affixeth and subscribeth the Name of Edward Burroughs as the Author and Giver forth of the same I remembring that I had read a Paper of the like Import among the Papers of John Batho when living did search into them after his decease and among the Letters of John Perrot which John Batho choicely kept and transcribed with his own Hand I found the same Paper above mentioned without any substantial variation of matter with John Perrot's Name subscribed at length which if duely weighed and compared with the Writings and Stile of E. B. and J. P. seems according to my best discerning much more likely to be the Stile of John Perrot than of Edward Burroughs Further I am well assured that the Hand-writing of that Paper is John Batho's which I have reason to know by the many Years Co-habitation and intimate Acquaintance that I had with him and his Hand-writing who hath often expressed to me a more than ordinary respect to and admiration that he had of John Perrot his Ministry and Writings which occasioned his Diligence and Care in transcribing his Epistles and Writings of which he left a large Parcel behind him at his decease This I am a Witness of and do give this Testimony in order to the undeceiving of the Simple in that particular and the vindicating of that worthy Friend E. B. from W. R's Mis-representations in this matter Bristol the 2d of the 10th Moneth 1682. Laurence Steel WE whose Names are hereunto subscribed have also perused and compared the above-mentioned Paper touching The scattered of Israel c. with that William Rogers recites in his Book entituled The Christian-Quaker wherein he assigns Edward Burroughs to be the Author thereof And upon strict Examination we find it to be the same in Substance differing only here and there in some Words which alter not the sence and appears to be only by the Writers mistake on one hand or other We have also compared the said Paper with John Batho's Books of Accounts and divers other Papers and Epistles transcribed under his own Hand and do most apparently discern that the above-said Paper is the same Character with them and the same Hand-writings We also further testifie that at the end of the said Paper John Perâ—ots Name as Author thereof and not Edward Burroughs is subscribed at length by the same Hand And if William Rogers or any else desire a sight of the said Paper Epistles and Books we do freely offer our selves ready to shew it them Witness our Hands Charles Harford Richard Snead Richard Vickris Dated in Bristol this 2d of the 10th Moneth 1682. SErious Reader please to take notice that since the writing of the second Section of the eighth Chapter containing a Charge against T. C. for his dealing unjustly and injuriously by John Crook in the aforesaid citation which I sent him a true Copy of about Tythes c. as stated by T. C. I received John Crook's own Answer by Letter dated 6th of the 10th Moneth 1682. plainly importing his dislike and Testimony against such publication of his Name and Citation contrary to his Principle and Practice signifying That if T. C. hath done him right in the Quotation he is sure he hath wronged him in the Intention by making his Words speak any thing at all touching Tythes And that his Paper which is only in Manuscript near twenty Years since writ on another occasion Cannot with any ingenuity be referred to the Payment or Non-payment of Tythes And that by a Book writ by him and Printed 1659. against Tythes together with his own clearness from the payment thereof it is evident He cannot reasonably be supposed to favour the Payment of them Thus far J. Crook hath ingenuously and plainly intimated and given his judgment which compared with my Exception before doth confirm it against T. C. his disingenuous and injurious Citation reflecting on J. C. and his Testimony who concludes his Letter Account in these Words to me viz. What I have said may satisfie those that are willing to be informed aright and for others that will not be contented except their Humour of Conceitedness be gratified they need not greater Judgment here than to be their own Tormentors and hereafter to be left to the Judgment of the great Day when every man shall receive a Reward according to his Deeds Thy Brother in the Truth of the Gospel of Jesus John Crook CHAP. IX § 1. Why notice is taken of Jeffery Bullock in this Treatise some Reasons given § 2. His charge of mens Inventions false Doctrines Of the Church of Rome c. Visible Church-Government that 's altogether Antichristian testified against § 3 Christ's Government in his Church how Invisible and Visible vindicated from Jeffery Bullocks opposition to Elders Mens Meetings and Womens Meetings c. § 4. Our Reverence to God in our Prayers and reverent Deportment and Conscientiousness therein both in uncovering our Heads Kneeling c. vindicated from his false Objections § 5. His fallacious dealing with our Doctrine about the Seed of God in man The matter truly stated against his Falshood § 6. Of his disowning the arising of the Seed of God in man § 7. Our preaching Salvation and Justification by the Man Christ the Son of God and his being our Way to the Father questioned by J. Bullock here vindicated § 8. His Ignorance of the innocent Birth or Babe Immortal and of Gods appearance and speaking by his Son and his opposing the inward feeling of Life His slanderous repetition against us about God being held in Bondage testified against and the matter opened as what it is that suffers and what is in Bondage in man His denying Christ to be the only Way to the Father again with a Collection of his Erronious and Atheistical Doctrines § 9. His opposing Justification Salvation and Condemnation by that Christ that suffered proved Erronious and against his Mediatorship and Scripture-Testimony J. B. confounded about two Christs c. § 10. His opposing Christ's coming of David c. And his asserting that his Soul dyed that he internally dyed And his holding the Mortality of the Soul of man proved Erronious and Atheistical and abundantly contradicted by himself and his Preaching § 11. His asserting the Scriptures to be the Fruit of the Tree of Knowledge whimsical and erronious and disowning our Friends Book Letter and Testimony and yet confessing them to be in the Letter of the Scriptures contradictory to himself and his Books against us § 12. His practical contradiction in separating himself from others and preaching in our Friends Meeting at Sudbury His erronious Denyings and Doctrines sumed up and denyed by the true Christian-Quakers The Conclusion by way of Solemn Appeal and Supplication to God § 1. COncerning Jeffery Bullock's four Pamphlets slanderously charging us with Antichristian Doctrines and an Antichristian Government or a visible Church-Government that 's altogether Antichristian as in his One Blow pag. 9. c. Some may ask me Why
And how canst thou think that we can do less than detest thy insolent Spirit by offering to write in the Name of the People called Quakers without Restriction when they gave neither thee nor any of thy Brethren such Authority Had the fear of God been before thine Eyes thou couldst not have attempted to have done so Wickedly p. 25. Here it is probable he thinks he hath given the Pen-man a deadly Blow but when the Devil and William Rogers have done their worst it comes to little Execution but to manifest his Envy and Folly He only shews his Teeth but cannot bite nor fasten for there is no just paralel in the case there is no such kind of Treasonable proceeding justly chargeable upon the Pen-man as is inferred in the Comparison The Pen-man did not call himself the Representative nor write in the Name of the People or of all those called Quakers without Restriction as he falsly saith nor pretend an Election or Authority from them so to do the matter is distinguished and answered before and yet the Pen-man might lawfully represent the Innocency of all true peaceable Quakers both as to Principle and Practice when abused and calumniated either as Vnchristian or Popish Imposers c. without Conviction like as this Adversary hath frequently misrepresented them And this may be done charitably freely and voluntarily in their Name and Vindication and in true Unity from a right knowledge of their Innocency declared Sense and Principles And hath not this been the Practice of many faithful Servants of Christ among us ever since we were a People to write both in the name vindication of the People of God called Quakers or of the Innocent People called Quakers c. as the Lord hath laid a necessity upon them and yet not to include those who are unfaithful or scandalous to Truth or any who are turned into Envy and Strife though they go under that Name Nor yet have they sought or needed to seek Commission from the whole People to write in their behalf being required of the Lord to write And did not many of the best reformed Protestants and Martyrs write in the name and behalf of the Protestant Church and Religion as the Book of Martyrs and other Histories and their own Writings shew of which numerous Instances might be given And did not the the Apostles of Christ often write in the Plural both in the name and behalf of themselves and the rest of true Believers and Fellow-members under the terms We and Vs and Our c. especially in that of 1 John 2.19 They went out from Us but they were not of Us for if they had been of Us they would no doubt have continued with Us see chap. 3.14 and 4.6 Here John wrote in the Name of his Brethren and Fellow-members and distinguished themselves from those that went out from them as we have our selves as a peaceable People from you that are gone out from us into a Spirit of Enmity Discord and Self-separation § 4. But W. R. since thou countest it such a horrid Crime such great Impudence Pride ugly Action Insolence c. to write in the name or on the behalf of People or Persons or in their Vindication without being impowered authorized and chosen by the same Persons or People Now observe well upon thy own principle and way of arguing what a Reckoning I have with thee Let us seriously enquire of thee Have all those Persons in whose behalf and Name thou hast written in the Plural under the Terms We Vs c given thee Authority or chosen thee to write in their Name and behalf Did John Story John Wilkinson and now the person in Cambridgshire whom thou and Francis Bugg contend for against the Record about his Marriage all give thee Authority or chuse thee to write on their behalf and to expose their Names in Print as thou hast done in thy state of the Controversie on their behalf Did they give thee Authority to write in their names and behalf as those Other Friends in Truth thou tellest of and representest Either they did or they did not if they did then they may be entituled to and are justly chargeable with thy work how perverse and abusive soever it be If they did not chuse nor authorize thee to write in their behalf and name then thy own Judgment returns upon thy own head as one guilty of great Impudence Pride towring lofty Spirit notorious Falshood ugly Dress c. to write in the name and vindication of Persons and to represent them who never gave thee Power nor chose thee to thy work Didst not thou pretend to write on behalf of thy self and other Friends in Truth concerned as in the Title-page of thy great Book and now to use the words Vs We or Our with respect to such as encouraged the giving forth thereof as in thy Advertisement to thy seventh part When now divers noted Persons who have appeared of thy party refuse to stand by thy Books and we know none of them that dare say they gave thee any such Authority or chose thee to be their Representative to write in their name and behalf as thou hast done against many faithful Friends whom the Lord is with and will stand by against thy crooked Spirit and Opposition but rather those thy Friends in Truth pretended on enquiry if they own and will stand by thy Books as it has been often asked them particularly at Devonshire-house in 1681. have answered That William Rogers must answer for himself if he hath done more than he can answer or wronged any They will not stand by him 'T is his own Act he must look to it c. Thus upon a pinch they leave him in the lurch to shift for himself they 'l not stand by him openly however they own him not for their Representative though he hath represented them and written as in their Name Person and Vindication as also represented them as Encouragers of the giving forth of his great Book falsly stiled The Christian-Quaker c. But to deal more closely and positively with thee in this matter how camest thou to expose Edward Burroughs Name in Print and to represent him as a Person of thy Principle and Judgment by a confused unsound whimsical Paper which thou hast printed in thy great Book with Edward Burrough's Name put to it and represented it as his Testimony and even in thy Title-page sayst it was given forth in the year 1661. by Edw. Burroughs and since the same is reprinted over and over by thy busie informing Agent Thomas Crisp as E. B's Vision but I am perswaded thou and he have grosly abused and mis-represented that Servant of the Lord E. B. by rendring him the Author of such Absurdities as are contained in that same Paper about the Shepherd and his Dogs c. particularly in that passage of the Shepherd's gathering the Sheep with the many Goats that did push trouble and hurt the Sheep with
their Horns and putting them into the Fold and that he made fast the door and would not separate them until he had the other Sheep also that did not come with the Flock See what Doctrine this is as applyed to Christ the good Shepherd rendring him so severe to his Sheep as to gather shut up and keep so many Goats so long among them in his Fold to trouble bruise and hurt his poor Sheep with their Horns And also that Warning and Precept given in the said Paper to Friends for all to forbear judging any man any more upon any pretence whatsoever Can any that knew E. B. and the soundness of judgment understanding that he was attain'd to in the year 1661. believe that he was the Author of such Doctrine to all Friends as to judge no man under any pretence whatsoever A man well known severely to judge deceitful Workers and rebellious Ones as yea he testified plainly against John Perrot's spirit of Division is fully evinced in his Books and Writings And I dare presume E.B. never gave thee authority nor chose thee or Tho. Crisp to represent him in print so many years after his decease as the Author of the said Paper or warning to all friends To judge no man under any pretence whatsoever And yet thou art severely judging and reproaching others that are not of thy party as Apostates Innovators c. contrary to such an express precept doctrine espoused by thee as E. B's Testimony Besides the express contradiction to thy self in thus representing E. B. in print without his leave authority or consent what great abuse hast thou done to him his Memory Name and Testimony in exposing him in Print as Author of that which doth not so much as look like him or his Testimony or any Vision of his but in the said Doctrines both contrary to his Judgment and Practice I say what a horrid Abuse hast thou done to the Name and Memory of the dead in Christ and that by promoting a forged Subscription if thou canst not give sufficient demonstration and proof that Edw. Burroughs was the Author of the same Paper aforesaid which thou hast exposed in his name in Print If thou sayst it was delivered to thee with Edw. Burrough 's name to it I say that 's no proof of its being his for both I and divers others have seen a Copy of the same only with J. Perrots name to it and this more probably true that he was the Author for divers reasons than thy rendring E. B. the Author Again thou hast also exposed that honest and innocent Person Isaac Pennington in Print to serve thy own turn and thy parties as a Confirmation of thy work and that after his decease also for which I dare presume he gave thee no authority nor chose thee so to represent him in Print or to pick out of the middle diminish or curtalize his Writings or Testimony by leaving out the most material and explanatory precedent and subsequent Passages thereof to the great injury and abuse of his Intention for which his Son John Pennington was stirred up to vindicate his deceased Father and to detect thy abuse and Prevarication And am satisfied that neither Edward Burroughs nor John Crook gave thee Authority to quote or cite them or either of them in opposition to G. F. as thou hast John Crook especially in thy Epistle pag. 3. nor to tell the World in Print That his Testimony is agreeable to thy sence I do not believe J. C. will in the least own thee in thy work of Opposition and strife against many faithful Servants of Christ. Also thou and Francis Bugg have represented William Penn in Print on some passages pickt out of his Address to Protestants as in thy 66 and 73 pages which he never gave you power to do much less to represent him as if he were one in Judgment with you against his Brethren nor did he give thee or F. Bugg leave to discant upon and turn his words to serve your own turns nor to apply them against such his Friends in the Isle of Ely or else-where who are for Womens Meetings and laying Marriages twice before the Mens and Womens Meetings it is not to be supposed that he intended Fly Rome at Home as proper Admonition to them as thy Brother F. Bugg applies them as in the Authority and genuine sence of Dear W. P. p. 78. calling William Penn Dear Friend p. 65. This Noble Man c. p. 73. Which is to render W. P. exactly one of your own party and all this without his authority leave or consent But how comes he now to be Dear William Penn Dear Friend and This Noble man Hast not thou numbred him among the Persecutors of J. S. and J. W. as thou esteemest Charles Marshall and Sixty Five more as thy phrase is who signed the Paper thou art so much offended at p. 22 27. Was not William Penn one of those sixty six Subscribers And dost not thou on this very occasion retort his words Let us fly Rome at Home What! must he therefore be a Persecutor of his Brethren and yet a Dear Friend Dear William Penn This Noble man c. in thy Book What Self-contradiction and manifest Flattery art thou and thy Brother Bugg like Parasites guilty of Pray lift up your Eyes and see your selves if not judicially given over to blindness and hardness of heart Take another Instance or two of thy Self-contradictory dealing Didst not thou expose a Certificate or Testimony as thou esteemedst it of Nathaniel Crips in Print against G. F. without any Authority from Nathaniel for so doing I am sure he confest as much to me and John Bouldron the 6th Moneth 1679. against thy publishing it in Manuscript as that thou didst it without his advice knowledge or order see our Book Accuser c. p. 172 And likewise that pretended Certificate or Testimony of Edw. Perkins which thou printedst against G. F. Edward confessed to me at sundry times and before divers Persons that he did not give any advice or consent to thy printing it for 't was printed without his knowledge And so we may question or suppose thou hast done the like in the rest or most of the pretended Testimonies against G. F. c. from those Women and others of Bristol c. Now may not I rationally take leave to reflect and argue ad hominem upon thee and according to thy own Terms thus Oh! thou Imperious Map of Pride towring lofty and Lordly Spirit insolent and conceited proud Vsurper how durst thou either write in the name or behalf of so many whom thou countest Friends in Truth and numerous too or expose the names of so many deceased Servants of Christ in thy Quarrel as if they were all on thy side and party when thy gave thee no power nor deputed thee so to do And thou must answer for thy misrepresenting them and abusing their Names Memories and Testimonies when the
draw the outward Jew off from the observation of their outward Ordinances to the Word and Law in the heart and because the new Covenant was not to be like unto the old he therefore appeals To every Ingenious and Impartial Reader whether it can consist with the tenor of the new Covenant for ANY to attempt the establishment or giving forth of outward Orders Prescriptions Sentences or Decrees to be a Bond upon the Consciences of those who have believed in the Everlasting Light especially those of the Gentiles stock his Chr. Qua. part 1. p. 73. How now William Is not here general Opposition c. detected and answered in our said Treatise Accuser c p. 88 89. Another Instance is where W. R. saith viz. We have no ground either from the Word of the Lord the appearance of Christ or from the Scriptures of Truth since Christ's appearance in the flesh to expect that any should be invested with Power from on high to establish such things relating to the Conscience i. e. outward Orders Prescriptions Sentences Decrees as before much less that the Children of Light under the new Covenant should be led by the eternal Spirit and Word in the heart unto such Conformity his Chr. Quaker part 1. pag. 75. What sayst thou yet William to these plain Instances out of thy own great Book Surely hadst thou but taken a more strict and serious notice of them as plainly cited in our Treatise thou wouldst not have charged any of us with false Suggestion or Forgery in representing as if thou hadst wrote against outward Orders Forms Discipline This is no Forgery nor Prevarication William Peruse thy great Book a little better with our Observations upon it in our said Treatise Consider in calmness if thou mayst not be ashamed thus to evade and deny thy own words and of thy clamour and saying That not a word is cited nor yet can be out of any thing thou hast written that may carry such an import viz. as if thou hadst wrote against outward Orders Forms Discipline c. in a general way p. 41. Thou writest That in one Book which thou denyest the plain import of as well as the matter in another saying and unsaying Be ashamed therefore and also of thy roaring and belching out such Slanders and Falshood also as The impious prevaricating Pen-man doth not quote any sentence of mine confuted c. p. 42. What hast thou done less than wrote against outward Orders Forms Discipline c What means thy saying before That we have NO GROUND either from the Word of God Christ or Scriptures to expect that ANY should be invested with Power from on high to establish such things as before Is not here general Opposition both to such things and to such a Conformity Please to review another instance or two of thy Opposition as before viz. 1 st Where in the Title-page of the 3d part of thy Christian-Quaker where to the inward Government of Christ thou opposest visible persons being invested with power from Christ to execute outward Laws Prescriptions Orders Edicts or Decrees in an outward Form of Government visible c. See now how general thy opposition is and detected in our Treatise Accuser p. 117 118 119 to p. 137. 2 dly The comparison before-cited between the Pope who is a visible man in accounting himself invested with Power to execute outward Laws Edicts and Decrees on the one part and the Pen-man and some of his Brethren on the other part herein thou sayst thou placest not much difference between them c. p. 18. of thy 7th part Who can here reasonably understand thee otherwise than that thou opposest the Doctrine or Principle it self as well as the Pope viz. That any visible man is invested with Power from Christ to execute outward Laws Edicts and Decrees under Christ's Government lest thou shouldst resemble the Pope For we may rationally take it for granted in those things doctrines or principles wherein thou comparest the Pope any of us thou wouldst be lookt upon as of a contrary mind and judgment that thou mightst not be thought like the Pope in any thing whereof thou condemnest others as either like him or as not much differing from him otherwise thy comparisons or similitudes do condemn thy self as well as others whom thou smitest at And so if thou countest it Popery or resembling the Pope to say That a visible man or men are invested with power from Christ to execute or put in practice any outward Laws Edicts or Decrees under Christ's Government then we must take thee as saying and as we have understood thee That no visible man or men are so invested with Power from Christ to execute outward Laws c. Which still shews thy oppositions and objections before rehearsed and clears thy opponent from the foul Imputations of Impious Prevaricator down right Forger Impious Prevaricating Pen-man c. and thy self a notorious Slanderer therein as well as shews thy inadvertency and overly shuffling and foully slubbering over matters under debate and controversie and with what blunt and dull tools and weapons thou art toiling and fighting Howbeit we may hear W. R. a little further in his attempts to clear himself and prove his charge of false Suggestion Impious Prevaricator c. he alledges chiefly two things viz. 1st That he owns the Government of Christ in his Church knowing that 't is his right to govern his Church which W. R. also confesseth The Pen-man signifies he understands by Church-Government Observe by the way this is general and not an Answer sufficient to clear him 't will not do his business Against whom did he alledge this when we never questioned Christ's Government in his Church But the Pen-man and his Friends viz. the peaceable People call'd Quakers own Christs Government both in the inward and in the outward parts of it both as he governs and rules immediately by his Spirit and instrumentally by his faithful Servants invested with power and wisdom from him as before explained which I find not that W. R. hath owned with any consistency or clearness but has appeared very inconsistent opposit and frequently contradictory both to us and to himself in the matter saying and unsaying first in one Book then in another as is fully evinced in our Treatise entituled The Accuser c. as from p. 83 to p. 91. and from p. 204 to p. 227. and also in this 2 dly He alledges that he has testified That the Apostles labours were to establish the Churches in the Faith and in the Power leaving them so established to be in the practice of THAT FORM which the Power either had or should lead them into Moreover saith W. R. My proceedings in the Marriage of two Daughters within three years last past and frequent concern amongst Friends in taking care that no proceedings in Marriages may be permitted in any such private Methods as may be scandalous to Truth shews my practice and principle to
sayest viz. Suppose I had in any part of my Writings laid down that the practice of Circumcision by one that was a Jew and a believer in Christ was in that day a Christian-Liberty I only Query not intending to quarrel with my Adversary about a Mode of Speech when our Meanings are the same How can this be termed an Erronious manner of expression Why might not the Practice of such a Christian be without offence termed Christian-Liberty p. 54. I Answer Because Circumcision in the Flesh was not only a Type under the Law but by Christians counted a Yoke of Bondage not to be born by the Disciples under the Gospel being also among other Types abolisht by Christ in his Sufferings and Death Though some weak Believers as those of the Jews did for a time practise it yet they did it in obedience to the Law of Moses and the Old Covenant and not in obedience to Christ and his Apostles in the New Covenant And there was a Christian-forbearance and patience towards them in suffering Circumcision for a time to those of the Jews when the Vail was not wholly done away nor they come clearly to see to the end of those things that were abolished by Christ. and yet no liberty nor way was given for them to draw others into it Whence it follows not that Circumcision it self was Christian-Liberty or practised in a Christian-Liberty in that day but with respect to Moses's Law but the forbearance towards them was Christian and tender I am not willing to make much ado about this thy Mode of Speech though I look on 't to be an unsound and unscriptural Mode To thy saying Thou dost not say that Circumcision practised as aforesaid is a Christian-Liberty 't is the Pen-man's consequence c. What hast thou said less Thou hast told us of these Differing Exercises IN A CHRISTIAN-LIBERTY When speaking of practising Circumcision keeping a day abstaining from eating Flesh amongst the Primitive Believers That Christian-Liberty c. See thy own Recitation p. 53. 7 th Part. Circumcision then was one of those differing Exercises which thou placest in a Christian Liberty and which in thy next page thou termest Christian-Liberty as before And thou sayest If the mode of Speech be not pertinent to express the matter in hand 'T is our own approved Language I think thou mistakest here William and the passage thou citest out of R. B's Book of Government p. 63 64. proves it not from these Words cited viz. There is a certain Liberty and Forbearance also c. whereof we have the Example of the Primitive Church viz. In suffering Circumcision to the Jews Did he here term Circumcision Christian-Liberty No sure 't was only permitted or suffered to them as was the Observation of certain Dayes and abstaining from Meats which were not holden universally but when laid upon others then preacht down and reproved by the Apostle Gal. 5. Is there not a plain difference between a certain Liberty in suffering Circumcision to the Jews and terming it Christian-Liberty Is this the very same Language approved by the Second day's Meeting as thou sayest p. 55. Sure thou art much out here William to our saying That this man who is thus discomposed in his Work should not have medled so much with Points of Divinity which he appears so little skilful in He dreams so much of Liberty that he is greatly bewildred in the management of it Thou answerest 'T is Language more like the proudest of Prelates adorned with a pair of Lawn Sleeves than an humble Quaker p. 53. To this adding also in p. 55. Will not the impartial Reader hence be apt to suppose that the Pen-man's design is to ingross discourses of Divinity to himself and his Brethren that so the Laity may believe nothing but what proceeds from their Mouthes and Pens If they shall complain that this renders them guilty of gross Popery my counsel is Let them for the future cease giving occasion p. 55. This Question contains both scorn and falshood suggested against us to render us guilty of Popery as before is discovered We have no such design of engrosement nor Popish distinction among us as between Clergy and Laity the Spirit of Christ and true knowledge of Divinity are not limitted nor engrossed in the will of man to Persons neither doth our reprehending a discomposed Person for medling in things beyond his skill prove us Guilty in these cases Again William thou proceedest abusively and falsly in these Words viz. For 't is well known that G. Fox his party have been so Contentious as that nothing would content them but the introducing new Practices under the Notion of Gospel-Discipline in a Spirit of Strife and Contention concluding all to be dark that saw not with their Eyes p. 55. I shall say little to these Reproachful Censures But the Lord rebuke this false malicious censorious judging exalted conceited Spirit And he will manifestly rebuke it I doubt not CHAP. VI. § 1. Of our Catalogue of some of W. R's manifest Falshoods notorious Slanders scandalous Abuses c. which are numerous to clear himself and prove the Pen-man to have play'd the Forger He gives only three Instances whereby W. R. cannot clear himself § 2. W. R. again opposing the Credit of the Pen-man's method about proving Negatives The supposed Absurdity and Immorality removed § 3. Concerning his Contradictions His attempts only to reconcile the first Instance proved invalid as between his placing the Disunion in Principles Doctrine and Life of Christianity and placing it not in Principles of Truth nor in Christ's Doctrine but in Ceremonies the Shell c. § 4. His own Affirmation to clear himself of Contradiction no valid Plea or Argument His own dishonesty and injustice in accusing the Pen-man for not informing the Reader what is right and what is wrong in the matter of Contradiction His notorious Falshood and Contradictions farther pursued in judgment against himself on his own Censure about the Apostacy entring the generality Christ's words Mat. 18.15 16 17. Circumcision The Tree of Knowledge Freely paying Tythes c. § 5. W. R's Postscript a slight and scornful Put-off to our Friends of Bristol their Book entituled An Exalted Diotrephes Reprehended his miserable Evasion manifest Fallacy Falshood Abuse and Scorn against them detected § 6. Of his Proposition to our Meeting in London His Insincerity unrighteous Judgment and Conclusion against our Meeting § 1. BUt let 's see how thou W. R. proceedest to prove the Pen-man to have play'd the Forger in giving a Catalogue term'd of some of W. R. his manifest Falshoods notorious Slanders scandalous Abuses Perversions Rayling Scoffing Flattering and Reviling in the 4 th and 5 th Parts of his Book against G. F. and others in his own words and terms which may be seen at large in our said Treatise Accuser c. from page 230 to pag. 255 c. how not only some of his manifest Falshoods Slanders scandalous
George Whitehead Stephen Crisp Alexander Parker Thomas Salthouse and John Burnyeat whom thou hast represented in Print as Apostates Antichristian Innovators Imposers Popish c. for their Christian advice in divers particulars cited by thee in thy printed Book De Christiana Libertate with thy scandalous defaming Observations upon them severally from page 32. to page 57. to prove thy Unjust charge of doing Violence to our first Principles of Vnion which they and we all utterly deny 4 thly And the more like an Informer hast thou appeared in ambitiously dedicating thy Book to a Great Man i. e. Henry North Knight and in shewing that thou designed it for the Magistrates in pretending to have laid before them a clear Demonstration for Liberty of Conscience thy Book being in two Parts as is confest in the Title and both Bound up and made to go in one So that if the Magistrates see the first Part for Liberty of Conscience which is not thy own they are liable to see thy second Part wherein as an Enemy to Christian-Liberty thou art bitterly inveighing and clamouring against many faithful Servants and Ministers of our Lord Jesus Christ who are well approved among the People called Quakers for their signifying and giving their Christian Advice and Sence in things needful to be practised in the Church whereby thou art opposing the Liberty of their Consciences which they have in Christ Jesus and art endeavouring to expose them as obnoxious and offensive to the Magistrate and outward Government rendering them Tyrannical and Popish like the Pope's Councils c. Thus false Informer-like thou hast broke all Bonds of Christian Friendship Society and Church-Order and hast acted the part of a treacherous persecuting Informer in the very nature purport and series of thy Book And I doubt not but thy Infamous work will become odious to all Serious Religious and Impartial Dissenting Protestants the more it comes to Light and to be strictly scand and that thou wilt appear thereby not only as a turbulent but perfidious treacherous Person and malicious Informer against thy own Society and therefore not to be trusted by any other Societies or People on any Religious and sociable account Thou hast also in thy Letter scurrilously abused and misrepresented S. Cater J. Parks and my self and also the Womens Meeting as That Samuel Cater had 10 l. presently sent him out of the Treasury from London And that The Women's Meeting gathered so much Money for James Parks upon his pretence of being Robbed Both which I have made enquiry into and find them false in Fact Samuel Cater belyed the Women's Meeting belyed and James Parks belyed in the state of these Accusations Be ashamed therefore of such Abuses or produce Proof both of Fact and Circumstance as stated by thee Be ashamed also of thy saying James Parks acted the part of an Oliverian Preacher or G. W. once at Snare-Hill or like some SVCH PENSIONERS Didst thou ever tell me of any thing thou hadst against me at Snare-Hill I am not Conscious to my self but am sure thou dost shamefully belye me and J. P. in calling us Pensioners What Pension Wages or yearly Stipend dost thou charge me or us withal What an unconscionable Defamer art thou Dost thou know what Pensioner means This is somewhat like thy espousing and printing the Report of Nicholas Lucas's saying That I went up and down to Cheat the Country And thy affirming That truly my Behaviour hath manifested the truth thereof page 150. of thy Book Thus in thy Letter before sent after me in Manuscript without the least occasion given thee by me that I know of since which to amend the matter of thy Scandalous defaming abuse of me before cited thou addest this Parenthesis viz. I reckon he meant not of Money but the People of their Liberty they have right to Which is also a Slander and base come-off and thousands of God's People are able to testifie against these thy defaming and insolent Lyes I never was accounted a Cheat and Pensioner before As also in thy calling Thomas Rudyard LYING LAWYER for saying Thou paidst thy Money Voluntarily before Distress was made on thy Goods This I shewed Thomas Rudyard and he counts it a foul abuse slander and defamation upon his Person and Employment to call him Lying Lawyer supposing thou placest his Lying upon the word Voluntarily If thou didst pay or deposit thy Fine on thy Appeal and so prevented Distress as he understood thou then didst at that time he accounted it Voluntary in respect of the Law because the Act of Parliament in that case doth not compel thee to pay thy Fine upon entring thy Appeal for that the Appeal may be entred within one weeks time after the Fine is paid OR Distress made so that 't is in the Appealants choice whether to pay the Fine or suffer Distress first for the Particle OR is disjunctive between both Where is now the LYING LAWYER Art not thou herein manifest to be the LYING DEFAMER that hast so little regard to the Reputation or Credit of others Where 's thy Conscience or doing as thou wouldst be done by Thy Envy and Defamation stops not here but thou hast falsly accused us of the Second days Meeting with loving to have the Pre-eminence He that searches and knows our Hearts sees and will judge thy false Judgment and Abuse in this and many other things as also in thy false and abusive Insinuation in telling of the Sums Gratuities and large Pensions privately extended to such speaking of James Parks and others of his Fraternity And which far exceed THAT of the Bason and Platter we usually and with too much confidence sayst thou bespatter the Professors withal seeing we do the same thing for which we condemn them only a little privater Thus far thy false and abusive Accusation against such as James Parks and his Brethren Oh horrid Impudence and Falshood be ashamed hereof Thou heapest up Slanders and Defamations against the Innocent for which God will rebuke thee 'T is not unknown how many of us spend our Strength Labour and Substance in the service of the Lord and his People in many respects wherein I for one have not had the least share though now by thee rendred a Cheat and a Pensioner Oh! blush and be ashamed of such abominable Lyes and scurrilous Detractions To conclude thy Letter on thy falshood against the Womens Meeting gathering Money c. thou scornfully inferrest that therein they have forfeited their Charter mentioned in thy Book p. 37. and deserves a COERANTO to be brought c. I cannot but take notice what a liberty thou takest to scoff mock and jeer against our Religious Christian Womens Meeting and how abusive and silly thou art therein although thou hast often scornfully twitted me with the words LEARNED FRIEND in thy Book and Letters as if it were such a great Crime to ascribe that to any Friend whilst yet thou art ambitious to shew thy self a learned
Kneel before the Lord our Maker And Acts 21.5 And we Kneeled down on the Shore and prayed see also 1 Cor. 11.4 § 5. Having thus manifested the Heads of Jeffery Bullock's Opposition to outward Order and visible Church Government c. and how blind and irrational he is therein Inconsistent Erronious and Antichristian in his Judgment Now take a view of the Doctrinal part of some of those Doctrines he opposeth and what Doctrines he asserteth J. B. The second false Doctrine by you Preached and also Printed is That the Seed Spirit Word or God is both in Prison Bondage and Captivity and to be quickned raised c. and that the Blessing is to the Seed p. 2 3. of his ONE BLOW Answ. Herein he hath dealt unfairly and fallaciously he hath not produced any Book of ours or our Friends wherein this Doctrine is Printed nor proved where any of us have thus asserted in these very Words though much of his opposition in his Pamphlets depend hereupon We deny the Doctrine that the Word God is either in Bondage or Captivity in the Sons and Daughters of men but only that there is a Seed of God and of Christ that is oppressed and suffers in many by reason of Transgression a Seed of God is commonly our phrase and terms in this case God is greater he is above all he is God and Father of his own Seed and Birth in man which is a tender Seed a lowly and innocent Seed of the nature of Christ Jesus as Mediator who hath planted of his own Seed in man from the beginning even of his own Life Soul and Image c. who was The first born of every Creature who said My Father is greater than I Aâ—â— from this Seed comes a holy Generation in them that believe in his Name and Power Read also the Parable of the Sower which was the Son of Man and of the Seed that fell some on good Ground some on stony Ground and some in High-way Ground c. And also how the Kingdom of Heaven is like unto a Grain of Mustard Seed as also the Parable of the Pearl hid in the Field c. And further the Seed of God and Christ may suffer and yet not be in Bondage nor Captivity nor hath the Devil or Sin power or dominion over Christ or his Spirit in man as J. B. falsly infers against us but over the Soul and whole Creature in Sin for whom Christ laid down his Life and took it up again who gave his Flesh for the Life of the World And every one that seeth the Son and believeth on him shall have everlasting Life and I will raise him up at the last day saith Christ John 6.39 40 44. and ver 54. Christ Jesus is not brought into Bondage or Captivity in man though he condescends to suffer and bear Affliction for his own Seed and Generation to bring them forth for his own Arm can bring Salvation to him he can take unto him his great Power when he pleaseth Though he was oppressed and afflicted and his Soul was Sorrowful nigh unto Death when he bore the Sin of many in the dayes of his Flesh when the Iniquities of all did meet upon him when he suffered on the Cross and he is also such an high Priest as can be touched with the feeling of our Infirmities suffer with us and be afflicted in all our Afflictions many are also said To pierce him grieve his holy Spirit crucifie to themselves the Lord of Life afresh and to tread under Foot the Son of God c. These are certain Allusions and Elegancies intimating Christ's suffering and also his being offended and grieved by the Contempt Despight and Enmity of the Rebellious And yet Christ cannot be properly said to be in bondage or captivity in the Sons and Daughters of men for as in himself he that was dead and is alive ever lives in Dominion having power over all Flesh that he might give eternal Life to all that come unto him truly believe in him 'T is properly said of the Souls of Man and Woman in the Fall that they are in Bondage and Captivity that they are in Prison and Thraldom till Christ bring them forth and deliver them Psal. 142.1 Bring my Soul out of Prison that I may praise thy Name And be sure he that brings the Soul out of Prison does condescend to visit it in Prison He that brings up the Soul out of the horrible Pit does first descend or reach so low to fetch it up or else it would alwayes remain thâ—re § 6. J. B. Antichrist's Transformations pag. 9. The Seed is not to arise in man And p. 25. I disown the arising of the Seed or God in man Answ. A sad Doctrine and State That 's because the Enemy is arisen to such a great hight in thee that thou dost not own the arising of the Seed of God in thee What Fruit canst thou bring forth to God if thou dost deny the arising of his Seed in thee 'T is evident thy Heart is bad Ground stony Ground and thorny Ground in which the good Seed hath not taken Root so as to spring up and bring forth Fruit unto Perfection for in the good Ground or honest Heart it takes Root downward and brings forth Fruit upward And they that take heed unto the Light of Christ in them where it shines but as in a dark place they come to see the Day dawn and the Day-Star arise in their Hearts And is not Christ Jesus the bright and Morning Star But thou as an enemy to the Seed of God disownest the arising of his Seed in thee Howbeit that His Light doth ARISE The brightness of his RISING He shall grow up Truth shall SPRING out of the Earth The Sun of Righteousness shall ARISE The Day spring Let God ARISE and his Enemies be scattered c. The Word of God grew So mightily grew the Word of God and prevailed These are Scripture Terms and Language though little heeded by thee We shall see more of thy absurd and erronious Disownings and Denyings anon concerning the very Christ of God and the Soul c. But how comest thou to deny the arising of the Seed in man when thou hast espoused and cited what G. B. writ as thou sayest against that Paper of Orders c. seeing he herein plainly saith The Revelation of God is to his Seed and his secrets he reveals to it for which he made the World and for whose sake it is continued And now the SEED IS RAISED to reign over all Thus far G. B. thy authority But how shamefully hast thou contradicted him in this matter in thy disowning the arising of the Seed in Man § 7. J. B. You do preach both Salvation and Justification and also Condemnation to us Gentiles by the man Christ the Son of God as other Professions do and this Doctrine I would have you to prove because you preach Salvation by Christ the
in Prayer and Supplication to the Father whilst in great sorrow and deep suffering for Mankind even when he bore the Sin of many and made intercession for the Transgressors Thus his soul was poured out and made an offering for Sin that he might see his Seed and the effect of his Souls travail and be satisfied and through all Reign with the Father in the same Glory which he had with him before the World began So that the Messiah reigneth in Life Glory and Immortality blessed forever and his Saints shall reign with him for evermore But thy Error ends not here in asserting that Christ's Soul dyed seeing thou hast publickly opposed the Immortality of the Soul in my hearing and the hearing of many more and hast affirmed The mortality of the Soul of man that it dyes with the Body And so denying future States Beeings and Rewards of mankind Thou knowest Jeffery I have laboured with thee at sundry times and before several endeavoured to Convince thee of thy Atheistical Error in this very point and many are my Witnesses therein But thou hast appeared wilful dark and pertinacious in thy blind dark and confused Imaginations whereupon I have exhorted thee and do exhort thee to give over Preaching and telling People of saving their Souls by the Word and of raising of our Souls out of the Grave of Sin and Death by the Light and Power of God within when thou dost not believe any Immortality of the Souls of Men more than of a Beast as I have told thee to thy Face when the Beast dyes there 's an end So what gross Hypocrisie is it in thee so often to Preach in Friends Meetings at Sudbury in opposition to our Friends and to pretend as if thou hadst such a great Regard to Peoples Souls that they might be saved raised up and delivered from Sin in this Life when thou hast nothing further to propose to them than only a Hope in this Life a Happiness in this Life a Portion in this Life which is so short and uncertain that the dayes of Man here are compared but to a Shadow and to a Cloud that vanishes and as being swifter than a Post or than a Tale that 's told and swifter than a Weavers Shuttle c. So that if we have hope in this life Only we are of all men most miserable But I cannot take thee as a Person consistent with thy self in this thy Atheistical Doctrine of the Soul's Mortality no more than in other things for thou art manifestly inconsistent and contradictory to thy self in this matter for in thy Pamphlet i. e. GROSS ERRORS thou hast confessed That Christ's Soul never was captivated p. 4. And That the Blessing is to God's invisible Creation within the Sons and Daughters of men as that cometh to be begotten by a measure of divine Life into a true and living Faith the which invisible Creation sayest thou or the Souls and Vnderstandings of men and women over the which Death that power of Darkness hath invisibly reigned p. 3. And That Ministry which is sent of God it is to the Souls and Vnderstandings of Men and Women That so their Souls may be turned to the Light or measure of divine Life which hath appeared to their Souls p. 4. As also thou sayest That God's appearance is both to the Souls and Vnderstandings of the Sons and Daughters of Men even whilst they are altogether Children of the Vnrighteous Nature and Spirit for that very end that so they may be quickned and also raised up and so come to be changed they being made partakers of the Divine Nature pag. 7. Query How then dost thou affirm that such Souls are Mortal This change in such Souls does not only bespeak their Immortality but their being Immortally happy Is not that Soul or Birth immortal that 's capable of partaking of the divine Nature or that doth partake thereof Can that Soul dye with the Body or end in Mortality No no the very Souls of the Wicked and impenitent workers of Iniquity shall live in Torment where the Worm dyeth not and the Fire is never quenched Christ's instance of Dives and Lazarus doth really intimate the two different states hereafter see Luke 16.22 23. c. How grosly Erronious and Contradictory art thou in this point and farther to thy own confutation addest viz. Thus the Sons and Daughters of Vnrighteousness come to be made the Children of Righteousness they being changed and also lifted up by the Spirit of Life from under the power of Death into the Kingdom of God with him to reign over the Power of Death even as the Son of God did in the dayes of his Flesh p. 7. How now Jeffery These passages relating to the Soul's conversion and their being made partakers of the Divine Nature and being lifted up into the Kingdom of God are some of thy better sort of Preaching but thy Doctrine of the Soul's mortality or the Soul 's dying with the Body doth allow the Souls of the Children of men even of the Converted but a very short share and uncertain time in the Kingdom of God if but in this Life only O Jeffery give over thy troublesom hypocritical Preaching in our Friends Meetings for shame and never pretend such a concern for the Conversion and Salvation of Peoples Souls whilst thou holdest this Atheistical Opinion That they are all Mortal Keep at home and give over such Hypocritical Preaching for 't is neither Conscientious nor Religious § 11. Now concerning the Scripture thy Doctrine followeth J. B. in his Antichrist's Transformations p. 22. saith viz. For the Book of the Scriptures both was and is the Fruit which the Tree of Knowledge bears And in his Testimony against the Quakers false Doctrine as he falsly calleth it page 19. He saith thus viz. The Book of the Scriptures is part of the Fruit of the Tree of Knowledge I say that the Book of the Scriptures is the Fruit that the Tree of Knowledge bears Answ. This Doctrine is not only Unscriptural but a dark erronious Imagination and Whimsie of thy own Thou knowest not whereof thou affirmest and hast plainly contradicted thy self herein by confessing not only That the Scriptures are opened by the Spirit of Truth but that They were given forth by the Word of Life p. 22. and 29. Thou farther proceedest like a whimsical self-opposing and contradictory Person in these words viz. Let all that read your Book and also the Letter that was given me which I disowned which Letter is printed in my first Book and they may easily perceive that the Line of your Testimony is in the Letter and Book of the Scriptures and not in the Light and Law written in the Heart Thus in thy Testimony p. 19. Here thou hast at one dash confuted and overthrown thy own Work and knockt down thy own evil cause at one blow Thou hast undertaken to detect the Quakers Errors and many of the Doctrines of the leading
on as an irregular Proceedure and Innovation and no safe President or Example For which cause together with his refusal to give the Monethly Meeting satisfaction for the Irregularity as desired on complaint thereof to the Quarterly Meeting a Record was made according to their Consciences and Care That they had not Vnity with him in this his SO doing as 't is cited by Fr. Bugg himself Sixthly Let it be noted That Francis Bugg is guilty of notorious Falshood and malicious Slander where he pretends to discover That hypocritical and two-faced Practice of pleading to the Magistrates for Liberty of Conscience and at the same time using and exercising all Force Rule and Dominion they are capable to inflict upon their dissenting Brethren who cannot fall down and cry Hosanna to every Likeness c. And the Reason he suggests is Lest the Ruling Party should be encouraged to introduce a numberless Number of needless Ceremonies till at length Rome may if possible be outdone pag. 115 116. 2d part Thus like a false informing Judas he has belched out his Lying Insinuations tending to incense the Magistrate against us For 1 st In the first part I take his Charge Hypocritical to intend our Applications to the Magistrates for Liberty from Persecution and then 't is malicious false and scandalous and therein he has acted the part of a base Informer against us for which God who knows our sincerity and consistency in our pleading to the Magistrate on this account will certainly rebuke his lying malicious Spirit In the second part I take his Charge Of using all Force Rule and Dominion c. upon dissenting Brethren for not falling down to every Likeness to intend that Church-Government Discipline and Order and those Ministers concerned therein which he opposeth among the People called Quakers And then he hath herein most wickedly and falsly informed the Magistrates 1 st To render our Applications for Liberty of Conscience of no credit with them but Hypocritical 2 dly To render us guilty of that which we are pleading against i. e. Exercising Force upon our Brethrens Consciences and that for not falling down to every Likeness Oh horrid Abuse and Slander And what lamentable Blindness and gross Absurdity is this Adversary fallen into like as if he should thus argue viz. You plead to the Magistrate for Liberty of Conscience in the free exercise of Religion from Persecution Corporal and Pecuniary Punishments on that score Therefore you are Hypocritical Two-faced and Inconsistent in your Practice whilst you exercise a Church Authority by giving true Spiritual Judgment Admonition or Censures upon any that dissent or divide from you or cause Divisions or Offences Such are the Consequences of his before-cited Charge considering that he has not proved our Judgment VNJVST or Advice and Admonition ERRONEOVS or VNCHRISTIAN in any of those things opposed by him or our Paper which he makes his great Proof against us and Scornfully calls A Grant and Confirmation by a general Council held at London Anno 1675. pag. 41. For which he falsly accuseth us of INNOVATIONS IMPOSITIONS APOSTACIES NEW-STAMPED GOVERNMENT ARBITRARY RVLE c. comparing us to the POPES COVNCIL pag. 42 46 c. And then he might as well say 'T is a great infringement of Liberty of Conscience for a Christian Society to Reprove Judge or Censure disorderly Walkers under the same Profession And by the same absurd way of Arguing and shallow Opposition he may as well assume a Power to stop the Mouthes of all Gospel Ministers for exercising their Consciences in that divine Authority that Christ hath given them To renounce the hidden things of Dishonesty and to Exhort Rebuke Reprove Admonish Command c. according to their Commission both in the primitive Times and our Day Thus we may justly conclude that a corrupt defiled immoral Conscience would have its unchristian Liberty Seventhly Some Errors have escaped the Press in this Treatise both in Points Letters and Words the most material whereof are here noted which I desire the ingenuous Reader accordingly to Correct the sense will shew the rest wherein I do as I would be done to for I examine the Errata's even of my Adversaries Books as they are noted before I answer the Matter ERRATA PAge 19. Line 4 6. for bear read bare p 26 l 10 r questioned p 33 l 24 f mian r main p 34 l 17 f twining r turning p 43 l 13 dele there p 47 l 1 f the r thy p 59 read by laws made in the reign of p 62 l 3 f tives r tive p 84 l 20 f bear r bare p 88 l 16 f justifying r insisting p 144 l 10 r blind zealot is p 158 l 1 r in the case p 167 l 9 f it r in p 209 l 2 f Statutis r Statuti p 210 l 14 r their names p 228 l 21 r upon W P's p 233 l 20 21 r abusest scandalizest p 237 l 3 r the matter p 252 l 16 f disingenious r disingenuous p 254 l 10 r horribly p 262 l 1 r Apostates p 272 l 14 r rights p 279 Margent r Like the Postscript of N. C 's Epistle p 284 l 3 r are under p 295 l 16 r their Conscientiousness p 300 l 7 f by r thy p 310 l 16 r because thereof p 311 l 12 r and of p 315 l 14 r his pretence being because p 326 l 17 f herein r therein The sense will evince the rest of literal fauls less material THE END BOOKS Printed and Sold by A. Sowle at the Crooked-Billet in Holloway-Lane in Shoreditch 1682. DVe Order of Law and Justice pleaded against Irregular and Arbitrary Proceedings By George Whitehead The Real Quaker a Real Protestant By G.W. A legal Examination of Abuses of Law The Religious Assemblies of the People called Quakers vindicated The Christian-Quaker and his divine Testimony vindicated in two parts By W. Penn and G. Whitehead An Answer to a foolish Libel called The Quakers Opinions By William Penn. England's present Interest discovered with honour to the Prince and safety to the People By W. P. An Epistle to the Churches of Jesus throughout the whole World By W. P. An Epistle to the Children of Light W. P. An Address to Protestants in two Parts By W. P. A brief state and examination of Liberty Spiritual By W. P. An Epistle containing a solemn Farewell c. By W. P. A Mite into the Treasury or A Treatise concerning the seven Liberal Arts. By Thomas Lawson A Testimony against Tything among Christians By R. Richardson The Foundation of Tythes shaken By Thomas Elwood Tythes ended by Christ. By W. Gibson The great Case of Tythes once more revived By Francis Howgill A Treatise of Oaths c. Universal Love By W. Smith The Principles of Truth or a declaration of our Faith who are called Quakers An Epistle of Love and good Will to the called and choson of God By J. Songhurst An Invitation of Love to all that hunger and
thirst after Righteousness By Isabel Yeomans A Warning to London in particular By James Parks A Warning to England in general By J. P. A Testimony to the Lords Power and blessed appearance in and amongst Children A plain Path-way opened to the simple hearted for the answering all Doubts and Objections c. By S. Crisp. A Blast blown out of the North ecchoing up towards the South to meet the Cry of their oppressed Brethren The Lamentable Cry of the Oppressed H. Smith's Books collected into one Volumn The Spirit of the Martyrs revived ☞ A faithful Warning and Lamentation over England By William Bingley Jude 13 14. vers †A Pope reputed no better than an Atheist a Prophaner of the holy Scriptures a Person careless of Religion and Piety an Avaritious Corrupt Person who made great advantage of his impious Indulgencies Pardons c How unjust impious therefore is our Adversary W R. to rake so many Instancies as he hath done out of the History of the Council of Trent of Wicked Popes and their Agents to compare brand and scandalize Us or any of our Friends withal who abhor Popery and all the Popes Corruptions †By Execute I understand minister or put in Practice and not in the common Law sence of inflicting corporal or pecuniary Punishments for that 's not consistent with the Government of a Christian Church * See Rhâ— Annotat. fol. 572. * But I suppose he hath a reserved and other sence for his Distinction between Clergy and Laity here than the common sence â—nd distinction 'T is some reflecting reserve no doubt He may tell his mean-in his next Book * I tenderly forbear exposing the Person 's name at present believing that 't was not by his order or consent that W.R. F B. have made him such a subject of printed controversie as also hoping that he has more charity tenderness in him than to allow of their malicious Books Pag. 27. P. 72. P. 26. P. 27. * As our words are Accuser p. 136. * Who must so exercise and proceed in them if no visible man or men be invested with Power from Christ to execute them or put them in practice Pag. 41. pag. 42. Rom 2 8. 1 Cor. 16.16 1 Thes 5 12 13 14. Heb. 13 17. 2 Pet. 3.2 pag. 45. pag. 45. Accuser c. p. 26 27. P. 52. Page 52. This passage W. R. hath Printed divers times over in his Book against himself p. 55. P. 55. †Francis Bugg's Proposition implyes a Contradiction for if Samuel Cater subscribe the Instrument he ought not to have his Money by the tenure of it because he told not his Name If he do not subscribe it as his judgment then he also ought to have his Money again according to F. B's tenet of Christian Liberty As not seeing it his duty ergo he may not or at least ought not to be compelled to suffer for it Another contradiction is from the ground of his Law or Canon viz. the equality in suffering For by his Rule a poor Minister must suffer 20 l when a rich Hearer whom he ministers to but 5 s. And he on the apparent sight of the Informer must tell his Name when the other but when he is asked it Oh equal levelling Law Are not the children of the world wiser looking on us as Levellers to make the rich Hearers pay the poor Preachers penalties as well as they look on them obliged to maintain them on their own supposition * Marg. added Yet I do not limit Persons in this case there may be a special occasion to tell Names for the sake of others but not to make that a general Rule Friends are to be left free to Gods counsel * Q. added If it be not Dog-Latin Thy Charge collected * Query added I do seriously ask William Rogers if this Paper of ours thus Recommended be sufficient proof of Imposition and being turned Antichristian I desire plain Answer hereunto in relation to what he has granted for a Recommendation c. * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mas. and Fem. * Yet I find it not So manifest afterward in thy Book at all * And whereunto we have a full Answer in being in Manuscript reserved about five Years in order to pursue and detect that of J. P.'s if divulged abroad in Print †As in his opposing Pastors Teachers Elders c. in our day and the Spirit to them and rendring us at inforceing Orders and setting our selves in the place of the HEIR c. And he was Answer'd in his Life time by several of the Servants of Christ wâ—â— withstood his opposition in this matter * For J. Crook hath given publick Testimony against the Payment of Tythes in this Gospel day witness his Treatise i. e. Tythes no Property c. †But I must confess that in our publick Assemblies for divine Worship such postures as bespeak the most Reverence to God and Union among our selves are most commendable edifying and exemplary c. * N. C 's Epistle †So the Work of Backsliders and Apostates tends to fit them to hear and sit under the Parish Priests contrary to the real Christian Quaker Witness F. Bugg's Proposition espoused by him as his own judgment viz. Things Moral under the Gospel men may be commanded by the Magistrate as HEARING is an act purely Moral A man may be commanded to hear the Gospel preacht without being forced to give his assent to it The Light of Nature guides the Magistrate to instruct his Subjects in whatsoever he thinks for their eternal Good And the Light of Nature obligeth every man to hearken c A man that is only commanded to hear and receive Instruction is dealt with as a rational Creature and forced to nothing The Judgment is still left in himself Thus F. Bugg's De Christiana Libertate or Liberty of Conscience pag 91 92. Whereby he has plainly given away and betray'd the cause of all conscientious Dissenters For what place is left for Liberty of Conscience to dissent if the Magistrate may thus enjoyn the Subjects to hear what he thinks is for their eternal Good and they be thus obliged to hear when he thinks 't is for their good to hear the Parish Priests By this Proposition when the Magistrate commands Fr. Bugg to his Parish Church and hear the Priest he is oblig'd so to do by his own Proposition and reserve his judgment in himself whether to accept or reject what he hears Thus he may be in a freedom fitted to act in ALL FORMS But then let him not esteem himself a Christian Quaker but another sort of a Latitude Christian whose Religion and Principle before cited will not oblige him to suffer any more as a Quaker †So the Work of Backsliders and Apostates tends to fit them to hear and sit under the Parish Priests contrary to the real Christian Quaker Witness F. Bugg's Proposition espoused by him as his own judgment viz. Things