be their Duty as the Reason of such their refusal What a large extent would he make this Liberty in Christ Jesus and how Contradictory to it self God preserve his People from this Libertine Spirit But he has contrarywise stated the matter which may be taken for both an Answer and Confutation to himself 1st part pag. 43. where he confesseth plainly thus viz. Some may run into Looseness and say The Light in Conscience condemns me not and therefore 't is the care of Faithfull Brethren to appear as Watchmen over the Flock WE SAY SO TOO and those who approve themselves Watchmen will endeavour to convince such who in very deed run into Looseness c. that though they may pretend the Light condemns them not yet that their Deeds are Evil and that the Light doth condemn the same though they may be hardned and see it not Note Now he has granted some to be Watchmen over the Flock and their care as such and that the Blindness and false Liberty is placed upon such as run into Looseness and become hardned and not upon any Innocent Members of the true Church or tender-hearted Believers whose Liberty is in Christ Jesus and this Blindness and Hardness cannot excuse them in Sin or Evil whether in Omission or Comission because the Light doth condemn the same and both their Blindness and Hardness being effects of their disobedience to the Light of Christ in them Ignorance can be no excuse for Sin when it self is Sin as also W. R. confesses pag. 52. That the Church of Christ hath Power to Admonish the Parties differing to their Duty and if they refuse to take their wholsome Counsel may then declare such Unworthy of their Society whereby he has granted the Churches Power both of Admonition and giving Judgment against those that refuse the Churches wholsome counsel and admonition so that 't is plain that Power of Judgment and Rejection he has granted the Church in which he has granted the Authority and Government pleaded for by us for Power of Coertion or Force we claim not and this leaves no room for W. R. or any else to plead a Liberty in Christ for the Members of his Church either for not seeing it their Duty to practise such Counsel or for refusing to submit on that score Disaffect XXV W. R. 1st part pag. 52. For any Members under the Notion of the Church to say We have Power to decide and remove these things without the assent of the Parties differing is an Usurpation and that the Assent of Parties was not intended by the Approvers of the said Book of Government is evident to us for that there is not in any part of the said Book one Tittle to that purpose Here are two gross Untruths in this Passage insinuated against us First Without the Assent of the Parties Differing When did any of us so pretend a Power to remove the Difference We cannot force Unjust Injurious Persons to make Restitutions for Wrongs done but leave them to the outward Power to subject them to common Law and Justice though we have Power by Perswasive Means with those among us who design nothing but Justice and Right to all men that they may do accordingly Secondly That the Assent of Parties was not intended by the Approvers of the said Book is a very gross Abuse and Untruth for it is most acceptable to us as we are a People for Peace and Concord to have all Parties differing among us assent to a just decision and fair end of the Differences by faithful and competent Persons among our selves to prevent their going to Law one with another Thirdly And if the very words Assent of Parties differing to the Decision of honest men in the Church skilled in the Matters be not expressed yet we take the thing to be all along implyed in the said Book viz. the assent of the Parties differing to be concluded by some or other Judicious Persons in the Church and not to go to Law before Unbelievers there is much in the said Book will prove that their Submission in that case is urged His telling us pag. 50. That the Author to the Hebrews speaks nothing of the Churches Authority as Judges is still to lessen the Churches Authority contrary to the Doctrine of Christ and his Apostle viz. If he will not hear the Church let him be unto thee as an Heathen Man Mat. 18. And The Spiritual man judgeth all things the Saints shall judge the World Know ye not that we shall judge Angels how much more things that pertain to this Life 1 Cor. 6. And wherein judge Angels but in higher things than those of this Life therefore the Church is not to be denyed a Judgment in those lower things pertaining to this Life Disaffect XXVI W. R. pag. 48 49. Mixt and Uncertain Assemblies as to Number and Qualification may call themselves the Church and under that Notion give forth Orders Rules and Sentences telling the rest of those whm they account their Fellow Members 'T is your Duty to Obey though you pretend you see it NOT. Observe This we take to be not only a slight but an Unjust and Implicit Charge upon our Assemblies therefore we demand Proof of any Assembly or Assemblies among us that under the Notion of the Church have given forth Orders and Rules in these Terms as telling the rest of their Fellow-Members 'T IS YOUR DUTY TO OBEY THOUGH YOU PRETEND YOU SEE IT NOT. We dare say this is a Forgery of his own contrivance When did any of our Assemblies so tell their Fellow-Members 'T is to be noted that in such places where he in his Book allows not the Church of Christ power to judge or to give positive sentence in cases of Difference nor yet so much as to chuse or set a part any for the persons differing to decide their Differences but only those at variance to make their own choice as in pag. 53. Herein he has endeavoured wholly to make void all Church-Government and Authority allowing more Power to the persons differing yea to the person offending than to the Church the person offending to make his own choice as well as the person offended whenas the Offender if one unwilling to make Restitution for the Injury done he will be apt to chuse some partial persons of his own party to serve his own turn if he can which no wayes can tend to bring the difference to a fair and just end Now to allow such Offender an equal power of choice is not according to Christ's Doctrine Mat. 18. where the Brother offended was to make his Complaint and tell the offender his fault who refusing to hear then two Witnesses and for want of hearing them lastly to tell the Church and if he would not hear the Church then to count him as an Heathen man c. So the innocent offended Brother was to make his choice and had an esteem of the Churches Authority and right of Judgment in
R. Hence observe 1st That the Reason why he has reflectingly mentioned the Names of some Persons in his Book is their hardness of Heart and continuing to oppose as he judges 2dly The Reason why the Names of others reflected upon are omitted in his Book is That he hath hope of their coming to a sense of their failings ana Repent And 3dly That when they Repent either the memory of their Offence may be blotted out or their Repentance therewith Recorded See now what Authority and Judgment he hath Diotrephes-like assumed to himself without the Church or consent thereof to Excommunicate to Condemn and Record such Persons as oppose him and with what distinction some by Name as hopeless of their Repentance others not by Name as having hope for them hence it follows that all whom he hath censured and condemned by Name are in his account hardned past Recovery as George Fox Charles Marshal Jasper Batt Robert Barclay John Blaykling Robert Barrow and others Men more Righteous than himself he has reflected on and severely judged by Name and that on Record rendring them Infamous what in him lies to Posterity in his printed Volumn and when is such a Record and Memory like to be blotted out as he pretends But if to get off this hanck he should alledge That his meaning was not so severe as to render them whom he has named Irrecoverably Hardned or Without Hope though it most evidently follows from his Reason before cited why he has omitted the Names of others Persons reflected on for that he hath intimated some hopes concerning G. F. in his fifth part p 92. in these Words viz. On this score I am now concerned in my Conscience thus to declare and conclude that for sometime past G. F. hath stood in a state of Seperation from many of the Lord's People May the God of Heaven give him a true sight and sense thereof unto Repentance that so before his Body be turned to Dust from whence it came he may be restored into fellowship with them again saith my Soul William Rogers 'T is true that he has herein intimated that there is yet some hope for G. F. as that his Offence is not so great nor he so irrecoverably hardned but that he may possibly Repent and be restored into Fellowship with the Lord's People that is in his sence with W. R. and his party but then how fairly doth this contradict his Reason for omitting the Names of others as not being without hope of their coming to a Sence and Repentance for by the same Reason he should have omitted to name G. F. and others upon Record so Infamously as he has done if he be not without hope of their Repentance and Restoration otherwise he has dealt very partially and unjustly in recording G. F. and others by Name whilst there is the same Reason for to have omitted their Names that he gives for omitting others thus this severe Judge and Excommunicator runs himself into a Labyrinth of Confusion and this is not all but there lies another palpable Contradiction in the case he appears for recording Persons Offences and their Repentance also as his great Book in Print contains matter of Record and Condemnation against many Friends some by Name and others not all as being the Apostate and Innovator from whom he distinguishes the Christian-Quaker in his Title page and yet as Persons not Irrecoverably fallen but that they may be restored to a true sight and sence unto Repentance but how Notoriously in this matter hath he contradicted the Testimony of his frequently termed two Ancient and Honourable Friends and Brethren J. W. J. S. cited in his fourth part pag. 39. where they thus declare viz. From that Inward Sence and Heavenly Understanding we have we see no necessity to leave them i. e. Condemnations upon Record to Posterity or retain them when the Sin is blotted out and remitted by the Lord neither to be extended farther then the Offence is known nor yet to continue longer than the Memory of the Offence abideth Thus far W. R's said Brethren But W. R. hath recorded Condemnations in his great Book in Print that are like to be of farther Extent and longer Continuance then either the Offences supposed or Memory of them otherwise would have been and that in a very infamous and disgraceful manner against particular Persons by Name whom yet upon serious thoughts he dares not finally condemn as Persons Irrecoverable See how apparently contradictory his Work is to it self and to his Brethrens Testimony he is contradicting them whom he advocates for so that his Judgment against particular Persons will be of less Credit with all Judicious Readers because of its inconsistency Disaffect IX W. R. has pleaded his being concerned to oppose an Erroneous and Persecuting Spirit which he saith He hath beheld entring among the Flock of God and his being preserved by the Arm of the Lord's Power in his acting to keep a Conscience void of offence and his concern of Conscience to prepare his Manuscript his frequent breathing unto the Lord that he might not bring forth an untimely Birth but might answer the Witness of God in all Consciences On all which he tells the Reader thus viz. That to my inward Peace and Joy in the Lord I can say that I have the Evidence of his Spirit notwithstanding what any Man may say to the contrary that he hath owned my proceeding therein hitherto These are very fair and specious Pretences but his Work appears otherwise an untimely Birth and monstrous both scandalous to Truth and the People of God among us called Quakers as is evidently proved in this Treatise and as it will farther appear his Delusion under these fair pretences is the stronger and the Witness of God hath searched and found it out in his reproachful abusive Work By all which we find that he has not singly nor Innocently waited upon the Lord nor in a right Spirit breathed unto him for Counsel but rather with a False Heart a Double Mind and a Self-Will inclined and bent towards this his perverse Work of Discord which was conceived in Sin and brought forth in Iniquity and is found to be a confused deformed monstrous Birth we mean his great Book stiled The Christian-Quaker c. Though he farther pretends that As he was seriously waiting on the Lord he became satisfied in his Conscience to forbear Reflecting in his Treatise on the Names of many reputed Quakers Albeit he has so Characterized many not named by him that 't is easily understood whom he smites at for all his great pretences in the matter and his Forbearance which he pretends was upon the Intercession of several of his Brethren for which Submission to them he cites the Apostles counsel to the Ephesians To submit themselves to one another in the fear of God Whereby it seems then he owns an outward submission to his Brethren though he has much opposed outward Orders Directions Laws Decrees
outward form of Government in the Church of Christ hereupon is a great part of his Contest throughout his Book yet he owns a Submission to his Brethren in a matter which was such a concern of Conscience to him but if any Direction Advice or Counsel be given by an Assembly Meeting or Church among us such as he himself formerly has owned to be the Church of Christ and joyned with in Counsel then he can easily evade it on this pretence It is not his Duty to obey without inward Conviction It is no Bond upon him when he sees it not They are not to submit to outward Orders Instructions or Prescriptions of any Assembly whether they see it to be their Duty or not it is not binding to them unless they see it with these and such like Exceptions is much of his Book made up to shun that Authority and Right of Judgment which Christ has given his Church and People that answer his Witness though these his Exceptions and Allegations as applyed contain a very Unjust Insinuation and Reflection upon our Meetings which are for the Service of Truth and one another in Love as if we imposed Rules and Methods for our Fellow Members to observe in an Implicit Faith or Blind Obedience which has ever been far from us and contrary to our Principle and Testimony since we knew any thing of Truth 's Inward Conviction and Work nor do our said Meetings give any Instructions or Advice relating to good Order in the Church c. to such as are Blind Faithless or Senseless and not belonging to us as a People but to such whose Eyes are opened in some measure to incite them to Faithfulness and Diligence in those things which the true Light will shew to be their Duty as they are watchful in it to receive and practise good Advice and Counsel from the Light both in themselves and in their Elder Brethren in Christ Jesus Disaffect X. W. Rogers to prove the Righteousness of his proceeding to Print and Publish his Book gives this Account dated Bristol the 10th of November 1680. Postscript pag. 25 26 27. viz. The Question needfull to be answered is this Whether 't is matter of Evil Fact in me to Publish in Print an Historical Relation of the Truth and that for the clearing of my Conscience c The Answer in short is Nay to every Impartial and Unprejudiced Reader I doubt not but that the Preface to the Reader the Introduction to the First and Fourth Parts of this Treatise may give sufficient Satisfaction but lest the Ignorance and Blindness of any should be so great as nâ—â— from thence to perceive the Righteousness of my present proceeding to Print or that the Partiality of any that do so should so abound as to strengthen Evil Insinuations against me on that account I have this to say That such aâ— have been of Party against us concerned in the Publication hereof have been the first and Frequent Promulgators by Declaration by Manuscript and by Printing that there hath been Divisions amongst the aforesaid People Passing by at present his Impertinent Instances relating to Declaration and Manuscript for perspicuity and brevity's sake we will insist on his chief Instance that relates to Printing which he gives to prove the Righteousness of his proceeding to Print or to Promulgate or Publish by Printing according to his own Terms his pretended Historical Relation his Instance follows viz. But that which on this occasion is chiefly my concern is to Evidence that there hath been a Publication of the aforesaid Divisions in Print before the Publication hereof and that by and on the behalf of some of G. Fox's Party On the 8th Instant came to my hands two Sheets of Printed Paper Entituled An Epistle c. Anne Whitehead and Mary Elson the Subscribers I should now proceed to cite a few Sentences out of it which amounts to a Publication of Divisions Thus far W. R. To evince the Righteousness of his proceeding to Print and Publish his great Book of Divisions Be pleased to observe then That what he alledges for Instance in this Case to prove his Proceeding Righteous bears this Sense that the Instances he cites for this end are not only Occasions and Causes justly provoking him to proceed to Print but also that they were all such Occasions given him before he proceeded to Print or to Promulgate Divisions by Printing which we judge are both very Unjustly pretended and nothing parallel to his Work in his Book nor demeriting any such publick Volumnious and Remaining Infamy and Reproach as his Book contains against certain faithful Men in particular and the People called Quakers in general And now we will presently detect his Fallacy and manifest Injustice in this his Principal Instance relating to his Printing Query Whether W. R. did not know in his own Conscience that he had proceeded to Print his Book some time before the 8th day of November 1680 which he confesseth to be the time that the said two Sheets of Printed Paper came to his Hands We Answer Yes he knew in his Conscience that he had Printed most of his Book before that Day or Time for he confesseth Post. p. 24. in these words Bristol the 8th of November 1680. which was the same day that the two Printed Sheets came to his Hands notwithstanding that all this Treatise excepting the Postscript Index and Errata is already Printed So that all his Treatise excepting as is excepted was Printed before the two Printed Sheets came to his Hand and therefore that could be no Reason of his proceeding to Print his Book or to Promulgâ—te or Publish it by Printing it being Printed before that Epistle For Note also That by W. R ' s own Letter to John Bringhurst dated the 21st of the 8th Moneth 1680. it appears much of his Book viz. of all the Five Parts was then already Printed about Eighteen Days before the said Printed Epistle of two Sheets came to his Hands being about Eighteen Dayes from the 21st of the 8th Moneth to the 8th of the 9th Moneth 1680. In the said Letter to John Bringhurst the Printer W. R. adviseth him thus viz. This Morning I received another small Parcel I want two Sheets of the Third Part from pag. 113. to pag. 128. and one Sheet of the Fifth Part from pag. 69 to 83. And when I have those Sheets then the Sheets I shall have from thee will be as followeth First three Sheets of the Preface Of the First Part to page 72. Of the Second Part to pag. 80. Of the Third Part to pag. 136. All the Fourth Part viz. to pag. 108. Of the Fifth Part to pag. 84. Not more to add then to desire thy Expedition Thus W. R. in the said Letter dated the 21st of the 8th Moneth 1680. as before By all which its apparent First That on the 21st of the 8th Moneth 1680. much of W. R ' s Book was Printed and received by him at
THE Accuser of our Brethren Cast Down in Righteous Judgment AGAINST THAT SPIRIT OF Hellish Jealousie Vented in a great Confused Book falsly Entituled The Christian-Quaker Distinguished from the Apostate and Innovator In Five Parts The Fallacy and Force whereof being herein clearly Detected justly Repelled Jer. 2. 19. Thine own Wickedness shall Correct thee and thy Back-slidings shall Reprove thee know therefore and see that it is an Evil thing and Bitter that thou hast forsaken the Lord thy God and that my Fear is not in thee saith the Lord God of Hosts John 13. 27. That thou dost do Quickly London Printed for John Bringhurst at the Sign of the Book in Grace-Church-street near Cornhil 1681. A Short ADVERTISEMENT To faithful Friends called QUAKERS to whom this may come Christian-Friends IN this Treatise we the peaceable Christian People called Quakers are Conscientiously vindicated and cleared in our CRISTIAN SOCIETY CHURCH-ORDER and DISCIPLINE from the unjust Charge of APOSTACY and INNOVATION and from the great Envy horrid Abuses and Fallacies of WILLIAM ROGERS in his Book falsly Entituled THE CHRISTIAN-QUAKER DISTINGUISHED FROM THE APOSTATE AND INNOVATOR but his own Apostacy and Innovation is herein clearly Detected And this is recommended to your Care and Prudence to be reserved in your Hands and dispersed only where you in your respective Places and Counties shall in the Wisdom of God see a necessity to remove and prevent the great Scandal Infamy and Reproach of the said Book A Brief INTRODUCTION TO ALL Faithful Friends CALLED QUAKERS Tender and Beloved Friends in Truth A Holy concern of Soul and Conscience on behalf of our Lord Jesus Christ his Kingdom Church and People THAT only was the real Motive to this ensuing Treatise The matter whereof is not to trace the late Difference and present Controversie Historically nor to traverse the Way of the crooked Serpent in all his windings there 's no need of that the Eyes of many are open to see his perverse Wayes but clearly to Detect and set Judgment upon his Work of Enmity in WILLIAM ROGERS's said Book in the most Material Parts that are Wicked and Scandalous to Truth and Christ's Innocent Followers and Subjects and to Evince the most Subtil and Fallacious Pretences thereof and his most manifest Inconsistences and Self-Confutations as well as his Froward Oppositions and Contradictions to us as we are a Church and People gathered by the Lord and settled in good Order and Society by his holy Spirit The Ground and Cause of the present Division and Opposition furiously mannaged by W. R. and his Abettors against us has been and is originally placed upon a wrong Spirit in them a Murmuring Complaining Dividing Spirit a Rending Tearing Spirit a Dark Jealous Spirit a Loose Gainsaying Opposit Spirit a Proud Exalted Spirit a Contemning Scornful Spirit a Self-conceited Spirit a Turbulent Froward Wilful Spirit against this Spirit have the Complaints been by several Tender-hearted Friends among us If we be asked how we prove that to be the Spirit against which we are now engaged in this Treatise We may justly Answer W. R's Malicious Book is apparent Proof being a Birth of that same Spirit it bears the exact Image and Shape of all the Parts and Properties of it 't is Proof against him and all that own it being brought to the Test of Truth in all Consciences for it shews all that which is charged upon that Jealous Rending Dividing Proud Exalted Scornful Spirit c. from whence the Book proceeded It s Stile and Matter on his Jealousies and if Report be true c. bespeak all these to his and its great Shame and Disgrace He places the Apostacy and Innovation against us not only in outward Order Discipline and Form of Church-Government but even in the very Doctrine and Life of Christianity as if they were greatly extinguisht from among us and therefore has divulged his Book and that from a great pretended concern of Conscience on many that it might not be reputed that the Doctrine and Life of Christianity are wholly extinct among the People called Quakers but that both yet remain in some of them i. e. in W. R. and his Party But his termed Honourable Friend John Wilkinson gives a quite contrary Account concerning the Breach of Concord and Jarr The Cause saith he God hath shewed me that it is not in Principles of Truth nor in Christ's Doctrine nor in any Practice which Truth in the members of the heavenly Body leadeth into but about Prescriptions through the blind Zeal of the Weak c. And W. R. also grants 't is but about the SHELL and not the KERNEL soon after he has placed the Apostacy in Doctrine and Life as if both Christian Doctrine and Life were extinct among the greatest part of us as a People But how can that be true if no Breach of Concord nor Jarr in Principles of Truth nor in Christs Doctrine nor in any Practice which Truth leadeth into and that this be shewn of God too yea W. R. also confesseth that those small Differences which at first seemed but like unto little Sparks Pref. p. 2. 't is true indeed that great Endeavours in much Christian tenderness have been used for a Composure and matters were brought near it at Drawell but Satan has prevailed to make this fiery Agent an Incendiary to make the Breach wider having been secretly animated his abusive Book is Proof whereby he has abused divers of the Servants of Christ by Name and many not named in 's Book rendring them Apostates Innovators c. He has Abused and Scandalized our Meetings and our Order and Discipline as being but a Form and Government set up by man and Mans Tradition G. Fox's Form of Church-Government G. F's Orders c. These Expressions we own not they are not proper for though we grant that He hath been Instrumental in the hand of Christ for stirring up others to Unity and good Order yet we are satisfied that the great Builder Former and Orderer of the spiritual House is Christ Jesus and that HE is the Author and Foundation of that Christian Religion Care Over-sight and good Government among us as a Church and People the Substance Intent and End of all which is that pure Religion which is not only to visit the Fatherless and the Widows but to keep Unspotted of the World which we have Scripture-Testimony and Instances and Christ's and his Apostles Doctrine for W. R. has not spared to seek out occasions against Persons to gather up and divulge Weaknesses to pervert Truth and make false Constructions of mens words his Heart being filled with Pride and Envy his Head is loaden and confused with cloudy Conceits and perverse Imaginations against the Innocent After all his great Clamour and heavy Charge of Apostate and Innovator c. about Orders Prescriptions Impositions Innovations Form of Church-Government c. setting aside his Prejudice and Enmity his wrong and evil Jealousies Perversions false Inferences
Christ but from the Spirit of Antichrist the Cruel Outragious Deadly Hellish Spirit or Image of Jealousie or Envy as will be more obvious in the Sequel although in the following Treatise many gross Abuses and false Aspersions are omitted to prevent prolixity as much as we well could in such unpleasant Controversies Now we entreat the Patience even of all those that have any way encouraged or promoted W. R's said Book or have been any wayes affected with it that they would be pleased seriously in coolness and moderation to read over and peruse this following Treatise and Impartially in the Light of Truth weigh the Matters and we doubt not but God will further open their Eyes and enlighten their Understandings to the Acknowledgement of the Truth and to escape the Enemies Snare which we pray God in Mercy effect in order to their Stability and Peace in the Truth as 't is in Christ Jesus our Lord. If W. R. should Object or Question us about wording this Treatise in the Plural in using these terms W E and US c. as in whose Name it is written 'T is answered They are used according to the several occasions given in his Book which the matter treated on shews sometimes in the Name of the People called Quakers when vindicated from his Scandals sometimes in the name behalf of our publick Meetings sometimes in behalf of Christs faithful Ministers Servants among us sometimes in behalf of our Second Dayes Meeting in London according as there is occasion to vindicate these from his abuses scandals And though 't was thought meet this ensuing Treatise should only be signed by our antient and known Friend Ellis Hookes as witness for our said Meeting concerned not doubting but his Credit in the case will go as far as W. R's Subscription and farther no doubt on behalf of himself and other Friends in Truth concerned yet he may be assured 't was not through any doubt fear or diffidence or want of freeness of Spirit that the Name or Names of such Friend and Friends as are most immediately concerned in this Treatise are omitted there 's time enough yet to concern the Names of such in Print as some already are if W. R's Enmity Revenge continues farther to throw Dirt and Reproach at any rate upon us or any of us by Name in Print as he has done this Treatise contains but little in Comparison of what several have in reserve against W. R. his Unkind and Unchristian Dealing and Perverse Gainsaying he is here treated far more mildly than his work deserves May the Lord yet humble him and grant him Repentance unto Remission The Contents of the ensuing Treatise under the Title Disaffection DIaffection 1. Of William Rogers his Title The Christian Quaker Distinguished Page 1. Disaffect 2. Of his Subscription on behalf of himself and other Friends pag. 2. Disaffect 3. Of the great concern of Conscience pretended for the Publication of his Book p. 2 3 4. Disaffect 4. Of his high Applause and Comparison for John Story and John Wilkinson p. 5. Disaffect 5. His Pernicious Construction of the words Let us exclude the Wisdom and Jealousie and have an Eye to the Brethren rendring Friends under a Popish Ministry p. 6 7 8 9. Disaffect 6. Of his unjust Reflection upon our Quarterly General-Meetings p. 9 10 11. Disaffect 7. Of his omitting the Names of some Persons reflected on in his Treatise his Self-contradiction and Injustice therein p. 12 13 14 15 16. Disaffect 8. On W. R's Conclusion That for some time past G. F. hath stood in a state of Seperation c. p. 14. Note That the Number of this Disaffection missed the Press Disaffect 9. Of W. R's Conscience in preparing his Manuscript His Delusion therein his Book an Untimely and Monstruous Birth p. 16 17 18 19. Disaffect 10. Of his pretended Righteousness in proceeding to Print and Publish his Book His Reasons given proved Fallacious and Deceitful from pag. 19 to p. 32. His Injustice also in his Instances p. 32 33 34 35 36. Disaffect 11. Of Believing as the Church believes W. R's Envy Fallacious Abuse in the Citation to render us like Papists p. 37 38 39. Disaffect 12. W. R's Fallacy and Forgery in devising an Objection like an open Adversary to render the People called Quakers who are for outward Methods and Forms c. Apostates from Christ's Light and Law within to set up Man c. p. 39 40 41 42 43. Disaffect 13. Of outward Government Rules c. we know no other practised among us than such as answer the pure Law of Love and Truth within p. 44 45. Disaffect 14. Of Mens-Meetings his Reflection and Inconsistence p. 45 46. Disaffect 15. His Accusations Scandalous to many Friends Assembling p. 46. Disaffafect 16. Of VV. R's Enmity and Perverse Jealousie against G. F. about the design of Monethly and Quarterly Meetings p. 46 47 48. Disaffect 17. Of his Jealousie Unjustly charging Designs and Contrivances upon our Meetings p. 48 49. Disaffect 18. Of his Doubts unjustly Reflecting gross Ignorance upon some among us p. 50. Disaffact 19. Design of Imposition denyed by us p. 50 51. Disaffect 20. Of the word Church-Government His dark Smiting the Matter cleared on Friends part p. 51 52. Disaffect 21. Of his pretended Reasonable Conclusion and Right Reason on the words of Christ and of the Apostle Mat. 18. 15. and 1 Cor. 6. concerning Offences and Differences His Confusion and Self-contradiction therein p. 53 54 55 56. Disaffect 22. His Charge of claiming a Power over the Properties as well as Consciences of Believers upon the Second Dayes Meeting at London is Scandalous Unjust and Pernicious p. 56 57 58. Disaffect 23. His Charge against some who may be accounted Chieftains among the Quakers still grosly Scandalous against our said Meeting in London tending also to Persecution c. p. 59 60 61. Disaffect 24. Of composing and deciding Differences about outward things among our selves as a People or Church c. and W. R's Testimony against it p. 62 63 64 65 66 67 68. Disaffect 25. Two gross Untruths Insinuated about deciding Differences without the assent of the Parties p. 68 69. Disaffect 26. Of his Implicit Charge and the Terms of Obedience a Forgery cast upon our Assemblies p. 70 71 72. Disaffect 27. His Invalidating the Authority and Positive Sentence of the true Church p. 73. Disaffect 28. Of his limitting the Sentence of Christ Mat. 18. 15 16. as not Obligatory on all other Members of the Church of Christ c. p. 74 75 76 77 78 79. Disaffect 29. Of Preaching up Obedience the Conscience unsatisfied W. R. unsound in the point p. 80 81. Disaffect 30. Of Preaching a Blind Obedience denyed by us p. 81 82. Disaffect 31. Of W. R's Envy against G. F. and his Abuse in several Particulars about Methods Forms and Church-Government all Contradicted by VV. R. himself in an Epistle signed by him and others in
his Instance of that Epistle being publick before his Book for his Intention of Printing as also his often Threatning to Print was a long time before that Epistle ever was in being and when he gave his said Supplymental Reasons in his Postscript on the 10th of November 1680. he had Printed his Treatise except the Postscript Index and Errata as he confesseth the 8th of November 1680. being the same day that Epistle came to his Hands and therefore his Intention of Printing and Publishing Divisions could have no Relation to that Epistle as any Cause or Reason of his Intention And how could that Epistle be any Reason of his Printing when it was not in being till after he had Printed a great part of his Book in the Five Parts of it 4thly If he yet alledge That in the Title Page of the said Epistle 't is said to be Printed by Andrew Sowle and to be sold at his Shop in Devonshire-Buildings and that therefore he was the more concerned for the Publication of his Book when it was Printed To this we say That Addition shewing by whom it was Printed and Sold was the Printer's own Addition and not the Authors and yet suitable enough for him to add being cautioned in the same Title Page how far it was intended by the Authors to be published being plainly Recommended to Friends in Truth chiefly for the sake of the Weak and Unstable-minded for Information and Encouragement in our Christian Unity and Society held in the Spirit of Christ both in Faith and Practice as their words are so that the Advice where to have that Epistle was for Friends to whom it was recommended that they might know where to have it whereas W. R. has given no such Caution in his Title page but leaves his whole Book and Friends Reflected on therein to the Censure and Judgment of the World Unbelievers and Truth 's Adversaries to the great Scandal and Reproach of Truth and Friends in it Qu. But hath not W. R. placed the Publication of his Book upon a higher Motion and Necessity than the occasion pretended of the aforesaid Epistle Answ. Yes a far higher and what is it 'T is upon such a great concern of Conscience pretended that the Publication of it could no longer be forborn The Accounts he gives in the case are these viz. So great a concern of Conscience lies on many to encourage the Publication thereof as that we can no longer forbear lest it should be reputed that the Doctrine and Life of Christianity were wholly extinct among the aforesaid People as in his Preface And pag. 77. 1st part The Righteous God bears us Record that the very reason why this Treatise is now prepared is because our very Consciences on behalf of God's People are concerned Thus far William Rogers William Ford the Subscribers Note That these high Pretences of Conscience both for the Preparation and Publication of their Book as that they could no longer forbear must needs be before 't was Printed here was two great concerns in the case the one to Prepare it the other to Print or Publish it by Printing both which Concerns were before the aforesaid Epistle of A. Whitehead and M. Elson was in being at least before ever W. R. knew or saw that Epistle and therefore that Epistle could not be the cause of such concern of Conscience to Prepare Print or Publish W. R's great and Chargeable Book besides it may be observed that all the Allegations used by some of his Party for the Publication of his Book as about G. F's not giving him a Meeting or not giving it under his hand to meet him appear but meer Pretences and slight Covers having placed a Necessity to encourage the Publication thereof upon a higher and more absolute concern of Conscience as namely to prevent such a Misrepute as that of the Doctrine and Life of Christianity being wholly extinct amongst the People called Quakers And there 's not the least Colour or Pretence of Reason that this Danger should be placed either upon the said Epistle or upon G. F's not meeting W. R. in his time This his pretence of such concern of Conscience is far higher than these But if it shall yet be pretended by any that G. F's not giving W. R. a Meeting was cause of his publishing his Book Then how Unjust and grosly Unreasonable was it to expose the Names of divers other Faithfull Friends in Print and that to Infamy without any such particular Offer to them and Refusal on their parts Moreover W. R. is so far from proving himself Just or Righteous in his proceeding to Print by those Instances he gives of a Publication of Divisions by Declaration by Manuscript and by Printing that his great Injustice and Iniquity therein appears there being no just Comparison between these so far as he yet gives Instances and his great Book in Print either as to the Nature Quality or Quantity For 1st What he mentions of Declaration in their Meetings if it were all true it was not published in Print to the World until he himself did it neither do we understand that such Unprinted Declaration can Equalize his Book in the Pernicious Nature and Tendence of it in many particulars which are Scandalous to us as a People and against divers honest Men by Name and not only so but 't is against Church-Government and Order among us 2dly The Forty Four Articles he mentions were not in Print nor the Paper of Sixty Six nor the Narrative at Drawell nor were these ever intended to be exposed in Print or to the World as his Book is but to be reserved within the Church till matters might be cleared and Reconciliation and Union effected which divers faithful Friends among us have earnestly desired and travelled for whose Work and Reward is with the Lord though this Perverse Spirit turns all into Bitterness Gall and Wormwood 3dly And as to that Epistle written by a Publick Preacher as he saith Post. pag. 26. that was not in Print nor any Persons by Name reflected on in it though mention be made in it of Rents Schisms Contention Strife Distraction Discord c. A faithful Testimony was therein given against the Spirit of Discord Division and Separation refering it to the Witness of Truth in all Consciences and the Spirit of Judgment in themselves to make the Application to Persons and not by Name to Infamize any G. Whitehead owns the said Epistle and saith he hath stood by it and hopes ever to stand by the Testimony and tender Counsel therein in the same Spirit that moved him to write it as also that since W. R. has made such an occasion and pretence of it to justifie his own proceeding to Print he had done him more Right if he had printed it together among others in his Book which Epistle and the publick reading of it was approved by divers of W. R's own Friends And what if it were read in such a publick
Meeting for the Worship of God within the City of Bristol the 21st of the 11th Moneth 1678. as he saith where some were present not accounted to be of the People called Quakers though there was but very few such there then as Credible Account was given from Bristol but at that Meeting the People present were mostly Friends as in an Account dated Bristol the 25th of the 11th Moneth 1678. And what though some others were present and heard it read What knows he but it had a good Effect on some of them seeing Division Contention and Discord have both before and since that happened in that Meeting according as he has related in Print there was the more need of such a Testimony going forth against such a Spirit of Contention and Discord that hath so openly appeared in that place 4thly Neither is there any just or equal Comparison between the said Printed Epistle and W. R. his great Invective Book which tends to the Perpetual Reproach Scandal and Infamy of divers Faithful Persons by Name and of the People called Quakers the Truth and Christian Religion professed by them whereas the said Epistle by Mary Elson and Anne Whitehead was not to Infamize any Friends or Professors of Truth by Name but according to the Title An Epistle for True LOVE UNITY and ORDER in the Church of Christ against the Spirit of Discord Disorder and Confusion c. All which considered W. R. hath manifested his Injustice in these his several Instances as well as his apparent Fallacy and Impertinency in that one principal Instance of the said Printed Epistle so that the Foundation of W. R's proceeding to Print is evidently proved Deceit and Falshood But come on we have dwelt some-what long upon this point let 's now briefly sum up and present the Case in W. R. his own sence and see how far that will go thus viz. The said Epistle of two Printed Sheets given out by Anne VVhitehead and Mary Elson amounting to a Publication of Divisions though Reflecting on no Persons by Name coming to my Hands the 8th of November 1680. it was a great Provocation to me and the chief concern upon me to Publish my Book of Eighty Sheets or above reflecting on many of the Chieftains among the People called Quakers by Name in Particular and upon the greatest part of that People in General who own them as also upon their Meetings that are for an Outward Form of Church-Government Visible Orders c. as being Apostates and Innovators c. To all which it may be said Oh! great Champion Scribe of the Schisme and Faction and Popular Person wa st thou so provoked by two poor VVomen with their but two Printed Sheets against the Spirit of Discord that thou must needs revenge thy self with a Furious Confused Book of above EIGHTY Sheets in Print Is this thy Justice Manhood and Valour so Excessively to vent thy Fury for the sake of two such in thy esteem doubtless Inconsiderable persons their two Sheets At this rate we may expect that we shall so hugely provoke thee by this Treatise against thy work of Darkness and Confusion that thou wilt severely pay us off with a Book of Five or Six Hundred Sheets at least but then thy Friends must very highly advance their Purses towards the Charge if they 'l be so Mad or Silly Be sure if thou writest against us make it a huge big Book or else thou wilt not proceed according to thy former GREAT CONCERN OF CONSCIENCE and JUSTICE against the TWO Womens TWO Sheets and many more because thereof However if thou pretends to make Answer or Reply hereunto let it be as big as it will let it but refer to holy Scripture and be Argumentative and it may probably be the more taken notice of but if it be a kind of History made up of Stories Reports and thy own Jealousies to expose Weaknesses and to render Persons by Name Odious 't will then be No Answer but a Dirty Revengeful Clamour like much of thy Unchristian Book already extant to thy and thy Abettors great Shame and Disgrace Disaffect XI First Part pag. 9. W. R. frames an Objection in which are these words viz. And that we ought to believe as the Church believes compared with his 4th Sect. pag. 23. The Title whereof with some other words objected by him follows viz. Sect. 4. An Answer to the Third Position deduceable from an Objection raised toward the Conclusion of the first Section viz. That 't is Folly and Hypocrisie to profess our selves Members of the true Church and yet not believe THUS as the true Church believes VV. R. To this we say We are altogether dissatisfied especially when we consider what a Body of Darkness hath entred under the Belief of this Position We must believe as the Church believes And pag. 24. May it not further be said we know how Papists and Protestants describe their Church c. Observe That herein our Adversary still persists in his course of Envy and Persecution by thus seeking to render us as like Papists as he can as if we were imposing an Implicit Faith concerning our Assemblies without Conviction on the bare Terms of Believing as the Church believes which Imposition we Abhor being alwayes for that Faith that 's Explicit Clear and Evident grounded upon the plain Evidence of the Spirit besides to render us Odious and Obnoxious in this matter W. R. hath Fallaciously wronged the Citation in his said 4th Section and whereon he grounds his whole Section leaving out the very foregoing words which are the most Material and Explanatory words as in the Title of his said Section compared with the Book he took them out of Entituled THE APOSTATE INCENDIARY REBUKED c. pag. 16. the words are these viz. I affirm That the true Church is in the true Faith that is in God and we must either believe Thus as the true Church believes or else it were but both a Folly and Hypocrisie to profess our selves Members thereof See how plain the words are principally relating to the Faith that is in God which explains the matter but W. R. though in his first Sect. pag. 9. cites the words viz. The True Church is in the True Faith that is in God in his 4th Sect. he wholly leaves them out and places his Exceptions and Answer upon the latter part some-what varied into a Position which he deduces from an Objection of his own framing and then cryes out We are altogether dissatisfied when we consider what a Body of Darkness hath entred under the Belief of this Position WE MUST BELIEVE AS THE CHURCH BELIEVES Thus crookedly and perversly has he Scribbled to put the Odium of POPERY upon us but if we should ask him Is it not in it self true Doctrine That the true Church is in the true Faith that is in God and we must either believe thus i. e. in God as the true Church believes or else it were but Folly
even as to his high pretences of Conscience to bring forth his great Book which is filled with Envy Confusion and false Jealousies That his Conscience therein is not a Good Conscience 't is not a Conscience void of Offence towards God and Man but very Offensive to both And that his Contradiction is obvious in his ONE WHILE limiting the words of Christ and the Apostle Mat. 18. 15. 1 Cor. 6. ONLY to Personal Offences about Outward Matters and that upon pretence of a Reasonable Conclusion ANOTHER WHILE granting that in the words of Christ Mat. 18. 17. EVERY CASE may be comprehended wherein one Brother may Trespass against another and that according to RIGHT REASON whereby he has set his RIGHT REASON in Contradiction to his REASONABLE CONCLUSION You may see what a Master of Reason this Person is In pursuance of his Charge against us of claiming power over the Properties and Consciences of Believers he proceeds thus viz. Disaffect XXII W. R. 1st part pag. 47. We are sensible that many Friends will be even startled at this and ready to query Are there any such amongst the People called Quakers We Answer Yes verily and that those who may be accounted Chieftains too viz. those who approved in the Second Dayes Meeting at London the before-cited Book of R. B. relating to Government in the Church Observe His charge of claiming Power over the Properties as well as Consciences of Believers upon those counted Chieftains among the People called Quakers and the Second Dayes Meeting at London we do judge to be very Scandalous as well as Unjust and tending to render us the People called Quakers Obnoxious to the Civil Government as assuming an Arbitrary and Absolute Dominion over the Properties and Consciences of others which is an Abhorence to us And what he alledges out of R. B.'s Book in the case does not appear to us any proof of his charge against us being rightly and ingeniously considered as to what R. B. affirms of the Church of Christ having power in some cases that are matters of Conscience to give positive Sentence or Decision which may be obligatory upon Believers We would ask this Opposer if in no cases of Conscience the Church of Christ hath power to give such positive Sentence as is Just and Righteous for the true Church neither pretends nor claims any other if she hath then whether such Sentence be not obligatory to other Believers concerned And then whether there can be any Just pretence for a Believer to refuse to submit as not seeing that his duty which is Just and Equal which no doubt but the Light of Christ within will discover and oblige him to if he obey it and therefore W. R. his Inference that this Meaning and Government over the Consciences of Believers he takes to be contrary to the Principle of Truth and Liberty we have in Christ Jesus appears to us both Perverse and Impertinent for all just Sentences given and Decision made either by the Church of Christ or faithful Members thereof is done in his Service and according to his Mind and in Subjection to his Power and therein the Dominion over the Conscience is his Dominion which is neither claimed nor assumed out of his hands by his Church or any faithful Members thereof we claim no Power nor assume any Dominion of our selves the power and dominion over Conscience is Christ's and we are but his Ministers or Servants but it appears our Adversary allows the Church of Christ no Power in cases of Conscience to give positive Sentence or Decision which may be Obligatory upon Believers if he saith he doth then why does he oppose affirming the Church hath such Power But to proceed upon his Scandalous Charge against the second dayes Meeting in London see what he further saith pag. 51 52. 1st part viz. Disaffect XXIII W. R. Some there are amongst the People called Quakers who may be accounted Chieftains too that approve of a Plea for Government among themselves which in its natural Consequence hath no less Tendency than to claim a power over our Properties as well as Consciences for proof whereof we say the second Dayes Meeting of Ministring Friends in London took upon them the Approbation of the aforesaid Book relating to Government whereby they are intituled to the matter therein contained compared with what he saith pag. 52. viz. saying in our Hearts blessed be the Lord that neither the second Dayes Meeting nor those who are at Unity with them as Approvers of the said Book have any Jurisdiction over our Properties c. Observe In these passages we do still positively judge that our Adversary has grosly Scandalized our said Meeting in London as claiming a Power and assuming a Jurisdiction over their Properties c. and so hath rendred the said Meeting Arbitrary and usurping a Dominion in things Spiritual and things Temporal which appears to us Horrid and Odious tending to expose the People called Quakers to Suffering and Ruin by the Temporal Power and Government And his principal Instance for proof of his Charge against our said Meeting in London we cannot judge amounts to any real proof thereof he takes it out of R. B's Book Entituled The Anarchy of the Ranters c. pag. 37. in these words viz. In what Cases and how far this Government Extends and first as to Outwards and Temporals pag. 39. in the second place this order reacheth the taking up and composing of Differences as to outward things We do boldly Aver that as a People gathered together by the Lord unto the same Faith and distinguished from all others by our joynt Testimony and Sufferings that we have Power and Authority to decide and remove these things We request the Friendly Reader to note this Instance that there is not one Word in it that either in it self or Natural Consequence amounts to a proof of his Charge against us or our said Meeting that is of claiming a Power or assuming a Jurisdiction over the Properties of Friends or others but only a Power given us in Truth to compose decide and remove Difference in outward things among our selves as a People gathered by the Lord into the same Faith and to make no other composure or decision thereof than what consists with Truth as appears more fully in the Words following the same passage in R. B's Book quoted by our Adversary as where R. B. saith pag. 40. If the Truth we profess have not Efficacy as to reconcile us among our selves in the matters of this World if we be forced to go out to others for Equity and Justice because we cannot find it among our selves how can we expect to invite them to come among us This with many other passages in R. B's said Book together with his own Explication thereupon dated Aberdene Prison the 6th of the 1st Moneth 1679. cited at large by W. R. in his third part from pag. 99 to pag. 122. We do at least really suppose doth fully clear
them over whom they had the Rule Thus far W. R. Whereby he has fairly given away his Cause for here he has granted Authority of Rule or Government given to such Members of Christ as had spoken the Word of God unto them over whom they had the Rule whence it follows that all such Members of Christ's Body whether Elders or Overseers c. as have the Word of God to speak or a Testimony from him committed to them to bear to others may have a share and right in Rule and Government in the Church of Christ with respect to them unto whom they speak the Word of God and this may extend to as many faithful Members as grow up in Truth and unto a Testimony so as to have the Word of God to speak But then we ask If such be not of the Church seeing he seems not to own them that had the Rule to be the Church What! were only the Hearers and not the Preachers the Church however W. R. has granted Rule to the Preachers which is not to be tyed up to the First Preachers but also to extend to Others whom God shall raise up and fit for his Service though he has opposed and gainsay'd many faithful Ones in his Book yet he grants such Preachers to be Members of Christ's Body however it appears that the Inferiour Members or Weaker part of the Church owed a Submission to those Superiour in the Church obey them that have the Rule over you c. yet all in the Lord in the Light and clear sight of their Duty in Humbleness of Mind submitting themselves one to another as the Primitive Christians did Also the Members of the true Church were not come to the same Growth to the same Dignity to the same Degree of Judgment to the same Measure of the Gift of Christ nor to the same Stature in him some were more Eminently dignified for the Service of the Church than others were and accordingly were required to be helpful to others and a suitable Submission one to another according to the heavenly Order of the Gospel Church and Body of Christ and diversities of Gifts Operations and Degrees of Growth through the same holy Spirit do not oppose nor contradict nor clash one against another and even they that were appointed Elders and Overseers in his Church were to hold fast the faithful Word as they had been taught that they might be able by sound Doctrine both to exhort and convince the Gainsayers Moreover the Church of Christ and every faithful Member thereof hath Power to give Testimony absolute Judgment and Sentence against all Loose Disorderly and Scandalous Wayes and Conversations when duely manifest among any Professors of Truth which dishonour our holy Profession and let up a Spirit of Ranterism and false Liberty and these ought to be testified against judged and condemned and 't is not justly in the Power of any Offender in those cases to make their own choice of any Person whatsoever to evade or make void any such Judgment or Sentence nor ought the Offender to be at his own choice in such criminal Cases of Looseness and Disorderly walking but the Universal Judgment of Truth to be set over the Transgressors Head in a Gospel Way and Order on a Judicial hearing and discovery of the Offence for the Church of Ephesus was commended in not bearing them that were Evil and hating the Deeds of the Nicolaitans Rev. 2. 2 6. But the Church in Pergamos was blamed for having them that held the Doctrine of Balaam and the Doctrine of the Nicolaitans which tended to Ranterism Fornication or Community of Women which was to be judged out with the Light of Truth forever see Euseb. Hist. l. 3. c. 26. W. R. is Impertinent also in his Gainsaying where in pag. 53. 1st part he hath these words viz. Disaffect XXIX It appears evidently to us that preaching up Obedience to that wherein the Conscience through Faith is not satisfied is a handling the Word of God deceitfully This as 't is generally stated and as it is designed is not only unfound but a kind of an Implicit smiting at those whom he writes against tends to make void that first preaching of the Gospel to People Unconvinced and Unsatisfied in their Consciences concerning the most Essential Truths relating to Salvation as that of the Light the Cross of Christ the Narrow Way being Crucified to the World and the Vain Fashions thereof c. which are preached to many before they are satisfied or convinced in their Consciences to come into Obedience in these things yet these things must be preacht that they may be convinced and converted too and we have a Ministry from Christ for that end and as we have received Mercy we faint not but preach the Gospel in much Boldness and Assurance in Christ of the good Effects thereof and are one with the Apostle's Testimony as having renounced the Hidden things of Dishonesty not walking in Craftyness not handling the Word of God deceitfully but by Manifestation of the Truth commending our selves to every mans Conscience in the sight of God 2 Cor. 4. 2. Our preaching is to convince the Conscience and not to leave it dark or unsatisfied in that wherein the Duty of Obedience stands A Blind Conscience is Convincible by Spiritual and Effectual Preaching which hath the Evidence of the Spirit of Christ in it making its way into the Conscience if not wholly hardned and seared through Rebellion and Stubbornness even Gainsayers are to be Exhorted and Convinced by sound Doctrine Titus 1. 9. Disaffect XXX W. R. 1st part pag. 53 54. proceeds thus viz. We have been informed That We are Dark and Blind even by such who tell us They do see publickly Preaching on this wise If you do not see your selves you must then follow us that do see yet we cannot on that foot embrace such Doctrine lest like Blind Men we fall all together into the Ditch Observe This is such a Reflection upon some publick Preachers and Preaching as tends to Scandalize our Friends and Meetings as if still our Design were to preach up a Blind Obedience and an Implicit Faith and to Impose on others to follow us therein and this he often and much harps upon but tells us not who they are that thus preach for we do not approve of such preaching for any to follow us in their Blindness and though 't is probable some may have publickly commended the Example of the Faithfull to be followed by others yet not Exclusive of all sight and sence in the Hearers and Followers of their Examples for our Travel and Desires have always been and are that the Eyes of Peoples Understandings may be opened and enlightned first to see their way and how to follow the Foot-steps of Christ's Flock in his Divine Light and Faith Disaffect XXXI W. R. Sect. 8. pag. 61. first part G. F. hath taken upon him to give forth Directions and Instructions to others and
Properties or the Properties of any other People in outward Things but in the Name of the Lord are and stand for Justice and Right between Man and Man against all Injurious and Unjust Actions and Dealings we being for Doing to all men as we would they should do unto us God is our Record for our Christian Principle and Conscientious Tenderness in these matters However our Adversary has asperst us to the contrary from his Perverse and Cruel Jealousies Disaffect XLII In the Title page of the third part of the Christian-Quaker so called there is this Passage viz. W. R. Manifesting that there is but two sorts of Government owned by the Children of Light or Christian-Quaker One is the outward Government under which we live the other is the inward Government of Christ who alone is Lord over the Conscience which is not represented by Persons Visible by Carnal Eyes invested with Power from him to execute outward Laws Prescriptions Orders Edicts or Decrees in an outward Form of Government Visible as aforesaid Observe First That W. R. and his Party are by him accounted the Christian-Quakers and Children of Light and that all those that are not in Unity with him and them nor of his Party are counted Apostates and Innovators And why so but because they are for some Outward Laws Orders c. in an outward Form of Order and Government in the Church of Christ that 's Visible Secondly That this Outward Order and Visible Form is such as by his Sence and State of the Case is both rendred Obnoxious to the outward Government under which we live and against the inward Government of Christ insomuch that all the People called Quakers who are for outward and visible Form and Order among them are put under the Character of the Apostate and Innovator and this still tends to expose them to Persecution whereas our Innocent Conversations and Peaceable Deportment towards the outward Government under which we live hath been and is well known to be such as neither our Opposer is able to disprove nor need we here Vindicate our selves therein although unjustly rendred as neither consistent with the Outward and National Government which has been the Charge of our Persecutors nor yet with Christ's Inward and Spiritual Government This appears not only Malicious but Absurd as if because Christ's Immediate Government and Kingdom is Inward and Spiritual in the Conscience therefore he must have No Visible Ministers in his Kingdom No Visible Order and Form of Government under his Dominion No Visible Persons exercised in any Rule outward Order Laws or Decrees under his Government as if all Christ's Ministers Apostles Elders Overseers Helps Governments which were appointed by him in his Church with all the Instructions Decrees and Commands of the Apostles setting in order things that were lacking doing all things decently and in order were aâ—â— Invisible and nothing Outward Visible or Formal because Christ's Inward and Spiritual Government whence these proceed is Invisible we can make no better arguing than this kind in our Adversaries Distinction of his Christian-Quaker from the Apostate and Innovator nor deduce a more Natural Inference from his opposition against Visible Persons being concerned in an Outward Form of Government and Order in the Church of Christ. But Thirdly How does he consist with himself in relation to the Paper which he sayes is accounted the Foundation of the Separation in the North 2d part pag. 78. which Paper was subscribed by his said honourable Friends J. W. and J. S. and above Eighty more Persons in which Paper are these words and terms viz. We who are chosen by the Churches and in their behalf to Act Some of other Counties and some amongst our selves not chosen by the Churches have usurped Authority over us The Meetings by whom we were Imployed Our Men who have their Authority given them by the Churches Choice and Consent are hindred by others not so appointed to whom we gave no Power by our Consent but do deny that they have had Authority from us to dispose of our Collections or Records or ORDERS or Matters of our Concerns Our Chosen Men They who are not chosen by the Churches You who are concerned and rightly Chosen by the Churches c. With many other Passages in the said Paper all which intimate Authority Power and Government together with Records Orders c. what Power as a Church they assurned to chuse Persons to act in their Concerns and give Power to Persons therein so that here was W. R's great Intimate Friends for a sort of a Church-Government Authority Orders Instructions Prescriptions c. Does he not deserve to be severely reproved by them for so manifestly contradicting them whose Cause he pretends to plead by his Publishing such a great Book against Church-Government Visible Forms Orders c. And now we would ask W. R. if those Churches chusing and giving Power to others and the Persons chosen to be Imployed in their Affairs were all Invisible and their Affairs and Business Invisible and their respective Meetings with the Methods they intended therein Invisible and their Records and Orders Invisible Surely the said Paper of theirs with the limitted Prescriptions therein was not Invisible any more than the Persons that formed them Fourthly but seeing W. R. is so much for Invisibility in Church-Order Government c. it had been well his great Book of Division and those his confused Oppositions and Gainsayings had never been so Visible but kept all Invisible that he might not have troubled poor simple-hearted Friends and the World with such his groundless Jealousies and ill mannaged Controversies We are perswaded if this his Fruitless Work had been all kept in Obscurity and Invisibility it had been far more Reputable for him than it now is or ever like to be in its Visibility Howbeit 't is observable that he varies in his Objection against Visible Persons being invested with Power to execute Laws Prescriptions Orders c. under Christ's Government in an Outward Visible Form whereas this Objection is absolute in other places he seems to restrict and qualifie it with this frequent Addition viz. Whether they see it their Duty or no that is that they are not bound to obey outward Prescriptions Orders c. unless they see it their Duty As for Instance see his 3d part p. 9. pretended On behalf of Christs Government and his Spirit 's Guidance into all Truth he gives this Testimony viz. That there is no ground either from the Scriptures of Truth without us or Light of Christ within us to believe that any Christian Professor can in Truth affirm That there are outward Prescriptions and Orders given forth by the Spirit of God through any one or more Mortal Men in this our day which others ought to obey and follow whether they see it their Duty or no. Observe again here That his Objection is not absolute as before against Visible Persons being invested with Power from Christ