Mr. Robert Rich his second letters from Barbadoes writ upon the occasion of the Quakers prevarication in the matter of the 30 l. sent to them in common with their brethren the other six churches so termed by him. With a preface extorted from R.B. phil. to the said people.

A Letter written by Rob. Rich, to Will Baily and Mary Fisher called thy wife; and to the rest of your hearers and followers, that so much judged and condemned R. R. in your General assembly held the 4 June (which ye call the 4 Month) 1668.

HErewith I present you the Receipt given under the hands of John Bolton, Amos Stoddart, and Gerrard Ro∣berts, for the thirty pounds received by them, as from me; which Receipt is exprest in these words following.

Received 9th 11th Month called January 1667. of Jo. Rayns of London, Merchant, the sum of thirty pounds, by the or∣der

and appointment of Robert Rich of Barbadoes senior, which he ordered to be dispised of to the poor amongst us. We say, Received by us

John Bolton, Amos Stoddart, Gerrard Roberts.

That thou William Baily mayst see and call to minde, how greatly ye reproached me for my love to you, and with what boldness and confidence you defended a most notorious evident falshood, affirming with others in the face of a great Congregation, that the money was not re∣ceived by you, nor any whom ye owned for good Friends and Quakers, for that they all denyed both me and my gift: And notwithstanding I told thee the names of those persons that had received the money, (whom thou didst own then for good Friends) yet still didst aver, that thou wert sure they never received any money (as from me) to distribute amongst them: And if I had any such Receipt, that it was or might be counterfeit and forged: adding, that thou hadst spoken with those friends since my Letter was out in Print, a little before thou leftest England; and wert sure (as thou sayest) that then they had not received it, neither would; and yet it doth appear by the Receipt to be received the 9th January, which was more then two months before. Which confident assertion of thine was also seconded with this solemn declaration, viz. that thou wouldst disown all such, whosoever they were, that should receive money from me to such an end, forasmuch as long since I had been disowned amongst you. But what evil have I done in this thing? and were it not much more just and reasonable, that they whom thou judgest, should witness against thee, and disown thee as an enemy to in∣nocencie, to truth, and to the poor amongst you? So see what spirit acts you herein, and first learn to judge thy self, before thou condemnest the innocent.

Now as touching the gift it self, although thy wife did much reproach me, saying I had blown a Trumpet, in that I had printed my Letter, and had therein called the wife

of Giles Calvert Whore: also Tho. Rouse the elder said, he had known me do many mad actions, yet none so foolish as this, to give away so much money so vainly: and divers others of your proselytes with the like or worse imputati∣ons; which made me to cry out, saying, that many good works I had done amongst you, and asked for which of them it was that you did now stone me. All which I leave to the wit∣ness of God to judge between me and you concerning the truth of these things.

And although Ignorance may have so far blinded your judgement, as to mistake my charity; yet why your rash presumption or enmity should lead you so far, as to make lyes your refuge, I know no reason, unless because the spi∣rit of truth is departed from you, and an evil spirit from the Lord is come upon you; and then I know you must act accordingly. As touching the receipt of the money by these three persons, it is now verily believed by many of your own people, (to whom I have since shewed that Receipt) that the money is received by them, and the Re∣ceipt true and honest: which makes me to wonder at what Tho. Hart declared amongst you, viz. that he had grounds to believe the money was received by friends, (as he cal∣led them) but did also believe they were surprised there∣in. And how they came to be trappann'd into so great a snare, as to give their Signal to a forgery, (as thou suggest∣est) I cannot imagine: but of this I am most certain, that it hath discovered a great deal of deceit and falshood, yea a bitter, lying, and persecuting proud spirit to inhabit your tents; which Babylonish garment hath long been seen to lie hid amongst that tribe called the Ministry, the Teachers and Leaders of the Quakers; even such spiritual wicked∣ness, which if practised amongst the Presbyterians, Indepen∣dants, or others, (whom ye disown, and can see in them nothing that is good) they would abhor themselves there∣in; which you as with a whores forehead boldly maintain and defend. You are, in truth, those which justifie your selves before men; but God knoweth your hearts, and the day is at hand, even at your very door, which will dis∣cover,

reveal and preach, as upon the house-tops, many and great abominations, which yet lie hid amongst you; that so you may be judged according to your deeds. In which day, all your smooth and gilded words of light and love will not hide you; neither yet your flourishing pro∣fession, and high esteem you have of your selves, and the low esteem you have of others, will not cover you from being seen. The golden head of that Image whereof others are the iron, lead and clay; yea, the very name in which ye have prayed and prophesied, (when innocent) and in which you have cast out devils, and wrought wonders, shall now reject you, saying, Depart from me, &c.

Indeed, I have long seen the abomination that makes deso∣late standing amongst the Quakers, ever since that time, wherein G. F. did judge J. N. and invited his friends so to do, without shewing the least reason or ground of his Cen∣sure; even as thou thy self hast lately done in a printed paper writ against J. P. Wherefore hear the word of the Lord ye rulers of Sodom, and people of Gomorrha; 'tis this spirit that hath encompassed your Jerusalem about as with Armies, and is now in bondage with her children; by which we know that the destruction thereof draweth nigh. Fi∣nally, 'tis that spirit of wickedness in the form of righte∣ousness, that hath already torn your crown from off your head, and discovered your secret parts, so that the scab of contention and strife is seen, which will never leave nor cease to divide you, till the name of Quaker become a hiss and a scorn amongst the Nations. And you shall leave your name for a curse to my chosen, (whom you have cursed) saith the Lord God everlasting, who will slay thee, and call his ser∣vants by another name, (it may be Hallelujah) which you have so much defam'd.)

And you that (for the vast numbers of your Tribes) have seemed to magnifie your selves in your increase of chil∣dren; Wo be to you that now give suck, (and take so much pains to adde to your Sect) for behold, in one day loss of children and widowhood shall come upon you: yea, a voice (as that in Ramah) shall be heard among you, lamenting

your children because they are not. Thus am I clear from the bloud of all men, in that I have not ceased both by words and writing to forewarn of the coming of this An∣tichrist among the Quakers, who for more then ten years last past have been that poor Ass speaking as with mans voice, reproving and withstanding the madness of this ly∣ing, wrathful, bitter, persecuting spirit; knowing right well when it entred, and you thereby came to reject the Lord, that he should not reign over you by his Spirit of light and love, but rather chose to your selves a King, like unto other Sects and Nations, for to judge and rule you; who was not the Unction, nor the Anointed of the Lord; nor yet the Olive, Fig, nor Vine, that could heal, re∣joyce, or binde you up; but the* 2.1 Bramble, and King of the bottom∣less pit, that shall so rend, tear and devour you, till not one stone shall be left upon another, (which thing tell G. F. that FOX your King.) Alas! what are all your smoothe words of light, love and truth, whilst they spring from the root and spi∣rit of Falshood, envie and bitterness? And what is it to speak with the tongue of men and angels, to have the gift of prophecie, to open mysteries, or to have all faith that could remove mountains, and have not love and charity, what will all this avail you? Are you better herein then Balaam was? I tell you nay: for he knew as much as you do, and was more honest and sincere; for he knew not onely the difference between the two seeds, (when his eyes were opened) which was blessed, and which accursed; but was also well acquainted with the seed of God, its begin∣ning, progress and end; yea, and more, he (did not curse it, but) owned it, and would speak nothing but truth; and what the Lord put in his mouth, that onely would he say; but ye utter lyes and falshood with great confidence a∣gainst the innocent, even what the devil suggesteth. Thus having lost your first love, and forsaken the faith once de∣livered to the Saints; you are now like that evil spirit cast out, running to and fro, walking through the dry places

of your Elders traditions, following the footsteps of Ama∣lek the first of Nations, those you call Good old Friends, seeking rest, but never shall finde any, so long as Balak and Balaam, that bitter spirit, leads to curse whom God will surely bless, and bring over you; for ye must fall, and (with Haman, Saul, and Herod) be ensnared and taken, even in the same pit of cruel deceit, which you have dig∣ged for your innocent brethren: and herein (for some time) will the faith and patience of the Saints be exer∣cised.

You greatly cry out and call upon others to fear and dread the Lord, yet your selves are so ignorant of that Lesson, that ye blindly run on to judge the innocent, and condemn the truth; yea, to smite the apple of Gods eye, and irreverently reach at the Signet on his right hand, by condemning and speaking evil of the things you know not; which doth sufficiently demonstrate, that you are out of the pure fear, that keeps the heart clean from those abomi∣nations into which you so easily run. For my part, (al∣though my spirit is oftentimes seized with a powerful, sweet, and awful enjoyment of Gods pre∣sence, yet) I am not* 2.2 afraid of him (as when I was one with you) for I have not re∣ceived the spirit of bondage again to fear; but the spirit of peace and love, in which I receive him as a Father, rejoycing at his approaches, and do not fear him as an enemy, that would take advantage against me. I do well know the difference between the seed of the bond∣woman, and the free workings of grace; and what it is to act towards God for fear of his wrath, plagues and judge∣ments, (which thou threatnest my death bed withal) and what it is to do the will of my Father as my meat and drink: and long have I known a difference between the first and second Covenant, betwixt those that think they can keep themselves in the light and love of God, (which Peter presumed, as ye do; but fell most notoriously, as ye have) and those that feel the Lord their Shepherd, and depend onely upon him for their daily food and suste∣nance;

who rightly see their own weakness, and can deny themselves, as not being able to watch one hour, neither preserve themselves one minute in the love and favour of God: these, and such as these, being horn again of the innocent seed of love, and that abiding in them, (and not taken away from them, as it was from* 2.3 Saul) preserveth from sin, and from falling away. Also I have knowns dispen∣sation of condemnation, which indeed is glorious; but there is a state of jo••••fica∣tion, that exceeds in glory: under the former is compre∣hended Mount Sinai, at the foot whereof I have formerly seen the Quakers and their Leaders, standing with Moses after the flesh, filled with fear and trembling from the pre∣sence of the Lord; which was a glorious administration: but the later shews forth Mount Sion with its inhabitants, even the whole number of One hundred fourty and four thousand; those faithful, chosen and sealed ones, who stand before the Lord in his presence, rejoycing, and (without fear) singing the song of M ses and the Lamb, Hallelujahs; who witness full redemption by his bloud, life and spirit, out of all evil Kindreds, Nations, Tongues and People: children that cannot lye, neither faisly ac∣cuse and persecute the innocent. In the first, the heirs dif∣fer nothing from servants, though lords of all, while they lie under the hard imposition of tutors and governours, such as thou thy self art, which enjoyn to dread and fear the Lord, to watch, and to keep to the light: a li•••••• your selves are out of; else why were ye so angry with me, for saying the Lord was my keeper? You are those that binde heavie burthens upon others, which in the least you will not bear your selves. Neither will ye judge, condemn and deny your selves, that you might so enter the kingdom of grace; nor yet suffer others, that would, ••o enter, who are poor and naked, hungry and thirsty, without money or desert. But the second Covenant speaketh otherwise, (* 2.4 Ho, every one that will, let him come) and is establish∣ed

upon better promises. He that knoweth the Spirits meaning, let him read Jer. 31.33, &c. 2 Sam. 7.15. Isa. 54.10, 11. and 59.21. Psal. 89.33. 1 Joh. 2.27. Rev. 21.3, &c. to the 8. and hath a more sure foundation then mans self-righteousness, viz. the eternal Word of grace, faith, and love shed abroad in our hearts, the seal of our sonship; ha∣ving Christ Jesus in us, our joy, our crown and glory, e∣ven the full assurance of that perfect love which casteth out fear: and those that are here, will need no other tu∣tor nor teacher, save Love onely; and having passed from the voice of that trumpet, and sound of words, under which ye are held, whether that of the letters teaching, or that of mans preaching; let Sinai therefore quake, and the earth be removed, let the mountains melt at his pre∣sence, yet we will not fear: for God is in the midst of us as a King, and mighty man of arms, that teacheth our hands to war, and our fingers to fight; the terrour of whose presence is our comfort and preservation. Let the hypocrites in Sion fear and he afraid: we are not come to that mountain that might not be touched, where horror, fear and trembling is felt; but to the mountain of Gods love and free grace, the new Jerusalem, and Citie of joy, peace and rest, whose walls are salvation, and whose gates are made of praises and Hallelujahs; yea, to God the Judge of all, and to the spirits of just men made perfect: and this I clearly see to be a state, dispensation, and a kingdom yet to come with thee, and many more who are so hotly contending for the body of Moses, striving about some carnal fleshly appearance, some bodily exercise, or outward observation, that profiteth not: and while you are busied about these things, the evil is still over your hearts, and the great and weighty matters of the Law neglected: insomuch that the power of love, which leads into peace, unity and amity with God, and all that is good in his creation, ye are strang rs unto. And all your meet∣ings, worships and services, all your holiness, knowledge, and righteousness, being void of charity, (and your hands full of the bloud of the innocent) what is it all worth?

is it better then the cutting off a dogs neck, or slaying of a man?

By all this that hath been spoken, 'tis evident in what state you at present stand, and that there is much more attainable, which you are yet ignorant of: for there are three estates or stages, by which God doth lead his people into peace and rest, besides the state of the Heathen that know not God; notwithstanding he in them lives, moves, and is their being, viz. Sinai and the Law, Golgotha and the Cross, Jerusalem above and the crown.

In the first, you have been and still are exercised under fear, dread and horrour, being bound to strict observati∣ons, thereby working out your salvation with fear and trembling; all which the Son of man also fulfilled in the days of his flesh, as being born under the Law, and learn∣ing obedience by the things he suffered: and thus far you stand with him in your earthly testimony.

The second is a state of death, (into which as yet you are not baptized) not having learned to* 2.5 deny and condemn your selves, nor are you ceased from all your own works as he did from his; not crucified with Christ, nor dead with the Lord, which is more then to put off the body of sin, or to account our own righteousness as filthy and menstruous; but even the in∣nocencie and righteousness of the Son, the seed of the promise must be offered up, and nayled to the Cross, for this onely God accepteth, and in whom he is always well pleased. (Read Joh. 3.3, 13. Eph. 2.14, 16, &c. and 4.24. Col. 3.10. Heb. 9.15.) This mediation or middle state (may truely be called Purgatory, or Limbo Patrum) through which (self-denial, and following Christ in us) all that attain to blessedness must needs enter and pass: so they come to receive the better resurrection. (Read Gen. 22.16. Mat. 19.21, 29. Luke 14.14. 1 Cor. 15.24. Heb. 11.35.) This death, self-denial and purgation, but very few amongst you can witness, who while ye exalt your selves in your outward

carnal priviledges, and the blamelesness of your Legal righteousness, cannot* 2.6 resigne into death, and account all your excel∣lencie as loss and dung in comparison of the Spirit of Free grace, and the leadings thereof. Neither have I seen many amongst you (besides J. N. and J. P.) who by their fellowship with Christ in his death have denied themselves, and made themselves of no reputation, that so they might obtain the best resurrection amongst their innocent brethren, whom ye have slain, and buried (as ye did them) under great reproach and shame, for their subjection and obedience to the Father of lights and spirits; which resurrection having attained, they shall receive a name better then that of sons and daughters. Thus the first are become the last, and the last the first. Go humble your selves under the mighty hand of God, that in due time he may exalt you into the number of that Name (of love, the highest power) to which every knee must bow.

The third, last, and most excellent estate, is to be risen with Christ Jesus, and to sit down in the new Jerusalem with him in the heavenly places, the everlasting Sabbath of rest, which is a kingdom that cannot be shaken, eter∣nally in the heavens; the which remains, when the old passeth away; a fixt and sure habitation, whose inhabi∣tants are ever singing praises, and drinking new wine in the Fathers kingdom, where all old things are passed away, and all things anew brautified with the Spirits leading, and nothing represented in the oldness of the letter. And such a people there are in this present world, even as he is in heaven. (Read and understand Matth. 5.14. 1 Pet. 2.9. Joh. 14 18. 1 Cor. 2.16. and 15.48 2 Cor. 5.17. and 6.16. Eph. 1.3 and 2.6. and 14. and 16.4 24. Phil. 2.5. Col. 2.12. and 3.1 Heb. 2 11. and 12.22, &c. 1 Joh. 4 17.) Behold, we shut not our gates at all by day (fearing no spirituals) nor have we any night (as the Prophets had) for the Lord God is risen in us, a shield, and a sun which no more go∣eth down; for Christ being once dead, and risen again,

dies no more, but leads captivity captive, giving up all to the free grace and leadings of the Father, where death and hell is swallowed up in victory, that the eternal principle of love may be all in all. Hallelujah. Go ye, and learn what this meaneth; then will you come to see, that to be a Christian indeed is a very high calling, not made by a carnal commandment, nor outward observation, writ, or ceremony of mans institution whatsoever; no, not by the washing away of the filth of the flesh, nor yet by breaking of carnal bread: nothing less makes a Christian, then the power of an endless life, the bread from heaven, the in∣dwelling of Gods most blessed spirit of grace, his Son, in whom Abraham, Mary, and all the faithful in every Nati∣on, Sect and People are blessed. Read Gen. 22 3. Judg. 5.24. Psal. 51.10. & 72 27. Isa. 65.17. Mal. 3.12. Luk 1.42, 48. Rom. 8 9, &c. Gal. 3 9, 16.) creating in them new hearts, and be∣getting the answer of a pure conscience towards God, in a vertuous life, and innocent, harmless, loving conversa∣tion towards men (as well to a foe, as to a friend; and to the* 2.7 evil, as to the good) this principle of Love (onely) is that which makes a true Christian; and he that hath not this Spirit of Christ Jesus in him abiding, to rule and guide, is but a meer Heathen, yea a Reprobate to every good work. (Read, and understand Rom. 8.9. &c. 2 Cor. 13 5. 1 Joh. 2 6.) For except Christ Jesus, that Spirit, work all our works in us and for us; nothing we do without him, will finde acce∣ptation with God the Father: no, though we give our bo∣dies to be burnt, and all our goods to seed the poor, from a spirit of self-endedness, to exalt, gratifie, or please our selves or others, (not having in us love and charity, the onely begotten of the Father, and express image of his person) all is nothing. And doubtless many Heathens, and Roman-like spirits, have and may suffer from a wrath∣ful principle, (as some preach Christ of envie, and for to defend their own Way and Worship) with as much bold∣ness, zeal and resolution, as ye can do. Wherefore look

to the root that leads you either to do or to suffer, and earnestly pray and seek for that best and most excellent love and charity, that you may have enough thereof to serve in the time of need, and to carry you thorow that wilderness and sore famine which is seen coming upon you and all flesh: that if it be the will of God you must suffer, you may so do as Christians, (with joy and patience) for well doing, and not as busie-bodies in other mens matters, nor yet as smi∣ters, nor false accusers of the innocent, neither as despisers and revilers of others more just and righteous then your selves.

Had you been baptized with this spirit of love that thinks none ill, you would not have so much condemned me for an innocent word, for calling (as Geo: Forster said) one of my friends by way of salute (long since at the Bridge) Rascal; at which he took no offence, neither would G. F. have done, had not he looked out with an evil eye. For 'tis a word I dai∣ly use to sucking children, & am not convinced of the least evil therein: nor would I have you ignorant, how that words and works are either good or bad from the principle or spi∣rit from whence they flow and proceed. He that from the root of* 2.8 enmity speaks a word against his brother (mark) is a manslayer, yea a murtherer, and is in danger of hell-fire. Whereas Abraham of∣fering to slay his innocent and onely be∣gotten son, from a principle of love and obedience, had a great recompence of reward. Wherefore look to the root and principle that leads you; first make the tree good. For after this manner is the ax now laid to the root of every rotten heart, which will hew and cut you down (ye whited walls, ye painted sepulchres) who thus make a man an offender for a word.

And when you had for a long time judged and condem∣ned me as one guilty of all manner of evil in general, but proving not so much as one particular; indeed accusing me of many things, as being a proud person, a wine-bibber, and a friend of publike sinners; things wherein the witness of God did not at all condemn me: which made me cry out,

that it was a small matter for me to be judged by man in those things wherein I was justified of the Lord. Thus your fore∣fathers having called the good man of the house, * 2.9 (viz. the Spirits leading) Beelzebub, it matters not what you call them of his houshold. You are indeed those that judge according to outward appearance: but I judge no man so, neither in meat, drink, nor apparel. For I am satisfied, that one man may be much prouder in Sackcloth, then another that weareth Vel∣vet and Sattin: and I know every creature of God to be good, being received with humility and thanksgiving. Which made me again cry out, saying, Judge your selves, condemn your selves, who so easily can see and espie out a moat in anothers eye, but not the beam in your own. This counsel also ye rejected against your selves, calling it deceit and a lye; which made me to say this Scripture was also ful∣filled in your ears, which saith, The time shall come, that they will not endure sound doctrine. And why were ye so angry with me for saying, that man did not live by words onely, but by the Word of grace and love shed abroad in our hearts, the bread of life, which su∣stains the soul in peace and rest? This likewise ye called deceipt▪ and denied my voice therein: after which I called you friends; at the which you were exceeding wroth, crying out against my deceit there∣in, and asking me how I could call you friends. To when I replied, that in truth I had unitie with those that could love their enemies, as with him that called Judas friend. Thus I return you these things, as your own money into your own sacks, that you may see and consider what manner of spirit it is which leadeth you into these and such-like ways and practices: and till I hear of thy and your publick repen∣tance, as you have publickly appeared against the truth, and the in∣nocent defenders thereof, I shall esteem you no better then Judas, or as infi els and heathens, that have denied the truth and faith once de∣livered to the Saints; which to maintain, some have hazarded the loss of all things, yea suffe ed great shame and reproach amongst you. But blessed be God, that which ye intended for evil against me, that hath the Lord my God turned unto good: for which my soul doth bless and magnifie his Name, and for ever give thanks, even whilst I am, and when I am no more

Robert Rich.

8 June 1668.

Notes

• * 2.1

  Read Judg. 9th and Rev. 9th chap.
• * 2.2

  Rom. 8.15. Gal. 4 6.
• * 2.3

  Read 2 Sam. 7.15. 1 Joh. 3 & 9.
• * 2.4

  Read Isai. 55.1. Joh. 7.37 Rev. 22.17
• * 2.5

  Read Mark 10.18, 21, 22. Joh 5.30 & 8. & 28. Phil. 2.7. Heb. 5.2, 3. 1 Cor. 15.28. Rev. 22.3, 4, 5.
• * 2.6

  Read Mat. 19.20, 22. Phil. 3.3 to the 11.
• * 2.7

  Mat. 5.39.44, 45. Luk. 6.35, &c. Psal. 68.18.
• * 2.8

  Read Mat. 5.20, 22. & 12.34. and 18.9. with 1 Joh. 3 5. Hos 1 2.
• * 2.9

  Mark 3.30. Joh. 7.38, 39