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
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
Meetings which he Reflects upon whether by Name or not Named in his Book and that his Book is in Pursuance of the Title as appears at large in it this we judge to be both False and Scandalous and also as absolute a Sentence of Excommunication and much like a Bull from Rome against many faithful Servants of Christ And herein hath W. R. unjustly assumed a Power of Excommunication never given him by Christ Jesus our Lord nor allowed by his Church In the Title pages of his three first Parts he writes thus viz. Disaffect II. By WILLIAM ROGERS on behalf of himself and other Friends in Truth concerned To those he writes against he gives these Titles viz. Preface Adherents to George Fox Apostates or Innovators George Fox his Party Those of Party with G. F. c. Observe First We cannot believe that W. R. in this his Book truly represents Friends in Truth But secondly That many Friends in Truth are Scandalized and Abused thereby Disaffect III. William Rogers's Preface saith Now so it is that 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 amongst the aforesaid People Observe This Passage we also judge tends to the great Reproach and Scandal of the People called Quakers as implying that they by a great Apostacy have given occasion to be so reputed and that therefore W. R. and his Party only are so deeply concern'd to Vindicate the Doctrine and Life of Christianity in themselves only by the Publication of his Book But who those many are that had such concern of Conscience lying on them for its Publication is yet to be enquired And what Antient Doctrine or Doctrines of Christianity are those People called Quakers whom he writes against Apostatized from And what New and Unchristian Doctrines or Practices are they fallen into We find no Proof nor Discovery thereof in all his Book but the said People greatly abused thereby The Passage before-cited about such concern of Conscience as that they could no longer forbear the Publication of his Book to prevent the Thoughts of the Doctrine and Life of Christianity being wholly Extinct amongst the People called Quakers together with many Passages in the Second Part of his Treatise do shew that it was designed to be published not only among the People called Quakers but among the World's People and such as are our Adversaries and Opposers as appears by these Objections amongst others in his second Part Chap. 2. page 6. viz. Obj. Do you not think that those Jews who Crucified Christ acted not from the Light within since some of them verily thought they did God good Service therein which having given an Answer to he frames another Objection thus viz. However some Objecting may say What is this to a Light Within 'T is very plain that John the Evangelist meant nothing of the Light within in your sence but of the Personal Appearance of Christ without c. Observe That these Objections are taken from our Adversaries and Opposers of the Light of Christ within and not from any called Quakers which W. R. accordingly undertakes to Answer in Vindication of the Light within and therefore it appears he designed his Treatise to go among Truth 's Adversaries as well as Friends whence it follows that wherein it either charges or reflects on the People called Quakers or the greatest part of them as being Apostates Innovators c. or gone from the Doctrine and Life of Christianity the Scandal and Reproach thereof against the said People and the holy Truth professed by them is the more Notoriously aggravated And though W. R. has shewn himself as a strong Oak and tall Cedar in this Work of Division we doubt not but some that have lean'd upon him and been mistaken in his Design will be ashamed of their Oak Disaffect IV. W. R. Preface pag. 3. Many in that City i. e. Bristol retain their antient Respect for John Story and John Wilkinson two Antient and Honourable Labourers in the Gospel of Christ whose Conversations and Doctrine I have not known or understood to be exceeded in Godliness by any MORTAL MAN WHATSOEVER Observe By this it appears that W. R. seems to be a great Admirer of and Advocate for these Persons whom he thus highly applauds and contends for but whether his being so greatly afficious for them will redound to their Reputation or the Credit of their Cause we refer to God's Witness in all Impartial Friends and even to the same in their Consciences for whom he thus highly Advocates and we disown his Admiration and Comparison of them as not safe nor a preaching up Christ but setting up Man and Creatures the same he has accused others for He has neither Known nor so much as UNDERSTOOD their Conversations and Doctrine to be Exceeded in Godliness by any Mortal Man WHATSOEVER He has not understood that either Righteous Abel Enoch Daniel Job Elijah Elisha Jeremiah or any of the holy Prophets of God or Apostles of our Lord Jesus Christ did exceed these Persons whom he so highly contends for in Godliness of Conversation and Doctrine We cannot own his Judgment or Comparison herein and we ask if J. S. and J. W. do really approve thereof or not Disaffect V. W. R. Preface p. 6. These kinds of Declarations frequently published amongst the aforesaid People viz. LET US EXCLUDE THE REASONING THE WISDOM AND THE JEALOUSIE AND LET US HAVE AN EYE TO THE BRETHREN further Insinuating as if God had ordained Ministers among them that are to see and hear for the Body and common Members of the Church as the Printed Terms are I cannot but be full of Jealousie that these things have a tendency to insinuate Submission without Conviction and nurture up Ignorance instead of Wisdom and to introduce Bondage instead of Freedom in Christ as much as ever was under the cover of a Black-coat in the Dark Night of Apostacy where this Maxime viz. Ignorance is the Mother of Devotion is known to be true with respect to a zealous Observation of what the Clergy have imposed and taught Observe First That These kinds of Declarations are frequently published among the People called Quakers we utterly deny he hath therein as we judge uttered Falshood and abused the said People And yet to his own Contradiction he hath granted the matter herein opposed by him in pag. 18. first Part in his Marginal Note the words are these viz. We would not be understood that it is not fit to have an Eye to faithfull Brethren in any thing whereby he grants that an Eye is to be had to faithful Brethren in some things at least the more unjust he to make such ill use as he has done of the words before-cited by him Secondly If any of the said People have at any time so published as Let us exclude the Reasoning the
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
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
shew forth that if we should feed upon or admire any excellent Qualification or Endowment whatsoever and not have the Eye of our mind chiefly unto the Giver we might then come to a loss From all whîch observe that our Adversary has here found out a Salve or better Construction for the said Doctrine than his opposing and contradicting of it before as not being according to Truth At this rate he may make large Books against us but to what purpose thus to Say and Unsay as if he should tell us 't is unsound Doctrine to say The Tree of Knowledge is not good for Food But to turn about again It may be used in a good and sound Sense and therefore I would not be understood to reflect upon all that have used that expression viz. The Tree of Knowledge is not good for Food What kind of Preacher would he make if he should tell People The Tree of Knowledge is good for Food The Tree of Knowledge is not good for Food And what if some as he saith have reflected on the Wisdom that is Sensual when they have declared the Tree of Knowledge not good for Food What unsoundness can he prove therein as to the Allusion The Question is whether Man by transgressing God's command in eating of that Tree did not fall into that Wisdom that was Earthly and Sensual or Devilish Whether that Sensual Wisdom was not produced in Man by that Transgression And therefore W. R's telling us That which is a discoverer of Good and Evil being in it self Good as the Tree of Knowledge is cannot be a proper Allusion c. We are sure his Allusion and Comparison here is not proper nor according to Scripture He here confounds the Discoverer which is Christ the Tree of Life with the Tree of Knowledge As if man in Innocency were forbidden to eat of the Tree of Life For our Opposer in his very next instance p. 28. hath these Words John the Evangelist testifies This is Life Eternal that they might know thee the only true God and Jesus Christ whom thou hast sent A very good Scripture but no Proof that the Tree of Knowledge was good for Food or that God did forbid the knowledge of himself and of his Son to man in Innocency when he gave him this command But of the Tree of Knowledge of Good and Evil thou shalt not eat of it for in the day thou eatest thereof thou shalt surely dye Gen. 2. 17. This Tree was excepted from every Tree yielding Seed and good for Food which was allowed unto Man Gen. 1. 29. and 2. 9. Did God forbid man in Innocency the knowledge of his Maker or command him not to eat of that which was good for his Souls Food No sure Who then presented the Tree of Knowledge as good for Food to be eaten to make one Wise c 'T was the Serpent Therefore the Scripture is not silent in it The Serpent said unto the Woman Ye shall not surely dye For God doth know that in the day ye eat thereof your Eyes shall be opened and ye shall be as Gods knowing Good and Evil And when the Woman saw that the Tree was good for Food and a Tree to be desired to make one Wise she took of the Fruit thereof and did eat c. Gen. 3. 4 5 6. Did the Serpent say true in saying Ye shall not surely dye No sure For God had said the contrary In the Day thou eatest thereof dying thou shalt dye Therefore when the Woman saw that the Tree was good for Food she saw not aright she had let in the Serpents perswasion to eat thereof contrary to God's command There was an Eye open giving way to the Temptation which God did not open a mistaken sight It was the same by which she saw it was a Tree to be desired to make one Wise. VVhence came that Desire but from the Serpent's allurement That begot a false sight a misapprehension not consistent with the Law of Innocence or Uncorruptness of mind that stood in the Simplicity of the Truth All which considered our Opposer is so far from proving any of us Apostates and Innovators in saying That the Tree of Knowledge is not good for Food that he has discovered his own Apostacy and Innovation in introducing the Serpent's Doctrine contrary to God's command and the Doctrine anciently preached among us And therein we cannot believe that God or Christ is his Teacher but the Serpent who beguiled Eve through his Subtilty So he hath corrupted the minds of some from the Simplicity that is in Christ Jesus to feed upon that which brings Death over them and to fall into that Knowledge which puffs up the Fleshly Mind And that Eye that the Serpent opens is not a Single but an Evil Eye which Christ came to blind and to bring that Knowledge to nought that puffs up before men can clearly see with that Innocent Single Eye that Christ opens or partake of that true Divine Knowledge which is Life Eternal The Matter we Principally aim at and stand for both in the foregoing and following Controversie on our parts is included in these general Propositions viz. I. That since the Term Church-Government is of late so much cast upon us we do thereby intend Christ's Government in his Church exercised by him both Immediately and Instrumentally II. That Christ Jesus our Lord and Master Governs Rules and Orders in his Church and People Immediately and Principally by himself and Instrumentally in some measure by his Ministers and Servants as well as he Teaches and Instructs both Immediately and Instrumentally III. That Christ's Governing and Ruling Instrumentally by his Ministers and Servants relates to the Godly Care good Instructions Admonition and true Judgment given to and Ministred by such his Faithfull Servants Ministers and Elders in Truth whom the holy Ghost has made Overseers and appointed for Helps and Governments in the Church for the sake especially of the Younger and Weaker Members Children and such as are under Age as to Truth and Experience in the Work of the Lord. 'T is about this last Proposition that the Controversie does most depend for Christ's Immediate Rule and Government in the Conscience is in words owned by our Opposers IV. No other kind of Government in the Church of Christ in Substance Nature and End do we at this day plead for than what was exercised in the Primitive Christian Churches before the Apostacy in a Spiritual Perswasive Convincing Way and Manner suitable to Christ's Spiritual Kingdom which prospers by his Truth and Meekness Righteousness and true Judgment wherein we acknowledge him to be our King Lord and Lawgiver all Carnal Force and Rigour being excluded his Kingdom V. In the Name of the Lord Jesus Christ we utterly deny and detest Exercising Lordship over God's Heritage or seeking Dominion over the Faith and Conscience of his People and assuming to our selves any Power Dominion or Arbitrary Jurisdiction over their
shall suffice viz. the form of proceedings in Marriages wherein the Scriptures are wholly silent as to the Primitive Christians By which you may see what a narrow compass his great noise of Innovations outward Order in Discipline is brought to he should have made his Book wholly on this subject about the form of proceedings in Marriages among us and not have made such a great impertinent blunder upon general Scandalous Charges to no purpose and then it would have appeared whether he could have disapproved our proceedings therein or not or prove them inconsistent with those Righteous Ends that he himself has granted 2dly In his Preface he only mentions outward Forms relating to Marriages Relief of the Poor c. About which he saith a great part of the Contention seems to be and yet he is the hotest Maintainer of the Contention 3dly And though in some Circumstances every thing be not specified in the Scriptures yet whether there is any part of Church-Discipline practised among us that does not tend to answer the Apostolick Doctrine in respect to Good Order a Holy Conversation a Heavenly Society and things that are Honest Just Reasonable and of good Report What Form or Discipline do we practise that is unsuitable to these Righteous Ends We affirm that his crying out Impositions Innovations Form of Church-Government Orders Prescriptions c. in general is no answer nor any proof of his Charge of Apostate and Innovator against us let him either specifie the particulars thereof that he condemns us for as Apostates and that we practise as Church-Discipline or else forever be ashamed of such Impertinency and Scandalous charging the Meetings of the People of God called Quakers which are concerned in and about those Outward Affairs and Christian Services for which they were intended as Charitable Duties inspecting Marriages taking care that Truth be not Scandalized c. which he hath confessed and the Service of such our Meetings being to answer those Righteous and Good Ends. As also to the same purpose in reference to Friends care about Printing in these Words viz. Third part pag. 31. I would not be understood that it is unnecessary for the Members of the Church of Christ to take care that nothing Scandalous to the Truth come forth in publick under the Name of any who make Profession thereof and were it so that I had ought upon me on Truths behalf to bring to publick view I should be glad of the opportunity to lay it before such Brethren with whom the Word of Wisdom Knowledge and Discerning of Spirits dwelt Hence it appears that this Man would seem to be for Order and Society with such Brethren as he has a good esteem of and to be so conformable and submissive as to have their Counsel and Approbation of what he brings to publick view granting it necessary for the Members of the Church of Christ to take care that nothing Scandalous to Truth come forth in publick which is one main end of our Meeting in London so much struck at and vilified by him But who those Brethren are with whom he accounts the Word of Wisdom and Knowledge dwells and before whom he would lay what he would bring to publick view for their Care and Approbation he tells us not but we may easily guess by his high Characters of Ancient and Honourable Friends Labourers in the Gospel c. And whether they did see and approve of this confused scandalous Book of his or not is best known to themselves either they did or they did not if they did then by his own Inference they are entituled to the matters contained in it if neither of them did see and approve of it then that omission contradicts his own pretence it not being probable that he can justly plead he wanted opportunity to lay it before any of his honourable Brethren in two or three Years time Third part pag. 82. There is great need for every one to watch against a Censorious judging Spirit lest whilst they are judging their Brethren they themselves become cast-awayes p. 83. It behoves every one diligently to watch that we judge not one another by reason of these differing Exercises c. Observe how well this man can Counsel others but how contrary thereto he acts himself in giving forth such a censorious judging Book as he has done tending to render many Innocent Persons and People Apostates and Innovators wherein he is far more loud in his Charge and Exclamation than in his Proof or Instances of that Apostacy or those Innovations But if he could prove such Innovations or New matters in Discipline or differing Exercises therein as he would Insinuate which yet is not granted him then by his own rule he ought not to have brought forth his Censorious Book but rather have watched and studied to be quiet Pag. 80. I would not be understood to judge Apostles or Elders when they shall find freedom from the Lord being met together for giving forth any thing by way of Recommendation to the Consciences of their Brethren Answ. We know nothing given forth as Duty to God or Man to be practised among us by Apostles or Elders but what is in Truth intended at least to be recommended to the Consciences and hath an Answer and Reception in the Consciences of Friends in Truth what we write or preach on behalf of Truth and true Religion is recommended by Divine Authority and Evidence in the Apostles sence by the Manifestation of Truth commending our selves to every mans Conscience in the sight of God and this may be either by good Exhortation Counsel Admonition Reproof Judgment Testimony Warning Charge Command c. all which the holy Apostles used But it appears our Opposer has another sence of Recommendation as leaving matters more indifferent and loose by way of doubtful Proposition as on these or the like Terms viz. You are not Bound to submit whether you see it your Duty or not And whereas this Person is frequently judging our Friends for Imposition Innovation c. We would be understood that those things commended among us as necessary for good Order and Holiness of Conversation are not recommended doubtfully or upon meer Supposition nor as Matters of Indifferency to be Practised or Rejected but in Faith and full Assurance as answering God's Witness and Truth in the Consciences and that such will meet with a tender Reception and not Opposition in all tender and upright Hearts Disaffect XLIV Third part pag. 83. Amongst the Primitive Believers there were such as practised Circumcision some made Conscience of keeping a Day and some that abstained from eating Flesh and others that did not and yet a Christian-Liberty and Forbearance was so Exercised as that they were not to be judging one another about these things and that we find not that these Differing Exercises in a CHRISTIAN Liberty did subject any of those Believers exercised therein to the Censure of being out of the Unity of the Body
and have a Tendence towards the great Ends of true Religion and Christian Society as having a Godly Care among us over one another the Strong to help the Weak and that all may be preserved out of the World 's Evil Wayes and Polutions in that pure Religion that is to Visit the Fatherless and Widows and keep Unspotted of the World so as we may provoke one another to Love and Good Works and to serve one another in Love as the Primitive Christians did knowing that all our Care and the very Intent of our Proceedings in the Church of Christ are for these Ends and all center in that Love which is the fulfilling of the Law and having these things in our Eye we can the more easily concur and accord as to Circumstances and outward Methods and in the Wisdom of God so condescend one to another and accommodate matters as not to divide about them and therefore we do profess seriously we see no real Cause or valid Reason our Opposer shews for the great Noise and Rumble he makes about outward Laws Prescriptions Orders Edicts or Decrees outward Form of Government Apostacy Innovations Impositions Lording over Faith over Conscience c. whilst he shews us no Unjust no Unlawful nor Uncomely Order or Proceedings among us as a People nor yet gives us any Instances or Catalogue of those Impositions Innovations New Doctrines or Practices brought in and received among us which are either Inconsistent with our first Testimony to the Light and Grace of God within and the Teachings thereof or thereby condemned as Evil or wholly Unnecessary in themselves He should have given us a Catalogue of those Innovations he complains of and what Order and Methods he would prescribe to the contrary whether any or none and not go to fill the Peoples Ears with a general Clamour of Apostacy Innovations and Impositions scandalously to render us as bad as the Church of ROME He often charges us with Uncertain Qualified Persons that usually Assemble in our Meetings which concern the Affairs of the Church among us Which is a very Impertinent Objection for granting some Persons Uncertainly or not Rightly Qualified may come into such Meetings such sway not the Meetings in Truth 's Affairs but there is an Eye to the Universal Power of God to sway and rule in our Proceedings and Concerns of Truth and what Reason and Evidence is in Truth given in matters before us these have place in our Meetings and 't is very needfull that some that are not grown into the Exercise of Help and Government in the Church who are Honest-minded should be present at such Meetings that they may have the Advantage thereof in order to their furtherance in the Truth and Service as the Lord shall make them capable for the least sound Member hath its Service in the Body But W. R. appears not of the Apostles Mind who said Those Members of the Body which seem to be more feeble are necessary and those Members of the Body which we think to be less honourable upon these we bestow more abundant Honour c. see 1 Cor. 12. 22 23 24. and Chap. 9. 22. we do not disgrace them in Print as W. R. hath done and therefore those our Meetings are not confined to a Select Number for our Opposer grants That the Children of God may be Instrumental in his Hand to Establish one another in the Faith of God's Elect 3d part pag. 12. as also pag. 19. he has these words viz. I am abundantly satisfied that set and appointed Meetings on certain prefixed dayes being with the joynt Concurrence of those Members assembling and from time to time to be assembled to take care of the Poor and discharge other Charitable Duties to inspect Marriages that none come together Disorderly and to take Care that Truth may not be Scandalized through the backsliding of such who have been in fellowship with the Children of Light are not Inconsistent with that FORM that the Power of God may lead into for I am a Witness for many Years past even to this day that such Meetings have been serviceable to answer those Righteous ends Observe He has here granted the point for Church-Government to his own Confutation and that which is the end of such our Assemblies What 's then his complaint of Rules outward Orders Forms of Government c And who among the Children of Light do not see these to be needful as well as serviceable And what Forms Prescriptions Rules or Laws are executed or put in Practice among us which tend not to answer those Righteous Ends to wit the taking care of the Poor discharge of other Charitable Duties inspecting Marriages to prevent disorder therein and to take care that Truth be not Scandalized through the back-slidings of such who have been in Fellowship among us These are the very Righteous Ends and Services intended and aimed at in those our Meetings which being granted in the General we would ask this Person or any one adhereing to him 1st What are those Innovations he complains of among us in respect to an outward Order Discipline and Form of Government 2dly What Impositions Orders Prescriptions Laws or Rules can he justly charge the People called QUAKERS who are not of his Party withal which the Spirit of Truth hath not Unity with and which therefore the Members of Christ's Body and Children of Light are not obliged to obey or practise as not seeing it their Duty Disaffect XLIII And seeing he affirms That the People of the Lord called Quakers are in the Practice of many things with respect to Church-Discipline wherein the Scriptures treating of those things given forth by Christ and his Apostles are silent Third part pag. 20. compared with what he affirms pag. 24. That part of that outward Order in Discipline wherein divers of the People of the Lord called Quakers have been acted is such as that there is not the least Foot-steps thereof to be found in the Scriptures as Exhorted to or as Practised by the Apostles And what suppose this were true which yet we do not grant him so long as they are the People of the Lord and they waiting on him he is their Shepherd and Guide by his holy Spirit and Principle of Truth within which leads not contrary to any Wholsome and Evangelical Precept or Christian Conversation and Practice recorded in the holy Scriptures And W. R. so far Answers himself in this matter as that he grants The Principle of Truth in these latter dayes hath and may lead into the Practice of OUTWARD ORDER in Discipline with relation to the Church of Christ. Whereby he assents to a higher Rule than the Scriptures namely the Principle of Truth and then the Question is 1st What those many things are with respect to Church Discipline wherein the Scriptures are silent We find him only in reference to this point telling us thus 3d part pag. 24. viz. I could give many Instances hereof but one