Online Version of William Rogers 1680 text "The Christian Quaker..."

In 1680 Friend William Rogers published a book documenting why some founding Friends were not of the same conscience as George Fox (and those who followed him) concerning the institutionalization of the gathering of Friends by establishing a specific set of outward forms and practices.

The following links comprise the whole of Rogers' work in the form of a facsimile of the original text. This is not a modernized form of the text. It is a copy I have compiled of the 17th century text rendered into PDF format.

Christian Quaker ... By William Rogers
Written 1680
All links point to PDF files

Title Page Image:


First Part

Second Part

Third Part

Fourth Part

Fifth Part



Please let me know if there are any issues with downloading the sections.

I am working on a modernized version of the book along with annotations and cross-references. However, it will not be available any time soon. At least there is an electronic version now available for those who are interested.

Keith F. Saylor

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Comment by Keith Saylor on 8th mo. 18, 2017 at 3:36pm

The integration of page numbers indicators that match that actual page numbers in the original document is complete.

The process of proofreading and formatting the text is the current focus. Also, the number of related texts that will be appended to "The Christian Quaker" as a supplemental section is under serious consideration as most of them required keyboarding also. 

Comment by Keith Saylor on 9th mo. 12, 2018 at 12:19pm

Finally, I’ve brought this project to a point where I can publish the a first (by me) printing in electronic format.

A newly keyboarded version of “The Christian Quaker...” has been published in HTML format and as a pdf.

Link to web version on Blogger

Link to PDF Version of The Christian Quaker at

Comment by Keith Saylor on 2nd mo. 10, 2019 at 12:31pm

In summer 2016, I set out on a journey to publish a facsimile copy of William Rogers' The Christian Quaker. This soon morphed into keyboarding (transcribing) his text and publishing it in html and pdf format and also keyboarding and publishing supplemental early Quaker texts mentioned by Rogers in his book and also other relevant early Quaker texts touching on the concerns Rogers documents in his book within a 10 year plan.

It is been ever on me to offer up a context, wherein people interested, may enter into the conversation between early Quakers over the concerns expressed in Rogers book and the nature of government and rule within the Quaker gathering; and to do it in such a way that there was no need to depend upon how others characterize the concerns of the early Quakers through small quotations. I’ve struggled over a format through which I may accomplish this task. Slowly, one has manifested that shows promise. Using the blogspot infrastructure as a test platform, I am now in the process of publishing a portal through which Rogers book and the various of the relevant early Quakers documents are published or will be published.

The 10 year plan (starting in 1016) is a fixed date wherein all relevant supplemental documents are to be keyboarded and published into the portal or kiosk.

This will also be a place were my research will be reflected. The various early Quaker documents being published as static pages will be discussed on the “blog” (I call them Backlog Studies) side of the platform and that is were the conversation between my research and the thoughts of others who may wish to contribute through comments will take place. Through this process I will begin cross-referencing multiple documents between one another. These cross references will serve as notecards relevant to my research. What is neat this about this is that the reader will not only be able to view the notecards containing various thoughts and quotations, the reader will have excess to the full text of all or most of the cross-referenced documents so he or she may spend time reading the whole documents for context and to test conclusions or theories. This is all being freely given as the inshining Light is freely given. There will be no advertises on the portal and no donations will be requested.

You may gain a sense of the direction the of Christonomy kiosk by following the link below:

Keith Saylor:

Comment by Keith Saylor on 2nd mo. 13, 2019 at 3:28pm

Quaker Research Document List

The COMPLETED documents are Published on:

  1. Rogers, William
    1. The Christian Quaker
      1. Keyboarded and Published - COMPLETE
    2. The Christian Quaker - Sixth Part
  2. Smith, Nathaniel
    1. The Quakers Spiritual Court -
      1. Keyboarded and Published - COMPLETE
  3. Crisp, Stephen
    1. An Epistle from Stephen Crisp to Friends, against such as cry out against the Form of Godliness, as againat Meeting at Set Times, on First Days, &c.
      1. Keyboarded and Published - COMPLETE
    2. An Epistle to Friends Concerning the Present and Succeeding Times.
      1. Keyboard and Published - COMPLETE
  4. Penn, William
    1. An Account of W. Penn’s Travails in Holland and Germany.
      1. Relevant journal entry Keyboarded and Published - COMPLETE
    2. The Spirit of Alexander the Copper-Smith
      1. Keyboarded and Published - COMPLETE
    3. Judas and the Jews Combined against Christ and his Followers
      1. Keyboarded and Published - COMPLETE
  5. Barclay, Abram Rawlinson
    1. Letters, etc. of Early Friends
      1. Relevant Documents Keyboarded and Published - COMPLETE
  6. Dewsbury, William
    1. To all the Faithful in Christ, who have stood in his Council the Light …
      1. Keyboarded and Published - COMPLETE
  7. Anonymous
    1. The Spirit of the Hat
      1. Keyboarded and Published - COMPLETE
    2. Tyranny and Hypocrisy Detected
      1. Keyboarding
  8. Fox, George
    1. Concerning those that go out of Unity and Deny Forms
      1. Keyboarded and Published - COMPLETE
    2. To all that would Know the Way to the Kingdome, Whether they be in Forms, Without Forms, or Get above all Forms..
      1. Keyboarded and Published - COMPLETE
    3. Gospel Truth Demonstrated in a Collection of Doctrinal Books …
      1. Pending
  9. Barclay, Robert
    1. The Anarchy of the Ranters
      1. Keyboarded and Published - COMPLETE
  10. Rich, Robert
    1. Hidden Things brought to light or the Discord of the Grand Quakers among Themselves.
      1. Pending
  11. Nayler, James and Fox, George
    1. Saul’s Errand to Damascus
      1. Keyboarded
  12. Whitehead, Anne and Elson, Mary
    1. An Epistle for True Love, Unity and orders in the Church of Christ
      1. Keyboarded
  13. Keith, George
    1. Divine Immediate Revelation and Inspiration
      1. Pending
  14. Multiple Authors
    1. Exalted Diotrephes Reprehended, or the Spirit of Error and Envy
      1. Keyboarded
  15. Harwood, John
    1. To all People that profess the Eternal Truth of the Living God
      1. Pending
    2. A Description of the True Temple and Worship of God
      1. Pending
  16. Nayler, James
    1. A Discovery of the First Wisdom from Beneath and the Second Wisdom from Above.
      1. Pending
    2. An Account from the Children of Light …
      1. Pending
  17. Pickworth, Henry
    1. A Charge of Error, Heresy, … against the most noted Leader of the Quakers
      1. Pending
  18. Perrot, John
    1. To the Upright in heart, and Faithful People of God
      1. Pending
    2. The Vision of John Perrot
      1. Pending
    3. An Epistle for the most Pure Amity and Unity in the Spirit and Life of God
      1. Pending
Comment by Keith Saylor on 5th mo. 29, 2019 at 7:36pm

I have keyboarded published nine more early Quaker related documents to the Christonomy project. These documents are in some way related to William Rogers' "The Christian Quaker" either mentioned directly or the subject matter is topical.

1. Anarchy of the Ranters - Barclay
2. Hidden Things Brought to Light - Robert Rich
3. Tyranny and Hypocrisy Detected - Anonymous
4. An Exalted Diostrephes Reprehended - A Response to Roger's "The Christian Quaker" signed by multiple persons.
5. Saul's Errand to Damascus - George Fox and James Naylor
6. An Epistle for True Love, Unity, and Order - Anne Whitehead and Mary Elson
7. An Epistle Concerning the Government of Christ - George Fox
8. To all People that Profess the Eternal Truth - John Harwood
9. The Spirit of Envy, Lying, and Persecution - George Fox's reply of John Harwood's reflections upon him.

The Homepage to the Christonomy Project is here:

Comment by Keith Saylor on 6th mo. 12, 2019 at 2:18pm

[Note: This document is the first attempt to show part of the vision behind the Christonomy ( network. There are various embedded links in the document directly to the document or cross-reference discussed. This will give the reader the opportunity to interact with and immerse themselves in the Early Quaker source documentation directly and in real time and with ease while reading the content of the article. This is the third year of a ten year project. At this stage in the project there are enough early Quaker source documents keyboarded and published to begin adding content to the blog side of the project.]

In 1666, a document ( [London 1666] View Document ) was published and sent to various Quaker Meeting-houses. The subscribers to the document state they are called to watch over the souls of the gathering and, out of that calling, are concerned with its viability in the face of those in the gathering who speak out against the leaders of the gathering and the establishment of outward formalities and prescriptions to rule and guide the relationships and interactions of the people in the gathering. To preserve the fellowship and the viability of the gathering the subscribers lay down six prescriptions on how people, in the established Meetings, are to relate to and interact with those Quakers who are come out of outward formalities (relatively speaking) and who speak out against the enforcement of outward forms and the leaders who promote adherence to outwardly established forms over against the prerogative of the inshining Light in the conscience.

In 1673, an anonymous Quaker published a pamphlet ( The Spirit of the Hat [SOTH] View ) noting his concern over the establishment or institutionalization of the gathering around outward formalities and prescriptions over against the prerogative of the inshining Spirit of Christ in the conscience. In the SOTH a document ( View XR7117) is mentioned which was not well received by the Quakers in Hartford, England. The writer may well have had the London, 1666 document in mind.

In 1673, three other pamphlets were published in response to the SOTH. William Penn wrote his initial direct response to the SOTH entitled The Spirit of Alexander the Copper-Smith … [TSOACT] (View). In his TSOACT, Penn published a letter XR4772 View subscribed by three people from Hartford, England who denied any knowledge of such a document subscribed by Quaker leaders. An anonymous writer (not a Quaker) wrote a response to William Penn’s TSOACT entitled Tyranny and Hypocrisy Detected [TAHD] (View). This writer also takes up the SOTH document’s mention of a document not well liked by Quakers in Hartford, England and suggests the writer of the SOTH was referencing the London, 1666 document entitled “A Testimony from the Brethren who met together of London in the Third Month of 1666 …” The concern expressed in the SOTH does match some of the prescriptions laid down in the London, 1666 document. For example, the third prescription XR3113 (View) in the London, 1666 document matches the concern expressed in the SOTH XR5174 (View), further suggesting the SOTH writer had the London, 1666 document in mind when he mentioned a document not well received by Quakers in Hartford. William Penn responded in Judas and the Jews Combined Against Christ and His Followers (View Document) to the TAHD pamphlet and included a further response XR5674 (View) from one of the three who testified they had no recollection of the document mentioned in the SOTH.

To further support the contention of the writer of the SOTH that the London, 1666 document was not well received by some Quakers, the writer of TAHD brings forward the testimony XR4761 (View) (later retracted after pressure from Quaker leaders) of George Bishop concerning the London, 1666 document which he wrote in 1666. His testimony addresses each point brought forward in the London, 1666 document; labeling them in this way:

  1. Concerning the One (View): Institution
  2. Concerning Point Two (View): Inhibition
  3. Concerning Point Three (View): Doctrine
  4. Concerning Point Four (View): Correction
  5. Concerning Point Five (View): Admonition
  6. Concerning Point Six (View): Exhortation
  7. Concerning the Conclusion (View): Instruction

Bishop then writes: The Spirit of the Lord in this day, and in the days of the Apostles bears not the same proportion: then were Apostles, Pastors, Teachers, Elders, &c. but in this day the Spirit itself is Pastor, Teacher, Elder, &c. So that we have not now things in the disposition of Persons, but according to the Power which moves in every one, so there is not that Hazard, as to Apostacy, as was in that day XR7256 (View). As the writer of the SOTH expresses his concern about the establishment of the Body’s rule over the prerogative of the inshining Spirit in the conscience, so too does George Bishop.

The writer of the SOTH and George Bishop’s concerns over the London, 1666 document reveals a spiritual experience which has brought them out of the very process of being guided and informed by reflected ideological constructs of other people or a group of people. They were come into a process wherein the inshining experience of the impulse of the inherent being of Christ, in their conscience, was (relatively speaking) sufficient in itself to guide their relationships and interactions without regard for the reflective, mirrored, or shadowed, thoughts of a person or body of people. This testimony was troublesome to the subscribers of the London, 1666 document. They write that for the sake of the viability of the Quaker fellowship they must contend against those who testify to the sufficiency of the inshining Impulse of Christ, in the conscience and consciousness, as the sole rule and guide regarding human relationships and interactions. It is not difficult to sympathize with the subscribers of the London, 1666 document when it is read impartially. They found value in the establishment of outward Godly forms to guide and inform the relations with people in the gathering. There were people in the gathering who did not look to them or the fellowship as a whole regarding relations in the gathering, but testified to a different way wherein the impulse of the inshining and inherent Presence itself in itself in their conscience guided their relationships. This threatened to undermine the work to establish and institutionalize the Quaker gathering around Godly formalities and prescriptions (reflective thought).

The subscribers of the London, 1666 document speak of those who were come out of (relatively speaking) all formalities, ceremony, and prescriptions (reflective content) to guide and inform as speaking evil of dignities and speaking against government (which is a mark of being guided and informed by reflective thought). And to the extent that those who were come into the sufficiency of the inshining Light in their conscience did speak evil against them and the godly outwardly reflective government they sought to establish, their frustration was valid. Such was itself a form of imposition. However, an equally impartial reading of those like the writer of SOTH and George Bishop exposes people who were struggling with a spiritual experience that perhaps the majority of those in the Quaker gathering did not share in the same measure and found troublesome. It was the extent to which people in the Fellowship sought to attenuate the spiritual experience of others in the Fellowship by relating to each other through reflected thought or content that contention and strife manifested.

Comment by Keith Saylor on 7th mo. 26, 2019 at 12:49pm

I've begun keyboarding the "Cambridge Edition" of the Journal of George Fox. I became convinced of the necessity of this effort (within the context of the Christonomy Project)  mid way through keyboarding "The Christ Quaker" by William Rogers. I am also considering the addition 1709 edition, the Nickalls edition, the "Short Journal" and the Armistead edition into the Christonomy Project. Effort. 

1* After this I was moved to go into Derbyshire, where the mighty Power of God was among ffriends. And I went to Chesterfield where one Britland2 was Priest. He was one, that saw beyond the common sort of Priests; for he had * 3beene convinced whoe was above ye Preistes4 & had spoaken much in behaulfe of Truth & soe ye Preist of ye Towne being dead Hee had gott ye parsonage & choaked himselfe with itt, & soe I was mooved to speake to him & ye people, In ye great love of God, & hee was not able to oppose, & soe they had mee before ye Maior & sent mee {with some others} to ye House of Correction, but ye Iudgments5 of ye Lord came on y2 preist soone after & hee was cutt off & dyed. And in ye Night they putt Us out of Towne with Watch men, but there were severall convinced of ye Lords Truth & ye Lords Power began to spread mightyly & his Truth up and downe in those partes [& then yt Preist Stevens6 of Drayton my Native Place, hee Preached & tould my Relations yt I was carryed up with a whyrlewind Into Heaven, & after I was found full of gould & sillver, & soe my Relations wrote a letter to mee to come & shew myself, & soe I Answered ye letter, & they shewed itt To ye Preist, & ye Preist said Aney one might write a Letter—but where was ye Man? & soe my Relations did conclude itt was soe, for said They when Hee went from Us hee had a greate deale of gould & sillver about him, neveryelesse they sent to mee againe, & after I went homewardes, & one or two went along with mee till wee came to a Towne where wee mett many Professors, & many were convinced {at Kidsley Parke7}].

  1. *…* From the first Ellwood Edition 1694, page 30. G.F.

  2. Thomas Bretland ( —1656) was Lecturer at Chesterfield in the early part of 1650. Later in the year he became Vicar, although his name does not appear in the list of Vicars of the parish supplied by the present holder of the living. He is described as “ an able, honest man” (Cor, Churches of Derbyshire, 1875, i. 173). Bretland was probably “ the priest of the town ” referred to by William Edmondson (Journal, 1715, p. 4).

  3. The first 3½ pages of the ms. (pp. 1—4, 9, 10) are not in the handwriting of Thomas Lower, although he has added to the text and corrected it in various places.

  4. The term priest was applied by early Friends to all persons who were in receipt of money for preaching, irrespective of the particular sect to which they belonged.

  5. Fox and his fellow-workers had imbibed much of the spirit of the Hebrew prophets, who pronounced and recorded retribution upon evil-doers. Fox was quick to note what he considered to be judgments upon his persecutors, which came to his knowledge, but in some cases the events recorded as judgments can hardly be so estimated. One of the questions to be annually answered by the Church Meetings of early Quakers was :—" What signal Judgements have come upon Persecutors ?“ but in 1701, this question was suspended (Minutes of London Yearly Meeting (ms. in D.), ii. 308, 340). F. P. T.; and many early Journals. For an adverse view, see Bugg, Finishing Stroke, 1712, pt iv, p. 346.

  6. Nathaniel Stephens (c. 1606—1678) was M.A. of Oxford, and became connected with Fenny Drayton about 1638 as Curate, and in 1659 as Hector. He was ejected for nonconformity in 1662, and after having been seven times driven from Drayton, he settled at Stoke Golding in the same county and held meetings at his house after the Presbyterian manner. He is described as “a good scholar and a useful preacher, in his younger days a very hard student, in his old age pleasant and cheerful” (Noncon. Mem.). Fox gave him a very different character. Stephens’s wife was also much opposed to Fox, for it is said that on one occasion she “very unseemly plucked and haled him up and downe, and scoffed and laughed'‘ (Farnsworth, Spirituall Man, 1655, p. 31). D. N. B.; Jnl. F. H. S. i. iv. vL ; Bate, Declaration of Indulgence, 1908, p. xxxvi.

  7. This insertion was made by Thomas Lower. Kidsley Park forms the N.E. portion of the parish of Smalley. It probably consisted then as it does now of a small number of farmhouses. The “Olde Parke Farm” appears to have been in the hands of Friends from about 1650 to 1863. The Smeeton family was in occupation in 1691. In 1654, John Story and John Wilkinson had a great meeting here at which the Ranters “ began to singe & whisell & swear” (Swarth. MSS. iv. 63). Kerry, History of Smalley, 1905 ; manuscripts in the possession of Edward Watkins, Fritchley.

Comment by Keith Saylor on 7th mo. 26, 2019 at 2:34pm

Here is a link to the first paragraph of the Cambridge Journal that better represents the topography and notation.

Comment by Keith Saylor on 8th mo. 4, 2020 at 6:37am

Published William Shewen's "TREATISE Concerning Evil Thoughts and Imaginations, And Concerning Good Thoughts and Heavenly Meditations." 1679

Comment by Keith Saylor on 11th mo. 3, 2020 at 1:09pm

I've completed keyboarding Henry Pickworth's A Charge of Error and Charles Lesley's A Snake in the Grass. I hope to publish them soon on the Christonomy website. There is still much work on Pickworth's text in cataloging the multiple marginal notes and source documentation. I am in the 4th year of a ten year project to create an interactive catalogue of early Quaker texts to document the personal struggle of some early Quakers against the reflective nature's usurpation of the immediate and direct rule of the spirit of Christ to rule and guide human relations outside the influence of the reflective nature that manifests as outward political, religious, and social forms.

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