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
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
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
24. r. the matter about Church-Government p. 145. l. 8. f. in Form r. Inform. p. 147. l. 17. f. or r. on p. 167. l. 19. f. Probatione r. Probationes p. 174. l. 14. f. Disaffections r. Dissatisfactions p. 176. l. 26. f. likening r. liking p. 184. l. 12. f. at him r. at them p. 189. l. 4. r. Persons p. 230. l. 10. dele Interlineary l. 17. r. Dissention Some other litteral Errors excuse Books Printed for John Bringhurst An Epistle of Caution to Friends to beware of that Spirit that is entred into W. R. c. Price Three half Pence The Accuser of our Brethren cast down in Righteous Judgment against that Spirit of Hellish Jealousie vented in a Book written by William Rogers Entituled The Christian-Quaker c. Price 1 s. A few Ingredients against the Venom of William Rogers's Book stiled The Christian-Quaker c. Price 1 d. The Life of Christ Magnified c. being the Testimonies of several Friends concerning that faithful Servant of the Lord Giles Barnardistan Price 3 d. Something concerning Agbarus Prince of the Edesseans Price 1 d. An Epistle of Paul to the Laodiceans Price 1 d. Pref. p. 2 3. Par 4. p. 77. * Pref. p. 8. * Prov. 27. 4. 6. 34. Ezek. 8. 3. Numb 5. 14. Cant. 8 6. * Que. Where are those Printed Terms Pag. 26. Pag. 27. Pag. 28. * As he pleaded at a Meeting at Devonshire-house London the 27th of the 3d Moneth 1681. * The Son of God may give forth his own Spiritual Law and Testimony in his Ministers and Servants not only in One but Many of them as he pleaseth and his Law and Ministry is not to be kept hidden * This Passage he has Contradicted in his Third Part pag. 36. where he grants That every Case of one Brother's â—respassing against another may according to Right Reason be comprehended So here 's his Right Reason against his Reasonable Conclusion †Disaffect 21. Pag. 2â— 2 Cor 11. 3. 1 Cor. 12 * Compare this with the Paper which W. R. signed at Anne Travers's House 1673. and that in 1672. relating to a Godly Care Order and Government in the Church wherein Advice is given to Friends who have a Care and Oversight committed to them in their respective places by the Lord for good Order and Comfort of the Church as the words are therein which Epistle was signed by James Parks Jasper Batt John Story Thomas Curtis John Crook Stephen Crisp Thomas Green and thirteen more Friends and was a very Seasonable Epistle dated the 31th of the 3d Moneth 1672. Third part pag 12. †Can this be justly Insinuated when many of them had heard both Parties at Drawell in Matter of Fact And why does W. R. take no better notice of the Advice given by the said Subscribers for Reconciliation And can he think that none of them could shew Reason for such Advice and that from their own Knowledge who were Persons of more Credit than himself * Qu. Did W. R. know his Parentage how many degrees were they meaner than his own However he would have us all know what an Industrous Merchant he is and how able to assist others thus he has divulged his own Fame in Print part 5. pag. 22. †Gross and Abusive Insinuations what better than to render him an Epicurian or Gluttonous Person Is this W. R's concern of Conscience to write thus sordidly They that fear God had need to have a care how they eat and drink at his Table or at any of theirs that own his Book lest he upbraid them with it in Print Part 4. p. 3 4. * Lye 30. * Note that W. R. has only published this Subscription thereto viz. John Ware and twenty seven Persons more as if poor John Ware was the chief of them all This is but a Silly Fallacious Cover to lessen the Credit of their Testimony * Lye 41. * See 2 King 17. 34. and 41. vers Part 1. pag. 15 16. * Not because it contains a Form relating to Church-Government but because it hath in it such limitted kind of Terms and Prescriptions as could not be received in the Universal Spirit of Christ or Unity thereof because it tended to a Separation as strictly stood upon by the Proposers and Subscribers
false Reports and the like The Matters of Fact wherein he can place a real Difference as to Church-Order and Discipline may be summed up in this narrow Compass under these Heads viz. I. W. R. and some others his Party seem to be ONLY for a select Company of Elders and Deacons to order in Church-Affairs about the Poor Marriages c. Our Meetings in that case are more free and open for others also of the Younger sort to be present whose Conversations are Honest and Sober II. W. R. in his Contest with R. B. seems not to own that the Church of Christ hath Power or Right of Judgment to decide Controversies in matter of Evil Fact or Trespass of one Brother against another in things of outward Property c. but only the Parties differing to have an equal Choice of Persons to determine the Difference yet he varyes and is not altogether consistent with himself but is some-what off and on in these cases as is more fully evinced in this Treatise Whereas we distinguish between a wilfull Injury and an Offence whether real or supposed only through mistake In the first the real not supposed Offender has not an equal right of Choice with the Offended but the Offended Brother hath Power to proceed with the Offending according to the Doctrine and Order prescribed by Christ Mat. 18. 15 16 17. so far as if there be necessity to make his Complaint to the Church and if he refuse to hear the Church then he is to be accounted as an Heathen Man accordingly we assert the Power and Right of Judgment in the true Light to be in the Church of Christ in cases of real Trespass of one Brother against another which is not to set the general Judgment of Truth in the Church in opposition to any measure of true Light and Judgment in any particular Member but to the real Offence which the Light in all condemns In the second Where the Offence is not wilfull but through Mistake both the Parties differing are more easily perswaded either to compose the matter between themselves or to submit to a hearing and determination of two or three just judicious and discreet Persons in the Truth whom neither Party hath any just Exception against III. They are against proposing Marriages before the distinct Meetings of faithful Women amongst us We judge it very convenient and sociable to lay them before those Meetings where they are settled IV. They are against recording Condemnations to Posterity VVe judge it needful in many Cases for the clearing us from Reproach and vindicating of Truth and that both the Condemnations and Repentance be recorded and Testimonies kept against such as continue Impenitent whose Conversations are reproachful and scandalous to Truth and to our Society as a People gathered by the Lord's Power Now if these things seem inconsiderable to divide and seperate upon and that they might easily be accommodated or reconciled upon amicable conference We say so too therefore the greater is the Enmity of that Spirit that will seperate on any of them cast the odiums of Imposition Apostacy Innovations c. upon us for our Christian Care and Advice about them urging with Severity we need not among our tender-hearted Friends and 't is to no purpose to those that are in prejudice and hardness only we would have them who profess the same Light and Spirit with us to studdy to be quiet that whilst they pretend Liberty of Conscience they might not maintain Opposition to others for those things which they are Conscientious in the Light of Truth in the Practice and Counsel of for that were to plead Liberty of Conscience to themselves and allow it to none but themselves Whereas our pleading for Liberty of tender Conscience to the outward Powers was never intended for a Liberty to make Discord Schisms or Strife among our selves but singly as a People intending nothing but Love and Unity among our selves in Gods Way and Worship a Liberty of Conscience in Christ Jesus as to us from those outward Laws Penalties and Persecutions which we have suffered under NOT a Liberty from the Yoke of Christ nor from the Judgment of Truth nor from Unity or good Order in him no more than a Liberty of gross Enormities from the hand of Justice not a Liberty for Disorder and Confusion not a Liberty to set Conscience against Conscience under the Profession of the same Light and Spirit of Christ as the great and certain Rule of Conscience for that were to let up Ranterism and cause our Adversaries to Blaspheme against the true Light As for W. R's Book against Church-Government 't is outragiously Wicked Clamorous and Abusive it admits of no Mediation nor moderate Qualification or Accommodation no better Character than Apostates and Innovators will serve his turn against the very Body of Friends who are not of his Party his Book is revengeful and scornful it gratifies the Ranters and Atheists and tends to make our Enemies rejoyce and us a scorn to Fools if they take him for a Quaker which now he is not it tends in many things to expose us not only to the Censure of our profest Adversaries but to the Fury of our Persecutors and to bring open Persecution upon us by Implicity rendring us Obnoxious to the outward Government The Lord rebuke that Malicious Proud Spirit from whence his Book came and he will rebuke it and send it to its place and stop the Mouth of Iniquity for his Name and Seed's sake His Title Christian-Quaker is a false Title as his Unchristian Work evinceth His Text also which he begins with is Mis-applyed viz. the words of Christ which are As I hear I judge this is his Text. 1st As it s applyed only to outward Hearing and Evidence 't is Misapplyed Christ intended his hearing of the Father and that true and just Judgment given him of the Father who bore witness of him John 5. 30. ch 8. 16 18. And the Father hath committed all Judgment to the Son Joh. 5. 22. for Christ had and gives also a spiritual Judgment that is not after the sight of the Eyes nor after the hearing of the Ears Isa. 11. 3. yet in Cases Criminal Infamous and Injurious we grant outward and certain Evidence Proof and Knowledge very needful safe and judicial though a true and spiritual Discerning Sence Judgment of Spirits in the Church of Christ cannot in Truth be denyed it being a spiritual gift But 2dly As the said Text As I hear I judge is applyed by W. R. to himself or his Judgment in 's Book 't is Hypocritically and Unjustly applyed for he has not given Judgment as he has learned or heard of God or Christ but in many things as he has heard by Reports and from his own Jealousies according to his common phrase If Reports be true this Jealousie has entred me I am Jealous full of Jealousie c. which we are sure proceeded not from God nor
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
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
Bristol two several Parts of it almost finish't as appears by the pages Secondly That W. R. was then Earnest for the Expedition of it that it might be Printed which was about Eighteen Dayes before the said Epistle came to his Hands And to be sure his Book was put to the Press a considerable time before that the Printer saith 't was begun withal in the Press in the Moneth called August 1680. which was about or near two Moneths before the said Epistle alledged by him was in being for it was not delivered unto the Printer until the 25th of the 8th Moneth 1680. which was Four Dayes after the date of W. R's said Letter to J. B. the Printer which intimates so much of his Book then already Printed and requires Expedition for the rest Qu. But then why was W. R. so ready to catch up the said Epistle that came to his Hands but the 8th of November 1680. for to make such a Principal Instance of it to prove the Righteousness and Reasonableness of his proceeding to Print his Book of Divisions seeing he knew in his Conscience he had proceeded so far in the Printing his Book so long before and not only so but confesseth the same 8th of November 1680. That all his Treatise excepting Postscript Index and Errata was then already Printed We can make no better of it than that he was befool'd in his Craft so as to manifest his own Fallacy and Unrighteousness in his Silly Pretences and Deceitful Subterfuges and the plain Truth of it is the said Epistle by Anne Whitehead and Mary Elson was so far from being the Cause of of W. R's Printing and Publishing his Contentious Book that his Printing thereof was an Occasion of their Writing and Printing their Epistle as they were concerned in Conscience when they heard that W. R's Book was in the Press and had been for some time Printing before they writ heirs and they understanding what kind of Book his was when some Sheets of it were handed up and down tending to Strife and Division whereas their end in writing theirs was to warn Friends against the Spirit of Discord and not against Persons by Name so that W. R. has not Imitated that Copy what-ever Occasion he makes of it If he alledges that the Publication of his Book was not till after he met with the said Epistle We Answer That 's an Unjust and Silly Evasion again only varying from his Terms Proceeding to Print for which he brings the Instance of their Epistle unto the Term Publication which leaves him without his chief Plea of Righteousness in Printing This Equivocal and Fallacious way of Writing and Pleading will not excuse or cover him as an Innocent or Righteous Person in his proceeding to Print or in his Allegations for himself therein against others for he has granted Printing to be a Promulgation or Publication as in his words Frequent Promulgators by Printing which is a Falshood and he has confessed his Treatise was Printed when the said Epistle came to his Hands being the 8th of November 1680. so that in Printing his Book of Divisions he did Promulgate or Publish it only it was so Bulkey that he could not get it all Compleated Bound up and sold abroad before the said Epistle was Printed however that was Accidential the Bigness Trouble and Charge of his Book made it not so Expeditious as an Epistle of two Sheets which no whit proves his Intention or Proceeding to be Righteous in first putting his to the Press and having gotten it Printed before the two Sheets came to his Hands besides was not W. R. so earnest for Expedition in the Printing his Book that in its several Parts it was put into several Hands of the World's Printters Persons not called Quakers and not only so but being Printed it appears to be designed to go abroad in the World And further if to evade the Charge of Fallacy and Injustice Deceit and False cover laid on W. R. in this matter he flies to his Gramatical sence of his Words and pleads his Intention c. as thinking himself safe in both 1st We say his present proceeding to Print cannot in reason be confined to his Postscript wherein the Words are Nor Answer the SOME of the People called Quakers he tells of that have judged him Wicked as for intending to Print against Friends Post. pag. 25. whom he undertakes to Answer in that case nor vindicate him as to his Historical Relation mentioned in the same page which includes his Book which cannot be confined to nor included in his Postscript 2dly The Reasons he gives in his Postscript to prove himself Righteous in his proceeding to Print cannot relate only to that his Postscript but to his whole Book because they areadded for a Supplyment to his Preface to the Reader his Introduction to the First and Fourth Parts of his Treatise which Preface and Introduction concern his whole Book or Historical Relalation as he calls it and which Preface and Introduction he thinks may give sufficient satisfaction to every Impartial and Unprejudiced Reader but lest the Ignorance or Blindness of any should be so great as not from thence to perceive the Righteousness of his present proceeding to Print c. he gives his Additional Reasons and Instances in his Postscript the chief whereof is that relating to the two Printed Sheets which came to his Hands the 8th of November 1680. as aforesaid wherein the Supplymental Reason given was more clearly to evince the Justness of his proceeding to Print than he had done before in his said Preface or Introduction as that it was even to prevent such great Ignorance and Partiality as would hinder any from perceiving his Righteousness in proceeding to Print 3dly If W. R. says That he thinks himself safe both in his Intention and Gramatical Sense of his Words viz. That such as 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 have been Divisions among the aforesaid People as thence concluding the words being Conjunctive only to import that FREQUENT cannot relate to each one abstractly but to all joyntly viz. to Publishing by Declaration by Manuscript and by Printing and that he intended by PRINTING only the said Epistle of two Sheets being Published before his Book came out of the Press We say that then he writes Fallaciously and Prevaricatingly for Frequent doth as well relate to Printing as to Declaration and Manuscript wherein we cannot think that he intended only that there was but Once a Publication by Declaration and but Once by Manuscript and so but Once by Printing as if only those three Publications in these three wayes did amount to make up the Frequent Publication intended for he quotes several Declarations and several Manuscripts and but that One Epistle in Print for his Printing as also his Intentions in Printing cannot be proved Righteous by
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
pag. 61 62. Many professing Truth do look upon G. F. as one whom the Lord in these Latter Dayes hath raised up and set in the like place amongst the Children of Light as Moses was c. and that whosoever shall oppose him shall never prosper which we are perswaded hath so over-awed MANY that they become Sacrificers of their own Sence and Understanding to the will of man and p. 62. We firmly believe he will become Despised and Vile before the People c. and pag. 86. A slighting of G. F's Rules Methods and Orders with respect to Church-Government is in their Sence a slighting the Cause of God and p. 91. If a Conscientious slighting of G. F's pretended Motions with respect to Forms of Church-Government imposed contrary to Faith and a Charitable Belief that he intended not to urge his Papers relating thereto on any of Gods faithful People with Severity c. Observe We are very sensible of our Adversary's great Envy against G. F. and his great Abuse and Scandalous work in his Book to render him Odious and Vile but he has known better things and given another manner of Testimony on G. F's behalf than now he has done slighting his Directions and Instructions without Distinction as having taken it upon him to give them forth from his pretended Motions not owning him now as a Servant of Christ or moved by him at all therein but only renders him one assuming to himself a Power to direct others Time was when W. R. gave a better account of G. F. witness an Epistle dated London the 26th of the 3d Moneth 1673. and subscribed by Thomas Briggs William Rogers Arthur Eastmead John Rance Charles Marshall Morgin Watkins Jasper Batt William Gibson Samuel Cater Stephen Crisp John Moon William Penn Robert Barclay George Whitehead Thomas Green and above Twenty more of the People called Quakers at a Meeting at Anne Traver's House at Horslie-down the day and year above-said wherein William Rogers and the rest do thus testifie concerning G. F. viz. DEar Friends let the Authority of God's Power heavenly and Peaceable Wisdom be Eyed in all your Assemblies that the Government of Truth and Righteousness may be Exalted over all that true Judgment and Mercy may have their place And though a General Care be not laid upon every Member touching the good Order and Government in the Churches Affairs nor have many travelled therein yet the Lord hath laid it more upon some in whom he hath opened Counsel for that end and particularly in our dear Brother and God's faithful Labourer G. F. for the help of many and God hath in his Wisdom afforded those Helps and Governments in the Churches which are not to be despised being in Subjection to Christ the one Head and Law-giver answering his Witness in ALL and so all necessary Counsel Admonitions or Testimonies that have been given forth and received in the Universal Spirit of Life and Unity have their Service for God in subjection to his Light and subservency to and in order to answer the great Rule and Law of the Spirit of Life as proceeding from it and they that are spiritual will acknowledge those things spoken or written from this Spirit and for this end to be the Requirings of the Lord. Thus far the said Epistle Wherein W. R. and the rest have plainly confessed First To that Care the Lord hath laid on some with respect to good Order and Government in his Churches And Secondly To the Counsel which the Lord has opened for that end particularly in G. F. And Thirdly That G. F. is therein owned to be a Dear Brother and God's faithful Labourer Fourthly That God hath in his Wisdom afforded those Helps and Governments in the Churches which are not to be despised c. which things do Answer Confute and Condemn much of W. R's Book against Church-Government Outward Methods Orders and Rules c. with respect to Church-Government which he calls G. F's Methods and Orders pag. 86. 1st part but though in his Letter to G. F. cited in his 4th part pag. 93. he tells of some New Prescriptions which they cannot embrace for Conscience-sake and which G. F. is accounted either the Author or Countenancer of Howbeit W. R. produceth not any New Prescription Methods Rules Orders and Forms of Church-Government set up and imposed by G. F. at his pretended Motion and that contrary to Faith since the date of the said Epistle of the 3d Moneth 1673. and signed by W. R. c. he having justified G. F. in his Service until that time Now he should have produced some such new Orders Forms of Church-Government introduced among us since that time to prove his Charge of Apostacy and Innovation against G. F. and those he calls His Party or otherwise have forborn such Unjust Judgment And comparing W. R's Book against G. F. and Forms of Church-Government with the said Epistle on behalf of both it will plainly appear that W. R. is guilty of Apostacy and that his Book is a Scandalous Innovation against the Truth and People of God called Quakers And further W. R. his opposing Outward Rules Orders Precepts c. with respect to Church-Government appears Contradictory to what his Honourable Friend J. S. hath granted as is cited p. 87. 1st part viz. That John Story took occasion to give his Sence touching such things which G. F. had given forth on this wise viz. That he did not believe that G. Fox intended any such thing that they meaning his Papers directed to the Churches should with Severity be urged upon any of God's Faithful People but as Instructions or Directions commending them to the Churches leaving the Effect thereof to God and his leading Grace in his People to make use thereof as he should manifest a need of such Direction Counsel or Advice Thus far J. S. whose Sence herein appears contrary to W. R's both in respect to G. F. and to those Outward Instructions or Directions J. S. granting also That God and his Leading Grace in his People might lead them to make Use thereof as he should manifest a need of such Counsel or Advice which Answers and Confutes W. R. in his opposing Outward Directions Methods and Forms relating to Church-Government Thus his Pleading and Advocating on his honourable Friends behalf is run to a Contradiction to them and their Sence as well as to himself in many things and that on the same Objections he makes to prove G. F. and others Apostates and its very much if he do not fly out against J. S. and J. W. as Apostates also if so be they should but plainly oppose the Unsoundness and Inconsistency of his Work which to Evince farther on the point observe what follows viz. Disaffect XXXII W. R. pag. 73. first part We now appeal unto every Understanding Ingenious and Impartial Reader whether since the Labour of the Apostles of Christ was to draw the outward Jew off from the Observation of these Ordinances
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
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
be feared many do Eye more the Orders from thee than they Eye the Lord in them accusing and judging all out of Truth that Practice not with all speed from them using all FORCE they can devise according to the Power they have to Compell all to them Censuring all Friends out of the Unity that come not to Practice with them which is the greatest Penalty and Persecution they can Inflict for WANT OF OUTWARD POWER Compared with the following Passage pag. 78 79. viz. For the Enemy of Truth hath taken occasion from thy Orders to beget a false Birth in many And Angry Proceedings about them of late declare which was not before in our Age neither did Heads nor Horns of the Dragon appear to cast down the holy People by lying against them saying that they oppose the holy Orders and by approving of such Proceedings is Satan let loose in our Time to deceive and all that see his Transformings he casts Floods out of his Mouth against them to carry them away and cast such to the Earth wanting nothing to effect his Design but the OUTWARD POWER to carry them on to KILL for his Wrath is against them that keep the Testimony of Jesus Christ and such he accuseth of fleshly Liberty and loose Walking Observe We look upon these unkind and bitter Passages and Insinuations to be very Pernitious and as proceeding from a wrong Conception and Birth of Cruel Jealousies under the pretence of fear concerning many and not from the Spirit of Christ and the Construction made of some's Censuring some out of the Unity for their Opposition to such Orders or orderly proceedings as they account good and wholsome as the greatest Penalty and Persecution they can Inflict and that they would Inflict greater if they had but outward Power this appears very Uncharitable even the same that our open professed Adversaries have often Insinuated against us and greatly tends to stir up Persecution against us as do also the following words viz. WANTING NOTHING TO EFFECT HIS DESIGN BUT THE OUTWARD POWER TO CARRY THEM ON TO KILL Here John thou hast severely prejudged many which we are assured thou hast no Proof for but thy own Jealousie Remember how thy Friend and Advocate W. R. hath severely censured such kind of Prejudicate Proceedings as the censuring and judging Persons without a Hearing or Proof of Matter of Fact but hast thou heard any Friends ever grant they want only the outward Power to carry them on more severely to Persecute and Kill you Oh John we are perswaded thou must meet with an Hour of Tribulation for this Prejudicial and Uncharitable Dealing Were ever worse things exposed in Print against us before And wouldst thou be thus dealt by We pray God to give thee a sight of the Danger of these things and tender thy Heart unto Repentance and a Return to thy first Love for thou hast known better things than these thy Printed Letters bespeak which if thou gavest way to the Printing them thou wast not aware how they would and assuredly do make against thy Interest and your Cause which W. R. Pleads and Advocates for And we would seriously ask Whether such bitter Invectives and Infamies cast upon G. F. and others in thy Letters do not rather shew forth the Heads and Horns of the Dragon than the Zeal of any Friends doth in testifying for good Order and Government in the Church of Christ and against fleshly Liberty and loose Walking which if any such have exceeded in their zeal or their zeal at any time hath not been so prudently and warily mannaged in thy or your account as should have been yet to judge them as so far possessed with the Wrath of the Dragon as that by them he accuseth such as keep the Testimony of Jesus with fleshly Living and loose Walking this we think is very Hard and Uncharitable and we pray thee consider these things And let it be observed also that in W. R's Letter to G. F. part 4. pag. 97. is this passage viz. Therefore is the zeal of the Lord of Hosts kindled against that ungodly insinuating Spirit that makes it its business to bespatter J. S. and J. W. whereby the Simple-hearted may be in danger to be turned out of the Way Upon which we must needs note how Zealous he is for these two Persons and what a great stress he layes upon them their Reputations as if to write or speak what reflects upon them might indanger the turning the Simple-hearted out of the Way and why so We may suppose 't is because he thinks that many Simple-hearted have a good Opinion of them though we would tell him not so many since VV. R. became such a furious Advocate for them as before a great many are offended at his Book and at him for suffering it to come forth and him to go on in their defence without shewing publick and absolute dislike thereof The truth on 't is whatever J. S. and J. W. may think of W. R. he has been Instrumental extreamly to lessen their Esteem though we do not approve of any making it their business to bespatter them neither do we know of any Friends that so do However W. R. has made it a great part of his business to Bespatter and Revile many of the Servants of Christ whom many simple-hearted Ones has a good belief and esteem of He has taken but little care to prevent their being turned out of the way by his bespattering such and that by Name in Print wherein his great Partiality and Injustice is the more evident Disaffect LII W. R. third part pag. 28. I now appeal to God's Witness in all Consciences whether the outward establishment of outward Government under the Notion of Christ's Government doth not seem to square more with the Principles of such who look for his second coming in some outward Bodily Appearance than with the Principles of those who conclude his second coming to be by his Spiritual Appearance in the Heart Observe Under pretence of this solemn Appeal here is a perverse Insinuation and false Comparison to represent us as squaring with as we take it he means the Principle of Christ's Personal Reign i. e. by himself alone in outward Power and Dominion This compared with J. W's words before-cited about wanting the outward Power c. tends to make us Offensive still and to expose us to Suffering Why will he admit of no outward Government in the Church called Christ's Government Is not this to account all outward Government Antichrist's And doth not this square with such whom he compares us to Surely William Rogers has known otherwise and better things of US that is of the People called QUAKERS who own Christ's Second Coming to be by his Spirit in the Heart Principally and Immediately to set up His Government there and to bring forth true Judgment Righteousness and good Order in his Church and People which extends and appears even Outwardly Christ Rules both Inwardly
hath so much advocated and pleaded in your defence and so bitterly exclaimed against many others who as we believe are faithful Servants of Christ And seeing he hath made the Paper subscribed by Sixty six Friends one great occasion of his Printing and made a huge Out-cry against it and them that signed it as no better than Apostates and have run in the very Way of Cain c. Part 2. pag. 91 92. and Part 1. pag. 45. And that the Form they take is worse then the Forms of divers Apostate Christians which appear very uncharitable Judgments and a severe Excommunication We would seriously ask you these few Questions viz. 1st If you own W. R. his Printing and what he has Printed on that subject 2dly If you own his Reviling so many Friends and Brethren in Print as he has done several by Name and others not by Name 3dly Had he no Counsel Advice or Encouragement from you or either of you to Print his Book 4thly Seeing he makes the said Paper of Sixty six so much the subject of his Complaint and Contest as also takes occasion at that from Drawell and an Epistle written by a publick Preacher as he saith Postscript pag. 26. Had he not done more fairly to have Printed all those Papers without diminishing together with his Reformed Narrative in commendation of the Meeting at Drawell than to Print but pieces and small parcells of them that so the occasions pretended of his Complaints might more clearly have appeared 5thly Do you really believe or own W. R. to be a Person so Conscientious in his Writing and Printing and so to have the Evidence of the Spirit of God for his proceeding therein as he himself pretends 6thly Do you really believe W. R. a Person meetly accomplished and qualified to maintain the Contest on your behalf in Writing and in Print both as to History and Doctrine as he hath endeavoured 7thly If you do not put a stop to his Proceeding Reviling and Abusive Work against Friends and Antient Brethren nor shew any publick Dislike against his Book already Printed so much on your behalf as Persons chiefly concerned and vindicated therein whether this will not give just occasion to suspect or rather conclude That he is secretly abetted and countenanced therein by you 8thly IS HE DEPUTED BY YOU HAVE YOU IN TRUSTED YOUR CAUSE WITH HIM to Mannage as he doth or doth he make himself Officious as one seeking Popularity therein 9thly His Book being thus signed viz. By WILLIAM ROGERS on behalf of himself and other Friends in Truth concerned Do not you count your selves some of those other Friends concerned on whose behalf he hath so subscribed or hath he therein presumed for you without your order he having greatly concerned you in his Book 10thly If you do not shew some publick Dislike to his Printed Book being so much in your Defence nor give us any Plain or Satisfactory Answer to these Questions then whether your Silence and Connivance in the Case doth not give occasion for his Book in some Sence to be reputed or esteemed your Book though not immediately yours but as made and promulgated by an Advocate and Agent for you Pray let 's have your plain and ingenious Answer to these Questions either in Writing or in Print if in your Hearts and Consciences you find freedom thereunto to free and acquit your selves therein for we are willing at present rather to induce you to a tender Consideration of the dangerous Tendency of W. R's proceedure than to lay the Charge thereof immediately upon you desiring rather you might find out a way to quit your selves of his fruitless Contention These things are recommended to your Consideration with the Light of Truth It may not be amiss to note what Comparison W. R. makes between G. F. and J. W. on the Character he gives of each the Character W. R. gives J. W. as not deferving to be termed of an High and Lofty Spirit is concerning the value of his Estate his Exercises in Bodily Labour sometimes at Plough c. his having no more Land than at first his Travels often alone but at all times without any Attendant as his proper Servant his being content with the meanest of Meats and Drinks c. Part 4. pag. 63 64. To all which we say though we grant all these commendable in their places and do not understand that he was charged in these things with a High or Lofty Spirit yet we must tell W. R. he pleads but Impertinently as well as Pharisaically in these Instances for J. W. unless it be a certain Proof that every man is of a Lowly Humble Spirit that has but an Estate of 15 l. or 20 l. per annum and sometimes goes to Plough and other Bodily Exercise c. according as he pleads for J. W. and can according to his Education be contented with indifferent mean Dyet On the other hand W. R. shews his Spight and Contempt against G. F. to prove him a man of a High and Lofty Spirit Reflecting on his Honest Trade of a Poor Shoemaker and of mean Parentage as his slight Language is Reflecting also on his Poor Relations implying that of late Years their Outward Man wanted some Refreshment and Comfort with necessary Food Rayment c. as in Part 5. pag. 49. By all which he endeavours to make G. F. as contemptible as he can but we never heard such an Account before of those Relations this appears meer Malice And what cause have any to believe him in it We may wonder when-ever any of those Relations did complain to W. R. of their Indigency or Poverty He also Reflects upon G. F. his Marriage and his Travelling with a Man and his Enjoyment of things Lawful in the Creation and necessary for the Ease of the Body and Pleasure of the Pallet Thus our Persecutors have falsly upbraided us when we lay in Cold Prisons teling of his often freely making use of those things when to be had so far saith he as we can understand c. We cannot but take notice how Scurrilously and Basely this man treats G. F. and what Beggarly Sordid Stuff he is willing to make use of to cast an Odium and Contempt upon him He addeth this Character of J. W. viz. He takes not upon him to give forth an Outward Directory for the Children of Light to walk by Is not this a manifest Untruth Was there no Outward Directory in that Paper which J. W. and J. S. with above Eighty Persons more signed wherein they made their Propositions Terms and Directions pretended for a Reuniting which these are some of viz. That they who are not chosen by the Churches do cease meddling about the Churches concerns and that all cease meddling for time to come in your Work who are not concerned and only keep unto their own whether it be of God given unto them or of outward things concerning Mankind to offer them and SO DEPART Now
chief Agent in their Cause hath Mannaged it well but greatly to his own and their Disadvantage XL Another notorious and two-fold Untruth before opened in this Treatise is that by these words Do not strive nor make Bargains with that i. e. that Spirit which is out of the Truth W. R. insinuates that G. F ' s Meaning must be That he would not have Friends Discourse nor have orderly Conference in order to Reconciliation nor to Bargain Buy or Sell with such whom he condemns until they Answer by Condemnation Which are gross Falshoods and foul Perversions The like Perversion has he made on another Friend's words in pag. 4 5. of his Preface viz. Let not this Spirit be reasoned with enter not into Proposals and Articles with it but feed it with Judgment that is God's Decree so may the Souls that are deceived come by the right Door into the heavenly Unity c. yet saith W. R. he himself did a few Moneths after accompany G. F. to the City of Bristol and there enter into Reasonings Proposals and Articles with such as owned J. S. c. contrary to his own Counsel Here W. R. hath dealt very Disingeniously confounding the Persons with the Spirit making no difference between entring into Terms with the Spirit and some Proposals with the Persons for a fair Discourse concerning the Difference as if we could not Reason with the Persons without entring into Covenant and Terms with the Spirit of Division whereas he knows the contrary and that when W. P. entred into Articles with him at Bristol it was but for Method and Order in Discoursing Matters in Difference and for a Narrative thereof according to Agreement from both Parties and not to acquit that Spirit of Division in W. R. or any of his Party from just Judgment nor yet to enter into an Agreement and Peace with it upon its own Terms muchless to set W. R. as he is in that Spirit upon equal Ground and Terms with the Church of Christ or Body of Friends concerned in Judgment against it who yet desire that the Souls that are deceived may come in by the right Door and be restored into the heavenly Unity and on that account may Reason with the Persons and propose due Methods to them for their good but not enter into Covenant with that Spirit of Discord which will submit to no Terms of Agreement and Reconciliation but in its own Will and Way which Truth cannot admit of Surely 't is no Contradiction to stand in true Judgment against an Evil Spirit and yet gently endeavour to perswade the Creature out of it And concerning the preparing his Manuscript and bringing forth his Birth viz. his Book in Print he hath this passage in his Preface viz. XLII And 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 Proceedings therein hitherto and not only so but that there hath been an answer thereto in many Brethren Note That we do not charge him in this Passage with down right designed Lyes against Knowledge but with strong Delusion and Error which is the effect of his believing a Lye which the Devil is the Father of which will be his own Trouble in the End nor can we believe that he says true in saying There hath been an answer in MANY BRETHREN seeing there has not yet appeared any Brethren so much as his own that would publickly own or stand by his Book as having the Evidence of God's Spirit for it when closely called in Question about it Abundance of his Abuses Perversions Raylery Slanders Falshoods Scorn Reviling and foul Aspersions are here omitted and passed by which are dispersed throughout his Book for which he is left to the Righteous Judge of all to deal with him as no doubt he will in his own due time XLIII As concerning the Quotation about Micahs Mother Judges 17. which he has made a great ado about over and over in his Book calling it THAT ABOMINABLE QUOTATION Part 4. pag. 96. which seems but an Irreverent Character of a Quotation out of holy Scripture And concerning the Woman or Widdow of Tekoah and what she said to King David 2 Sam. 14. W. R. also shews himself very fierce against this poor Widdow accusing her over and over with a LYING STORY Part 5. p. 5. Whereas it was but a Parable or Form of Speech as Joab had directed her to save Absolom's Life At this rate W. R. might charge the Prophet's Parable to King Ahab 1 Kings 20. 39. and abudance of Parables more in the holy Scriptures with being Lying Stories because it seems G. F. expressed some Charitable Thoughts concerning these and other Women as having Virtue or some Religion in them towards God in their day and time although some were clouded with Superstition For the further opening of which Controversie we refer the Reader to a short Tract written by our Antient and Learned Friend Richard Richardson Entituled A few Ingredients against the Venom of William Rogers his Book stiled The Christian-Quaker Distinguished c. A Passage in William Rogers's Postscript about a Meeting with G. F. and William Mead's Exception against it being concerned in the Matter Postscript pag. 24. dated at Bristol the 8th of November 1680. XLIV W. R. As a further Evidence of my readyness to meet George Fox and his declining thereof I thought meet to insert this Additional Postscript A Friend from London advised me That William Mead desired Nicholas Lucas that it might be intimated unto me That now George Fox would give me a Meeting Which occasioned me immediately to take care that my Mind might be communicated to Nicholas Lucas who thereupon acquainted William Mead That their desire that I would give G. F. a Meeting was accepted by me provided that G. F. would give it under his Hand to meet me To which William Mead said He would speak to G. F. about it And afterward thâ— said William Mead told Nicholas Lucas He had spoke with George Fox and his Answer was He would not give it under his hand nor write to me By which all Impartial Readers may further judge whether George Fox hath any Inclination at all to give me a Meeting for clearing of Matters laid to his Charge William Mead's Exception Against which account W. Mead objects That it is not the whole Truth but Partial Fallacious Abusive both to him and George Fox in leaving out the most Material part of G. F. his Answer which was That he would meet William Rogers in his own way before Persons chosen on each side provided that he came within a certain time while he staid in the City as also in leaving out the Reason William Mead gave why G. F. refused to give it under his hand which was That he was sensible they would make an ill use of it against him in Print as also
in leaving out Account of William Mead's Engaging on G. F's behalf for his giving W. R. a Meeting but W. R. would not accept of his Security in that Case The Matter was more particularly thus viz. William Mead understanding that Nicholas Lucas and John Barnard were concerned on William Rogers's behalf for the bringing forth of his Book in Print he asked them the reason Why they would bring forth such a Book as he heard it was They told him That George Fox would not give W. R. a Meeting William Mead replyed That he did believe that G. F. would not decline giving him a Meeting Nicholas Lucas asked him If he would Engage he should give him a Meeting William Mead told him 'T was not Proper so to engage till he had spoken with G. F. first VVhereupon William forthwith went and spake with G. F. about it who very freely and readily answered That if William Rogers desired it he would meet him in his own way before Persons chosen on each side provided he came within a certain time while he staid in or about the City VVith which Answer the very next day on the Exchange William Mead acquainted Nicholas Lucas then adding That he now would Engage on G. F's behalf that he should certainly give VV. R. a Meeting VVhereupon Nicholas Lucas seemed to be satisfied and said He would stay the coming forth of the Book and said He would write to VVilliam Rogers about it Some time after Nicholas Lucas meeting William Mead upon the Exchange told him He had writ to VVilliam Rogers and received his Answer which was THAT HE WOULD HAVE IT UNDER GEORGE FOX HIS HAND William Mead forthwith again spake with G. F. about it who said He mattered not the giving it under his Hand but that he was sensible they would make an ill use of it in Print for which very cause only he forbore giving it under his hand but did not refuse giving W. R. a Meeting However then William Mead did proffer very earnestly to Engage on behalf of G. F. for his certain giving W. R. a Meeting Nicholas Lucas his Answer was That VVilliam Rogers would not take his Security in this matter A summary Collection of more Passages and Acknowledgments in William Rogers his Book which may stand for Answer to him and in Condemnation against himself and to the manifest Confutation of all that he has written or can write in general against a Form of Church-Government outward Order Discipline c. in his own words granting to Truth OUr Expectations were that every Member should there appear in subjection to Christ the Head and higher Power unto which as Members of his Body we owe Obedience In this sence we readily embraced the Counsel to meet together to Serve but not to bear Rule over one anothers Consciences and the matters intended by us to be transacted in those Meetings and by others also as far as we understood were chiefly to take care of the Poor the Fatherless and the Widdow and that if any professed the Truth and Dishoncured the same by Prophane and Evil Conversation we might by such wayes and means as the Lord on every occasion might direct Part 1. pag. 38. We are not against appointed Meetings for the outward Services of Truth for that hath been and is our Practice knowing that there may be a Service therein as occasion offers provided all in such Meetings may be kept in Humility as Servants each to other and the Truth not Exercising Lordship over the Conscience which is God's Prerogative Part 2. pag. 64 65. The Author to the Hebrews tell us That Jesus is the Author and Finisher of our Faith No doubt this was not a work done in a Moment or Twinckling of an Eye for though he is the Authour Object of every true Christian Faith yet we learn from the holy Scriptures that such as believed that Jesus was the Lord stood in need of many Exhortations Reproofs and Instructions to build them up in the most holy Faith and all this may be attributed to Christ the Author thereof Part 3. pag. 34. The Apostles Labours were to establish the Churches in the Faith and in the Power having them so established to be in the Practice of that Form which the Power either had or should lead them into and therefore the Apostle might well say Be ye not unwise but understanding what the VVill of the Lord is submitting your selves one to another in the fear of God Part 3. pag. 41. If Differences arise between Brother and Brother I do conclude that going to Law before Unbelievers is an Indication that one or both are departed from the Truth and that it is the Duty of such who are at variance to request such Brethren as are skilled in the matters touching which they differ to hear and determine the Case and then of a willing and ready Mind and not as by constraint to submit unto such Determination and that it ought to be as an incumbant Duty on the Members of Christs Church to be watching over one another so as that by wholsom Counsel Admonition and sound Doctrine all Variance Strife Emulation Rents and Divisions both in relation to Temporal as well as Spiritual Matters may as much as in them lies be kept out from amongst the Members of Christs Body Part 3. pag. 23. Not that I would be understood that it s not necessary to be in the Exercise of outward Order with respect to that Gospel Discipline which becomes the Church of Christ Pag. 24. The Principle of Truth in these latter dayes hath and may further lead into the Practice of outward Order in Discipline with relation to the Church of Christ. This is a very fair Confession in words to the Overthrow of much of his Book Part 4. pag. 38. John Wilkinson and John Story their Testimony viz. That inward Sence and heavenly Understanding we have received from God hath and yet doth confirm us in this Judgment That 't is not agreeable with the Line of Truth to oppose others in the Exercise and appointed Service of the said Meetings as heretofore and yet settled and agreed upon who being Conscientious therein And if any of our words and actions have had any tendency to oppose we say the Truth in us would have condemned it even as it now doth Part 4. pag. 24. As perticular Members are become Marryed unto Christ and having all fellowship each with other in the Spirit those who are such ought to demean themselves each towards other full of Love Charity Bowels of Compassion Long-suffering Forbearance Meekness Humility Patience Gentleness and all other Virtues that are the Fruits of the Spirit of God A fair Acknowledgment good Words but these Virtues and Fruits are awanting in W. R. How do these Acknowledgments agree with his Uncharitable Unchristian Dealing in his Book Part 4. pag. 100. Such who contend that their Order for Gospel Discipline ought to spring from Truth within
themselves for that was the undoubted Sence of those honourable Brethren who knew a travel of Spirit for the gathering of those who in the beginning of this latter day were gathered as a sort of first Fruits unto God Here he has granted Order for Gospel-Discipline springing from Truth within which answers his general Oppositions to outward Order Form and Discipline WHereas William Rogers hath concerned by way of Reflection the second dayes Meeting of Friends in London which is the Morning Meeting at E. H. his Chamber in his Book entituled The Christian-Quaker distinguished from the Apostate and Innovator This Treatise entituled The Accuser of our Brethren cast down c. is signed by the agreement and on the behalf of the said Meeting by Ellis Hookes London the 1st day of the 6th Moneth 1681. A Postscript Partly by way of Question and partly some Friends Sence on W. R's way of Writing SEeing William Rogers has taken so much occasion at the Printed Epistle of two Sheets by Anne Whitehead and Mary Elson as the Principal Instance for his proceeding to Print and Publish his Book the Question is Whether some of Party with William Rogers did not publish several Parts of his Book to divers Persons whilst it was designed to be published by single Parts and before the said Epistle by Anne Whitehead and Mary Elson was writ or designed for the Press And whether William Rogers did not assent or give way to their so doing He informing the Reader That though the five Parts of his Treatise be bound up together yet 't was once designed that they should be also published by single Parts The Question still is If some of those Parts were not published in single Parts as before Let William Rogers or any of his Party deny it if they can And was not this a Publication in Print every one of his five Parts being designed for a single Book as well as to be Bound together in one Volumn 'T is true as he saith That some things he should have said many things are often inserted and the wording of other things not so Proper and Concise as might be Pref. Cond For indeed many things are often inserted and Improperly as well as Impertinently reiterated after a tedious manner and in a perplexed perverse way The Stile and Method is not Compendious nor Succinct nor yet plain or easie to be understood by Persons unacquainted with his Knotty and Fallacious way of Writing and long deviating Parenthesis much of it looks asquint and with two Faces it s writ as by a Person upon various Reserves and Provisions to save his Head from an expected Blow It appears to be no Simple or Innocent way of Writing or clear Oratory 't is neither pleasant in the Manner nor in the Matter to a Clear Ingenuous or Tender Conscience It makes a show and flourish of Conscience Reason and Religion but appears void of all and much of it but like a HOCUS POCUS or LEGER DEMAIN upon a strict and clear Inspection with the Light of Truth into the matter and manner of it Something of Concern added by another Hand WHereas there is a false Jealousie begot in some of our Adversaries and Opposers That we would impose things upon them that have not Sence do not See and have not Faith in them to act without Faith in a blind Obedience which is utterly false and against our Principle to Impose any thing upon Senceless Blind and Faithless People And now all you that have opposed us without Sence Sight and Faith your Senceless Blind and Faithless Opposition hath not pleased God for without Faith none can please God and where there is Faith there is Sence and Sight and God never accepted the BLIND for a SACRIFICE neither do his Faithful Spiritual People And therefore we say and declare to all our Opposers Let them return to the Light Spirit Truth and Grace which at first convinced them and judge down the contrary and in that we can receive them And let them call in all their Papers and the Book which they have given forth in Print since they went out from their Unity with Friends in the Spirit of God and come again to it and with it condemn and judge all that they have given forth tending to Division since they went out from the Spiritual Union and Fellowship and let J. S. and J. W. take out their Names from the Paper of Separation as also the rest of them that are left behind in the Seperation in which Paper they say That some of other Counties and some amongst themselves not chosen by the Churches have come and intermeddled with them and with their Business and usurped Authority over them whom they never gave Power to So that if they who yet remain in the Seperation will burn this Paper and condemn and testifie against that Spirit that gave it forth and not pretend themselves to give People Power in the Churches Affairs calling others Usurpers of Authority whom they have not given Power to and so to set up mans Power to do Business in the Church of God and if they will condemn this Power of their own leave every Man and Woman to the Light Grace and Truth Spirit and Gospel which they have from Christ Jesus in which all receive Christ Jesus their Lord from Heaven who gives Power to become his Sons and Daughters and to meet in his Power in this Light Grace and Truth Spirit and Power which is received from Christ in which is our Order and Fellowship we say as we feel them come into this we can receive them and not otherwise We are Men of Peace and are in the Peaceable Gospel and in the Kingdom of Peace and would have all Mankind come into Peace the Covenant of Peace Grace Light and Life and also we would have these return again that have been Opposers to come to the Spirit and Gospel of Jesus that they are gone from that in it we might have Peace with them without it is not the Eternal Peace And as we are concerned to bring to Truth such as were never convinced so we Travel for their Return to Truth that are gone from it that they may come again to that which did at first convince them of it THE END ERRATA Friends and Friendly Readers YOu are desired to amend these being the most Material Faults that have escaped the Press according to this Errata As for litteral Faults and Mis-pointings they may be perceived by the Matter in reading Page 5. line 19. for Afficious read Officious pag. 24. line 29. for heirs read theirs p. 39. l. 25. r. Retracts his Sentence p. 42. l. 8. r. counted worthy p. 44. l. 29. f. various r. varyes p. 71. l. 26. f. two r. to p. 78. l. 18. f. Also r. All. p. 79. l. 17. r. Offenders p. 89. l. 6. f. Christ's r. Christ. p. 93. l. 2. f. Conscious r. Conscientious l. 26. r. Parties p. 114. l.