At
the
Quarterly
Meeting
held
at
York
,
the
18th
.
and
19th
.
days
of
the
Fourth
Month
,
1684.
FRiends
being
met
together
in
the
sence
of
the
presence
of
Almighty
God
,
and
under
the
consideration
and
weight
of
Truth
,
and
the
Affairs
thereof
;
amongst
other
things
,
the
State
of
the
Particular
Meeting
of
the
City
of
York
was
by
the
Agreement
of
the
Monthly
Meeting
,
here
presented
to
the
Care
and
Sence
of
Friends
touching
the
same
;
shewing
,
That
divers
Persons
of
the
said
Meeting
after
much
disorderly
work
occasioned
by
them
,
to
the
great
disturbance
of
the
Meeting
,
and
the
grief
of
the
faithful
to
God
,
as
unto
this
Meeting
it
was
plainly
made
to
appear
,
had
for
divers
Months
last
past
withdrawn
themselves
from
the
Publick
Meetings
of
the
City
,
held
for
many
years
in
the
Publick
Meeting
House
:
And
that
through
the
perswasion
or
influence
of
some
more
particularly
concerned
touching
that
matter
,
a
separate
Meeting
was
set
up
amongst
them
at
some
of
their
own
private
Houses
,
which
was
become
not
only
a
disparagement
to
Truth
,
being
commonly
known
and
spoken
of
in
the
City
amongst
divers
sorts
of
People
,
and
the
hands
of
the
publick
Enemies
to
Truth
strengthened
thereby
;
but
also
had
tended
to
the
hurt
of
some
of
the
weak
sort
of
Friends
,
and
had
occasioned
a
Breach
of
that
Christian
Society
in
the
Truth
and
the
Fellowship
of
Brethren
which
formerly
had
been
enjoyed
amongst
them
.
This
Meeting
had
also
an
account
given
them
of
the
great
care
and
endeavours
that
by
divers
of
the
City
Friends
(
and
sometimes
at
or
by
the
Orders
of
the
two
Weeks
Meeting
)
and
by
many
other
persons
,
had
been
used
concerning
them
touching
divers
things
acted
amongst
them
,
which
had
occasioned
the
aforesaid
trouble
in
their
Meetings
,
before
it
came
to
a
Separation
,
or
separate
Meeting
,
which
proving
ineffectual
with
respect
to
what
was
desired
and
sought
for
;
the
matter
was
by
agreement
of
the
City
Friends
laid
before
the
Monthly
Meeting
,
the
12th
.
of
the
3d
.
Month
,
1684
,
together
with
the
exercise
and
endeavours
that
had
been
used
concerning
them
.
Whereupon
the
said
Monthly
Meeting
by
the
agreement
thereof
,
caused
a
Paper
of
Caution
and
tender
Advice
to
be
sent
them
,
subscribed
by
the
Order
of
the
Meeting
,
shewing
a
total
dislike
of
the
said
Separation
and
separate
Meeting
,
and
of
the
divers
disorderly
attempts
used
amongst
them
relating
thereunto
;
which
said
Paper
and
the
Answer
,
to
it
hath
been
red
in
this
Meeting
,
by
which
Answer
,
subscribed
Jo
.
Cox
,
Ed.
Nightingale
.
Tho
.
Dennison
,
and
John
Winnard
,
as
also
by
the
continuance
of
the
aforesaid
Separation
and
separate
Meeting
,
it
plainly
appeared
to
Friends
of
this
Meeting
,
that
all
the
aforesaid
endeavours
and
orderly
proceedings
that
had
been
used
by
the
Monthly
Meeting
,
also
concerning
them
that
had
been
altogether
slighted
by
them
,
&
so
became
ineffectual
also
.
All
which
said
passages
&
transactings
of
matters
on
both
hands
concerning
them
,
being
by
the
agreement
&
order
of
the
aforesaid
Monthly
Meeting
,
this
day
brought
before
Friends
of
this
Meeting
,
after
a
tender
and
deliberate
weighing
thereof
,
there
appeared
in
the
Meeting
an
utter
dislike
of
the
aforesaid
Separation
&
separate
Meeting
and
of
all
the
work
of
strife
that
had
been
occasioned
by
them
,
principally
concerned
in
bringing
things
to
that
height
of
disunity
and
reproach
,
occasioned
thereby
,
and
dissatisfaction
and
disunity
therewith
was
greatly
manifested
in
the
Meeting
,
as
also
with
a
Paper
given
forth
by
the
aforementioned
persons
,
in
vindication
thereof
,
and
that
all
the
aforesaid
care
and
endeavours
that
had
been
used
,
was
so
slighted
by
them
,
was
the
grief
and
sorrow
of
many
,
as
in
much
tenderness
of
spirit
and
brokenness
did
manifestly
appear
;
And
under
which
in
the
love
of
God
it
was
proposed
and
agreed
upon
by
the
Meeting
,
that
some
Friends
(
several
whereof
under
a
tender
exercise
offered
themselves
)
should
go
to
the
aforesaid
John
Cox
,
E.
Nightingale
,
T.
Dennison
,
and
Jo
.
Winnard
,
the
principal
occasioners
of
the
aforesaid
disorderly
work
,
&
give
them
the
knowledge
of
Friends
sence
of
the
late
works
brought
forth
amongst
them
,
and
to
desire
them
in
the
Love
of
God
,
under
a
sence
of
their
weakness
therein
,
to
break
up
their
said
separate
Meeting
,
and
to
Judge
the
same
,
and
to
call
in
their
Papers
they
had
given
forth
in
vindication
thereof
,
and
to
let
the
Truth
of
God
come
over
again
,
and
the
antient
Fellowship
close
with
in
the
Spirit
of
Christ
Jesus
;
that
Friends
hearts
might
be
comforted
therewith
,
and
no
farther
occasion
administred
to
them
to
proceed
according
to
Gospel
Order
against
them
,
and
the
aforesaid
Friends
appointed
to
speak
to
them
,
being
willing
of
a
ready
mind
to
answer
the
Meetings
desire
,
and
their
own
motion
in
Brotherly
endeavours
concerning
them
,
gave
up
themselves
thereunto
,
and
after
a
while
returned
to
the
Meeting
again
,
signifying
the
care
they
had
taken
to
get
Jo
.
Cox
,
Ed.
Nightingale
,
Tho
.
Dennison
,
Jo
.
Winnard
together
,
but
could
not
prevail
with
them
to
do
it
,
so
that
the
matter
was
opened
particularly
unto
them
,
shewing
Friends
sence
touching
them
,
as
also
Friends
desire
that
they
would
break
up
the
aforesaid
Meeting
,
that
they
might
in
the
antient
Love
through
Gods
power
be
reconciled
again
.
The
substance
of
whose
Answer
particularly
as
it
was
given
in
to
the
Meeting
doth
amount
to
this
:
That
no
notice
was
taken
by
them
of
any
Reproof
,
Caution
or
Advice
touching
the
matter
of
their
Separation
or
separate
Meeting
as
to
the
Judging
thereof
,
but
they
rejected
the
Sence
and
Testimony
of
Friends
touching
them
;
John
Cox
reflecting
upon
the
Quarterly
Meeting
,
and
charging
Friends
to
be
gon
into
the
Apostacy
and
the
like
,
neither
did
they
in
the
least
manifest
any
trouble
upon
them
for
what
they
had
done
,
or
any
dis-satisfaction
therein
,
or
demonstrate
any
inclination
or
purpose
in
them
to
break
off
the
aforesaid
separate
Meeting
,
or
shew
any
dislike
thereof
.
Wherefore
Friends
being
again
met
together
in
the
Fear
of
God
and
in
his
Power
,
having
upon
them
the
weight
of
the
aforesaid
matter
,
and
work
of
strife
acted
by
them
,
and
the
evil
tendency
thereof
,
and
under
the
sence
of
the
many
endeavours
in
long
suffering
and
great
patience
used
towards
them
,
for
their
returning
again
into
the
antient
Power
and
Fellowship
of
the
Brethren
,
in
the
spirit
of
Truth
,
altogether
slighted
by
them
,
as
manifestly
appears
.
In
a
Testimony
for
the
antient
unchangable
Truth
,
and
Unity
therin
amongst
Brethren
,
and
for
the
glory
of
the
Life
and
Dominion
thereof
over
the
works
of
a
discenting
deviding
Spirit
,
&
the
attempts
thereof
to
strifo
in
the
Church
&
Family
of
God
do
Declare
&
Testify
against
the
aforementioned
work
of
strife
and
separation
that
the
aforesaid
J.C.E.N.T.D.
&
J.
W.
principally
have
occasion'd
,
&
are
gone
into
(
with
those
that
adhere
to
them
)
&
with
the
Separate
Meeting
set
up
,
as
also
against
the
Paper
with
their
Names
subscribed
to
it
,
given
forth
as
an
Apology
on
behalf
or
in
vindication
thereof
,
and
against
the
Spirit
which
in
the
said
Paper
hath
reflected
upon
and
implicitely
charged
with
smiting
Queries
the
Church
of
God
in
general
tearms
(
without
proving
any
thing
)
on
the
account
of
its
Care
,
Order
and
Discipline
,
used
therein
,
in
Gods
Power
;
as
also
on
the
occasion
of
the
wholsome
Directions
and
Rules
commended
to
the
Conscience
,
used
and
practised
amongst
Gods
People
:
And
we
do
Judge
and
Condemn
the
same
in
the
Name
of
God
and
with
his
Spirit
he
hath
made
us
partakers
of
to
his
praise
,
and
we
declare
disunion
with
those
who
have
been
the
Promoters
of
the
work
thereof
,
and
with
such
as
do
appear
to
vindicate
the
same
,
and
we
also
testify
against
such
as
shall
presume
to
offer
their
Gifts
whilst
they
appear
to
abet
,
strengthen
or
encourage
the
aforesaid
Separation
,
or
separate
Meetings
,
by
associating
with
them
in
their
Meetings
,
in
the
disunion
set
up
,
all
which
being
out
of
the
Unity
and
Fellowship
of
the
Spirit
of
Christ
in
the
disreconciliation
always
testifyed
against
,
by
his
Spirit
,
and
the
offering
of
gifts
in
such
case
prohibited
,
according
to
Scripture
record
and
practice
of
the
Church
of
Christ
,
practised
every
where
at
this
day
;
and
it
s
the
advice
also
of
this
Meeting
in
the
Love
of
God
,
that
all
who
have
believed
in
the
Light
of
Christ
Jesus
,
and
have
been
made
partakers
of
the
good
Word
of
God
,
wherein
our
peace
with
God
and
our
Fellowship
stands
,
and
who
have
felt
the
virtue
and
sweetness
thereof
,
may
have
a
care
of
this
spirits
work
and
touch
not
with
it
least
you
be
defiled
therewith
;
but
let
all
keep
to
that
by
which
you
were
first
gathered
to
God
,
that
you
may
have
savour
in
your selves
,
and
know
the
Lambs
voice
,
and
footsteps
of
the
Flock
of
God
,
that
your
habitation
may
be
in
the
antient
Power
,
wherein
your
bread
will
be
sure
and
your
waters
never
fail
,
to
be
nourished
thereby
up
to
eternal
Life
,
that
we
may
become
one
anothers
comfort
and
help
in
our
way
that
leads
thither
,
that
thereby
we
may
be
fastened
and
knit
together
through
Gods
Salvation
in
the
behalf
of
the
uniting
Spirit
of
Christ
Jesus
our
Lord
against
every
contrary
appearance
.
And
we
desire
all
to
be
tender
over
the
weak
in
God's
Love
,
who
have
hurt
themselves
in
going
from
their
own
sence
,
too
much
to
depend
upon
or
to
look
at
others
,
or
through
prejudice
or
evil
thoughts
have
turned
aside
and
therein
have
abetted
the
wrong
spirit
,
and
work
thereof
,
that
you
may
be
in
Gods
hand
a
savour
on
Mount
Sion
,
and
be
Crowned
with
the
glory
that
hath
no
end
.
And
in
all
sincerity
and
bowedness
of
soul
and
spirit
we
desire
that
the
aforementioned
persons
,
and
principally
concerned
in
the
aforesaid
strif
and
separation
and
separate
Meeting
therein
,
and
all
others
who
have
any
way
encouraged
and
strengthened
the
same
,
would
tenderly
weigh
and
consider
what
they
have
done
,
and
from
whence
they
are
fallen
,
and
what
irrecoverable
danger
they
have
run
themselves
into
,
and
that
they
would
yet
return
to
their
first
Love
,
and
do
their
first
Works
,
and
be
restor'd
again
into
the
ancient
Life
and
Fellowship
therein
where
the
Lord
is
known
to
be
one
and
his
People
one
,
Blessed
for
ever
.
Subscribed
at
the
Quarterly
Meeting
this
19th
.
of
the
Fourth
Month
.
1684
,
by
us
whose
Names
are
hereunder
written
.
-
John
Leak
-
John
Taylor
-
Thomas
Waite
-
Robert
Lodge
-
Isaac
Lindley
-
John
Blakeling
-
Samuel
Thorton
-
Henry
Bayley
-
Henry
Jackson
-
John
Moore
,
Junior
-
Christopher
Edwards
-
Henry
Roebuck
-
Cornelius
Empson
.
-
Thomas
Smithson
-
William
Heslam
-
William
Masterman
-
Abraham
Hodgson
-
Richard
Smith
-
Richard
Parrot
-
Edmond
Harryson
-
Edward
Dickinson
-
Jonas
Preston
-
Timothy
Hoyle
-
Robert
Lamplough
-
John
Deighton
-
Christopher
Knapton
-
Gyles
Moore
-
George
Canby
-
Charles
Cannoby
-
John
Todd
-
Samuel
Watson
-
George
Myer
-
Joshua
Dawson
-
William
Ridshaw
-
Miles
Odey
,
Senior
-
Richard
Butterfield
-
John
Stansfeild
-
Fr.
Thomson
-
Jeremy
Grimshaw
-
Christopher
Stockton
-
George
Fallowfeild
-
Joseph
Mason
-
William
White
-
Thomas
Hamond
-
William
Fletcher
-
Jacob
Simpson
-
John
Taytham
-
Thomas
White
-
George
Thompson
-
William
Wayneman
-
John
Hall
-
John
Robinson
-
Thomas
Goodaire
-
James
Johnson
-
John
Bradford
-
John
Bond
-
William
Winder
-
George
Box
-
Thomas
Pinder
-
Christopher
Duckworth
-
John
Loe
-
Thomas
Calvert
-
Thomas
Wildeman
-
Samuel
Box
-
John
Loft
-
Thomas
Appleton
-
John
Parker
-
Leonard
Winder
-
Peter
Cooper
-
Sebastian
Ellythorpe
-
Francis
Story
-
Phillip
Scarfe
-
John
Wood
-
John
Clarke
-
Tho
.
Roberts
.
The
Answer
THat
Sentence
passed
the
18th
.
and
19th
.
of
the
4th
.
Month
,
1684.
at
York
,
upon
J.C.
E.N.
T.D.
J.W.
and
others
,
by
J.L.
J
T.
T.W.
R.L.
J.L.
J.B.
S.T.
H.B.
H.J.
&c.
Considered
by
way
of
Expostulation
with
such
as
passed
it
,
and
by
way
of
appeal
to
all
conscientious
Friends
and
Brethren
,
being
one
offer
or
motion
more
for
Reconciliation
and
Peace
,
by
endeavouring
that
the
cause
of
our
troubles
may
be
understood
in
order
to
their
taking
away
,
&c.
You
say
,
Being
met
together
in
the
sence
of
the
Presence
of
Almighty
God
,
and
under
the
consideration
of
the
weight
of
Truth
,
and
the
affairs
thereof
,
the
state
of
the
particular
Meeting
of
York
was
presented
to
your
care
and
sense
.
2dly
.
That
you
had
an
account
given
of
the
great
care
and
endeavour
used
by
some
City
Friends
and
others
,
as
also
by
order
of
the
two
Week
Meeting
in
the
like
case
,
but
you
say
all
those
Endeavouas
and
orderly
Proceedings
were
ineffectual
,
as
appeared
by
their
continuing
their
Separate
Meeting
,
&c.
3dly
.
You
say
,
All
those
Transactions
on
both
hands
by
order
of
the
Monthly
Meeting
,
being
this
day
brought
before
you
,
after
a
tender
Examination
,
and
deliberate
weighing
thereof
,
there
appeared
in
the
Meeting
an
utter
dislike
of
the
Separate
Meeting
and
Separation
,
and
(
Observe
)
of
all
those
principally
concerned
in
bringing
things
to
this
height
of
Dis-unity
.
4thly
.
You
say
,
That
all
the
aforesaid
Care
and
Endeavours
should
be
so
slighted
,
was
the
grief
of
many
,
as
in
much
brokenness
of
Spirit
did
manifestly
appear
,
under
which
sense
in
the
Love
of
God
,
it
was
proposed
and
agreed
in
the
Meeting
,
that
some
should
go
to
them
,
and
desire
them
in
the
Love
of
God
to
break
up
the
said
Separate
Meeting
,
that
so
there
might
be
no
further
occasion
administred
to
proceed
according
to
Gospel
Order
with
them
;
which
was
done
;
but
there
appearing
no
inclination
nor
purpose
to
break
up
the
Separate
Meeting
,
nor
any
dislike
thereof
,
you
proceed
.
Those
are
the
grounds
that
you
lay
down
to
prove
your
Proceedings
Gospel
Order
,
against
which
divers
things
might
be
alledged
,
at
this
time
shall
only
observe
three
.
First
,
the
Judgment
following
was
passed
at
the
same
Meeting
it
was
first
brought
before
you
,
it
therefore
appeareth
haste
;
for
if
they
had
been
Hereticks
,
of
which
the
least
cannot
be
proved
,
it
had
been
time
enough
to
have
rejected
them
after
the
first
and
second
admonition
.
2dly
.
Many
of
the
said
Meeting
dissented
from
passing
that
Judgment
,
at
least
at
that
time
,
by
which
it
seems
arbitrary
,
or
wilful
;
for
it
s
where
the
Church
agrees
,
and
not
where
it
doth
not
agree
,
that
her
acts
can
be
supposed
according
to
Gospel
Order
in
any
respect
.
3dly
.
and
lastly
,
A
Difference
cannot
be
without
an
Opposite
,
and
seeing
it
is
plain
,
that
they
principally
concerned
on
the
other
side
,
who
by
their
Opposition
,
as
above
maintained
,
and
kept
on
foot
this
Difference
till
it
came
to
this
height
of
Dis-Unity
,
are
first
and
eminent
in
bringing
about
this
Judgment
,
they
are
therefore
in
the
nature
of
Witnesses
for
themselves
,
and
Judges
in
their
own
Causes
;
which
(
if
Gospel
Order
)
was
never
looked
upon
by
Judicious
and
Impartial
Men
as
valled
Evidence
or
a
fair
Procedure
.
Therefore
in
order
to
a
sound
Judgment
in
those
Cases
,
(
a
Pearl
of
great
Price
in
these
perillous
times
)
antiquity
,
number
and
specious
pretences
are
to
be
set
aside
,
not
only
because
of
the
foregoing
Objections
,
but
also
because
such
acts
as
these
seldom
want
the
Plea
of
Antiquity
and
Number
,
but
never
specious
Pretences
;
therefore
as
effects
best
demonstrate
the
nature
of
these
Causes
from
whence
they
come
,
so
doth
the
act
brought
forth
best
discover
and
manifest
the
nature
,
frame
,
and
quality
of
their
Mind
and
Spirit
concerned
;
for
if
the
Proceedure
be
Gospel
Order
,
what
is
brought
forth
is
the
effect
of
the
Gospel
,
and
seeing
the
Gospel
is
the
power
of
God
,
what
is
brought
or
derived
from
it
,
must
be
consonant
thereto
,
then
adequate
to
Reason
,
and
consistant
with
Truth
and
Righteousness
,
else
it
cannot
be
the
Gospel
Order
,
except
the
Gospel
Order
can
be
without
the
Gospel
Verity
,
which
we
conceive
not
.
Now
to
find
out
the
truth
in
these
Transactions
,
we
must
seriously
consider
also
the
natures
of
those
Facts
on
which
the
Judgment
is
placed
,
together
with
their
Causes
and
Circumstances
occurring
;
the
Facts
are
expressed
in
the
Judgment
following
,
which
thus
proceeds
,
In
a
testimony
for
the
antient
and
unchangeable
Truth
and
Unity
amongst
Brethren
therein
,
and
for
the
glory
of
the
Life
and
Dominion
thereof
,
over
the
Works
of
a
dissenting
,
dividing
Spirit
,
and
the
attempts
thereof
to
strife
,
we
declare
against
the
aforementioned
works
of
Strife
and
Separation
,
that
the
aforesaid
J.
C.
and
others
have
occasioned
,
and
gone
into
,
and
with
those
that
adhere
to
them
,
and
with
the
Separate
Meeting
set
up
,
and
against
that
Paper
given
forth
by
way
of
an
Apology
,
&c.
and
against
that
Spirit
which
in
the
said
Paper
reflects
and
implicitly
charges
the
Church
of
God
with
smiting
Queries
in
general
terms
,
without
proving
any
thing
on
the
account
of
its
own
Order
and
Discipline
used
therein
in
Gods
Power
;
as
also
on
the
account
of
the
wholesome
Directions
and
Rules
commended
to
the
Conscience
used
&
practised
amongst
God's
People
.
All
which
you
Judge
,
you
say
,
in
the
Name
of
God
,
and
with
his
Spirit
which
he
hath
made
you
partakers
of
to
his
Praise
.
Again
,
We
declare
Dis-union
with
such
as
have
been
the
Promoters
thereof
,
and
with
such
as
appear
to
vindicate
the
same
,
and
with
such
as
presume
to
offer
their
Gifts
while
they
appear
to
abet
,
or
strengthen
the
Separate
Meeting
,
&c.
All
which
being
out
of
the
Unity
of
the
Spirit
of
Christ
(
as
you
say
)
in
the
Dis-Reconciliation
always
testifyed
against
,
and
the
offering
of
Gifts
in
such
Cases
prohibited
according
to
the
Scripture
,
Record
,
&c.
Now
this
is
your
Judgment
,
which
we
must
confess
is
delivered
after
a
promiscuous
and
indijested
manner
,
which
considering
the
Qualifications
alledged
,
and
the
many
Heads
concerned
,
might
have
been
expected
to
have
been
divulged
in
a
better
Method
;
but
to
take
it
as
it
is
,
we
grant
many
Particulars
are
spoken
of
,
yet
may
be
reduced
to
a
few
,
we
shall
consider
the
most
material
,
for
if
wrong
in
any
,
you
are
wrong
in
all
.
First
,
You
charge
them
and
others
with
being
of
a
dissenting
and
dividing
Spirit
,
promoting
strife
and
trouble
without
particularizing
what
they
dissent
from
,
or
those
Facts
from
whence
strife
ariseth
;
so
that
those
charged
,
if
innocent
,
are
not
in
a
capacity
to
defend
themselves
,
because
they
,
nor
no
Body
else
know
where
you
will
fix
,
neither
are
those
unconcerned
,
that
read
,
capable
to
discover
whether
the
Judgment
passed
on
this
account
be
adiquate
with
the
Principles
of
Truth
and
Righteousness
,
for
though
strife
simply
considered
be
evil
,
yet
every
striving
or
contending
is
not
evil
,
seeing
the
Apostle
bids
,
Strive
or
contend
,
and
(
observe
)
earnestly
for
the
Faith
once
delivered
unto
the
Saints
.
Of
which
nature
this
may
be
,
for
any
thing
that
doth
yet
appear
.
Secondly
,
Your
Charge
is
Separation
,
with
a
Separate
Meeting
in
their
private
Houses
,
and
this
seems
to
be
the
principal
of
all
you
say
against
them
,
and
yet
there
doth
not
appear
any
evil
in
all
this
,
simply
considered
,
for
having
Meetings
in
their
Private
Houses
cannot
be
evil
,
except
others
that
so
meet
elsewhere
are
evil
;
and
if
the
Meeting
be
not
evil
,
the
separation
from
the
Publick
House
cannot
be
evil
,
because
they
cannot
so
meet
but
there
must
be
a
separation
;
besides
,
two
Meetings
are
alowed
distinct
elsewhere
;
thus
according
to
the
Letter
of
this
great
Charge
there
appears
no
evil
fixed
;
therefore
,
to
Judge
those
things
in
the
Name
of
God
,
doth
not
appear
to
be
any
Testimony
for
the
Truth
.
But
least
you
,
or
any
should
say
,
that
this
is
evasive
,
we
are
very
willing
to
consider
the
Causes
of
those
things
which
you
have
omitted
,
for
Separation
is
but
an
effect
;
now
every
Effect
has
a
Cause
,
neither
doth
any
Cause
come
but
the
effect
will
follow
;
whereupon
seeing
that
you
have
neither
considered
effects
as
they
lay
imbodyed
in
their
Causes
,
that
so
the
evil
portended
might
have
been
prevented
,
nor
yet
the
Cause
,
when
the
effect
is
manifest
and
apparent
,
to
set
aside
Christianity
,
it
doth
not
appear
that
you
have
acted
the
part
of
prudent
Statists
,
nor
of
wise
Physitians
,
according
to
that
known
Maxim
,
Take
away
the
Cause
,
and
the
Effect
ceaseth
:
for
placing
your
Judgment
upon
the
Effect
without
due
consideration
to
the
Cause
,
is
more
like
to
foment
and
animate
Division
,
than
restore
the
Path
of
Peace
and
Truth
,
to
dwell
in
,
with
respect
to
our
Discipline
.
But
to
proceed
;
if
this
Separation
,
or
Separate-Meeting
be
evil
,
then
there
must
be
a
Cause
,
or
Causes
found
out
to
make
it
evil
;
and
that
in
general
must
either
be
,
by
separating
from
some
thing
that
is
more
than
accidentally
good
,
or
by
joyning
to
some
thing
that
is
evil
;
if
the
latter
,
then
it
must
be
manifest
in
Doctrine
,
or
in
Practice
;
but
it
seems
there
is
nothing
here
against
them
,
for
not
the
least
is
objected
;
so
that
we
conceive
the
Charge
lyeth
not
here
,
nothing
of
Innovation
being
found
amongst
them
,
with
respect
to
the
Principle
of
Truth
or
antient
Practises
amongst
Friends
,
concurrent
thereto
.
Therefore
if
it
be
evil
,
it
must
be
by
separating
from
something
that
is
good
;
and
what
that
is
let
us
seriously
enquire
;
for
a
Separation
from
the
Publick
Meeting-house
in
York
,
charged
,
cannot
be
it
,
seeing
we
all
acknowledge
no
more
Sacredness
or
inherent
Holiness
in
one
place
than
in
another
,
nor
can
it
be
by
separating
from
that
People
that
meet
there
,
except
they
,
as
professing
this
or
that
thing
,
and
paled
in
with
this
or
that
Rule
in
Matter
of
Discipline
,
are
that
Church
of
God
which
is
the
Ground
and
Pillar
of
Truth
:
but
this
we
conceive
as
improbable
for
them
to
evince
,
as
it
hath
been
for
others
to
do
it
before
them
;
nay
,
we
conceive
,
such
as
shall
undertake
it
,
in
effect
say
,
They
bear
the
Root
:
when
the
Root
is
to
bear
them
.
Whereupon
it
still
follows
,
that
they
,
though
separate
from
you
,
may
still
be
of
that
Universal
Church
of
God
as
well
as
you
:
therefore
you
had
need
have
a
care
how
you
abate
your
Charity
.
But
we
would
come
to
an
issue
with
you
,
by
coming
to
the
merit
of
the
business
and
substance
of
what
can
be
alledged
as
evil
;
and
that
is
,
while
you
and
they
profess
that
Truth
,
which
if
truely
taken
heed
to
,
will
bring
to
the
Knowledge
of
God
in
the
face
of
Jesus
Christ
,
which
being
Life
Eternal
,
the
Summe
and
Substance
of
all
Religion
,
a
Separation
from
you
may
be
of
evil
consequence
;
for
it
may
stagger
the
Weak
,
hinder
some
from
looking
after
Truth
,
as
also
open
the
Mouths
of
Gainsayers
,
to
speak
against
the
Truth
,
and
this
we
think
is
the
sum
,
and
do
confess
,
if
no
occasion
be
given
by
you
,
no
righteous
defence
can
be
made
,
that
we
know
of
for
a
Separation
from
you
;
but
if
occasion
that
is
just
be
given
by
you
,
then
will
you
be
justly
chargeable
with
the
evil
that
succeeds
,
and
a
Separation
from
you
will
be
no
Separation
from
the
Truth
,
because
the
Truth
is
universal
,
which
you
are
not
.
But
they
alledge
divers
occasions
of
Offence
;
thus
you
see
effects
must
be
traced
to
their
Causes
,
in
order
to
a
fair
procedure
,
&
therefore
the
Causes
of
Difference
should
have
been
considered
in
the
Meeting
before
the
Judgment
had
been
passed
:
from
hence
it
appears
also
,
you
could
never
have
done
your selves
greater
Justice
,
nor
the
Truth
greater
Service
than
when
it
was
offered
to
the
Meeting
to
consider
the
Causes
,
fairly
to
have
debated
that
Matter
,
that
so
the
faithful
to
God
might
have
understood
it
;
for
we
conceive
,
all
that
subscribed
are
judged
Faithful
,
and
yet
some
of
those
are
dissatisfied
with
the
Order
about
Marriage
,
as
well
as
those
that
are
Judged
.
Now
,
a
fair
Debate
,
if
true
,
might
have
rectified
their
Mistakes
;
by
which
your
Testimony
by
your
subscription
,
might
have
been
uniform
with
respect
to
the
Truth
,
which
now
it
is
not
:
thus
what
good
can
be
expected
to
succeed
when
every
like
produceth
but
its
like
.
Much
might
be
said
,
but
we
shall
be
as
concise
,
and
proceed
with
as
much
brevity
as
we
can
;
we
grant
they
do
alledge
several
Causes
of
Offence
;
we
shall
only
consider
,
or
stand
upon
at
this
time
this
about
Marriage
,
it
being
,
or
at
least
appearing
the
principal
of
all
,
by
bringing
those
present
Differences
first
upon
the
publick
Stage
;
for
if
your
Judgment
be
wrong
there
,
it
is
wrong
in
all
;
for
what
is
said
to
be
done
in
the
Name
of
God
is
wholly
right
,
or
wholly
wrong
,
for
no
Linsey-Wolsey
Garment
can
be
worn
there
:
well
then
,
this
Order
is
either
good
or
evil
;
if
evil
,
you
must
grant
it
ought
to
be
testified
against
;
and
such
as
so
testifie
cannot
,
or
ought
not
to
be
said
to
be
in
the
Strife
that
is
evil
;
well
,
it
is
evil
to
them
that
judge
it
evil
;
but
many
,
or
at
least
,
some
of
the
Subscribers
do
Judge
it
evil
,
therefore
it
is
evil
to
them
;
and
to
such
we
say
,
seeing
you
are
one
with
those
in
believing
it
evil
,
you
must
be
one
,
according
to
Truth
,
with
them
in
bearing
witness
against
that
evil
.
Then
how
could
you
condemn
that
Paper
wholly
which
did
bear
witness
against
this
thing
,
but
condemn
your selves
;
for
tho
you
might
suppose
something
wrong
in
it
,
yet
not
distinguishing
betwixt
right
&
wrong
,
condemning
all
together
,
has
made
your
Judgment
wholly
wrong
;
for
there
is
no
Errour
in
the
Truth
,
nor
consequently
in
true
Judgment
;
but
there
is
errour
in
your
Judgment
,
as
above
,
therefore
it
cannot
be
true
:
and
thus
into
a
Dilemma
you
are
brought
,
out
of
which
you
cannot
extricate
your selves
but
by
retracting
your
former
errour
;
and
thus
the
Judgment
passed
,
at
least
,
so
far
as
you
are
concerned
,
must
be
invalled
.
But
if
you
shall
object
,
Though
this
Case
of
Marriages
be
Cause
of
Offence
,
yet
it
is
not
a
sufficient
ground
for
a
Separation
.
Much
might
be
said
to
this
,
but
we
shall
only
say
at
this
time
,
that
it
is
harder
for
you
to
judge
that
this
is
not
a
sufficient
ground
,
than
it
is
,
that
no
Offence
should
be
given
:
and
therefore
if
your
Judgment
had
been
rightly
placed
,
it
should
have
been
to
have
removed
the
offence
.
But
now
to
such
as
believe
the
Order
is
good
(
if
any
such
)
and
therefore
ought
to
be
practised
;
let
such
consider
,
if
true
(
as
we
are
satisfied
it
is
not
)
yet
the
manner
of
putting
it
in
practice
might
make
it
evil
,
or
of
evil
consequence
;
for
though
we
may
grant
that
the
Church
has
power
to
deal
with
such
as
discent
from
her
in
such
Principles
or
Practices
as
they
have
been
gathered
into
profession
of
by
Conviction
;
&c.
Yet
we
hope
we
may
deny
,
that
any
Assembly
of
Men
,
tho
they
may
call
themselves
a
Church
,
have
power
to
make
,
ordain
,
or
constitute
any
Order
or
Rule
de
nova
,
that
can
,
shall
,
or
ought
in
the
Church
to
be
concluding
beyond
the
Conviction
or
Concurrence
of
others
;
if
so
,
then
where
the
concurrence
of
others
cannot
be
had
,
there
ought
,
according
to
the
Gospel
Order
,
to
be
a
waiting
on
such
till
Conviction
;
for
the
same
way
that
gathered
us
to
be
a
People
must
preserve
us
in
the
Unity
of
that
Spirit
to
which
at
first
we
were
gathered
:
whereupon
it
follows
,
if
the
thing
were
true
,
yet
we
ought
not
to
be
pressed
or
Imposed
upon
beyond
Christian
Freedom
,
for
that
breaks
the
Unity
of
Spirit
,
which
should
be
preserved
where
the
end
is
one
,
though
the
apprehension
,
and
consequently
the
practice
may
in
some
sort
be
different
;
for
the
Unity
of
the
Spirit
,
which
should
be
kept
in
the
Bond
of
Peace
,
standeth
not
always
in
an
Outward
Conformity
,
as
some
evilly
prosecute
,
and
others
as
weakly
condescend
;
as
in
the
Instances
of
those
that
could
eat
flesh
,
and
could
not
;
and
of
those
that
esteemed
every
day
alike
,
and
others
one
day
above
another
;
for
if
we
must
believe
because
others
say
it
,
and
not
because
we
our selves
know
it
is
true
,
where
is
our
Christian
Freedom
and
Liberty
which
we
ought
to
have
,
to
chuse
the
Good
,
or
refuse
the
Evil
?
Nay
,
further
,
if
according
to
Truth
we
cannot
,
or
ought
not
to
conform
against
Conviction
,
and
yet
because
we
discent
,
are
judged
unfaithful
,
and
criminated
with
being
for
a
fleshly
Liberty
,
and
of
a
wrong
Spirit
,
as
some
late
Writings
apparently
declare
:
Is
not
this
Imposition
in
the
Superlative
degree
,
with
respect
to
the
Power
of
the
Imposer
:
and
if
we
conform
for
fear
of
the
Judgment
,
is
it
not
Blind
Obedience
,
Implicit
Faith
,
or
worse
;
and
are
not
all
those
things
exploded
as
Antichristian
?
Now
consider
the
Matter
seriously
,
and
see
if
this
be
not
our
Case
;
for
do
but
honestly
trace
effects
unto
their
Cause
,
and
it
will
plainly
appear
,
that
the
bringing
in
of
noval
things
,
and
pressing
them
beyond
the
Freedom
of
others
,
is
the
real
Cause
of
our
Miseries
:
so
that
the
Judgment
passed
is
not
only
against
the
Gospel
Order
,
but
against
Common
Reason
;
for
those
that
have
given
the
occasion
are
the
Judges
thereof
;
and
,
to
say
no
more
,
the
Judgment
must
be
invalled
.
But
let
us
consider
this
Case
about
Marriage
a
little
further
:
grant
that
you
believe
it
good
,
and
that
we
believe
it
evil
,
and
that
it
will
be
of
evil
consequence
;
here
we
are
opposite
;
from
hence
comes
difference
;
no
difference
ought
to
be
,
yet
it
cannot
be
ended
but
by
giving
way
of
one
side
;
whether
this
is
to
be
You
or
Us
,
we
desire
all
Righteous
Men
may
judge
:
for
though
some
,
at
first
look
,
might
think
that
our
Condiscention
might
be
for
good
;
namely
,
to
restore
the
Unity
,
which
we
confess
would
be
excellent
,
if
truly
restored
,
nothing
being
more
lovely
than
Concord
and
Unity
amongst
Brethren
;
yet
we
hope
upon
mature
consideration
,
such
as
are
Conscientious
and
Judicious
will
see
that
this
is
not
the
way
for
us
to
submit
against
Knowledge
to
what
we
believe
is
evil
;
for
tho
that
might
bring
an
outward
Conformity
,
yet
it
could
never
restore
the
true
Unity
,
for
that
stands
in
the
true
Spirit
,
out
of
which
evil
is
;
but
to
violate
our
Conscience
,
is
to
do
evil
;
and
though
for
a
good
end
,
yet
all
must
grant
,
evil
is
not
to
be
done
that
good
may
come
thereon
.
Now
though
you
believe
it
good
,
yet
we
hope
you
will
not
say
,
that
it
is
positively
good
;
and
then
seeing
it
is
not
of
any
Divine
Authority
,
but
of
your
own
bringing
forth
,
we
must
needs
affirm
,
that
it
is
more
agreable
to
Reason
,
Truth
,
and
Gospel
Order
,
for
you
to
omit
the
doing
of
a
good
thing
,
for
a
good
end
,
as
this
might
be
,
than
for
us
to
receive
a
thing
that
is
evil
.
Thus
we
say
Condiscention
lyeth
on
your
side
,
and
we
conceive
this
is
so
obvious
as
we
need
not
inlarge
upon
it
;
for
if
you
grant
we
are
conscientious
,
you
must
be
concluded
if
you
deny
it
,
and
judge
that
our
Opposition
is
not
matter
of
Conscience
,
but
sinister
ends
,
then
we
must
needs
say
,
that
will
be
great
Uncharity
,
the
effects
of
which
will
be
extreamly
evil
,
for
that
will
fix
a
Gulf
betwixt
You
and
Us
,
so
that
we
cannot
come
at
You
,
nor
You
at
Us
;
for
you
must
grant
of
this
we
shall
be
Judges
,
except
you
will
conclude
that
we
have
lost
,
not
only
our
sense
as
Christians
,
but
also
our
Reason
as
Men
,
but
knowing
your
mistake
here
,
we
shall
be
confirmed
you
were
mistaken
in
making
that
Order
,
which
has
given
the
occasion
;
and
therefore
consider
,
as
that
gave
the
occasion
,
so
this
will
establish
that
difference
because
such
will
certainly
know
,
they
differ
and
separate
from
such
as
want
the
true
Charity
and
Judgment
of
Christ
at
the
least
in
this
thing
;
for
if
you
had
the
latter
,
you
would
know
our
Innocency
;
or
if
the
former
,
we
are
sure
you
would
be
kept
so
tender
,
as
rather
than
you
would
run
a
hazard
to
hurt
the
Wheat
you
would
suffer
the
Tares
to
grow
till
the
time
of
the
Harvest
.
Thus
we
desire
all
to
consider
,
that
the
want
of
Charity
will
be
of
dreadful
consequence
:
and
notwithstanding
all
this
,
our
thoughts
are
not
so
low
concerning
you
;
for
though
we
are
sure
you
are
mistaken
,
yet
we
believe
you
might
intend
well
;
and
if
it
were
not
for
this
Charity
,
we
should
not
waite
on
you
,
nor
write
unto
you
after
this
manner
that
we
do
;
and
though
we
do
affirm
that
Condiscention
lyeth
on
your
part
,
yet
we
do
not
know
that
thereby
we
abate
you
of
any
Priviledge
that
belongs
to
you
as
Men
or
Christians
.
For
if
you
have
a
mind
to
stay
a
year
,
or
more
before
you
Marry
,
we
shall
be
content
;
nay
,
if
you
should
judge
it
your
duty
to
advise
or
caution
others
so
to
do
,
we
should
not
be
offended
,
provided
you
kept
in
the
true
Charity
with
such
as
could
not
take
your
Advice
:
nay
further
,
if
you
judge
your
Reason
for
it
better
than
ours
against
it
,
we
should
be
willing
that
they
should
be
fairly
stated
together
,
and
so
left
to
the
Witness
of
God
to
decide
the
Controversy
:
and
in
the
interim
,
why
our
Judgment
against
its
being
a
universal
and
positive
limit
,
should
not
be
as
valled
to
lay
it
aside
in
that
respect
,
as
yours
to
set
or
keep
it
on
foot
,
we
cannot
tell
:
for
we
must
needs
say
,
we
do
not
know
of
any
true
Power
that
you
have
over
us
,
that
we
may
,
or
ought
not
to
have
over
you
:
for
if
any
shall
alledge
,
that
you
are
the
greater
number
,
and
therefore
we
ought
to
be
concluded
:
we
say
,
this
is
a
Question
;
but
should
we
grant
it
,
the
greater
numbers
conclusion
against
Truth
are
no
more
concluding
than
the
lesser
;
and
what
is
against
our
knowledge
or
belief
while
we
so
believe
,
with
respect
to
us
,
is
against
Truth
;
and
it
will
be
as
easie
for
you
to
stop
the
Sun
in
its
Course
,
as
keep
or
restore
the
true
Unity
this
way
:
if
any
shall
plead
Church
Authority
in
the
case
,
though
we
shall
grant
that
the
Authority
of
the
True
Church
is
venerable
,
because
her
Determinations
,
as
conform
to
the
Truth
and
the
Witness
of
God
,
in
which
her
Power
stands
according
to
every
occasion
;
yet
because
Church
Authority
has
heretofore
been
urged
to
justifie
as
base
ends
as
any
Authority
under
Heaven
;
therefore
we
say
it
is
just
to
enquire
from
whence
that
Authority
springs
that
would
conclude
us
,
not
only
against
Conviction
,
but
also
against
Knowledge
;
for
if
true
,
we
are
sure
it
will
abide
the
Tryal
willingly
,
and
like
pure
Gold
,
loose
nothing
by
it
;
and
if
not
true
,
it
is
not
only
time
to
question
it
,
but
to
redress
it
.
Therefore
to
proceed
,
either
the
Whole
is
a
Church
,
or
there
are
as
many
Churches
as
distinct
Societies
;
if
the
first
,
then
all
are
Brethren
or
Members
,
in
which
there
should
be
no
Lordship
,
nor
Dominion
exercised
over
Conscience
,
knowing
,
Who
(
said
he
)
that
will
be
the
greatest
,
let
him
be
as
him
that
serveth
:
if
the
latter
,
yet
those
have
no
Dominion
over
one
another
that
we
know
of
:
but
if
it
shall
be
alledged
,
that
this
Power
comes
from
the
Quarterly-Meeting
:
for
this
Act
about
Marriage
being
Founded
there
,
and
that
Meeting
the
Representative
of
the
Whole
,
the
Whole
are
concluded
;
though
we
might
object
,
it
was
not
freely
concluded
at
that
Meeting
;
yet
suppose
it
had
,
we
conceive
,
to
take
such
power
to
that
Meeting
,
is
both
against
Reason
and
Truth
;
against
Reason
,
because
that
Meeting
hath
no
such
Power
invested
or
inherent
in
it
by
virtue
of
its
Constitution
.
Secondly
,
Nor
ever
since
were
the
Members
thereof
indued
with
such
a
Legislative
Power
;
then
to
arrogate
such
a
Power
to
it
as
is
neither
in
it
by
virtue
of
its
Constitution
,
nor
given
to
it
since
,
must
needs
be
against
Reason
,
and
this
without
any
Reflection
to
the
true
end
and
Service
of
that
Meeting
.
It
is
against
Truth
also
;
for
if
that
Meeting
be
a
Church
,
and
that
Church
imports
a
Christian
Assembly
,
her
Acts
must
be
Uniform
with
pure
Christianity
,
then
she
must
do
as
she
would
be
done
unto
;
but
she
would
not
be
imposed
upon
,
therefore
she
is
not
to
intrench
upon
others
;
consequently
she
has
no
Authority
,
neither
from
Reason
nor
the
Truth
,
to
make
any
Act
or
Rule
that
shall
be
concluding
beyond
the
Freedom
of
her
Christian
Friends
and
Brethren
.
For
if
such
a
Meeting
be
more
honourable
,
and
have
more
Authority
it
is
because
she
has
more
Truth
;
and
if
her
Determinations
be
more
concluding
,
it
must
be
because
they
are
more
convincing
;
whereupon
it
follows
,
she
may
advise
,
caution
,
or
commend
,
but
not
command
,
without
a
Commandment
from
the
Lord
;
the
first
renders
her
Christian
;
the
latter
,
(
except
qualified
as
above
)
out
of
the
Gospel
Order
;
if
not
conceited
,
as
conceiving
,
because
such
a
Meeting
she
is
infallible
,
and
therefore
her
Power
uncontroulable
:
but
it
is
plain
she
may
err
,
if
she
keep
not
to
the
unerrable
Spirit
:
and
if
she
had
not
erred
,
yet
because
there
is
a
possibility
she
may
,
it
follows
,
seeing
the
Truth
is
one
in
all
,
in
Nature
or
Quality
,
though
not
in
quantity
,
that
it
is
the
Duty
of
all
under
the
Government
of
Christ
,
which
is
to
go
end
way
,
to
mind
that
what
they
receive
be
Conform
to
the
Truth
;
for
else
,
admit
of
one
Errour
,
and
a
thousand
may
follow
.
From
hence
it
appears
that
any
one
,
or
more
,
by
the
Authority
of
Truth
,
may
question
any
Act
of
Quarterly-Meeting
,
or
any
other
Meeting
within
the
Confines
of
our
Community
;
for
(
observe
)
otherwise
the
Form
is
constituted
and
set
above
the
Power
;
and
take
notice
,
when
this
comes
to
pass
,
that
an
Inquiry
,
as
above
,
cannot
be
born
for
Self-sake
,
or
the
Form
sake
,
or
both
,
Dissatisfaction
,
and
consequently
,
Division
must
succeed
;
and
the
Reason
is
,
because
the
Devil
is
gotten
into
the
Likeness
of
Truth
.
From
what
has
been
said
,
we
conceive
it
appears
,
that
no
Assembly
of
Men
,
though
they
may
call
themselves
a
Church
,
have
any
Power
from
the
Truth
,
or
Gospel
Order
,
to
bring
any
thing
into
the
Church
denova
,
that
shall
or
ought
to
be
concluding
beyond
their
Brethrens
Freedoms
:
then
where
the
concurrence
of
others
is
not
first
had
,
there
ought
to
be
a
waiting
upon
such
till
Conviction
;
if
the
thing
proposed
were
true
for
other
Methods
,
raze
the
very
Foundation
of
our
Government
with
respect
to
Truth
and
Righteousness
;
but
other
Methods
have
been
used
,
as
is
plain
in
the
case
of
Marriage
;
which
though
we
do
approve
of
the
Monthly
Meetings
Authority
in
the
Case
of
Marriage
as
usually
,
being
guided
and
governed
by
the
Spirit
of
Truth
;
yet
we
are
against
this
positive
Limit
,
yet
shall
for
bear
our
particular
Reasons
against
it
and
other
things
at
this
time
,
because
we
more
desire
to
find
out
the
Cause
of
our
Differences
,
that
it
might
be
taken
away
,
in
order
to
Reconciliation
and
Peace
,
then
a
Justification
of
the
Difference
which
has
been
principally
amongst
us
as
above
,
by
bringing
this
Case
of
Marriage
into
the
Church
,
and
pressing
it
against
the
Freedoms
of
others
,
so
long
till
many
are
dissatisfied
,
and
some
separate
,
assigning
this
for
a
ground
or
Cause
.
Now
those
that
have
given
this
Occasion
,
have
laid
the
ground
for
Dissatisfaction
,
and
consequently
for
Division
,
&
therefore
are
chargeable
justly
with
the
evil
that
succeds
.
From
hence
it
follows
also
,
that
that
Sentence
passed
as
above
by
such
as
have
given
the
occasion
is
invalled
to
all
intents
and
Purposes
;
that
is
good
,
correspondent
with
the
Truth
or
Gospel
Order
;
&
this
further
we
hope
to
illustrate
,
if
any
shall
confront
,
&c.
In
the
interim
we
desire
that
all
may
truly
consider
what
is
here
writ
,
for
we
can
honestly
say
,
It
is
not
for
Contention
,
but
purely
matter
of
Conscience
,
wherein
we
truly
seek
the
Propriety
of
Zion
,
&
Wellfare
of
Jerusalem
:
&
tho
we
put
not
our
Name
unto
it
,
it
is
not
that
we
are
either
afraid
,
or
conscious
of
any
evil
,
but
really
for
good
,
that
what
is
proposed
or
afferted
may
have
due
weight
upon
their
Minds
that
reads
,
without
being
either
over
or
undervallued
for
their
sakes
that
writ
it
.
And
thus
in
the
Truth
we
can
bid
all
Farewel
.