, (his two In∣formers) in two several Countries, could prove it against George Fox, that he had at any time declared it to be his Judgment, That Impropriators Tythes in this Gospel Dispensation ought to be paid, (as it seems the two Informers have declared it to be theirs) it were something to the matter; but as to that we say, His many Wri∣tings and Testimonies have been very publickly as well as privately against Tythes in the Ground, and his said Paper of Direction touching that Case hath that gene∣ral tendency in it, without any exception: Upon all which Considerations it can never be supposed that George Fox would give forth such Advise; but that this Mans Darkness, through his Unfaithfulness in the matter of Tythes as aforesaid, being such, in Charity we may suppose, that he hath been under a great mistake in himself about this matter, otherwise it must needs be either gross Wickedness or Forgetfulness at the least, that caused him thus to insert in Charge against George Fox, and not from real cause by him given them, it being so far inconfistant with his Integrity and Nobility in the Truth, and readiness to lay down for his Testimony in this case, whatever might be otherwise dear to him; therefore what reason George Fox should have to advise these two unfaithful Men thus, or what occasion either, (seeing it was their Principle or Practice so to do, contrary to his own professed Testimony and Life, as Thousands in many parts of this Na∣tion, and other Nations will evidence) for our own parts we say, we are yet to Learn.

We are sorry that these two Men should do so unehristianly with themselves and their Friend that wished them well, as not to let George Fox know (before they iutended to give forth such Charges against him, and put them into the Hands of such a professed and openly declared Enemy to George Fox and the Life of Truth, and Gospel Order) what they were about to do; this manifested a wrong Spirit, and great Weakness as to Truth, that was less enclined to obey and serve the Truth, and to keep their Testimony clear therein, then to gratifie such

a watching for Evil, as William Rogers hath appeared in, to get something any way to smite and accuse withal.

But as it was very pertinently Queried, in the Treatise called, The Accuser of our Brethren cast down, &c. We desire to know who it was that desire these two Cer∣tificates from these two Men in Charge against George Fox, or whether they ever intended or expected that they should be put forth against him in Print? or whe∣ther they were not subtilly drawn from them, and that such as dealt with them in that matter have not betrayed them therein? For as we understand two publick Friends asked Nathaniel Cripps, Whether it was his Advise and Consent, that his said Certificate, concerning George Fox's advising him to buy his Tythes Twenty Years ago, should be made use of against George Fox? or whether he gave William Rogers any order to publish the same in Manufcript to the Nation, as he endea∣voured to do? and whether he did not say in Answer, No sure, I gave no such advise, I knew nothing of his so doing; He had no order from me to spread it further then to pro∣duce it at Bristol, if there was occasion, when George Fox went down thither, &c. not expecting it should go any futher. We further desire that Nathaniel Cripps and Robert Arch be minded, whether they be not bound in Conscience to bear a Testimony against William Rogers for his treacherous unbrotherly dealing with them, that have brought such an Accusation against an Elder and Antient in Truth on their score, and not first let them know, that they might have given George Fox, in the first place, the priviledge of an Elder, or a Brother in relation to Gospel Order, as the Truth and Christian Society necessarily requires.

William Rogers in his Rejoynder to George Fox's Reply saith, Now it remains that I say somthing concerning George Fox's departure out of the Meeting in Broad∣Mead, in the City of Bristol, in the time of Persecution.

The Reader may remember how that we made mention of George Fox's Epistle to Frlends, relating to advise to Friends to be faithful in time of Persecution; with which William Rogers being touched and grieved, because he had made away a great part of his personal visible Estate to his Servant, out of the 〈◊〉〈◊〉 reach, in his Answer of Smiting Queries (also made mention of in the beginning of our Reply) said — This Exhortation, I say, is in it self good; but would much better have become the 〈◊〉〈◊〉 of George Fox, if when the Persecutors came up one pair of Stairs into our Meeting-Rome in Broad-Mead, whilst he was speaking, he had not been of such a Spirit (which some may call distrustful and disparing) as on a sudden to step down and hasten out of the Meeting, as he once did, of which my Eyes, with many more, were Witnesses.

It may be noted, that this smiting Accusation (which George Fox utterly de∣nieth, as in his Answer may be seen) William Rogers asserts upon the sight of his own Eyes, with many more as he saith.

Now of what force this his own evidence, touching this matter is, let it be judged, considering what a spirit all along he hath manifested himself to be of, full of Envy and watching for Evil, that he may caluminate and asperse the Innocent, as the many Accusations upon this pittiful insufficient Evidence brought in, do de∣monstrate; but in as much as that he saith, His Eyes, with many more, were Wit∣nesses; upon George Fox's denial thereof, (amongst all the other before mentioned) he hath brought and published in Print several Certificates to prove the aforesaid matter, which we shall hereafter insert; with what Observations we have made thereupon.

The first Certificate.

WE do cerifie hereby, that we were present at a certain Meeting in Broad∣Mead, within the City of Bristol, on the account of the Worship of God, and that it was at a time when Persecution attended Friends in their Meet∣ings, and that at that Meeting George Fox stood up and spoke in the Meeting, and afterwards departed out of the Meeting at a back pair of Stairs, a very con∣siderable time before the Meeting broke up, and was not taken Prisoner that Day, and the ground of his departure at that time, we have cause to believe, was to avoid being taken Prisoner.

Mary Goldney, Mary North, Ann Day.

Upon this Certificate, the Reader may observe, that here is not one Word of 〈◊〉〈◊〉 coming up one pair of Stairs, nor of his leaving speaking, as by Wil∣liam Rogers is inserted in the Charge, which if it had been proved had been mate∣rial Evidence according to the Charge as the leading cause that might have produ∣ced such an effect; and as to the back pair of Stairs made mention of, Eight and Twenty Friends of the City of Bristol, who have certified on this occasion, (the substance whereof we shall hereafter insert) do affirm under their Hands, That both pair of Stairs were common for Friends to go up and down at, and George Fox was known to come up and down also one and the same pair of Stairs into the Meet∣ing; and whether these Certifiers have demeaned 〈◊〉〈◊〉 like Gods People, of a tender Christian Spirit; it may be noted, in that we cannot hear, that ever any of them dealt with George Fox according to Gospel Order touching the same, till they put this Certificate into the Hands of a known Enemy to George Fox, that 〈◊〉〈◊〉 after his precious Life, although probably they had ten Years time to have taken the oppertunity for it; and whether the Conclusion of the Certificate doth not demonstrate of what Spirit they are, by these Words — And the ground of his departure at that time, we have cause to believe, was to avoid being taken Prisoner. Doth not this, we say, clearly demonstrate a Spirit to be in them that watcheth for Evil, and is void of all Christian Charity, which the Honest and Unprejudi∣ced retains, and do clearly discern them to be of party with William Rogers, and that a malicious Smiting was in their Hearts, and their Charge aggravated with giving their Sence and Judgment thereupon, and that their Evidence is false, and Belief erronious, we have ground to believe from a Testimony in our selves, con∣firmed by a certain knowledge of George Fox's Integrity to God in his Testimony and Practice, far remote from such a Spirit, (although William Rogers hath him∣self confessed to his own creeping Work) confirmed also we are belief concern∣ing him, against William Rogers's smiting Charge, and this Certifieate also, from the Testimony of the forementioned Twenty eight Persons touching this matter, as hereafter we may speak of, viz. That they never saw any just occasion given by him for such a Charge as VVilliam Rogers hath so wickedly aspersed him with. If we should give a relation who these Certifiers are, it would abundently abate the force of the the matter they have brought forth, if there were any occasion for it; but the

observable Circumstances materially to be noted on the account of what they have said, do testifie, that there is Malice and Prejudice in the Ground, as the Innocent cannot but see.

The next Certificate.

TO this Testimony (we say, meaning what the other have said) I also can bear Witness, with this further addition, viz. That after he stept down from the place he stood upon, and was departing, some Friends were moving to go with him, and he perceiving (as I took it) said, holding out his Hand, Keep your Meetings, Keep your Meetings; and the Meeting continued a considerable time longer, after his departure.

William James.

Answer, Upon this also it may be observed, here is no Evidence given, an∣swerable to the Charge, nor no Proof made touching any Persecutors coming up whilst George Fox was speaking, neither that on a sudden he left speaking, and stept down, nor any Persecutors spoken of that came at that Meeting that these two Certificates relate to.

And this Mans unchristian like belief (void of that Charity that thinks no Evil, nor watcheth for it) that George Fox went out to avoid being taken Prisoner, manifesteth a prejudiced Spirit, and an evil Mind that seeketh occasion against the Innocent, whose Testimony and Sufferings all along, fince the Lord gave him a Testimony to bear for Christ Jesus, manifests the fallacy of William James's Testi∣mony, which is plain Accusation upon the slender evidence of his own belief; neither doth he demonstrate (which were material to a Charge) how long it was betwixt the Crime which he chargeth George Fox with, & the time of his 〈◊〉〈◊〉 forth the Charge against him: And did William James deal with George Fox du∣ing the said time in relation to it, before he put it into William Rogers's Hands to be published in Print against him? And did ever William Rogers take the Accu∣ser and the Accused Face to Face to examine the matter, 〈◊〉〈◊〉 he ought to have done, according to Truth, and the Law of Nations, before he had published such a Judgment against him to Posterity as he hath done?

And as for William James's saying, that George Fox should say to Friends when he was going away, Keep your Meetings, Keep your Meetings; this signifies no∣thing as to proof of the Charge, that he went away to avoid being taking Prisoner, or that he intended that the said Meeting should have continued longer; for being spoken in the plural Number it must not relate to that particular Meeting at that time, but to Friends Meetings more generally; and many Hnndreds (we be∣lieve) will testifie that George Fox hath said on that wise at the breaking up of many Meetings, (when no Persecution hath attended them) in an Exhortation that many have been comforted in, and much more occasion might he then have for such an Advise, (as is frequent with him to give) because that Persecution in those days attended Friends Meetings; and surely if this Man had been of a right Spirit, and single to God, and had had regard to Truth, and the Repute of the Church of Christ, he would not have aggravated the force of his Evidence against an Elder (and an arraigned innocent Person, through William Rogers's wicked murtherous Spirit) with what Circumstances relating to Charge, he could

any way do it; let him beware least the Lord lay that to his Charge, that he will be much less able to acquit himself of, then he whom William Rogers, and he too have set themselves against.

Here follows another Certificate to prove William Rogers's malici∣ous Charge against George Fox.

I Do remember, on this occasion, that George Fox did depart out of the Meeting aforesaid, before the Meeting broke up, or Friends departed; and at that time Friends were attended with Persecution, and as he was departing he said to Friends to this effect, Keep your Meetings; and I do believe his so departing was to save himself from being taken by the Persecutors.

〈◊〉〈◊〉 Day.

To this we say, Its observable that this Evidence is no proof answerable to Wil∣liam Rogers's Charge, and doth bespeak abundantly more Prejudice and Malice then any Christian Love or Charity, and doth produce no repute to the Author thereof, amongst Gods faithful People, or amongst sober Men; and 〈◊〉〈◊〉 is no Evidence at all to the matter in Charge, for he saith not a word of any Persecu∣tors coming up the Stairs whilst George Fox was speaking, or of George Fox's leaving of speaking on a sudden, and hastening away, &c. But it is matter of Charge from himself, grounded upon his own belief (like William Rogers's Evi∣dence, viz. If Reports be ture; or, I firmly believe; or, Its probable so: And as to George Fox's saying, Friends, keep your Meetings (that's Answered before (in the Answer to the other Certificate) satisfactorily to such as are of an honest Mind, and William Rogers as to proof to his Charge against the Innocent is yet in the foyl, and makes his Works, and theirs also of Party with him, ridiculous in the Eyes of the wise in Heart, who cannot but be ashamed of him and his Work too.

Here is yet one more that appears to his shame, in abetting William Rogers in his malicious detestable Work, his Words are as followeth

I Do on the occasion aforesaid declare, that I remember that George Fox did depart out of the Meeting aforementioned, a considerable time before the Meeting broke up, and at that time Friends were attended with Persecution; I do also remember that mine Vnele Dennis Hollister did acquaint me, that George Fox did advise him to absent himself from Meetings in the time of Persecution.

Samuel Hollister.

Answer, This Evidence also is short, like the rest, and is not answerable to the Charge, no mention being made of any Persecutors coming up the Stairs whilst George Fox was speaking, or that he left speaking on a sudden, and hastened down, &c. and manifests William Rogers's Charges suspicious, if not altogether false: (which however afterwards we doubt not but to do) Who said, That the Officers came up one paire of Stairs whilst George Fox was speaking, and that George

Fox on a sudden left off speaking, and hastened down another pair of Stairs, &c. which manifests either dimness of sight in William Rogers, or that his prejudice and jum∣bling restless Work he hath made in the Envy that lodgeth in him, hath infatu∣ated his Understanding and Memory, that he forgets himself, or otherwise we may conclude, that his Wickedness is such, that he often matters not what he saith, to the running down of such as he sets himself against; the Lord doth take notice of these things.

And it is not proper, discreet nor evidential for Samuel Hollister to bring up the Words of his deceased Uncle (to make an Accusation thereof against the Innocent) who was a Man of that Gravity, Wisdom and tenderness of Spirit, as some of us can testifie, that we believe that he would have abhorred to have appeared on this wise against an Elder, but have given him more Gospel Order, if true, then either William Rogers or he hath done. Did Samuel Holister ever acquaint George Fox with what he hard his Uncle say, touching this matter that he has brought in Charge against him, and put it into the Hands of an open Enemy to Truth, and George Fox's Foe, to be put in Print on Record to Posterity against him? Where is the Christian Dealing and Gospel Order which William Rogers hath blamed o∣thers for being deficient in, on John Stories and John Wilkinsons account, Who in order to get a Judgment against them, saith he, 〈◊〉〈◊〉 forth Charges behind their Backs, that Judgment might be brought forth against them unhard? VVe can tell William Rogers, that his, and his Certificers Case is far remote from that in relation to us, whom he hath placed a Judgment upon in Print to Posterity, on the account of our dealings with John Story and John Wilkinson, as hath been evidently manifested in 〈◊〉〈◊〉 Treatise already; for we say, John Wilkinson and John Story were acquain∣ted with proceedings intended concerning them, by the Advice and Order of the Quarterly Meeting, in persuance also of Advice from Grave and Ancient Friends from London, a Meeting was appointed that they might be heard, and they had liberty granted to make their Defence, and to make their Objections against the Witnesses if they pleased, and that all things might be examined Face to Face be∣twixt them and those appearing on the Truth, and on the Churches behalf against them, which they were acquainted with, yet they contemptuously refused to ap∣pear, in the ambition of their Hearts, and shut themselves from the priviledge of being heard, and justly therefore exposed themselves to the sentence of Truth through Gods People against them: Let these Certificers and Accusers also be asked, whether ever they acquainted George Fox with what they intended to do in relation to Charge and Evidence touching this matter? Did they give the pri∣viledge of a Friend and Brother in Truth, according to Gospel Order? Did they give him liberty to be heard and make his Defence Face to Face, according to judi∣cial proceedings, that he might have the liberty to have cleared himself, or given that satisfaction which the Truth, and the Gospel of Christ required, before they published him in Print to Posterity? If they have been deficient in this matter, they have rendered themselves to be out of the Doctrine of Christ, Obstructers (yea Despisers) of Gospel Order, and the Rule of common Societies; Accusers of the Innocent, Parties with William Rogers in his malicious Work in criminating on this wise, and their Evidence (if any material had been therein) not to be re∣garded by Men fearing God, Lovers of the Christian Religion, and the Society of Brethren in the Spirit of Truth; and that their Works cannot but be despised, and cast out as the unsavoury Salt, good for nothing, but to be trodden under Foot of

Men. And to that in all Consciences we can appeal, where these things may come to be taken notice of, whether it be not clearly demonstrated, as the Sun that shineth at noon Day, that this Work of William Rogers's hath proceeded from meer Malice, & seeking occasion against the Faithful, whose Testimony stands and lives against his and his Abettors backsliding State, at which they freet and fume, and tugs to and fro, and fastens themselves the more thereby, to their greater Shame and Reproach in the pit of Infamy and Disgrace, which they would have had others cast into.

And for a further manifestation of the fallacious Work of William Rogers, and those of party with him, (as their Words demonstrate, which have bew rayed them) in this concern relating to George Fox his leaving the Meeting at Broad-Mead, in the City of Bristol, after the manner that they would charge him with: We think meet to Insert here the substance of a Certificate given forth on the aforesaid occasion by Twenty eight Persons, and Friends to Truth, in the City of Bristol, several of whom some of us knows to be Persons of grave and solid Deportment, Men of good report in Truth, and of a good conversation and repute 〈◊〉〈◊〉 all sober Men; whom although William Rogers in his Paraphrasing 〈◊◊〉〈◊◊〉 their said Certificate, doth most abusively (below the Spirit of a Man) render them, we are satisfied it shall stand touching this matter of William Rogers's 〈◊〉〈◊〉 Charge (by all we can any way observe) an Evidence for George Fox's 〈◊〉〈◊〉 therein, in the Consciences of all the Faithful to God every where, who comes to have the knowledge thereof, with the 〈◊〉〈◊〉 that relate to it.

The Charge was thus. If when the Persecutors came up one pair of Stairs; whilest George Fox's was speaking, he had not been of such a Spirit (which some may call 〈◊〉〈◊〉 and despairing) as on a 〈◊〉〈◊〉 to step down, and hasten out of the Meeting, at a back pair of Stairs, which he once did, of which mine Eyes (with many more) were Witnesses.

The Substance of the Answer of the aforesaid Friends is to this effect, viz.

WE have this to say, who were generally all of us at all or most of the Meetings which George Fox was at there, That we never 〈◊〉〈◊〉, or can remember, that any Persecutors did come up the Stairs, whilest George Fox was speaking; so as to occasion the ceasing of his Testimony on that aocount. And for a further confirmation of George Fox's clearness against this malicious Charge they add, viz.

And this Testimony for him we have in our Hearts, as a Man remote in Spirit and Example from any such Practice of flying in time of Perse∣cution though now charged therewith by Apostates; &c. And this we though fit to insert, as Persons concerned, 〈◊〉〈◊〉 the vindication of our dear Friend G. F's. Inno∣cency in this Case, according to the best of our knowledge and remembrance, who neversaw any just occasion for such a Charge as W. R. hath aspersed him with, &c.

Now we leave this matter before the honest Hearted, where this may come, to 〈◊〉〈◊〉, whether (George Fox himself having denyed the Charge as false and mali∣cious) we havenot much more ground (on George Fox his Account touching this matter) to give credit to Charles Hartford, Charles Jones and Richard Snead, (and the twenty five Persons more) of known Credit and Repute, and Men of 〈◊〉〈◊〉 Spirits, and tender, with respect to Truth and the fellowship therein a∣mongst Brethren; who understanding that William Rogers had given out a Charge on this wise, amongst many others, against George Fox, and had in Manuscript

sent it abroad up and down the Nation, had a concern of Spirit in the Vindication of Truth, on their own free accord, to give forth the relation aforesaid; then to give credit to these few Certifiers on William Rogers's account, against an Elder in Truth unheard, and behind his back; Who also have given Judgement against him and thereby manifested themselves to be Parties in the Design Printed as a Record to Posterity, from their own particulat belief, in a Criminal matter of such a ten∣dency as this appears to be; And shall leave to the Righteous God to clear the In∣nocent in all Hearts; and that the Guilty and Blood Suckers of the Lambs of Jesus may be manifested to all, that the Lambs may be aware thereof.

And for a further manifestation of George Fox's Innocency touching the charge of flying in the time of Persecution, we 〈◊〉〈◊〉 the reader to George Fox's tender and simple Relation there, in his Answer to William Rogers smiting 〈◊〉〈◊〉, and should be glad, that all the tender Hearted, who are void of Prejudice, had 〈◊〉〈◊〉 oppertuni∣ty to look over the same, believing that the tenderness of the Mans 〈◊〉〈◊〉 in the Life of God is such, that it might be able to convince all Gainsayers; yet such hath been the wickedness of William Rogers's Spirit, in his paraphrasing thereupon, to help his Work thereby, that he hath taken hold of pieces thereof here and there, that he could any way bend to the Advantage of his so charging, and the rest of the Words that might make out George Fox's Innoceney touching the matter, them he for the most part quite leaves out; all which to insert, together with what might be said to his pervertions and ungoodly deductions therefore in his Rejoynder, would trouble the Reader with more then in Conscience we are bound to do, or then there is any occasion for, either with respect to the clearing this reproached and approved faithful Servant of God, (and for Jesus sake to every little one) George Fox from the wicked Accusations alledged against him touching this matter, toge∣ther with the rest spoken to, or as any way needful to manifest William Rogers's evil Mind, for they are dark who see him not, having occasion to be concerned with him.

Yet we desire to be born a little, in giving the Reader a short account of some Passages that George Fox met withal that Morning before he came to the Meeting, that the Charge against him relateth to (which William Rogers, in his Rejoynder, denieth not one Word of, as to the substance thereof; yet how therein by his per∣verting and drawing ungodly Inferences therefrom, how he makes that plain and honest Relation to look, it would make ones Heart to tremble) only in a few Words by the way, whereby to remove the dubiousness that seems to lie in the following Case, that William Rogers would make a Charge upon against George Fox.

William Rogers saith, That George Fox in an Answer to him saith, I remember I was sitting in a Meeting at Bristol when another was speaking, & the Soul∣diers came and took him away, and I kept the Meeting afterwards. And yet (saith he) George Fox saith, There came no Souldiers nor Officers into the Meeting whilst I was there, nor any before or after that Day.

William Rogers makes a great ado about this, and says, He that runs may 〈◊〉〈◊〉, that in some cases George Fox matters not what he saith.

Now we say to remove this Ambiguity, and also to manifest William Rogers's watching for occasion, in which into Confusion and Mistakes he runs himself; It may be noted that these two Relations appertain to two several distinct Meetings, at one of which when the Officers came in Alexander Parker was speaking, and

they took him away, &c. And at the other, into which no Officers came, when George Fox came in, Margaret Thomas was speaking, and afterwards ceasing, George Fox kept the Meeting, as it was said in quietness till the end of it, which Meeting the aforesaid charge of flying we perceive relates to; these two distinct Meetings and Occasions may be easily observed out of George Fox's two former Answers, which William Rogers, but for his haste and lusting to Envy, might have seen, and thereby had occasion to have covered his bussing distracted Spirit; if William Rogers deny this, it may be further cleared, as occasion may be seen.

And now touching George Fox's coming to Bristol to the Meeting, on the Account whereof William Rogers lays his Charge against him — George Fox saith,

I lay at Edward Pyot's House, a little way out of the City, and that Morning several Friends came from Bristol, and desired me not to come to the Meeting that day, for the Souldiers intended to come, and said also, What were they? if they were taken it were no great Matter; but they would not have me to come except I were 〈◊〉〈◊〉 moved; I reserved my mind to my self, and bid them go away, and did not say I would, or I would not; but aferward I said to Edward Pyot, I would go to the Meeting, and one should stay to go with me through the Fields; and he said, His Son, Edward should go with me: So walking through the Fields, I met Dennis 〈◊〉〈◊〉, and 〈◊◊〉〈◊◊〉; Dennis Hollister said; What would I go into the Mouth of the Beast! and Thomas Goldney Smiled at me; I bid them walk by, because many Peo∣ple were walking there.

Afterwards I met George Bishop, who said, What would I go into the Mouth of the Dragon! (Note, these were the most eminent Friends in the City in many respects)

I bid him also walk by; and they did all they could to stop me; so I went on, and passed into the Meeting, and 〈◊〉〈◊〉 Thomas, as aforesaid, was speaking, but had soon done, &c. and a Pretious, Glo∣rious Meeting we had; and when I was clear (meaning in Testimony) I was moved to Pray; and when I had done, and step down two or three steps, I was moved to turn back again, and stood up and told them, Now they might see that there was a God in Israel, that could deliver, and so I stept down to go away; and Friends began to busle out, and I said, Why did they busle and make that throng, and George Bishop said, It was time to break up the Meeting; and so I came down the Stairs, and there was neither Souldiers, nor other Officers that I see or heard of that day, nor none such like, and many Friends and People were in the Street when I came out.

Now this plain and honest Relation (as in Christian Charity we look upon it to be) being considered upon, which William Rogers also contradicteth not, though he labours abusively to mar the Face thereof; we say again, by leaving out many of George Fox's Words in his reciting thereof; and so making his own Constructi∣on thereupon, and thence most inhumanly infers; we desire it may be observed, whether it may not be reasonably concluded, that the Charge W. R. hath framed up, is not only absolutely false, as the foregoing Certificate under the hands of so many honest impartial Friends (manifold over-ballancing what W. Rogers's indis∣creet, smiting and accusing Certifiers have said) doth demonstrate; but that also the Charge is notoriously wicked, with respect to the Circumstances observeable upon the Exercise that George Fox had amongst Friends that day, touching this matter, as his tender Relation doth declare; signifying how he was wrought upon to have kept him from the Meeting that day, by some of the most eminent Friends then amongst them, and several more; and yet notwithstanding all, in that he did go,

signifies, that he was of such a Spirit as contemned the least shrinking in Suffering times; although William Rogers, this grand Accuser of the Brethren, is basely Guil∣ty in that matter, as he hath confessed, by making away his personal Estate, that the Spoilers might not come thereat. And what silly Malicious Work this appears to be, seeing Thomas Goldney's Wife (a principal Friend at that day (toge∣ther with Mary North) who probably might be privy to these Transactions, that she may asperse the Innocent, if she could any way do it) thus bewrays her own Husband's weakness, with the rest of them, on this wise! And if these, before made mention of, had prevailed upon George Fox, to have got him that day to have stayed from the Meeting, as they laboured to do, what Work would they have made of it, its easie to see.

And let it be considered whether this case in relation to George Fox's supposed Weakness in Suffering times (and yet not proved) can in any respect be comparable to John Story's leaving the Meeting, to the grief of Friends, when Souldiers were at the Door, ready to break in, and hid himself in an upper Room, tell the Soul∣diers were gone, and took some Prisoners with them; and in leading a simple Peo∣ple, by his example and allowance thereof, into holes and hidden places upon the Commons in Suffering times, which hath been to the grief of the said Meeting, as many of them have since confessed, and condemned the same; although John Story and some more justified it.

And although William Rogers is not a shamed, but hath the impudence to charge George Fox upon the Evidence of, If reports be true, to be the greatest flyer in time of 〈◊〉〈◊〉 that ever he heard of professing Truth; and being charged as a false Accuser touching this matter, what pittiful proof he yet brings, never a Testimony in evidence answerable to the Charge, more like Malicious smiting, then any solid proof of the matter; neither is the Evidence valuable in the sight of the upright to God, with respect to the Certifiers themselves, being manifested to be of the prejudiced contentions Company, Parties with W. R. and the rest of the factious sort, that have occasioned Discord and Trouble in the Church of Christ, in opposition to the Life of Truth, and the Unity of dear Brethren; and W. R. also might easily have seen his mistake in giving G. F. the Character of the greatest Flyer in time of Persecution that ever he knew, if he do but compare him with J. S. and them of party with him, of the Meeting he belonged to, there hath been enough amongst them to stop his Mouth with, and go no further against him touching this matter, and let all William Rogers Certifiers, (and indeed Accusers they may be reasonably called) be asked whether ever any of them spake to George Fox, about this matter they charge him with) or ever to his Face shewed any dislike of his so leaving the Meeting; as they are pleased to assert, saying, That they believe he left the Meeting, that he might not be taken Prisoner that day; We never heard of any such orderly proceedings amongst them; the Lord in the sight of that in their Consciences will plead with them for such Work as this; we desire they might be forgiven, and things not laid to their Charge, as their desert hath surely been.

William Rogers makes an Accusation against George Fox also by a smiting Query concerning a Meeting at Ringwood, which George Fox was at many Years ago, charging him about his flying there, and undertakes here to concern himself with it, that he may find Work for his smiting Tongue, which Accusation being denyed by George Fox, in relation to any evil fact done by him touching the same; and William Rogers expected to have made sufficient proof thereof, which in his Rejoynder

he hath not done, there being also a Certificate from the Friends of the said Meeting fully demonstrating George Fox's clearness against William Rogers's abu∣sive Charge, satisfactory to all the honest hearted Friends to Truth, who have inspected the same; we shall not therefore much concern our selves therewith; 〈◊〉〈◊〉 this may be very reasonably observed, that notwithstanding the Certificate from the Friends of the aforesaid Meeting, to the clearing of George Fox, and William Rogers totally deficient in the matter of proof against him, (but that he can (as he is wont) say, If Reports be true) yet the unplacableness of the Mans Spirit is such, that he hath undertaken by perverting George Fox's Words, and miscon∣struing the candid sence of George Fox's relation touching the same, to make De∣ductions therefrom, which neither the scope of the Words themselves, 〈◊〉〈◊〉 any thing relating thereunto, under any Christian and Charitable Constructions in 〈◊〉〈◊〉 and Truth can be deduced: We should be glad that the honest hearted had the opportunity of reading over G. Fox's Answer in Manuscript to William Ro∣gers's 〈◊〉〈◊〉 Queries, and the Certificate from the aforesaid Meeting, touching this matter of Charge about Ringwood Meeting, and then to observe the Work William Rogers hath made about the same, by his perverting and 〈◊〉〈◊〉 inferring therefrom; It may be easily seen from whence he is, and whither he goes, what his Motion and Center is and by the Work he hath had in Hand many will be made to say, from the sence they shall have of him and his VVork, That 〈◊〉〈◊〉 hard for Record or Age to find an 〈◊〉〈◊〉 to him.

The Reader may remember that at the beginning of his Paper of Smiting Que∣ries and Charges, William Rogers alledged against George Fox, thus — 〈◊〉〈◊〉, 〈◊〉〈◊〉 Query of George Fox, Whether he doth 〈◊〉〈◊〉, that when the Souldiers, 〈◊〉〈◊〉 other Persecutors, come to a Meeting in or 〈◊〉〈◊〉 London, at a certain time 〈◊〉〈◊〉 he was there, he did not go out of the Meeting, and 〈◊〉〈◊〉 himself to an upper Room, or 〈◊〉〈◊〉, for so I have been 〈◊◊〉〈◊◊〉 he 〈◊〉〈◊〉, by 〈◊〉〈◊〉 Person of known Credit who was at the Meeting. This is the substance of the Charge.

Answer, It may be observed here is an 〈◊〉〈◊〉 relating to high Charge against George Fox, before one single Witness, (he pretends to no more) contrary to the Apostles Directions (which manifesteth him to be of another Spirit then the Apostle had) as well as disorderly 〈◊〉〈◊〉, not having first dealt privately with him.

George Fox also denieth the same, as a 〈◊〉〈◊〉 Charge, which being matter of high Accusation (as William Rogers 〈◊〉〈◊〉 Queries may be) in all reasonable∣ness William Rogers ought to have proved it against him, or have acknowledged his Spirit wrong in so doing, but we find not in all his Rejoynder any proof made thereof, nor any Certificate produced from that Person of known Credit (as W. R. said of him) to make good this smiting Charge. We refer the Reader touch∣ing this matter also, to G. Fox's Reply, in Manuscript, to William Rogers's smiting Queries for satisfaction.

This also manifesteth upon the whole matter relating to Charge against George Fox for flying in time of Persecution, that the Charge is not only malicious but false, and most unchristianly abusive, arising out of the wicked prejudice of his Spirit, from whence all this bad Stuff hath come, in the Face of Meetings, Coun∣try and Nation, thus impudently to impeach an Elder, contrary to Gospel Order, the Rule of Christianity, yea and of human common Societies, in opposition to the Sence and Testimony of many Faithful, Undetected, Impartial, Grave and Sober

Friends of Gods Truth, who in one Heart and Conscience stand up in Evi∣dence for George Fox's clearness in the matter of the Charge against him, over William Rogers's Head and Work, together with all his prejudiced, incompetent Certifiers and Witnesses; and it is our firm belief, that in the sight of all sober People, who have seen and tasted his doings, that he stands detected as a false Ac∣cuser of our Brethren, and one that hath set himself (we cannot but often say) to work Mischief in the Church of God, if possibly he can do it, which will be his Burden one day, very heavy to bear.

And his unchristian Constructions, which in his jealous Mind he makes, from which his perverse Deductions are drawn, upon the honest Relations aforesaid, by George Fox given, and upon the Testimonies of Faithful Men on his account, we tread under our Feet, as the Works of Darkness and Death it self, as to the Life of God and the first Love, as by his paraphrasing scurrilous Language in his Discourse is clearly seen.

William Rogers further goes on to manifest how he seeks occasion against George Fox, and saith in his Rejoynder, That George Fox informs him, that some said his Papers were not worth Answering: And seeing George Fox (saith he) hath acted contrary to their sence, What is become of their Unity now? and whether this doth not shew their Confusion? and the rather because George Fox saith, Thy Charges being 〈◊〉〈◊〉 and Malicious, I take the 〈◊〉〈◊〉 notice of them. And further (saith he) I take notice that this is one sign that the Word of the Lord in John Wilkinson is fulfilling.

Answer, Whether this be not sorry Work, let him bethink himself, and then speak, he surely loves to be busie one way or other, when such poor drudgery Work as this he is glad to be concerned in; We say his Charges being False and Malicious, according to George Fox's Words, he weighs them as a little thing, they touch him not, and all he can say against him, when he hath said his worse, he treadeth up on, without notice taken of them, as to hurt his Life or break his Peace with God, or lesten his Repute amongst the Faithful; he may go on, and what he hath to do, do it quickly, for his time is far spent, and the Damnation slumbers not.

But doth he say, That George Fox and his Party are in Confusion, because, not∣withstanding some say his Papers are not worth Answering, yet they are Answered, he says.

Answer, We say it again and will stand to it, that his Papers were not worth taking any notice of, with respect to himself, and the baseness of his Spirit, as a Man given up of God, and hardned for Ruin; neither are his smiting Queries, that his Paper is filled with, worth regarding, being manifestly seen to come from a wicked, prejudiced, malicious Mind, that discovers themselves, and the Spirit from whence they come, to the wise in Heart who sees beyond all, and in as much as that the Lord and his People were clear of him, if no more had been said, nor he and his Papers taken notice of; yet for the more clearer manifesting his Spirit to all, and his unchristian doings, that all might beware thereof, as also for the re∣moving the stumbling Blocks out of the way of the weaker sort that are laid there∣by, and that they that are yet without may not harden themselves because there∣of, and for the 〈◊〉〈◊〉 him see his own Confusion Contradictions and Inconsistan∣ces therein, that he might take notice and fear; otherwise, that Coals of Fire may be heaped upon him, if he repent not; that upon these Considerations, George Fox should find it with him in his freedom to put an Answer to it, where is the Confu∣sion he speaks of, let him consider and speak?

But William Rogers saith, This is one thing he taketh notice of to be a sign that John Wilkinson's Prophesie is fulfilling.

Poor Man! Is this the shift they are glad of to hide John Wilkinsons false Pro∣phesie withal, viz. That those who were not of Party with John Story and him in opposition to Church Care, but testified thereunto in the Name of God should be broke to pieces? A poor shift indeed! which John Wilkinson can never thank him for, for it brings his Testimony and Prophesie into the Dust, if the fulfilling of it must center in this: But what doth William Rogers say in relation to the dealings of Almighty God concerning the Rebellious, that are not worthy of the Lords for∣bearance and long suffering towards them, nor their Works worth taking notice of? and yet the Lord waits to be Gracious, and would heal their Backslidings, as was testified of from him in relation to the backsliding Jews: Let him take heed of bringing the Power and Kindness of the Lord under his Judgment, for the Lord will not hold him Guiltless in so doing: Dare William Rogers say, That the Lord was divided against himself in the exercise he had with them far be∣yond their deserts, or any worthiness in them of the Mercies that waited over them? What absurdity is this to attribute the fulfilling of John Wilkinsons Prophesie to such a matter as this, that is so common with the Lord and his dear People also.

William Rogers may know that its their own Case, and is coming on their own Heads, they are in a divided Spirit, broken off from the Life of God, and Unity of Brethren in the Spirit of Truth; and many of their own Pertakers comes away with joy, their Kingdom totters, whose fall will be great, its Foundation is rotten, & it cannot stand; several of the few of them that remain are beholding with fear, the Structure which they have! framed, & are making a way to escape with their Lives: They who love the Lord and Righteousness will quit their Hands of this ungodly Work that William Rogers is so disperate in, let him look about, and those few that yet sticks to it, many are cut off on every Hand, and the Hearts of the great Ones begin to fail them, for they can find no Hands in the day of Battel; God of a Truth will blast their Design forever, let them go whither they will for help, its all in vain, the Desolation of their Spirits Work is determined of God, and they'l perish forever, if they repent not: The wise in Heart sees how they are looking about them for help any way, and bemoan them for the ancient Glories sake that some of them were covered with.

Let William Rogers be asked what he says of his great Confederates at Chippen∣ham in Wiltshire, the place of John Stories great Interest? and what he says of their Letter sent to Jeofrey Bullock in Suffock, the old Apostate, that was publick∣ly denied of Friends for denying that Christ that dyed at Jerusalem, and hath been a publick opposer of Truth in Friends Meetings several Years: In which Letter they applaud him, and his Blasphemous Books, being (as they say) affected there∣with, and desires Correspondency with him, and to have some of his Books, in opposition to the Foxman Party and Orders, as they contemptuously speak of him and the Churches Care; we may have occasion hereafter to insert the aforesaid Letter to Jeofrey Bullock, and discover his Spirit by the Works thereof: William Rogers and them of Party with him may think their Case sad and disparate, when Jeofrey Bullock (and the Apostate John Pennyman, who spreads abroad Jeofrey Bullock's Books against Truth, and the Friends of it) becomes William Rogers's and

his Confederates Friend to associate with, and they are glad to solicit him to their aid, as their letter to him plainly imports; surely it may be said, their case is bad, and their Design can never be blessed, thats upheld by such a spirit as this; Oh it were well if any of them would yet truely be turned to God, that they might yet be healed.

William Rogers further goes on his smiting Work against George Fox, which he takes occasion to appear in, from some of George Fox's Words, and saith he; — Now I come to take notice, of a Postscript written by George Fox in these words, viz. Here follows mine Epistle that hath touched thee [meaning the Epistle to Friends (for∣merly inserted) relating to faithfulness in the time of Persecution] which (saith George Fox to William Rogers) thou makest all this Work and Writing about; who would make me Inconsistant with my self; and so mightst thou have done the Apostle, who one while Circumcised and afterward forbad it; who one while said they should not judge one another about dayes, and Meats and Drinks, and afterward judged them for it, who made it their Principle so to do.

These few Lines (saith William Rogers) do manifest that George Fox doth not divide and distinguish as he ought to do, if he be not Ignorant of the Scriptures, and of what I have writ, and what his Name is to: And to prove what he seems to hold forth a∣gainst George Fox, he saith, I find no where that ever the Apostle forbad Circumcision in the same case in which he practised it.

Answer, Its to be admired what this Man would fetch up, or frame matter of to smite with (though thereby he demonstrates sometimes his own folly) for we say, where doth George Fox say that the Apostle did so: Nay we do affirm that George Fox doth plainly shew that the Apostle did not forbid Circumcision on the same Account, or in the same case in which he practised it: and so for William Rogers, to say he finds it so no where, is the same, and no otherwise then what George Fox saith; wherein then is George Fox's Ignorance of Scriptures, and what his Name is to, &c? If William Rogers knew rightly what himself says, he might see how he runs himself into Confusion, and makes himself Work with his own Shaddow.

George Fox intimates, that the case in which the Apostle practised Circumcision, and tenderly bore it for a season, was because of the hardness of the Hearts of some (in the days of the Churches infancy and gathering to God, that could not easily be brought off from Circumcision; and least his very much pressing the unnecessa∣riness of it, might have hardened some that used it, against the Truth; and because also of the tenderness of some others that had made some Conscience of it, in Zeal (though without knowledge, as some of the Jews were said to have) therefore also did he forbear, and some little practise it; and bid the believing Jews in the day of that weakness amongst them, to be cautious of judging one another therein, and in Meats and Drinks, and the like. These were the Cases in which the Apostle practised Circumcision, and bore with the tenderly weak in those matters.

And the other case in which the Apostle judgeth them in, it was (as George Fox says) when some who were come to see the nothingness of Circumcision, and obser∣ving of Days, and the like, with respect to a Gospel Dispensatiou, and Salvation by Christ Jesus, and not of Works, &c. and afterwards turned thither again, pretending it to be their principle, and make a Sect of it: Then the Apostle expressly forbad it,

saying, If you be Circumcised Christ shall prosit you nothing, and he said also — And now after you have known God, or rather are known of God, how turn you back agaid into these Beggarly Rudiments, the observing of Days, and the like.

It is one thing, we say, in the Infancy of Truth not to see ones way out of the practice of some things Erroneous, and an Exercise of Conscience may be in relati∣on thereunto; In which case great forbearance, and render dealing with such in the Spirit of Meekness is profitable.

Its another cause when after Convincement, and an understanding be given of the evil and unprofitableness of some thing in order to Life and Peace; and yet to stand in the Observation of those things; or being once redeemed therefrom to turn back thither again, and say its their Principle, and make a Sect of it; in this case Truths Authority comes to be exercised, and the Judgment thereof placed: And this is the substance of what George Fox intimates touching this matter which William Rogers makes so much quarrelling about.

And had the case on William Rogers, John Story and John Wilkinson, their Account in Relation to Church Care, Government and Order therein (which all this ado hath been made against by them) been the case of tenderness, or want of seeing the necessity thereof, because of the Infancy as to Truth, that they might have been in; and that they had been tender in their Spirits under a fear to have offended the Lord, his Church and People, undet a mistake in themselves (that Simplicity would have been Jealous of) then would they not have wanted all possible forbearance every way, to have done them good; but this was not their case in any respect, as their Testimonies and Works demonstrate: They were not the Weak in their own Eyes, for when they were in the first Love they were not ignorant of the ne∣cessity of Church Care, Order and Government amongst Gods People in this Gospel day; Witness William Rogers Subscription amongst many Brethren to a Paper for the promoting the same, and encouraging Friends therein, inserted in the first part of this Treatise; and John Story his hand amongst the Brethren also on the same Score; John Wilkinson owning the Papers given forth by George Fox as Directions touching the same, as very good and useful to be practised: They were not humble and passive in the day when they begun to stumble thereat, and turned back there∣from to indulge a wrong Spirit in a fleshly ease in themselves, and such as hung up∣on them, or were gratified thereby; much need not be said here, what is already in∣serted in this is sufficient to satisfie touching this matter; and William Rogers's Book also fully demonstrates what obstructions he lays in the way of it, and what contempt he puts upon the care in the Church of God, used amongst the faithful, that all this cluttering Work hath been made by them against; in a word, they are manifested to be such, as are gone back again from their first Love and Aeal for Truth, and the Power thereof; and the concerns of the Churches Advantage and Peace is not of weight upon them; but the old liberty in the fleshly part is that they would be indulged in, wherein Antient Testimonies for the Truth comes to be departed from, to the dishonour of Truth, and the holy way of God, to the Grief of God's People who keeps faithful to him; and this is the case that the Truth can∣not allow any such in, but the Judgment thereof, in the Spirit of Jesus, wherein Authority and Rule, stands is placed there.

But again, to the matter we were upon; Let us see from what, touching George Fox's instancing Pauls sometimes using and allowing Circumcision, and in some cases judging it, William Rogers fetcheth his smiting blows against him, for that's the

Work he is concerned in; William Rogers infers from this, and saith, It appears, that the actings in some things according to ones Principle in matters of Conscience were con∣demnable; when the practising things not according to ones Principle in matters of Con∣science might be justifiable in George Fox's 〈◊〉〈◊〉, or some of party with him.

Answer, we say, this is a gross Perversion of George Foxs's Words, and a false Ap∣plication from the Apostles Practice, and George Fox's instance, nor any way de∣ducible there-from: And we require William Roger, if he can, to make it out, that ever George Fox, or any of them that are of his Spirit, and in Fellowship with him, ever justified any in the practice of things against their Consciences, or disallowed any thing practised by any who acted the same from a clear 〈◊〉〈◊〉 Conscience; for it is denied by us; affirming also, that it is a smiting Accusation in Contempt of Gospel order, and the Power of God.

But what is this in Vindication of their practizing in Opposition to Church Care, and the Government of the Spirit instrumentally in the Church of God? although they may say its their Principle so to do, or they are not perswaded in their Con∣sciences to Act otherwise; Certain it is, that this is a false application from the Apostles Practice, and George Fox's instance, in relation to the allowing of Cir∣cumcision amongst the Weak for a time, in the Infancy of the Church of Christ in his day.

But William Rogers says, for as much as George Fox instanceth the matter of Circum∣cision; as if the practice or not 〈◊〉〈◊〉 of such things, were grounded meerly on the Apostles Permission; And so by that Example George Fox may do the like &c.

Answer, This also is a 〈◊〉〈◊〉 perverting of George Fox's Application from the Apostles practice; let him prove (or else lay his Hand upon his Mouth with shame) that George Fox hath charged the Apostle, that the practising or not practising of Circum∣cision was grounded meerly (as he expresseth it) on his Permission: We deny that that is chargeable on George Fox, nor can it any way be deduced in any Christian sence from his Words, as relating thereunto: George Fox expresseth plainly on what Accounts, or in what Cases the Lord let the Apostle see Circumcision was to be born with; and in what Cases and when to be declared against: William Rogers manifesteth great Ignorance sometimes as well as gross Wickedness: And we say also its a false inference that William Rogers makes upon the 〈◊〉〈◊〉 of George Fox's bringing the instance of Pauls allowing or disallowing of Circumcision; and out of all Christian Charity deduced, viz. As if the practising or not practising of some things (wherein Conscience also might be concerned) were 〈◊〉〈◊〉 meerly on George Fox's permission; These ungedly Reflections, and groundless Accusations against George Fox, or any of Gods faithful People, we deny and judge, in the Name of the Eternal God, and they shall lye as false Malicious Charges grounded upon his false Applications and unchristian inferences, and which the scope of George Fox's words in any charitable Construction bears not; and they shall lye upon William Rogers's Head, as marks of an Apostate spirit that others may be warned by him.

Several things more might be observed (which we shall pass by) from William Rogers's paraphrasing; on George Fox's tender Discourse which he calls his Post∣script; whereby to manifest William Rogers to be given up to serve a quarrelling Spirit, contending against the simplicity of the naked Truth, and the Innocent to God, who keep in the Power; and 〈◊〉〈◊〉 his own Works already discovered, and from what hath been observed, and spoken to already 〈◊〉〈◊〉 of the matter that he hath in Words and Writing 〈◊〉〈◊〉 concerned in, and exposed the same on publick

Record to the view of all; his Spirit and Work is so clearly discovered to be out of the Life of God, that little more need be said for proof thereof

Some other things there are in William Roger's aforesaid Book relating to charge against George Fox and other Brethren, which do not come so much within the compass of our knowledge; but that some others may have a more perfect know∣ledge thereof, neither are we in that Capacity, with respect to distance from the places where the Passages relating thereunto, have been transacted, and therefore uncapeable for the examination and finding out what matter of Fact can be charge∣able on the score thereof, against those whom in the matter of Charge William Rogers points at; therefore we shall leave them to what may be said by 〈◊〉〈◊〉 more particularly on the score thereof, according to the Capacity they 〈◊〉〈◊〉, not doubting (from the knowledge that we have of William Rogers's Spirit, de∣tected by the Fruits thereof, as manifestly appears through the Work he hath made; as also from the undoubted knowledge and belief that we have of George Fox's Innocency as to the matter he hath impeached him upon, which we have had the knowledge of, or are easily capable to understand, and from 〈◊〉〈◊〉 own Writings on the account thereof) But that William Rogers (as in this our 〈◊〉〈◊〉 upon the matters that have fallen to our lot to be concerned in, is evident) will be manifested after all is done, to be the false Accuser of the 〈◊〉〈◊〉, and sub∣jected to an Antichristian Power, wherein he hath laboured to work Mischief in the Church of God, to lay Stumbling Blocks in the way of the Simple, and to cause the Name of the Lord to be evil spoken of; and that George Fox and the other Brethren he Smites at, will be manfested to have kept their first Love in their Integrity for God and his pure Truth, and that the innocent tender care in the Church of God remains with them, which God will bless them in, and the Church of Christ is comforted because thereof: The most of the Accusations against him and others by Name, and against the Church of Christ in General, which we have not herein spoken to, are treated of by our Brethren of the Second Days Morning Meeting at London, as in their Book called, The Accuser of our Brethren cast down, is demonstrated, to the satisfaction of Gods tender People.

One thing more we cannot but take notice of (which peradventure William Rogers aims at, in his charging John Blaikling with giving forth a false Certifi∣cate against John Story) which he hath inserted in some part of his Printed Book, as also in several Manuscripts some Years ago, relating to Charge against Robert Barrow, John Blaykling and others, particularly in a Paper which he sent to Lon∣don from Bristol, he writes thus, viz. Robert Barrow and John Blaykling are Men of evil Lives, because, saith he, they 〈◊〉〈◊〉 subscribed a false Certificate against John Story, &c.

William Rogers to make good the Accusation against us, saith thus — John Story was said to be one that justified the separate Meeting, and to prove it (saith he) a Certificate or Testimony in Writing was produced under the Hands of six Persons, to prove that John Story had been at a separate Meeting at William Chambers's House. Which (saith William Rogers) at first seemed to reach far (meaning to prove 〈◊〉〈◊〉 Story to be one that justified the same) but presently (saith he) it came to be of no credit to many, because John Story solemnly affirmed, that he never was at those Meetings in a separation from the Monthly and Quarterly Meetings.

To which we answer in Manuscript thus, viz. When John Story hath said all that he can or dare say, as to a denial of having an hand in, or encourageing the Se∣paration

in the North, before the Throne of God he shall stand detected and con∣demned as a false deceitful Man, for in his Conscience he knows that it is so; and his subscribing of his Name to the Paper in the North against the Practice of our Monthly and Quarterly Meetings, and intimating their purpose to withdraw and do their business amongst themselves, with their chosen Men, without us, &c. and their withdrawing upon it, and setting up a Meeting amongst themselves to do business in, as there might be occasion, and keeping the same up occasionally to this Day, demonstrates the Charge to be true against John Story of having a hand in the aforesaid separate Meeting; how can it rationally be otherwise concluded, John Stories Hand being at the Paper, the principal Man of all the separate Company, and according to their determination* 4.2 expressed in it, withdrew: John Wilkinson his fellow Compani∣on, and an Assistant in all the contentious Work constantly meeting with them (neither of them ever (that ever we could hear of) shewing any dislike thereof; but associating themselves with them of the Separation, in their opposite Papers and Works) as a Captain, Leader and chief Agent amongst them at every turn; surely there is not a rational Man, that hath had knowledge of the transactings of matters amongst them, here distinct from the Brethren, and John Story the Man in their Eye for the carrying on their Work, but he will conclude John Story is so far from being disconcerned in the separate Meeting, that he is the Man upon whom the dependance in order to success in the Design hath hung.

And William Rogers confesseth, That when they heard that John Story had been at a separate Meeting at VVilliam Chambers's House, it went far with them, &c. But John Story denying that ever he had been at any, made the Certificate of no credit to them. Their Case is bad, we say, that makes Lyes their Refuge: We are loath to say it, though it hath been too usual with John Story so to do; well then by William Rogers's own Words, the proving John Story to have been at some of those separate Meetings might have much satisfied them, that he had an Hand in the setting up thereof. Then (as we said in our former Paper given to them Three years ago and more) let John Story be asked, and 〈◊〉〈◊〉 his Conscience speak, whether he was not at a Meeting amongst them of the Separation at 〈◊〉〈◊〉, upon business relating to Church Affairs; and another time at Robert Atkinson's about the matter of the Separation & separate Work? (let him deny it 〈◊〉〈◊〉 he hath a Face so to do) Yea, and that their Meeting was upon business as a Church, (as they esteemed them∣selves, though distinct from the ancient Meeting) in a capacity to do business, as justifiable in their Eye (though separated from us) as they of the Quarterly Meeting could be, &c.

We appeal to the honest Hearted, whether this be not 〈◊〉〈◊〉 Scraffling, the Work of John Story's creeping Spirit; Were it not more Manlike in him to con∣fess, and stand by it, as the rest have done? (seeing they will not condemn it) And do they not manifest a blind besotted Heart and Spirit, that have chosen such a one as this for their Leader.

Well then, the weight of the matter for Evidence against John Story as touch∣ing this Point of his Being concerned in the separate Meeting, and a Leader there∣in, hangs upon his being or not being at any such Meeting amongst them of the Separation, as William Rogers's Words implys, saying, The Certificate under the

Hands of six Friends proving that he had been at such a Meeting, had some weight with them (as to that matter) till John Story had denied: And it stands not upon John Stories having been or not been at the Meeting at William Chambers's House, but upon his being at any of those Meetings with them, yea or nay: Then to determine this matter, we require William Rogers, or any of them that have been too much enclined to believe Lyes, for their satisfaction, if they desire any, and will not wilfully shut their own Eyes, to ask John Story once again, and bid him let that in his Conscience speak, whether he was not at one or both of these Meet∣ings aforesaid; we have yet hope that he hath not that impudence as to deny it, al∣though this be the third or fourth time, in opposition to this Charge, that we have required them to take John Stories Answer once more on this account, and yet we never had any Word to the contrary of what we have said touching this Matter.

And as to our naming William Chambers's House for the Meeting that Day, there was this Ground for it, seeing several of them that Day met at William Chambers's House first; & an honest Friend seeing several of them going in thither, not know∣ing but that it had been a Meeting upon the account of Worship, had thought to have gone into the Meeting, but they would not suffer him, but said, It was a Meeting of Business: Yet afterwards it appeared they went to Robert Atkinson's House, and kept the Meeting there for more conveniency (as we judge) and that John Story was with them, let him deny it if he think meet; and if there was a little mistake in the Relation touching the place (that the weight of the matter hangs not upon) that all this ado hath been made of proclaiming Robert Barrow, and the rest, Givers forth of a false Certificate; we leave it to the Judgment of Judicious Men: And William Rogers in his Conscience knows, that this Information he hath been privy to three times, once in the Answer from us to his Narrative, and in another Book in Manuscript, in Answer to one of theirs dated from John Ay∣rey's House in Kendal; and Thomas Cam also by Words signifing the same to some of them in the South: And yet after all this to put in Print to Posterity the said Accusations against us, of giving forth false Certificates, and never contradicts our Relation which proves the whole substance of the Charge as relating to evil Fact, neither shews so much Humanity, as to insert also our Answer to the Charge, which clears the matter, as in Conscience, and according to the equal Law of doing as we would be done by, he ought to have done.

We commit the consideration of these things, with all the rest of his malicious evil Work, to that in all Consciences to take notice of, in relation to Tryal and Judgment; Whether the Matter alledged in Charge against William Rogers be not certainly true (to wit) of An Antichristian Apostate; A False Accuser of the Brethren; An Enemy to the Life and Government of the Spirit, instrumen∣tally amongst Gods People, the Church of Christ; A Layer of Sumbling-Blocks (as much as in him lies) in the way of Truth, the Principle he pretends to; A Discourager of Christian Care in the Church of God; An Encourager of the Rebellious and Lose Sort; An Obstructer of Zion's Peace, to the hardening of the Hearts of them that believe not, against the way of Truth; One that Grati∣fies the Common Enemy, that hath watched for Evil against us and the pure Truth, and One that would expose the Heritage of God, whom he is gone from, to Persecution, and what not, if the Lord were not in his way to block him up, whose Impudence hath been such, in raking up false and slanderous Accusations,

bringing them sorth contrary to all Gospel Order, and Rules of Christianity, or Common Societies, (as hath 〈◊〉〈◊〉 plainly demonstrated) against a People he hath been in Unity with; as the like of him hath scarcely been ever heard of in Age or Day: And as, upon a deliberate weighing of matters and things relating to him and the Work he hath in Hand, the Honest, Unprejudiced, Sincere-Hearted (ex∣ercised in a Christian Spirit) comes to find things before the Lord, and their own Consciences let them speak, and give their Judgment upon the whole Matter: and it is our sincere disire in that Love, that's born by us to all Men, that the Conside∣ration and Sence of this Spirits Work, may cause many to fear and beware, lest the like Temptation should overtake them, to their perpetual Ruin World with∣out end.

And forasmuch as that William Rogers in the last Lines of his aforesaid Rejoynder (which he often Mentions in the first part of his Christian Quaker) intimates, that He, together with John Story, and John Wilkinson, and their separating Party, reckons themselves to be the Heritage of God, and that they cannot leave the way of the Spirit, of Life wherein they have begun, in expectation to be made perfect through Conformity to outward Ordinances, knowing that those who have begun in the Spirit cannot be made perfect in the Flesh: We think meet (for the further satisfacti∣on of the Honest Unprejudiced People,) as formerly we hinted, to insert here a Let∣ter, which (during the time of the great exercise that the Church of God met with∣al through the dividing seperate Spirit that William Rogers, John Story, and John Wilkinson gave themselves up to serve, to the Churches grief) was subscribed by four Men of Chippingham in Wilshire, (one of whom, as we understanding, is a Preach∣er amongst the aforesaid turbulent sort of Professors of Truth in the said Country) and John Story's great Correspondents and Abettors in the confederate, contenti∣ous Work; which said Letter was directed and sent to one Jeofery Bullock of Sud∣berry in Suffolke, whose horrid Tenets and Practices (Discovering the Wickedness of his Spirit) being manifested by some few Quotations out of one of his Books Printed (and spread abroad by Apostates) together with the aforesaid letter sub∣scribed by those of Chippingham and sent to him, whereby it will be plainly demon∣strated to all the honest Hearted, that the aforesaid William Rogers and them of par∣ty with him are in a backslided State, and are not such as they would have themselves rendred to be; (viz.) such as have begun in the Spirit and look not to be made perfect by the Flesh; or that they are the Heritage of God; or a People that keeps to their First Principle and the way of the Spirit of Life; to be made perfect therein, as they would be looked upon to be; rendring others to be departed there from; and to be such as would be made perfect through outward Ordi∣nances &c.

The Reader may take notice, that this Jeofery Bullock is one that Apostatized from the Truth several Years ago, and became an open Opposer of Friends in their Meetings; Friends gave forth a Paper of Judgment against him several Years since, for denying That Christ that dyed at Jerusalem, to be the Judge and Saviour.

In his Book also Entituled, Antichrist's Transformations discovered, &c. These following Assertions are laid down.

First, That the Woman is the Soul Heart and Mind of every visible Man.

〈◊〉〈◊〉, It is said therein. — That there is an Iavisible Woman which God did make and place in every visible Man.

Thirdly, It is said in his Book — That its plain in Scripture that there are two Christs.

Fourthly, Ieofery 〈◊〉〈◊〉 querieth — What is the Fruit of the Tree of Knowledge? and he again gives the Answer in his Book, saying, It is the Scriptures.

Fifthly, He saith in his Book, It was the Man in the Mistery that dyed, which was one with the Mistery, which was the Christ of God, he saith.

Sixthly, Again he saith in his Book — It was the Womans part that died, which was the Soul and Body; for he says, Eve was in the 〈◊〉〈◊〉 — thus far Ieofery Bullock.

We say, What Horrible Darkness, Blasphemy, and Confusion is this!

Now here followeth the aforementioned Letter sent to him.

Friend Jeofery Bullock,

Chippingham the 4th of 4th month 1679.

FRiends here have seen two Books of thine, one Entituled, One blow more at An∣tichrist, another Entitled, which several Friends have good Unity with; But here are also a Company of called Friends, which are very much for Foxmans Order, which may be called Mens Invention, that do make it their Work to 〈◊〉〈◊〉 and Calumniate all them as do not conform thereunto; some of which thee, and 〈◊〉〈◊〉 of which we are perswaded in our Hearts are the Servants of the Living God, amongst whom thou hast a share of being Vilified to be a bad Man; although to us it's no manner of Invitation for us to give credit thereunto, but rather to the contrary, as well knowing it is one of their stratagems they always use by them they cannot proselite to their faction; but as it was once said, And my Soul enter not thou into their secrets. If thou please to send a few Lines direct it to William Dyer, we shall take it very friendll, only for a little Satisfaction.

Barnadiston and another have been here, and besides their envious Darts flyes very secretly and swiftly: Also if thou please to send half a Dozen of thy Books, and de∣liver them to William Wescott, at the Green Man without Aldgate, and take Mony of him for them, and the Charge of them, putting it to John Jones's Account, and advise William Wescott to send to him.

They say of thee that none of thy Neighbours, Friends, or others can speak well of thee; I have forgot the Title of the other Book, which defect I believe thou canst make out.

William Dyer, John Jones, William Jones, Francis Browne.

It may be noted that since Jeofery Bullock hath received this Letter above written, he was so lifted up that he should be so much taken notice of, that he hath shewed the Letter to some of the Worlds People, and by that means Friends came to get a Copy of it; These are of the sort that promote John Story's and John Wilkinson's Interest in that County of Wilts where their Travels have been; and are they that cry down Man; and yet what sorry Men, (even one of the worst of Apostates) they set up! and are glad of him to side with them, in their backsliding and opposite Work against the Truth, which manifests plainly of what sort they are, and what their Spirit is.

The Reader also may remember what a boast William Rogers hath made of his standing for the Government of Christ Jesus, and gives several Instances of what he hath done, whereby to demonstrate the same: One whereof was his Narrative, as he called it, concerning a Meeting which George Fox, Willian Pen, George Whitehead and others had at the City of Bristol with him and several others of the Principal of them of that Spirit; Which said Narrative was subscribed by him and William Ford.

And to manifest that the aforesaid William Rogers is not a Man of such a Spirit as can stand in the Spirit of Jesus, in the Vindication of the Rule and Government of Christ in the Church of God, or be any Help or Comfort to Gods People therein, but an Enemy thereto, and that all his boasting on that wise is but a meer flourish of his vain and corrupt Mind, and not worth taking notice of.

We think meet to insert here some Observations formerly made on the aforesaid Narrative, given forth by William Rogers and William Ford at Bristol, as aforesaid, which was given forth in Manuscript in Answer to his aforesaid Rejoynder.

Out of which Narrative or Relation of his, touching the said Meeting, we find several things worth observing, manifesting his base unworthy Spirit, which we have given a brief, yet true, account of, from his own Words there inserted, whereby to manifest of what Spirit this William Rogers is, and whether he can be judged to be a Man that can be any Instrument in promoting the Kingdom of Christ Jesus, or be any Credit to the Holy Truth, or Comfort to Gods People, who keep their ancient Integrity to the Lord; or whether he be not clearly disco∣vered to be one that in a backsliding state from Truths Life is an upholder of, and contender for the Kingdom of Antichrist (the Old Serpent, the Lyer from the beginning) and as a Man given up to a reprobate Mind, many times not taking notice (as may be reasonably observed) of what he says, or whereof he affirms; and hath run himself to that disparagement, both as a Man, and as a Christian, that doubtless (about things relating to the Truth and the Principle he hath been a Professor of) he hath rendered himself such an one, as that little credit can be given to him, or notice taken of what he may affirm, manifested (as well by his late Queries, the Answer thereto, his Reply, and what hath been thereunto writ, so also) by what hereafter follows, touching the aforesaid Re∣lation.

In the beginning whereof it is thus expressed by him and William Ford, viz.

A Brief Relation of some Passages happening amongst the People called, Quakers, of the City of Bristol, since the late coming of George Fox, George Whitehead and VVilliam Penn, with divers others of the City of Bristol; and chiefly for the sakes of those, who hearing the various reports thereof, are desirous to know the substance of Material Passages.

To which we say, Let them that love the Truth consider, whether the Words of this Prologue to his following matter (viz. Passages happening amongst the People called Quakers) do not much manifest, that the following Relation should either come from one not rightly affected with those Peoples Principles, or out of Fellowship with them, or at least Dedicated to such as are not Friends thereto.

And whether matters therein contained be communicable to such from any pro∣sessing Truth, let the wise in Heart judge? and that William Rogers's Heart was not right to God in this undertaking is manifested clearly to all who fear the Lord

and love his appearance, who may come to have a knowledge of these matters.

Now it may be observed in the first place, touching William Rogers's Narrative, that at the said Meeting which the Persons above mentioned had with William Rogers, William Ford, and divers others of that Party, at Bristol aforesaid, that several Propositions were agreed upon (as we observe out of his Narrative) be∣tween William Penn on the one Party, and William Rogers on the other, on the behalf of themselves and others concerned (relating to the Order of the said Meeting, and the matters to be debated, &c.) and were Signed by William Rogers and William Penn, and several others.

The first Proposition is thus, viz.

It is agreed upon by the Persons above mentioned, That each may have a Scribe to take all the Passages in the Conferrence, which to them severally shall seem meet; and that before any matter be left, or new matter begun, all that each Party hath thought fit to be written be first read, if any thing be defective, amended, and finally agreed upon by both Persons, to be a true Record or Memorial of the Conferrence; or if any thing be written or expressed short or besides the meaning of the Speaker, that the said Speaker have Liber∣ty to correct the said Expression.

Secondly, That whatever be agreed upon to be Recorded, shall be at the end of every Meeting Subscribed by both Parties, and by at least six credible Persons on each side, &c.

This (we take notice) was in order to a Narrative to be given forth by a 〈◊〉〈◊〉 Agreement of them concerned on both sides, as the said Proposition at large doth demonstrate.

The sixth and last Proposition was, That the said Agreement was to be written in the Head of the Narrative to be made in pursuance of the Agreement.

William Penn in behalf of himself and other Friends concerned, and William Rogers in behalf of himself and other Friends concerned.

Thus far of what William Rogers hath set down in his Narrative. Yet the Reader may observe, that contrary to the said Agreement William Rogers hath gi∣ven forth this Narrative of his (stiled as aforesaid) containing seven or eight Sheets of Paper, without the knowledge or consent of William Penn, and before it was either read before the People concerned, or the six Friends Hands on each side put to it, according to the Agreement, or without the Persons seeing or hear∣ing his own Words, to have corrected if any occasion had been, before they had been published, or before he signified to William 〈◊〉〈◊〉 (for ought we have ever heard) that he intended to give forth any such Narrative, as he hath done contrary to Covenant (as before the Lord and his own Conscience he knows) and yet William Rogers and William Ford (who also subscribed the said Narrative) would not be accounted Agreement or Covenant Breakers; but says of what dangerous Conse∣quence it may be to call such Men as them Covenant Breakers, as may be seen in a Letter sent from William Rogers to George Fox, given him by George Mansergh, who had a Copy of it also himself, as he confessed: Now whether they be not such, with respect to God and the concerns of Truth (the most weightiest matters) let common Men judge, as also the wise in Heart speak.

Neither hath William Rogers written the Agreement in the Head of the Narra∣tive, according to the sixth Proposition signed by himself and William Pen; so in this also he hath broken the Covenant made amongst them.

And if he say, It is his freedom so to do; or it is his Principle, or that he hath Liberty in Conscience on this wise and so would not be juged in it.

We say, that very common People will say, that such a Conscience is a false Con∣science, and a Corrupted Conscience; and all pretence to Conscience, or Liberty in the inner Man with such a Spirit as this, will be as unsavoury Salt, good for no∣thing, but to be cast out and trodden under Foot of Men.

And so, what credit can any give to William Rogers or William Ford in any En∣gagement (relating to the Truth) or Covenants they either make or sign when they dissemble thus with the Lord and their own Consciences? or what credit can any give to what they either say or sign in John Story's behalf, who thus deal contrary to Covenant, and that in their own Conscience; and when they are 〈◊〉〈◊〉 of it are so high, as to threaten and say, Of what dangerous Consequence it is to Account them so; notshewing forth the Meek Spirit of the Lord Jesus, but manifesting themselves to be such as the Apostle spoke of, to wit, Heady, High-Minded, Truce∣breakers, &c.

He hath broken Covenant also with William Pen, and the rest concerned in pub∣lishing his Quotations out of George Fox's Book, without publishing, also George Fox's Answer, which (as we understand) he gave to them there in the Meeting, wherein he explained his Mind concerning the said Quotations, which thing is con∣trary to the proposition, (viz.) If any there present have any thing to offer to the mat∣ter in hand such having his or their Liberty to speak, that every such thing said (if either the Friend that spoke, or William Pen or William Rogers shall desire it) be also Record∣ed. Let the wise weigh these doings.

Again William Rogers, and William Ford say in their Narrative, This is a brief Relation of some Passages happining in Bristol since the late coming of George Fox, George Whitehead, and William Pen, &c.

And yet how many passages have they made mention of that did not happen in the City of Bristol: Several Passages are therein inserted, that fell out amongst Friends in Westmoreland about John Story and John Wilkinson, as several things al∣ledged in Charge against John Story, which Robert Barrow's name is put to and twenty six more made mention of; And yet doth not insert any thing, that hath been writ by Robert Barrow or some of the twenty six he Speaks of, Satisfactory to Men of equal Spirits for the Confirmation of the weight of the said Articles, as also of the Truth of them.

If William Rogers, and William Ford had been men of just and equal Spirits, they would also have sent through the Nation, what Proof had been made thereof to John Story and John Wilkinson their shame; and the Sence that the Brethren had, and delivered concerning them, as he himself was a Witness of at Draw-well, and not so deceiptfully have taken pieces here and there out of the Charges or Reply to their Answer, as seemed to have least weight, as he or they had placed them di∣stinct from the foregoing or following matter, and left out the most material things relating to Charge against them, thereby (as may be easily gathered) thinking to invalidate the whole matter of Charge against them, and for the further manifesta∣tion of the business of William Rogers's Spirit about this matter, we refer the Rea∣der to the Answer to that part of the Narrative, that concerned Friends here in Westmoreland, given forth several Months since.

Other things relating to Passages in the North have they inserted (that happened not in the City of Bristol at the said Meeting) tending to the Defamation of the Brethen here; but they have not been so honest, as to send also with their said Narrative such Papers as have been given forth here, as did clearly wipe off their Aspersions, to the Satisfaction, we believe of the honest Hearted where such came; which manifesteth also that these Men are grown to that pass that they often mind not rightly what they say or do:

They also contrary to the Frontice-piece of their large Narrative, have 〈◊〉〈◊〉 an Account of things, that happened at London and not in the City of 〈◊〉〈◊〉 as something in Ellis Hooke's Chamber (being a Judgement srom many 〈◊〉〈◊〉 a∣gainst the Separation, and the John's their offering 〈◊〉〈◊〉 Gift, being unreconciled) as also something concerning the second Days Morning Meeting at London, 〈◊〉〈◊〉 al∣lowing something in Robert 〈◊〉〈◊〉's Book, which 〈◊〉〈◊〉 William Rogers is not justi∣fiable, of which more afterwards; something also they have spoken of in 〈◊〉〈◊〉 Narative, that was discoursed upon or 〈◊〉〈◊〉 at 〈◊〉〈◊〉: Now how these things can agree with his saying, a short Relation of things happening at Bristol since the coming of 〈◊〉〈◊〉 Fox, &c. and whether they do not charge a Lye upon them∣selves, we 〈◊〉〈◊〉 it to the 〈◊〉〈◊〉 to judge.

William Rogers also (for so we may safely reckon it) as his Work makes mention that several hours were spent about proving the separate Meeting 〈◊〉〈◊〉 the North 〈◊〉〈◊〉: For that (saith he) William 〈◊〉〈◊〉, reserved till the last, endeavouring to bring JOhn 〈◊〉〈◊〉 to confess that he justified it. But John Story (saith William Rogers) would not do so, giving this reason: For then he should judge the Cause before he had 〈◊〉〈◊〉 both Parties speak.

Answer, We say, might not John Story be ashamed of this shuffling, as a 〈◊〉〈◊〉 wicked thing, for he knows in his Conscience, that he hath been a great cause of it, and need not make himself such a stranger to it: his own Hand being at the Paper, the Foundation of the separate Meeting, doth he not give himself the Lye, in saying, he hath not heard both Parties speak in that Matter? and its a wicked thing in him to have that Impudence (to blind such as are more strangers to it) to pre∣tend that he had no Hand in it, but was a meer stranger to it; when he knows how it was discoursed upon in the North, when Friends were here 〈◊〉〈◊〉 the Diffe∣rence occasioned by him, and how it was then disowned, and he advised then to labour to break it up: and William Rogers knows also in his Heart, that John Story is no stranger in this Matter, as he seems thus shiftingly to alledge: And therefore, say we (and that with Grief of Heart) who is he that knows these things, and will give credit to any thing almost, that John Story and William. Rogers says that may any way 〈◊〉〈◊〉 to help their ungodly Design?

Again, It is said in the Narrative thus, Now as to the latter part of your request (meaning Friends) to 〈◊〉〈◊〉 〈◊〉〈◊〉 Story to go Home, and break up the separate Meeting, or disown it: we say (meaning William Rogers, and them of that Party) it is that which hath no Answer in our 〈◊〉〈◊〉, for 〈◊◊〉〈◊◊〉 we should render our selves Judges of the Merrits of the cause, which our Ears have not heard.

Now we say, surely William Rogers manifesteth great deceit and wickedness here, when as he himself was in Westmer land about the beginning of the Separation, and at the Meeting at Draw-well, where things relating to Difference were debated, as about the 〈◊〉〈◊〉 of them of the Separation in time of Persecution, and their justifying it, their Paying of their Tythes, Marrying with Priests, &c. and of John

Story's and John Wilkinson's Opposition to the Churches Care in Searching out such as had been faulty therein, that they might be dealt withal in Advise and reproof, as in 〈◊〉〈◊〉 might be seen meet; which John Story, and J. W. and others of the principally concerned in the Separation had obstructed; and upon the discoursing of these things, and the like, for four Days together, was William Rogers the principal Stickler and Contender for John Story and John Wilkinson, and them of the Sepa∣ration; and he himself was sensible in Gods Power, (that somewhat then reached him) how the Judgment of Truth through Friends stood over them all in that wrong Spirit, and yet that he should have that Obdurateness upon his Spirit, yea, and Impudence to say, and send up and down through the Nation, That he cannot Judge the Merrits of the Cause that his Ears have not heard. Its sad to think! And now, how can this Man be trusted, or what he says be believed, although he pretend to Conscience, and would be accounted a Man of Honesty, and a VVise Man? but let him look over his Narrative again, and let him judge whether these things savour of Honesty and 〈◊〉〈◊〉, or of Deceit and VVickedness, that seems to make himself innorant of what in his Conscience he knows to be true.

Again it is inserted in the Narrative, as that which was one (to wit the sourth) Proposition, That Matters or Subjects to be discoursed upon, 〈◊〉〈◊〉 to be written down and respectively delivered to each other.

And we understand that William Rogers and his Company did not according to Agreement deliver a Copy of those things he charged George Fox with, to Friends before he brought them into the publick Meeting.

And did not George Fox tell him in the publick Meeting, That in that he was worse then the World; for in their Courts they will give a Copy of the Indictment, to the Party charged? This may be seen in George Fox's Answer to William Roger's Smiting Queries.

Likewise in the Narrative William Rogers and William Ford say, That the 〈◊〉〈◊〉 Difference is about 〈◊〉〈◊〉 Order.

And yet see how William Rogers, and those of his Spirit, would impose their Or∣ders; as the order to John Batho, (the keeper of the Key of the Meeting House) subscribed by William Rogers and several of them, charging him not to suffer a Meeting to be in the said House, as intended by George Fox, George Whitehead, and William Penn, manifesteth, the Order runs thus — We do now order thee to suffer no such Meeting to be held therein (meaning in the Meeting-House) And also William Rogers saith, that Richard Vickers had been in effect warned by Thomas Goldney not to suffer any such Meeting to be in our Meeting-House; And yet Richard Vickers and ma∣ny more were Proprietors therein, as well as Thomas Goldney; or any of those Thirteen Subscribers of the said Order or Warning as aforesaid.

Now all may see, that though these Men despise and resist the order of the Go∣spel in the Power of God, and say, that the great Difference in the Nation amongst Friends is about outward Orders. Yet would they excercise Lordship over the Bre∣thren with their Orders, and start away from the Unity, if not condescended to; instance them of the Separation in the North, that proposed an Order whereby the Ministers of Christ Jesus should be limited, from being concerned amongst the Brethren in the Meetings of any other Counties then those they belonged to, and should not so much as sit or stay amongst them, any longer then they had a Word to deliver, and then to with-draw: To which order if the honest Hearted to God

would not Submit, they signified a with-drawing to do their Business amongst themselves: Who accordingly upon the rejecting of this Order and Imposition Indeed; betook themselves into a Separation, and some of them have continued so ever since: What darkness this Spirit of theirs leads them into, its to be admired!

Its also said in the Narrative, that William Rogers Proposed to the Meeting, the reading of a Paper from two 〈◊〉〈◊〉 in Gloucester-shire. Super written to William Rogers and William Penn only, and not to the Meeting, and that William Penn was against the reading of it: Which seasonably (we say) and justifiably might be done. The matters that the Meeting was meet about being principally in his eye.

And yet William Rogers would not 〈◊〉〈◊〉 a Paper to be read in the Meeting, that appertained to the most material Matters, that was upon many Friends in the said Meeting; and was writ in the Meeting, to be considered upon, relating to the Separate Meeting, and John Story in particular: And 〈◊〉〈◊〉 immoderate work William Rogers made in opposition to the reading thereof, may be spoken of afterwards, as appertaining to the next Observation, as 〈◊〉〈◊〉.

It is said in the Narrative by some of William Rogers Party, about the matter of William Rogers disorderly and rudely (as is alledged against him) opposing the reading the aforesaid Paper, That he was so far from 〈◊〉〈◊〉, or making an ugly 〈◊〉〈◊〉, that he delivered himself in Coolness and Moderation, and did not manifest 〈◊◊〉〈◊◊〉 or Passion And it appeareth, that 〈◊◊〉〈◊◊〉, Cornelius Serjant, and Edward Erbury do certifie 〈◊〉〈◊〉; yet it is confessed in the Narative, That William Rogers Spoke something loud, which signifies that he might be in a 〈◊〉〈◊〉: And let them take heed for all their Certificate — If they do not know in their own Consciences, that it was really so: For was he not in such a Rage, that he went out of the Meeting, and Thomas 〈◊〉〈◊〉 went after him and fetch him in again once or twice?

And for the manifesting the Truth of this matter concerning William Roger's carriage in the Meeting, about the rude opposition he made against the reading of the Paper aforesaid, as also to discover the untruth of the aforementioned Cer∣tificate; let the Certificate from several Friends of the City of Bristol that were at the said Meeting, be read and tenderly considered upon.

The Certificate is as followeth.

WHereas it is reported (say they) that William Rogers kept a Bauling and making an 〈◊〉〈◊〉 Noise, &c.

We say its true, that William Rogers did so, for at our said Meeting, a Friend tenderly proposed to the Meeting, to sit still and wait upon the Lord, to see whether something might not arise in their Hearts, to write to John Story in order to Recon∣cile the said Difference: William Rogers after a rude and unsavery manner Re∣plyed; Friends, my Soul Abominates this Practice, with more to the same purpose, thereby prejudging, and what in him lay diverting so good and necessary a Proposal; and when by his continual Interruptions (on purpose to put Friends by their Testimonies in that matter) he had almost over-run the Proposals for Peace; William Penn stetp to the Table, and writ down a 〈◊〉〈◊〉 to be read in the Meeting, that if it An∣swered the sence of Friends there Assembled, it might be 〈◊〉〈◊〉 by them, and

sent to John Story, as their Christian offer towards the Reconciliation of those sad Differences; but William Rogers notwithstanding he knew not the contents thereof judged it an unfit Paper to be read; and as we conceive contrary to all Truth, Justice, and common Sobriety, said, I will oppose it, it shall not be read; again I say it shall not go as from the Meeting: Which we took to be in high Arrogancy and Vsurpa∣tion upon the Meeting, raising and continuing his voice when it was begun to be read, so loud on purpose, as to drown the reading of the Proposition, his behaviour being so Rude, that we never had the like in our Meeting before, which rude practice we look upon to be condemnable in all sober and free Societies, &c.

This is testisied to, by Twenty Eight Friends of Bristol, who were present at the Meeting before mentioned.

And therefore what credit can be given to William Rogers, and them that gives forth such false Certificates to make People believe Lyes, which they are glad to make their Refuge, let the wise in Heart consider.

Again, as we hinted before, William Regers saith in his Narraitive, That the Se∣cond Days Meeting at London have allowed that which they are not satisfied can stand justified, &c.

The matter is something concerning Robert Barclay's Book. In his Narrative he saith thus — Robert Barclay speaking of the Order of Government, thus saith, &c. In his Book, Entituled, the Anarchy of the Ranters; in which Book it seemeth (as he says) is that which he and others are dissatisfied with: This is mentioned in his Narrative written at Bristol, the Eleventh Month, 1677. [This is a Passage that happened at London, and not at Bristol, and so contradicts the preamble to his Relation]

The Reader also may take notice, that in the Third Month, 1677. being Seven Months before his Narrative was writ. William Rogers by a Paper under his own Hand acknowledgeth; that touching Robert Barclay's Book, a fair and Christian debate was had before many Friends at a Meeting in London, to both Robert Barclay's and his Satisfaction, and the things by him objected was fairly and Brotherlike, and in much love discoursed; and he saith, that upon the whole matter, he was satisfied, that Robert Barclay was not principled as he and others took him to be.

And further William Rogers saith in his own Paper, That it lies upon him to sig∣nifie on the behalf of Robert Barclay: Since many have taken occasion of Offence against him for that cause, and as may be doubted so far as to reject the Testimony and service for Truth; it lieth upon me as my duty for his and the Truths sake, to warn all to take heed not to entertain a prejudice against his Testimony, on jealousies that may en∣ter on score of my apprehensions or mistakes of his Book, or that Answer that I have given thereto, but rather in an unprejudiced Spirit, to wait upon the Lord to feel and savour his Testimony, even as if the occasion had never been.

And further, saith William Rogers, I freely confess in as much as I published my Book before I gave Robert Barclay notice of my Objections and Intentions therein; I acted in that Respect not according to Gospel order, but am justly worthy of Blame therein.

Thus far William Rogers.

Now let it be considered, what a restless unsetled Spirit this Man hath, void of Christian Behaviour and Humanity it self: Who notwithstanding, that un∣der his own Hand, he hath cleared Robert Barclay and the 〈◊〉〈◊〉 Days Meeting also; and declares himself to be satisfied about Robert Barclay's Book, and ac∣knowledgeth his Unchristian carriage touching him, &c.

Yet in his Narrative seven Months after, in which he hath spread Robert Barclay's Name up and down the Nation (and in his Printed Book) thus reflects again upon the second Days Morning Meeting, and upon Robert Barklay, before he sent to them also, concerning it, that ever we heard of.

Now let all see, whether these proceedings of William Rogers come from any Honesty or Conscientiousness; or whether this restless, unsetled, 〈◊〉〈◊〉 Spirit of his doth manifest him to be one that can stand for the Kingdom of Christ Jesus (as he would be looked upon to do) which stands not in Words, but in Unity and Peace.

And for the Readers further satisfaction concerning William Rogers's deceitful dealings with Robert Barclay, and the second Days Meeting at London, we re∣fer him to William Rogers's own Paper, which is a relation more at large of Robert Barclay and his discourse in the presence of near Forty Friends, with their advice to him, and the sence they had touching William Rogers Objections against Robert Barclay's 〈◊〉〈◊〉, which William Rogers at large confesseth his Errors in, as his Paper under his own Hand, dated the third Month 〈◊〉〈◊〉. demonstrateth.

And therefore what credit can ne give to, or any confidence have in such an uncertain, unsetled Man as this William R gers is? Who also is the chief pro∣moter of John Story and John Wilkinson their cause; and what matter is it whom he stands for, or whom he is against, or what he says or Writes, or any thing else he does, (as these things before-mentioned testifie) for they have no Witness in the Consciences of the Faithful; and that they are not Men of tender onsci∣ences it plainly appeareth, what ever they pretend to; nor that William Rogers stands in the Gap as he pretends (unless it be to turn People out of the right way) nor 〈◊〉〈◊〉 the Kingdom of Christ its clear, as these his Fruits (with many more that might be instanced) do manifest: Hereby also is the badness of John Story's and John Wilkinson's Work manifested to all the honest to God, which 〈◊〉〈◊〉 Rogers so much quarrels about.

And further in the Narrative William Rogers saith as followeth, viz.

We cannot but tell you that we hae Sufficient cause to doubt, that under pretence of this Proposition, the Meeting will be entertained on your part, with such Idle and vain Testimontes in the 〈◊〉〈◊〉 of the Lord, as came out of Elizabeth Sturrige her Mouth in our publick Meeting, &c.

Now let it be considered, that this is one that cryes so much for Liberty of Con∣science, and against Imposition; and yet see how these would limit the Consci∣ences of Friends, and not permit them to clear their Consciences and exercise their gift (contrary to the tendency of his Paper of Queries, in which Liberty of Conscience, is so much cryed for) when Elizabeth Sturridge must thus be struct at, who spoke nothing (that ever we heard of from honest Men) then what she might be required of the Lord to do, to the clearing of her conscience; and yet William Rogers is not ashamed, to call it an Idle Vain Testimony in the Name of the Lord.

And yet in another place of the Narrative, and other of their Writings, they

of this Spirit said, John Story and John Wilkinson must be left to Act as their Lord and Master shall lead them: And yet would not allow Elizabeth Sturridge to clear her Conscience as her Lord and Master might require her: Doth not this manifest a partial and byassed Spirit, in judging thus partially as he hath done? And yet contrary to their former Judgment, as some of them of that Spirit have said, (to wit) That we must not judge of Spiritual things.

And how answers this also, that which they say; That all must be left to the Witness of God in themselves?

And from what 〈◊〉〈◊〉 (do we say) doth that Jealousie and Fear arise, of having the Meeting entertained with Testimonies, being the same also with that which made all the Bawling in the Meeting at Bristol, when Friends were waiting upon the Lord, for the Testimony of Life to arise amongst them, that William Rogers said, His Soul abominated such 〈◊〉〈◊〉; which was to wait to see if any thing might arise in any to Write to John Story, about the reconciling the sad Differences risen, as the Certificate imports: Is not this the Spirit thats gone from the Truth, and likes not sound Judgment, being gone from the Command of God. Cain after he had done evil concerning his Brothers Blood, his countenance fell, and he thought that every one that met him would slay him.

But it is not so with the Righteous, for they are bold, and makes no such pro∣vision for the Flesh: And is not William Rogers's Testimony more Idle and Im∣pertinent (and John Story's also, and John Wilkinson) then Hers was, who saith, God hath raised them up, to stand in the Gap; and yet are opening Gaps for the Loose and Fleshly to enter in at, out of the Way of Truth, and their Testi∣mony for it (to wit) William Rogers's making away part of his Estate from the Spoylers, and says, Its his Principle; and John Story creeping in suffering times, and John Wilkinson standing to justifie it; and what an idle Testimony was that in John Story, that condemned Friends Soundings and making an noise in Heart-Melody to God in their Meetings, whilst others were Preaching or Pray∣ing, and said, He had born his Testimony against it, and he would do it, and bring it down or leave Preaching? And was not John Wilkinson's Testimony Idle and Prophane, and charged it upon the Lord too, that said, God will break us; when we were in the exercise of Truth according to Gospel Order? and yet it fell on the neck of his own Spirit, for many (not long after) broke off from them, and came away with joy.

Again in the Narrative it is said by them, That from henceforth there may be no occasion to say that they are Men of Strife, &c.

We say, Would they be look'd upon not to be Men of Strife? we can confi∣dently say, that William Rogers's work of spreading abroad this Narrative, and others his contentious Papers, sufficiently gives himself the lye if he say so; and the Fruits of John Story and John Wilkinson, and their Company in their Sub∣scriptions and Separation, and Contentious Work sufficiently manifests that they are not Men of Peace.

We further observe, that it is said in the Narrative, That the consideration of the present Differences amongst Friends, and the sence they have that the Name of the Lord is dishonoured amongst the Heathen, who at this Day may clap their Hands for joy, and cry Ha! Ha! They say, They have cause to enter into the House of Mourning rather then Joy.

In Answer we say, it may be seen what a deceitful Spirit this is, thus to pre∣tend

and use a deal of smooth Words in Hypocrisie, that have no Answer in the Consciences of the Faithful to God.

For hath not John Story and John Wilkinson, and other Partakers with them in this contentious VVork, been the only cause of dishonour to the peaceable Truth and the Name of God? Doth not the Separation, and such work of Strife and VVrangling as is brought forth amongst them, and William Rogers's sending abroad his contentious Papers up and down the Nation, contrary to Covenant and Agreement made and signed, testifie of what Spirits they are? Their Re∣sistance to the tender Advise and Judgment of the most of Friends in the Nation sheweth them to have a stubborn Heart, far from the House of Mourning — VVhat Kindness and Care hath been extended and used towards this People? VVhat tender Entreaties have been made to them, to be reconciled to God and the Brethren, and to come off from the Separation? And John Story and John Wilkinson have been desired that they would be instrumental in break∣ing up the Separate Meeting, or testifie against it; and yet with an imperi∣ous Spirit do they despise and resist all, and this Hyprocrisie atop of all causes the Lord the more to abominate their doings: Hath William Rogers forgot the Crys and Tears to the Lord for them at the Draw-well, when he and they stood in that heardness of Heart that many were made to admire? Let them say what they will, the House of Mourning they are Strangers too; yet the Day of it will come from the Lord God, who sees their VVorks, and will judge accordingly; for nei∣ther their Spirit nor their VVorks do answer the Light of Christ, nor the Grace of God that hath followed them; and the Strife that is begun, and which they still maintain, shall be laid at their Doors, let them look to it as they will answer the Lord in the great Day.

VVe observe also; that William Rogers in the Narrative recites two Questions that were put to the Brethren at Draw-well, by John Wilkinson and John Story to be resolved; although we shall not concern our selves here much to give any An∣swer to them, then what was delivered amongst the Brethren then; yet we de∣sire that the said Queries may be compared with the Paper of Prescriptions subscribed by John Story and John Wilkinson, and them of the Separation.

The first Question, Whether or no we, and all Gods People, ought not to be left in all matters of Faith and Discipline, &c. to the manifestation of Gods Spirit and Truth in our Hearts, to Speak and Act therein as we are thereby Instructed and Per∣swaded, and not otherwise?

The Answer was given Affirmatively (viz.) They Ought. And our Sence and Judgment in the Truth closed therewith, as that which we stand for and have maintained against every contrary appearance.

And yet John Story and John Wilkinson in their Paper of Subscription, the foundation of the Separation in the North, say, together with others of the Se∣paration, That none of their own Country, or of other Countries, must sit amongst them, to concern themselves in the Business of their County (although it be about matters relating to Discipline) but their chosen Men to whom they give Power, and if any do, they are usurpers of Authority, they say; yea, it was moved also by them, That no Ministers of Truth should be any of those chosen Men, only they come in after∣wards with a proviso, That if any had a Message from God to deliver amongst them, they must declare their Message and withdraw.

Now let the wise in Heart see. What Darkness and Contradiction is this? For doth this Proposition and Practice of theirs answer their Conclusion in this Cuestion, That all must be left to the manifestation of Gods Spirit and Truth in their own Hearts, to Speak and Act therein as' they are Instructed and Perswaded; that would thus limit the Spirit of the 〈◊〉〈◊〉 in his People, by shuting out such as might be moved of the Lord to come and sit amongst them to be concerned as the Lord might instruct them.

And how doth this answer the Liberty and Motion upon Peoples Consciences they so much cry for? And how doth this answer those Words in the Narrative, That John Story must be left to Act as his Lord and Master should 〈◊〉〈◊〉 him? And yet John Story and John Wilkinson, by their Order and Prescription, will not allow others the like priviledge, but says, That none must came and sit amongst their chosen Men (but such as they have chosen, and to whom they have given Power) al∣though their Lord and Master by his Spirit should lead them.

Is not here exercising Lordship over Mens Consciences to purpose, even over the Heritage of God? And is not this Order and Prescription of theirs, which they would have had Gods People to have submitted to, worse then the Worlds Courts, either such as are called Spiritual, or any of the 〈◊〉〈◊〉 Courts or Sessions?

The second Question proposed at Draw-well aforesaid, inserted in William Ro∣gers's Narrative is as followeth, viz.

Since there are diversities of Talents and Gifts 〈◊〉〈◊〉 ven by the Spirit of God, and received by Men; whether the judgment of Truth, given forth through a part of the Members of Christs Body, can become any bond upon any other part of the same Body further then their Vnderstands are enlightened thereby?

This Question was answered in the Negative, and in the Spirit of Truth we have Unity therewith; but we do further affirm, that whatsoever is given forth in the Judgment of Truth, and from the Gift of the Spirit, by any of the Mem∣bers of the Body of Christ, that the rest of the Members of the same Body (which keep their Eye in Christ their Head) have Unity in the Spirit of Christ therewith and if any slight thereof, or opposition thereunto do arise in any Mem∣bers of the 〈◊〉〈◊〉; it is because they are become benumbed Members, and have lost the spiritual lively sence of the Truth in themselves, and are become thereby Strangers to the mind of God communicated to such as keeps alive in the Body to be distributed by such (as Instruments in his Hand) for the good of the Body as the Lord sees meet.

But how doth this Question of theirs answer their Order and Prescription sub∣scribed by them, that would have all to submit to what they give out as their Judg∣ment and Order to be condescended to and covenanted in, or else they would with∣draw from such as would not, and do their business themselves, amongst their chosen Men; and the Order such, as would limit the 〈◊〉〈◊〉 of the Lord in the Members of Christs Body, and to cause subjection to such their Inventions as Christianity would be ashamed of? And yet these are the Men that cry against Orders, and for Liberty; but that it is the Order of the Gospel, the Power of God, that they cry against, not loving sound Judgment; and that the Liberty they would be at, and which they are 〈◊〉〈◊〉 after, is the Liberty of the Flesh;

its clear to all that love Righteousness, and trace the Path that this unclean Spirit of theirs is treading in: Here was no allowing the Tryal of their Prescription and Order by the Spirit of the Lord, nor time given to those they presented their Pro∣positions to, to have their Understands enlightened touching their Order; but a full and positive Conclusion was determined by them on this wise, If they were not closed with and covenanted withal, they would without any more ado with-draw, and accordingly they did, and some of them do continue in the Separation to this Day; What horrible Confusion, Contradiction and Hypocrisie is this? In crying against Orders, and none scarce ever heard of like theirs, and to cry for Liberty of Con∣science, and yet would exercise Lordship over Mens Consciences on this wise; Its a shame for any professing Truth, and the Spirit of the Lord, to touch with such a Spirit as this.

Much more might be observed upon William Rogers's Narrative whereby to manifest his Contradiction, and the dishonest, unchristian, yea inhumane Work he hath made in the matter of his relation of the Passages, which he saith happened at Bristol at the Meeting aforesaid, and how opposite to the Covenants and Agree∣ments subscribed by himself, he hath concerned himself therein, as cannot but be taken notice of, by the Impartial Reader, as ridiculous and below morral Honesty, and how he, together with John Story and John Wilkinson, do render themselves inconsistant with themselves, in crying out against Orders and outward Ordinan∣ces, which they say, Have been the cause of all the Differences, and yet the Order and Prescription that they made and presented to be submitted to, being denyed by the Brethren, who kept to the Order of the Gospel, in the Power of God, occasion∣ed the further manifestation of their own disorderly Spirit of Strife, which led them into a Separation from the ancient Unity and Bond of Peace, to the work∣ing Truth's Blemish, and the breach of the Churches Peace, to their shame — We say, much more might be taken notice of, as to this matter; but that as to the substance of the most material things touched upon in the Narra∣tive, it hath been already Satisfactorily writ to by the several Parties princi∣pally concerned therein, (viz.) one part thereof by George Fox, and another part by Robert Barclay, as also considerably spoken to by the Brethren at Bristol, and that part of it, that concerns the Brethren in Westmoreland, answered by them, (viz.) about some of the Articles alledged in charge against John Story and John Wilkinson, which William Rogers by his perversions and unfairly deal∣ing therewith would annihilate, as relating to matter of Charge against them, whose craft (in taking out pieces here and there in the Charges, and the Re∣ply to John Story and John Wllkinson their Answer, and his leaving out the most material Words) being discovered, in the sight of the single-hearted to God; we say they are found still detected of opposition to Church Care, and Disesteem of Gospel Order, and in a Backsliding state in themselves, discouraging the An∣tient Testimony for Truth in others, that the Articles in charge principally against them relate to.

Unto which said several Answers in Manuscript, being given forth several Months since; we refer the honest Reader for more full Satisfaction, that none may say, that we have dealt unfairly with William Rogers his Narrative, as if we have taken notice only of something here and there, and left the most material matters unspoken to; which is below the sincerity of our Spirits: and when the said Answers are seen and weighed in the equal Ballance, it may be observed, there is no cause given by us for any so to do.

We commend the consideration of these things; with respect to the 〈◊〉〈◊〉 of William Rogers his Spirit and Work, to that in all Consciences; to take notice if they be not fully satisfied whether this William Rogers be not a Man that hath given up himself to a reprobate Minde: And in the abbetting of his unrighte∣ous ause he hath undertaken to stand by: Whether he be not one that little matters often what he says, or whereof he affirms, and that little notice is to be taken of him, or of what he says or does, in things that may any way help his turn in the vindication of John Story's Spirit and ungodly design, the upright unprejudiced ones may clearly see.

John Blaykling. Joseph Baines.

And seeing that mention is often made in the foregoing Treatise of John Story, and he thereby manifested to be the chief Instrument in the Strife, Division and Separation, that hath happened in these Northren Parts; for which cause he be∣came an exceeding great Burden and Exercise, to Honest, Faithful, and Sincere Hearted Friends, at such times as he appeared in any of their Meetings, either in North or South under the notion of a publick Preacher: And especially af∣ter that he had been orderly dealt with according to Gospel Order, by Counsel and Advice, and warned not to offer his Gift till reconciled to his Brethren, (and the same by him wholly 〈◊〉〈◊〉, and he in a stubborn Spirit persevering) he be∣came the more Burthensome, and could not be born to appear as a Minister in the Meetings of Friends of Truth, who was found in so unrighteous and untruthlike Practices: Wherefore many times of late Years (as by many Epistles and Chri∣stian Correspondence hath been testified) he was publickly judged and disowned in Meetings, and many living Testimonies sprung, sometimes out of the Mouths of Babes and Sucklings to the Confounding and stopping his Mouth, and particu∣larly at the last Meeting that ever he appeared in amongst any faithful Friends, a little before his Death; an account whereof we think of service to Truth to in∣sert, as it was drawn up by Thomas Cam, and others concerned with him in that Meeting, as followeth, together with some short account of his Death and Burial.

THe fifthteenth Day of the eighth Month 1681. I was much pressed in Spirit all that Day, to go on the Morrow to visit the meeting of Friends at Ken∣dal; and I can truly say it was much in the cross for me to go, being that the Meeting at Preston was appointed, at a place where I had not been at a Meeting with Friends since my Liberty out of Prison, wherefore Friends not only desired, but had some encouragement also to expect my being there; yet notwithstanding the Lord moving so strongly upon my Spirit by his Word and Power, that was as a Fire in my Bones. On the First-Day Morning, being the sixteenth of the said eighth Month, I gave up in Obedience to the Cross, and took my Horse and set for∣ward alone; but on the way I was under great Exercise, and exceedingly bowed with a weight upon my Spirit, so that I did secretly supplicate the Lord to know the cause of that my great Burthen, and before I came half way to Kendal, John Sto∣ry, and several of them of the Separation, came within the view of my Spirit, so that I was well satisfied of the cause of my present Exercise, and after I had this sence

of the cause thereof, I felt some Ease, and went on more Cheerfully, having my Confidence in that Eternal Arm that had often girded me with Strength in my ma∣ny Exercises with those perverse Spirits, who had often appeared as Drunk with the Spirit of Enmity: And as soon as I was come to the Town, I went directly to the Meeting-Place, where I found (amongst Friends) John Story with several others of his Companions in the Separation set in the Meeting-Place, who were all sur∣prised and exceedingly troubled, as I apprehended, at my unexpected appearance there, and as appeared by their 〈◊〉〈◊〉 Behaviour, and John Story's standing up to Speak as soon or before I was set down upon my Seat, whose Lifeless, Dry and Dreaming Testimony became a Burden to the tender Life, so that several sensible Ones amongst Friends did 〈◊〉〈◊〉 and Groan under the sence of their present Bur∣den and Exercise, which did not only Grieve, but also much Confound John Story, so that he cryed out, because of those 〈◊〉〈◊〉 and Groans, Disorder Disorder. And the Lord appeared in his glorious Power to the Joy of the Upright, and the Exercise of the Power, together with several short Testimonies against him, that sprang through several, whose Mouths were never opened in Meetings before (that I know of did so confound him, that he lost his Matter, and fell into Reflections against Friends; all which time (which was about a quarter of an hour or some∣what more) i sate still in silence in much Peace and Contentedness being sweetly comforted in the sence of that Glorious Power of the Eternal God (that filled many of the Hearts of the Faithful there, and over-shaddowed the Meeting) and the living Testimonies that sprung there-from to the confounding of that persumptu∣ous separate Spirit that dreadeth not to tempt the Lord. Several of John Story his Party seeing him so stopt and confounded, begun to be angry, and some of them to Mutter, Grumble, Jangle and propose Questions, though John Story was yet speak∣ing: And in as much as by experience that that Spirit of Discord and Separation. and they that are acted by it have a life in jangling Discourse, and would strive to get thither; I was therefore under deep travel for the preservation of the Meeting there-from, and in a little time I was moved to go to Prayer, being well satisfied that the Lord would 〈◊〉〈◊〉 Friends minds in the exercise of his Eternal Power, and confound the Spirit of Strife and Jangling thereby, and also make way for that Testi∣mony that lived upon my Spirit; so having signified the same to Friends we kneeled down, whereupon John Story cryed out, It was in vain to think to stop him, he could not be stopped, for he was Commissionated by the great God; and went on for a small time while we were Praying, but in a little time he was stopped, uttering these or other Words to the same effect — I see its in vain to strive, I may as well be silent as speak. Certainly the Lord did blessedly appear in his glorious Power, to the unspeakable Joy & Comfort of the upright in Heart, and to the stopping confounding & chaining down the Separate spirit and company; so that my Mouth was opened, and my Heart enlarged to bless the Lord for his present appearance, and to Supplicate the Lord that he would be pleased to appear in that glorious manner amongst his Faith∣ful Ones there, in all their Exercises of the like nature, occasioned by that spirit of Strife and Separation, that had entered some amongst them to the confounding thereof, and that for his Name, Glory, Truth and Peoples sake, he would in a short time put an end to their Exercises on that account, and dry up the Tongue of the Egyptian Sea, and bruise Sathan shortly under their Feet, with much more to the same effect as was then opened in me, by the Power and Spirit of the Lord,

that then strongly appeared upon my Soul and Spirit; so when I had cleared my Spirit before the Lord in Prayer, we all sat down in silence for a considerable time, and the power of the Lord was over all; and thereby John Story and his Compa∣ny were all bowed 〈◊〉〈◊〉 none of them could then open their Mouths: After the time of silence I stood up, being moved to declare, the power of the Lord being upon me; some time after several of the Separates and John Story his Companions begun to be filled with wrath, so that they could not give place one to another, but six or eight all at once clamoured against me, with such confusion, that but few of their reproachful Words and Terms could be exactly remembred, yet over it all the Lord 〈◊〉〈◊〉 me by his power, carrying me on in Testimony, bearing till I was clear, so that they all fell, and their Mouths were stopped; but seeing they could not effect what they designed (viz. to stop my Testimony, one of them (viz.) James Moor stood up (not half of the time of the Meeting being expired) and appointed them a Meeting on the fourth day following, and then John Story and most of his Party went away; yet after some time, John Story and 〈◊〉〈◊〉 of them came in again; but most of them was most-what silent after, except some∣muttering words, so that I had a full time of clearing my Spirit, to the resresh∣ment of the Faithful, whose Hearts were aboundently filled with the love of God, and opened by his Power; but a great part of the time after John Story came in a∣gain, he turned himself aside upon the Bench he sat upon, and in a Scorning Taun∣ting manner muttered many Words, as was observed and heard by some that sat near him, some of which, were in effect as followeth, (viz.) Well said Tom: — Finely done Tom: — Thou dost notably Tom: — Thou binds up thy matter well Tom, &c. And when any thing hit close upon him he crycd, Deceit Deceit, Hy∣pocrisy, thy 〈◊〉〈◊〉 is no Slander, or the like: So when I had done Bryan Lan∣caster stood up to read an Epistle from a Friend, whereat the Separates were a∣gain enraged (having an expectation of John Story's Declaring again) whereup∣on the Wise of the said James Moor came (Rushing over the Benches) over a great 〈◊〉〈◊〉 of the Meeting House, and tore the said Epistle the most part of it out of his Hands; upon which John Story was softly spoken to, to see the fruits of his Ministry, and being ashamed with the out-rage of the Woman, commanded her to give him it again, so he took and read it as well as he could, it being torn in pieces; after which John Story stood up and spoke a little, in a Railing Reflecting way, and before he stood down from of the Bench, kneeled down to offer his dead Sacrifice of Prayer, of which none of the faithful took notice: After he had done, I had a few words more that sprung upon my Spirit to Friends to this effect, (but John Story and his Company rushed out) (viz.) That the Lord per∣mitted those things and exercises, for tryal of Friends Faith, Love and Patience for a little time, and therefore desired Friends to center with the power where strength Sufficient is known to support, and will be to the end of those exercises, which I was moved to signifie would be in the Lords time, yea shortly the Lord would crush and bruise down that dividing Separating spirit, dry up the Tongue of the Egyptian Sea, and bruise Sathan under their Feet, and put an end to the Suffer∣ings of the Lords People occasioned thereby, &c. So being again moved to go to 〈◊〉〈◊〉 yer, we had a very sweet refreshing, overcoming and heart-breaking time, in the blessed springing and flowing of the Love and Life of God, after they of the 〈◊〉〈◊〉 were gone, so that there were few or none in the Meeting, but were touched, opened and melted by the power, and their Hearts aboundantly hilled

with the Love of God; yea several were thereby enlarged, and their Mouths opened to praise the Lord, in the blessed Sence of which we parted our Meeting, in the Love and Peace of God, Glory, Glory and Everlasting Praise, be only to him for evermore,

Amen.

Camsgil the 26th of the 8th Month, 1681.

Thomas Camm.

WE whose Names are hereunto Subscribed, being present at the aforesaid Meeting at Kendal Meeting House, kept the said sixteenth Day of the eight Month 1681. and being Eye and Ear Witnesses of the Carriage and Behaviour of John Story, and others 〈◊〉〈◊〉 the Separates his Companions there present, and also the other Transactions of the said Meeting, do bear Testimony to the Truth of the fore-going Relation, relating thereto, and do testific that what is before written is but a small part of the abusive Words, and unchristian, yea inhuman Carriage and Behaviour that was that Day brought forth and acted by the said John Story and his Company; but the Lords Power was over it all, blessed be his Name for 〈◊〉〈◊〉 Appearance, and now its the Travel of our Souls, that those of them that yet remains alive may find Repentance, to the obtaining of Mercy at the Hand of the Lord, whom they have grievously offended by their backsliding Strife and Separation.

Kendal the 6th of the 3d Month, 1682.

Richard Sleddall, Thomas Wilson, Brian Lancaster, Samuel Sands, Israel Newby, Richard Holme.

NOw about a Week after the said Meeting John Story began to be Sick or Ill, growing worse and worse, for about three Weeks time, and about the Twenty fourth of the ninth Month next following he was taken out of the Body; and being that there hath a great Noise and Talk of the End he made, and how he Dyed in the Favour of God, and in Peace with all Men; and also of gi∣ving a Relation thereof in Print, we therefore judge our selves engaged in the be∣half of Truth, and for the satisfaction of the simple minded, to give a short ac∣count thereof, as we received it from a Relation of his, who was often with him in the time of his Sickness, by whom we understand that several Days before he Dyed, he was not very sensible or capable of Speaking, for the last Words he heard him speak were not sensible, neither do we preceive during the time that his Understanding and his Speech continued with him, that ever he demonsttated the least sence of Remorse or Repentance for the great Damage he had brought upon Truth, Dishonour to our Holy Profession, and Grief and Trouble to the Church of God, but rather Dyed in the hardness of his Heart, as appeared by his Pre∣sumption to say, That he died in the Favour of God, and Peace with all Men; when it was manifest 〈◊〉〈◊〉 his own Words, that it was false in part at least; for when he gave order about his Burial, he charged that Thomas Camm should not be invi∣ted to his Burial; yea so far was he from being in Peace with the said Thomas Camm, that when his Brother Charles Story desired him to put such things out of his 〈◊〉〈◊〉, praying him that he would suffer him (the said Charles) to invite Thomas,

Camm to his Burial, he would by no means be perswaded; so neither Thomas Camm, his Wife, nor any of his Family were Invited to the said Burial, although Thomas Camm's near Neighbours that were Unbelievers, and not of John Story's Kindred, were Invited to it: Nay, moreover scarce any one of Preston Meeting (to which he formerly belonged, and died within the compass thereof) were Invited to his Burial, except those of the Separation; notwithstanding they invited the People of the World, Friends, Neighbours, and left them out; by all which it is evident, that his pretending to die in peace with all Men, was untrue, and on∣ly a false pretence; and his Heart being so hardened to assert such untruths, how should he die in the Favour of the Lord, let the understanding and wise in Heart judge: But as he had in the time of his Life (since he fell from Truth) been the greatest Agent in the Hand of the Adversary, in Sowing the evil Seeds of Strife, Division and Separation; and also the most Industrious to keep those in the Sepa∣ration, that he had led thereinto; so was he not wanting as appears to confirm his Proselites at his Death, by telling them, That he died in the Favour of God, and Peace with all Men; yet notwithstanding all the subtil Sleights and cunning Craft of deceived Men, the Lord hath confounded this Spirit of Strife and Separation; and many of those who have been most eminently concerned in promoting its In∣terest and Work, the Lord hath removed out of the way by Death; therefore it were well if those that are yet left alive, would fear and dread before him, and none of them any longer, be so hardy as to tempt the Lord, lest his overflowing scourge sweep them away and they perish in his Wrath forever.

The 6th of the 3d Month 1682.

William Walker, Joseph Gregge, Richard Sill, Junior.

Here followeth a short Testimony for the Truth, (and against the envious Spirit of William Rogers) given forth by an Antient Friend in Westmoreland, whose name is, Thomas Atkinson.

IN or about the Year 1652. It pleased the Lord God to raise up the seed of Life in some of his Servants in this Nation of England, and called those and sent them abroad as Lambs amongst Wolves into this World, by the same Spirit and Power by which he chose and sent the Apostles in the Primitive Times. And the first that was so sent in our Age and Generation, and appeared amongst us in the Demonstration of the Spirit, with the joyfull Message of Life and Salvation in this Country of Westmoreland, was George Fox, who being raised from Death to Life; I bear Record was anointed of God to Preach and publish glad tidings of Peace, Life and Eternal Salvation in the name of Christ Jesus to lost Man; and many in this County did gladly receive his Message and Testimony at that time, and did joyn with it; some of whom the Lord made Ministers of the Everlasting Truth early of the day, as Gervis Benson, John Camm, John Audland, Francis Howgil, Edward Burrow, with some others, whose outward Bodies are laid in the Dust, yet their Memorial lives and remains with us a sweet savour to God, and will do to Ages and Generations to come, for their Faithfulness and Works sake, with many

more who are yet alive in the Body to bear a faithful Testimony to Truths praise, and the Comfort of the Flock of God.

And seeing that this true and faithful Servant of the Lord George Fox, the first Publisher of Truth in our Age, in this and many other Counties and places through this Nation; yet remains in the Body; and a Record living upon my my Soul and Spirit, of his faithfulness to the Testimony born by him, (who in the hand of the Lord was made Instrumental to the turning me & many Thousands more to the Lord) as also of 〈◊〉〈◊〉 care over the Flock of God, that they all might be established in the Truth and present Grace of God revealed, in which he is a sweet favour to God and his Witness in all Hearts, in which Work and service his Labours, Watchings Travels and Sufferings, have exceeded many, if not all others, both in this Nation and in many places beyond the Seas, for the space of a∣bout Thirty Years, and God hath blessed him in his Labours; so that he hath seen the travel of his Soul in a great measure answered, many Thousands being gathered to, and established upon the Everlasting Foundation (Christ Jesus) that stands sure for ever. I say this Record living upon my Soul and Spirit, a concern of Conscience remained with me to bear a Testimony for the Lord his Truth, and this dear Servant George Fox whom we count worthy of double Honour, for his Work and Service sake, as an Instrument and Servant in the Hand of Christ our Lord; and also a Testimony lives with me, (in the behalf of Thousands of Faithful Friends and Brethren) against that turbulent and wicked Spirit in William Rogers and others (who came out with us, and partaked of the Grace of God with us, but have turned their Backs of it) who have in their Printed Books and Papers gone about to calumniate him, and bespatter his Innocent Life and Testi∣mony for God, that thereby they might make him a Sacrifice to the fury of the Wicked; and we do in Gods presence testifie that its the same Spirit (under a∣nother similitude or transformation) that hath all along persecuted him for his Work and Testimonies sake, by 〈◊〉〈◊〉 he hath often been cast into Prison, cru∣elly used in nasty Holes, grosly aspersed with being a Papist, a Jesuit and Blasphe∣mer, and what not thats bad and wicked: Now peruse William Rogers's Book, and compare his Work and Language with this of the common Enemies of Truth, and they will bespeak themselves to be the children of one Father, Satan the old Persecutor of the Saints, and Accuser of Brethren, which the Lord will cast out in his hot displeasure: So let William Rogers, and all other Opposers and Gain∣sayers be warned before it be too late, and eternal Vengeance break forth, as a devouring Flood to sweep them away, and all their refuge of Lyes forever.

And I do further testifie on the behalf of many Faithful Brethren, who will bear Witness with me, that its George Fox's Care, Concern, Labour and Travel, that all Friends might be found in the Practice of the Order of the Gospel of Life thats pure and spotless, and that all thats Impure, Loose and for fleshly Liberty, may be judged, and so purged out of the Camp of God; that is the ground and cause, wherefore William Rogers, and all other loose Backsliding Spirits have so foully run upon him, to Bespatter and Defame him; but their Work will be their Bur∣then, and Shame forever their Portion, if timely Repentance be not found.

Thomas Atkinson.

Notes

• * 4.1

  These Accusations are 〈◊〉〈◊〉, and his Eyes were evil.
• * 4.2

  John Story said, He would have his Hand Cut off before he would take his Name from off the Paper for Separation. This he said to R. B.