limited Form to walk by as it seems as if it was designed by the Projector thereof by the Event for we had so long disputed against the Holy Scripture being a Rule that we never thought that instead thereof we had been introducing a Rule of our own making neither did we once conceive it to be the product of a London Consult as afterwards we found it was when it came to be imposed as a Rule to be indispensably obeyed under the Penalty of being Recorded out of the Unity But when J. A. came to be concerned in taking a Wife and perceiving the ill tendency such Records might produce in after times and being willing to maintain Christian-Liberty and like the Apostle would not be brought under the Power of any thing that might prove a Yoke to his Brethren he would neither touch nor tast nor in the least conform to it whereupon many Contests arose and strong Debates about it some crying out That he must own his Condemnation for not Marrying according to the Order of Friends others said nay but what Evil hath he done What Commandment of God or Precept of Christ hath he broken others said If we let him alone others will take Example by him and then the Orders will not be regarded And amidst these Controversies it was put to the Vote Whether he should be condemned by publick Sensure or not Whereupon Samuel Cater and about nineteen Friends more they being the major part Voted That he should be recorded out of the Vnity Which accordingly was done a Copy whereof followeth c. At a Quarterly-Meeting in Hadenham the 4th day of the 7th Month Anno 1678. We at this Quarterly Meeting having the Business of John Ansloe his taking his VVife contrary to the Order of Friends brought before us and Friends having several times spoke to him about it and he not giving Friends satisfaction we do testifie that we have no Union with him in this his so doing This unrighteous and unchristian Precedure was testified against at the same time by Edward Love Thomas Wright Francis Bugg Phillip Taylor and some few others which told them That all Vnrighteousness was Sin and Sin was the Transgression of the Law and if they could make it appear that he had committed Sin in disobeying their Order we were ready to hear them Edward Love told them they had exceeded the Deeds of the Wicked But notwithstanding they being the Major part and the Poll over they resolved to pass that Sentence on him above recited although they then did confess that they had nothing against him save his not taking his Wife according to the Order of Friends Whereupon soon after Francis Bugg wrote a Letter to Samuel Cater a Copy whereof here followeth Viz. Friend I Having since our last Quarterly-Meeting weighed and pondered the Recording of J. A. and upon a deliberate Consideration thereof do find it not Apostolical nor agreeable with our Profession at least in my Apprehension but that it rather seems to be the Product or Fruit of that Spirit which doth Apostatize and draw back into the old compelling Path where Dominion is exercised over the Faith and Perswasion of others which is not a Doing to others as we would that others should do unto us It is true I do think that publishing our Intentions of Marriage is very meet and for my part if it were my concern I know not but that I should do it as desired But that mine or any other Man or Mens approbation herein should be an absolute Rule for others under the Penalty of being Recorded to Perpetuity I know no reason at all for 't is my Judgment That no Imposition ought to be upon Mens Consciences by any but the Lord for the Apostle in his Day said Let every Man be fully perswaded in his own Conscience and did not go about to force People to conform to such Things that they were not perswaded of in their own Consciences and whatsoever People or Church though they claim Infallibility that teach a contrary Doctrine unto this we have good reason to suspect it to he that hasty driving and over driving Spirit that would force a Faith where God hath not given it Even like the Church of Rome c. This is my Judgment and Opinion the which I am very free to communicate to thee or any one as not being ashamed thereof and if upon thy serious consideration thou seest Cause to race out the said Record lest it prove an ill President to Posterity as well as great Injustice to the Party concerned then I desire thee peaceably and quietly to joyn in the racing of it out again forasmuch as thou hadst a chief Hand in the obtaining of it through the Influence thou hadst upon the Meeting and doubtless caused them to err But if thou shalt stand to maintain it or justifie it then it will stand thee upon to appear at the next Quarterly-Meeting there to vindicate it by sound Arguments for many are offended at it and burthened with it and by the same Spirit that opposed the Papists Antichristian-Impositions it will be opposed and withstood And this I thought good to let thee know for divers Reasons partly because thou mayst consider of it and not be surprised and partly because thou mayst not do as several Bishops and Teachers have done who as soon as they have broached any Heresie as ever more they were the Original Cause thereof and kindled a flame amongst the People then they slank away and seldom or never manfully maintained the same as Socrates Scholastious Evsebius and Evagrius Scholasticus and divers other Historians make mention of in the Church-History Thus in a few Words I have cleared my Mind thus far and rest a Lover of all such as serve our Lord Jesus Christ purely for for his Name-Sake F. Bugg The 22d of the 9th Month 1678. But although Samuel had the recited Letter time enough yet he did not appear at the next Quarterly-Meeting but I being there did endeavour what I could to have raced it out as well as some other Friends but we could not then I desired that some one of them who was for its continuance would prove it Apostolical but none would adventure to take that Task upon them whereupon I entred my Protestation in Writing and several Friends put their Hands to it on the backside the substance of it followeth the which I left among them c. F. B. his Protestation FOrasmuch as that on the 4th of the 7th Month last past J. A. a Minicter of the Gospel was by S.C. and divers others they being the Major part by Vote adjudged and that in his absense Condemned and Recorded out of the Unity for not observing the prescribed Rule and Order of Friends in taking his Wife and none of you will adventure to prove the said Rule Apostolical nor the Proceedings against J. A. according to Gospel Order And thereupon I Francis Bugg do offer to prove
never delegated to any substitute upon Earth nor was there since the World began a judgment entrusted in any hands over the Consciences of men nor was it indeed under a possibility to be since no man nor men with the existence of humane Power could ever come to know the state of another mans Conscience nor the manifold Circumstances only open to a divine Eye relating to it and therefore does Paul himself to the Corinthians wholly disclaim the exercise of such a Power The simple actings therefore of Conscience abstractedly considered are not capable of a forcible impression from without nor need any man fear the loss of liberty of Conscience in that sense of it nor reckon himself under an obligation to any indulgence for it since a donation of it from any will with no more reality afford it to me than a restraint from them will any way actually take it from me That which will as most proper and genuine to the present enquiry proposed come under consideration will be How far the products and effects of Conscience in mens actings in pursuance of it are to be indulged and how far restrained and this will all come under two Heads First How far men are to be suffered to do or not to do those things which they say they are in Conscience obliged to do Secondly How far men are to be urged by commands to do such things which they say they are in Conscience obliged not to do That a punctual clear Answer to these Questions will be a Travel of great peril undertaken none that have any way versed themselves in such Controversies will deny and therefore the better to secure our progress herein it will be necessary chiefly and principally to reflect upon the Magistrate and the Power he is entrusted withal this method will carry its own evidence sufficiently with it If we consider the power that mankind hath over each other is exercised by him and that the success of this notion and the influence both of freedom and restraint depends solely upon him and that the power of Princes and Magistrates do actually bind and loose in matters of this nature I say if we consider this we shall soon make a discovery that finding out what the Magistrate may do and what he may not do in Religious affairs will give us a determination of this matter In the prosecution of this these several things shall be attempted First To make it evident that Magistracy is an Institution grounded upon the Light of nature and how far he may and ought to proceed by that both negatively and positively in these things Secondly That a Magistrate by becoming Christian receives no addition of Power to what he had before only stands bound to an improved exercise of his Power suitable to the light he then receives Thirdly To discover some eminent mistaken extreams about the Magistrates Power in Religion which have miserably involved us And Lastly To shew how far the Magistrate under the Gospel should and ought to act about Religion and wherein he is not to interpose his Power the right stating whereof is the true and solid Foundation upon which all true Liberty of Conscience is built For the first of these That Magistracy and Government is an Institution grounded upon the Light of Nature is easie enough to be made appear the first rise of it being in Families where it was wholly natural and paternal and therefore it is that the first Commandment wherein all subjection to Superiors is commanded is comprehended under the Obedience of Children required to their Parents that being the first Magistratical Power exercised That first Power and Authority God gave Adam upon the Fall over the woman being a distinguishing Power between the two Sexes and not properly any Magistratical Power relating to a Community After there came to be several divided Families in the World they found a necessity of a Power that might have a larger and farther extent than that in each Family which could be no otherwise grounded than by a joynt and common consent God having not by particular designation appointed any to rule over the World and no one Family could claim a right to rule over another nor could the first born in any family exercise any Power or extend his Dominion farther than that particular Family The reason whereof seems plain because that paternal Power which is originally in a family is not successive there is no succession of that power Parents have over their Children and Masters have over their Servants which is the ground of Family-Government farther than those relations still reach Hence it is the Power a Parent might exercise in his Family as a Father and a Master he cannot exercise upon any of his Kindred or other collateral Relations in any degree further and therefore that kind of Dominion must needs rest circumscribed within the bounds of each particular Family and that more extensive Government of many Families together was by a joynt-coalition and agreement of them dictated by the Light of Nature for general good there being scarce any thing a more necessary direction of Nature for mans own Preservation and Good since his Fall than to associate himself in a Community under one common Government How the Light of Nature did at the first operate upon men to convince them of a necessity to joyn together in a subjection to Superiors and how greatly their interest lay in such a subjection relative to such a publick Dominion we may some-what discover if we consider First That the Earth was at the first the Gift of the great Creator to the Sons of Adam and what every man first possessed was his own and whatever he could by his labour produce from it the same Law that is to this day to the first Discoverers of any unpossessed part of the World Now the only way to preserve men in such a Propriety and to make good that first Law of Gods donation was to have by common consent a publick power to take care of it and restrain the violence and exorbitant injustice that would otherwise have filled the World Secondly When private differences came to arise between man and man between cause and cause it would prove imposible to end any strife while each man would be a Judge in his own case and therefore it was found impracticable for men to live without a third Judgment which did necessarily point them to a Magistrate Thirdly Man was not only a sociable Creature in himself made to live in society and prompted by particular inclination to it but each man came to see men had common Concerns one with another and Interests of a publick nature beyond the bounds of their own particular Families there could be no way found out to capacitate them to enjoy those common advantages they might afford each to other but by imbodying themselves together and creating a publick Relation each to other in one joynt-society the very being of
certain evil that way But the Author proceeds and tells us In a little time it will remove the cause of the Error That is to say Forcing men if you do it long enough will convert them and the reason he gives is this Because Paul ranks his Heresies amongst the works of the Flesh and it is not seated so solely in the mind but that it hath often no sublimer motives then other sensual transgressions and as outward considerations are sometimes the cause so they may be the cure of it That ever any man did change an Opinion first or last by being forced since the World began is without instance and impossible in the nature of the thing to be One says well You may as well cure a man of the Cholick by brushing his Cout or fill a mans Belly with a Syllogisme These things do not communicate in matter and so neither in action or passion But Heresie is a work of the Flesh so is every mistake of the Soul Heresie is a work of the Soul rather in mis-believing than mis-doing 't is a thing in Opinion rather than Fact The Apostle in Galatians 5. where Heresie is reckoned amongst the works of the flesh does not put the distinction between works of the flesh as things outwardly acted opposite to what is inwardly believed but by the flesh he means the corrupt and carnal mind opposite to the Spirit of God for he says plainly in the Verse before The Flesh lusts against the Spirit and the Spirit against the Flesh By the Flesh there he means the corrupt state of man in Soul and Body so that Heresie may be a work of the flesh and yet purely seated in the mind Every corruption in the mind is a work of the flesh and yet as 't is there only is in some sence a thing spiritual and speculative But saith he Outward considerations are sometimes the cause of an Opinion and may be sometimes the cure of it If outward considerations suitable to a conviction of my understanding have wrought upon my understanding and made me really believe a thing there is then no proportion at all of reason to say That force because 't is an outward thing wholly incapable of working upon my understanding may make me as well disbelieve it And if those outward considerations he means have not really convinced me then 't is not my Opinion Either outward considerations are the ground of such Opinions or they are not if they be they will best discover themselves in their effects such causes are best so known and only so known and those effects will be obvious if they be evil to a due punishment if they be not the cause of them 't is first a superlative want of Charity to make our selves evil Judges of other mens hearts and then an eminent piece of injustice to punish men upon such a false supposition He that will take upon him to judge the grounds of any mans Principles which he knows not may make any Opinion have what Original he pleaseth 'T is a most absurd thing to believe any man for outward respects should suffer all reproach and persecution You may as well say all the Martyrs suffered only to set up a Pillar and get themselves a Name 't is obvious enough to any impartial eye those outward considerations are more probably to be mens temptations that go another way Fourthly No man under the Gospel ought to be compelâ—ed to believe or practice any thing and if not to believe then not to practice for the practice ought to correspond with and be but the counter-part of the belief 't is strangely unreasonable to require uniformity in the practice where there is variety and difference in the Judgment 't is to bid a man go directly against his Light 't is miserable to rend a man into two pieces his Conscience in one part and his outward man and practice in another part God arrests him and draws him in a way suitable to his rational Soul one way and men by means wholly contrary another Who think we has the greatest right and whether is it better to obey God or man in such a case Those that thus impose upon men do what in them lies to ruin them eternally I say 't is not reasonable to compel men to believe or practice for practice should suppose belief because God tells so very often He only accepts a willing Service in his Worship and abhors all other God detests the smell of a Sacrifice where the heart is not where the heart is far from him and 't is impossible it should be near him where a man is compelled directly against his own judgment How much does the beauty of the Gospel lie in this that Gods People are made by him a willing People and that God hath his Creature wholly in his Service Such are the Converts of the Gospel where every man is in his rational Soul so satisfied enlightned and convinced that he does all freely 'T is a severe thing to enjoyn me by penal Laws to worship God in a way I neither like nor he accepts which he does not though it be what he has appointed for the matter if I come not in the manner he has likewise appointed to it I shall neither please him nor advantage my own Soul This was the case of the Jews when God hated their solemn Assemblies and said Incense was an abomination to him 'T is usually false worship that needs force 't was Jeroboam that upon Politick grounds began to force a Religion and 't is said of him He made Israel to sin by compelling them to Dan and Bethel If men intend to make Converts to God they must not do more for him than he does for himself he never violates the liberty of the rational Soul but approves things to the understanding if they under this pretext intend to make Proselites to their own power 't is very sinful Fifthly The practice of Christ and the Apostles positively contradicts this course they could have commanded what power they had pleased if that had been the way of setling the Gospel in the world Christ would have no Fire come down from Heaven but that of the Holy Ghost nor no Sword used in the Church but that of the Spirit he bids them Teach all Nations Baptizing them c. that is his way of initiating men into the Church Not as the Spainards Convert the Indians who leave them no choice but to be Baptized or Murthered Men are first to be enlightned and then led into conformable practice Paul prays for men That the Eyes of their understandings might be enlightned And our Saviour when he preached called for an eye and an ear to hear and discern his Doctrine 'T is no matter for either where force is the Medium This deserves to be very well weighed that the Apostles never urged the Truths of the Gospel in their infallible Ministry of them upon farther or other terms than Perswasion
and Bann Commit and Deliver to the Devil of Hell him or her whatsoever he or she be that have in spite of God St. Peter whose Church this is in spite of all Holy Saints and in spite of our most Holy Father the Pope Gods Vicar here in Earth and in spite of the Reverend Father in God John our Diocessor and the Worshipful Canons Masters and Priests and Clarks which Serve God dayly in this Cathedral Church fixed up with Wax such Cursed and Heretical Bills full of Blasphemy my See the Old and New Pretence upon the Door of this and other Holy Churches within this City Excommunicate plainly be he or she plenally or they and delivered over to the Devil as perpetual Malefactors and Schismaticks accursed may they be and given Body and Soul to the Devil Cursed be they he or she in Cities and Towns in Fields and Ways in Paths in Houses out of Houses and in all other Places Standing Lying or Rising Walking Running Sleeping Waking Eating Drinking and whatsoever Thing they do besides we seperate them him or her from the Threshold and from all the good Prayers of the Church from the Participation of the Holy-Mass No Spiritual Communion then no no more than for J. B. from all Sacraments Chappels and Altars from Holy Bread and Holy Water All pretend to Holiness Holy Holy from all the Merits of Gods Priests and Religious Men and from all their Cloysters from all their Pardons Priviledges Grants and Immunities which an the Holy Fathers Popes of Rome have granted to them And we give them over utterly to the power of the Fiend and let us quench their Souls if they be dead this Night in the pains of Hell Fire as this Candle is now quenched and put out and with that he put out one of the Candles And let us pray to God if they be alive that their Eyes may be put out as this Candle-light is So he put out the other Candle And let us pray to God and to our Lady and to St. Peter and St. Paul and to all Holy Saints that all the Senses of their Body may fail them and that they may have no Feeling as now the Light of this Candle is gone And so he put out the third Candle Except they he or she come openly now and confess their Blasphemy and by Repentance as in them shall lye make Satisfaction unto God our Lady St. Peter and the Worshipful Company of this Cathedral Church And as this Holy Staff now falleth down so might they except they repent and shew themselves And One first taking away the Cross the Staff fell down But Lord what a Shout and Noise there was what terrible fear what holding up of Hands to Heaven that Curse was so terrible Now this fond foolish Fantasie and Mockery being done and played which was to a Christian Heart a thing most ridiculous Bennet could no longer forbear but fell to great Laughter but within himself and for a great Space could nor cease by the which thing the poor Man was espyed for they that were next by him wondring at that great Curse and believing it could not but light on one or other asked good Bennet for what cause he should so laugh My Frieds said he Who can forbear seeing such merry Conceits and Interludes played of the Priests Strait way there was a noise heard Here is the Heretick Here is the Hereticks Hold him fast Hold him fast Now see the parellel betwixt the Papists using Thomas Bennet who was soon after burnt their Power considered and the Darkness of that Age in which a Cloud of Errour and Vail of Darkness had covered the generality and the Vsage of George Fox and his Party to William Rogers and his Friends for almost the same Reason viz. Detecting George Fox c. Considering I say they are a Suffering People themselves no Law to assist them in their Church Censures and the Light of the Gospel breaking forth c. to the Illumination of the generality c. That is to say A Gatalogue of the hard Words censarious Language bitter Invectives and severe Judgment passed upon William Rogers and his Friends by George Fox and those of Party with him as may be found in the several Books put forth against him and others approved on by the Second-days Meeting in London to which I have affixed the Titles and Pages of the said Books c. Whereby their Vsurped Authority is manifest under the Notion of THE CHURCH THE CHURCH THE CHURCH Viz. An Exalted Diotrephes The Accuser of the Brethen Hellish Jealousies One driven out from the Presence of the Lord Vnsavoury Salt Heady Wilful Highminded Vnruly Passionate and Furions This miserable Man W. R. who through Vnwatchfulness Disobedience Rebellion against God which is as the Sin of Witchcraft The unclean Spirit Adversary of Mans Soul the old Accuser of the Brethren having now the Rule in him meaning W. R. and over him makes War through him against the Lamb and his Followers Rude Insolent His prophane speaking concerning the Power of God but from the Spirit of Antichrist the cruel outragious deadly hellish Spirit or Image of Iealousie a murmuring complaining dividing Spirit a rending tearing Spirit a dark jealous Spirit a loose gain-saying opposite Spirit a proud exalted Spirit a contemning scornful Spirit a self-concested Spirit a turbulent willful froward Spirit This cursed Spirit of Satan is now entered into the Heart Soul of William Rogers and such of his Abetters as own the Printing and Publishing his wicked Book aforesaid And are become twice dead pluckt up by the Roots and through Perverseness Paevishness Cross-spiritedness enter into the way of Cain and Spirit of Korah and his Company of which Number and sort is William Rogers and his Adherents who have attempted such manifest Rebellion against Good pure Power A cross Canker'd Spirit Fal'n Antichristian Instruments And which I. say be Co-workers with the Prince of Darkness where the First-born of Death Rules and Reigns without any good Order Of that Seed and Spirit yea are joyned to and led by against the very Heart of God and his Light and Life in which his People live with him in The Titles and Pages of the Books that afford these bitter Invectives here follow c. Dyotrophes Exalted pag. 1. 16. 7. 17. 11 Accuser c. Title-page Introduct An Epistle or Caution pag. 4. 9. Title-page Humph. Woolwick his Epistle pag. 9. 11. This with much more that I might have collected as Rotten Heart Painted Sepulcre Ranter Old cankered Apostate Child of Hell and the like but this may serve to give a Relish of their Proceedings and compleat the Parellel And now Reader Why may not I publish what I find upon due Search and Examination Erronious in them as well and more justifiable too than they thus to vent their Passions against the peaceable People among them because they cannot conform to George Fox his Laws What Have G. F.
him and that the Author of the Accuser c. in Answer to W. R's Book may not say to me as he in pag. 86. Viz. Howbeit W. R. produceth not any now Prescriptions Methods Rules Orders and Forms of Church-Government Now saith the said Author of the Accuser c. Now he should have produced some new Orders and Forms of Church-Government Introduced amongst in since that time meaning the Year 1673. to prove his Charge of Apostacy and Innovation against G. F. and those he calls his Party c. And Pag. 133. We affirm that his meaning W. R. crying out Impositions 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 saith this notable as well as confident Author of the Accuser c. the Particulars thereof that he condemns us for as Apostates and that we practice as Church Discipline or else for ever be ashamed c. And Pag. 3. And what New and Unchristian Doctrines and Practices are they meaning G. F. and his Party fallen into we find no Proof nor Discovery thereof in all his Books c. And Pag. 128. of the said confident Author of the Accusers c. We do profess seriously a notable serious George if we may believe him we see no real Cause or valid Reason our Opposer meaning W. R. shews for the great Noyse and Rumble he makes about Outward Laws Prescriptions Orders Edicts or Decrees Outward Form of Government Apostacy Innovation Impositions Lording over Faith over Conscience c. whil'st he shews us no unjust no unlawful nor uncomly Order or Proceedings amongst us as a People nor yet gives us any Instances or Catologue of those Impositions Innovations New Doctrines or Practices brought in and received amongst us which are inconsistent with our First Testimony to the Light and Grace of God within and Teachings thereof c. I say things considered as practised amongst us I marvel that the said Author which is said to be G. Whitehead should have the Confidence thus to call for a Proof to call for a Catologue of the New Orders that are Introduced amongst us when he at the time of his Writing could not be ignorant of the Things complained of by W. R. who 't is probable thought there was no need to produce such Proof such a Catalogue and such manifest Instances to prove the same and that none would have the Confidence or rather Impudence to deny such Things as are every Month put in Practice amongst us But as I said that be may not say so to me I will bring him both Proof and President and if he will call them a Catologue he may But first the Confirmation of the Foundation of the Womens-Meetings Namely George Fox his Order above recited by a General Council held at London Anno 1675. Concerning Propounding Marriages London the 27th of 3d. Mon. 1675. IT is our Judgment that for better Satisfaction to all Parties that there may be due time for Inquiry of clearness of the Persons concerned it is convenient that Marriages be at twise propounded to the Meetings that are to take care therein both to the Mens and Womens Meetings where both are Established before they are accomplished and when Things are cleared that the Marriage be accomplished in a Grave and publick Assembly of Friends and Relations Observations And now set the Authority and Confirmation of the Womans Meetings and how G. F. his pretended Motion is corroborated and strengthed I am necessitated to transcribe more of the Transaction of this notable if not Universal Council than I am willing lest G. Whitchead should again call for a Proof or Catologue of their new stamped Government c. Concerning Mens and Womens-Meetings IT is our Judgment and Testimony in the Word of Gods Wisdom that the Rise and Practice Setting up and Establishment of Mens and Womens-Meetings in the Church of Christ in this our Day and Generation is according to the Mind and Counsel of God and done in the ordering and leading of his Eternal Spirit and that it is the Duty of all Friends and Brethren in the Power of God in all Places to be diligent therein and to incourage and further each other in that blessed Work and particularly that Friends and Brethren in their respective Countries incourage their Faithful grave Women in the Settlement of the said Meetings and if any professing Truth shall either directly or indirectly discountence a notable Warning and little obeyed except by G. F. his Men of War or weaken the Hands of either Man or Woman in the VVork and Service of the Lord let such be admonished according to the Order of the Gospel and if they receive it not but resist Counsel and persist in the work of Division we cannot but look upon them as therein not in Unity with the Church of Christ and Order of the Gospel Therefore let Friends go on in the Power of God and in that Work for Him his Truth and People and not to be swayed or hindred by them or their Opposition Observations Behold the difference between this Decree and the Letter of Advice and Counsel in the First Chapter of this Treatise that hath a particular relation to the Scripture and the Practice of the Holy Men recorded therein but this is wholly a stranger to any such Authority yet that was not proposed otherwise than Advice and Counsel and not as a Form or Rule to walk by notwithstanding there was so much in it to justifie the pressing of it both as being bottom'd on Scripture Authority and the Practice of the holy Men of God recorded in Scripture but this no relation to Scripture Authority Precept or President no relation to the Example of the holy Men of God recorded in Scripture nor any Command of God or Jesus Christ who is Head of the true Church and Lawgiver too but notwithstanding the Authors of this Decretal Order are peremptory and positive none must refuse a Complyance none must discountenance the Observatition of it directly or indirectly for if they do they are not to be lookt upon in Unity with the Church that is not to be lookt on as Christians and Members of Christs Church and so at once made Heathens by this new fashoned Edict But to make good Provision against any that shall yet dare to slight this new Model or new found Method of Church-Government or call in question their Power or Authority See what a strict and severe Admonition is uttered forth even as if it had come from the Popes Council of Jesuits and crafty Fryars I Know that some will be mighty angry and sore displeased with me for transcribing so much of their hidden Mysteries but in my apprehension there is no reason for it for if Womens-Meetings be of such Excellency and their Government and Jurisdiction so vertuous amiable as that whoever comply and yield obedience to them are in
hopes that things might yet be amended c. But you will not hear you will not have any regard to the distracting Contentions and dividing Contests we have in the Country about your New Orders so that a necessity is upon me to undeceive the World and such as have their Eye too much to you for notwithstanding things are as I have laid them down and you will not condiscend a hairs breadth yet the Author to the Accuser hath the face to tell the World in p. 127. And having these things in our Eye we can the more easily concur and accord as to Circumstances and Outward Methods and in the Wisdom of God so condiscend one to another and accomodate Matters as not to divide about them and therefore we do seriously profess we see no real Cause or valid Reason our Opposer meaning W. R. shews for the great noise and rumble he makes about Outward Laws Prescriptions Edicts Innovations Impositions c. For my part I marvel that the Author of the Accuser which is said to be G. Whitehead should have the confidence thus to appear in Print when his own Conscience tells him the contrary nay it is not a year since himself was at our Quarterly-Meeting where the said Orders mentioned in the Third Chapter are Recorded as a Rule and prescribed Platform under the Notion of Orders when one Robert Smith of Coline in Huntingtonshire came to publish his Intention of Marriage with Ann Oliver in the Isle of Ely and because he would not go into the Womens Meeting and perform the Ceremony in Manner and Form he was not taken notice of as others are that do conform nor yet admitted to have his Wife and the grand Opposer was G. VV. Albeit the Man brought a Certificate with him from their own Meeting which although it be a Digression from my present Matter yet I shall recite it that so it may the more evidently appear how far G. W. was from Accomodation or Condiscention which he in the Accuser fallaciously pretends to the World in order to deceive them to cover their Deceit and Hypocrisy and Arbitrary Church-Government Dominion and Lordship c. To the Quarterly-Meeting in the Isle of Ely These are to certifie all concerned that Robert Smith of Colne in this County meaning the County of Huntington Widdower hath at several Meetings published his Intentions of taking to Wife Ann Oliver of Aldred in the Isle of of Ely but grieved some Friends perhaps Richard Jobson and Tobias Hard-meat G. Fox's two principal Studs in that Country by rejecting their Counsel and refusing to acquaint the Women Friends therewith according to the good and wholsom Practice of Friends in the Truth But however we whose Names are Subscribed know nothing but that he is clear from all other Women Jasper Robins Edward Neel Wil. Whitehead James Parris Thomas Bundy Richard Taylor Thomas Bagly Natha Cawthorn Nathanael Neele But to return to make some Observation upon the antient Doctrine of G. Fox to the Professors which the Professors may justly turn upon him and say Come G. Fox and thy Adherents hear what we can say for we remember thou didst not only tell us That our Rule was without us our Touchstone without us our Guide without us and that in the Traditions of Men which lead from God but in the Year 1669 thou told us in thy Epistle to the Presbyterians and Independants and their rough Hearers in a Book wrote by G. W. Entituled The Divinity of Christ c. That we must not Shuffle for thou wert resolved that the Scripture should buffet us about As if thou hadst been resolved to throw the Bible at our Heads adding That we should be WHIPPED about with our Rule For thou wert resolved to have plain Scripture yea nothing less than plain Scripture would serve thy turn as if thou hadst loved the Scripture very well and valued it far above thy own Prescriptions which we now perceive was but meer Mockery since no Scripture is recorded in the Isle of Ely's great Book of Records as a Rule but instead thereof a large Epistle or Church-Directory of thy own writing and now we must whip thee a little with thy Rule of Ceremonies and Needless Traditions with which many of your peaceable People the Christian-Quakers have been long vexed and burthened and do begin to throw off thy Yoke and to come out with true Testimonies against thee and thy Adherents and in order to buffet thee soundly we now ask thee for plain Scripture and resolve to have it too or else reckon thee a very Hypocrite and will prove thee so too as amply as the Christian-Quakers have proved thee an Innovator we say shew us plain Scriptuer for your Womens-Meetings to be set up Monthly about the 10th Hour of the Day apart and distinct from the Men to get a little Stock by them And when so Assembled What Scripture have you to compel all that intend Marriage amongst you to go and present the Publication of their Intention before them at two several Meetings come do not shuffle with us for we are resolved to have plain Scripture for these your Proceedings or else we shall conclude thou hast found Austins Knap-Sack and stollen out one of the Ceremonies that he used to bring the Rome since we never heard of any Proof for these your Womens Jurisdiction save only by thy Learned Friend R. Richardson who in his ill compos'd Ingredients p. 11. said In like manner there remains in their Nunneries some Imperfect Footsteps of Womens Services c. And again What Scripture have you for Recording out of the Vnity such as will not Conform to these your Innovations since thou hast told us about fourteen Years ago in thy Book Entituled Gospel-Liberty and the Royal Law of Love p. 23. saying And therefore to bring People to that which is not of Faith is to bring them into Sin and to make them make Shipwrack of Faith and a good Conscience c. Come Is it not so still Why then do you allow in your felves the Thing you condemn in others Why do you Build again the Things you have destroyed or thinkest thou thy self execusable Oh Man Come Give us Chapter and Verse for your Womens-Meeting distinct from the Men to be constantly set up unless a little cold Weather intervene Montly about the tenth Hour to get a little Stock we suppose thou meanest a little Mony for certain Select and Holy Uses it being a more private way than the Bason and Platter which our Nonconforming Ministers it seems by thy Discourse were glad to receive their Mony in publickly but the Matter is the less in regard we never pretended to preach for nothing c. And as for us we grant we are for an Outward Rule but it is the Scripture of Christ his Apostles and Prophets which was wrote for our Example and Learning but you deny the Scriptures of Christ and his Apostles to be a Rule and yet
be in such Fault as is surmised I say that Time will manifest such to be his greatest Enemies and I pray let such consider that if they thus resolve to keep him behind the Curtain as if he were ascended above the reach and out of the the Sight of his Breathren although it be the occasion of never so much Contention Debate and Strife I say let such consider if this be not more indiscretion than the World which we say lyes in Wickedness in their open Wars do at any time produce As for Example Suppose there was a very great Army laying Siege against a City and resolved to Raze it to the ground and to leave neither Man nor Woman alive except the Citizens would deliver up such a Captain to them who had betrayed his trust pretending an extraordinary Commission Yet acted in his own Name only and by Vertue thereof had been the chief Cause of that War and Bloodshed and upon Delivery up of that Imperious Arbitrary Captain all Wars should cease pray What City would be so sottish and so stupid as to hinder such a Malefactor from being brought to condign Punishment for his criminal Offences rather than run the hazard of so many thousands of innocent well meaning People on both Sides Oh William Let these things be considered on and let not the Wedge of Gold nor the goodly Babylonish Garment be thus hid any longer in the Camp but let a Search be made upon that very Consideration that something is amiss something is the Cause of all these things and let none say to me in disdain or out of Prejudice as Eliah said to his Brother David who came up to the Camp of the Lords Host though he was but a Stripling for if they do I will say unto them as David did i. e. Is there not a Cause 1. Sam. 28.29 and conclude with the Apostle Every Man ought to bear his own Burthen without respect to Persons That was once our Principle I have much to say and yet have said enough to shew my Desire and to clear my Mind whether thou wilt answer my Request yea or nay And Rest thy Friend Francis Bugg Address to Protestants Pag. 152. Principiis obsta sero Medicina paratur Cum mala per longas invaluere moras Resist betimes that Medicine stays too long Which comes when Age has made the grief too strong And I wrote another Letter much to the same purpose on the 22d of the 6th Mo. and sent it to G. W. which for Brevities sake I here omit and the rather because it is amongst other things incerted as I understand in the latter End of the 7th Part of the Christian Quaker Distinguished c. put forth by W. R. in Answer to the Accuser c. And after I could have no Answer but instead thereof G. W. came to our Quarterly Meeting the 7th of the 7th Month 1681. and instead of healing Breaches was an Instrument and a great one too against Robert Smith of Colne his Proceedings in Marriage except he would go and Publish his Intention before the Women they being in number about five or six in a cold back Room by themselves according to G. F. his Order as heretofore I have treated on Insomuch that it came into my Mind to send him a few Queries a Copy whereof here follow Viz. The Letter as Prologue to them c. George Whitehead I Wrote to thee not long since to desire thy Assistance in a Composure of the late Differences but in thy last Journey I was loth to say Circuit this way thou hast shewed me and others thy Resolution It is reported that Nicholas Lucas told thee Thou wentest up and down to cheat the Country I reckon he meanes not of Money but the People of their Liberty they have right to Truly thy Behaviour hath manifested the Truth of his Words in a great measure as I am able to make appear not only by thy Advice in Huntington-shire but also by thy Erronious Doctrine amongst us if G. F. said true in his Gospel-Liberty pag. 23. And therefore to bring People to that which is not of Faith is to bring them into Sin and to make them make Shipwrack of their Faith and of a good Conscience But I believe the time is hastning that such as thou shall be oftner called in question than yet thou hast been for we begin to see the Truth of W. P's Doctrine who says in his Address to Protestants That the neglect of questioning our Ministers is the Cause both of Superstition and Schism However at present I desire and expect an Answer from thee touching these Things queried Viz. Either of thy Approbation of my Answer or an Answer of thine lest I spread them before thee in fairer Characters than my hand can write for thine and others Practices have brought you into suspition with the People for we see how you seek to usurp Authority over the Conscience and contray to your Pretentions exercise Dominion Gentile-like over your Brethren as if you were resolved to turn Monopolizers and Ingrocers of all Power Rule and Dominion over Consciences into your own Hands But your Authority is coming into Question and by the Holy Scripture which is by you so slighted must you be examined tryed and proved and the less you value the Scripture or Direction therefrom the less will you be valued and the more you magnifie your Directory Orders and Cannons which have no relation to the Scriptures or the Primitive Christians Example the more will your grow despised and turned from Wherefore consider your ways and wherein you can see and perceive your selves INNOVATORS and APOSTATES let there be a Return to your First Love Viz. when you loved both to give and receive Liberty in Matters Spiritual And do your first Works and do not think to heal your selves by calling others what you really are your selves for that will not now do By your Fruits you are manifest and we know you by them Oh! the Discord Contention and Debate which entred and doth dayly increase by reason of your Ceremonies and your forced Conformity to them and the chief Cause hereof lyes at your Doors for now as in Ages past the Leaders of the People cause them to Err who have greatly increased the Differences instead of healing the Breaches and that you may see as you are seen I have drawn before your view your Practices and thereby shewed you your Errour yet in as much as thou art more especially concerned I derect them to thee for a more immediate Answer Who am a Lover of Truth F. Bug. The 7th of the 8th Month 1678. A few Queries propounded to such amongst us who are crying up Holy ORDERS CHVRCH-GOVERNMENT and are adding new Ceemornies and Outward Observations whereby we thwart and contradict our avowed Principles and so are building again the thing we once destroyed and cryed out against Condemning in others the things we allow in our selves THROUGH which
Practices a man may discern without a pair of Spectacles ERROUR and SUPERSTITION coming in apace LIMPING upon their old crooked Crutches of IMPLICIT FAITH and BLIND OBEDIENCE And least you should not know how to answer these Queries I will answer them in the Words of our own Principles that so you may the better behold your Revoltings and perceive your Innovations and take notice of your Apostatizing from your Primitive Principles But if my Answer please you not then let me see by one Answer of your own what you can say for your selves Query I. Whether to Impose any thing upon another Mans Conscience either to do or practice be not a doing otherwise to others than we would they should do unto us and so Antichristian See the Second and Third Chapter about Marriages Answ Yea For so says R. Hubberthorn in his Works p. 188. where he tenders seven Reasons why no Impositions ought to be upon any Mans Conscience by any but the Lord. And says he To Impose any thing upon another Mans Conscience either to do or Practice is not A doing to others as they would be dealt by and therefore is contrary to Christs Doctrine which say I is ANTICHRISTIAN Query II. Whether such Societies as do not govern themselves according to their Primitive Principles but erect new Orders and new Models of Government New Ceremonies and new ways of Sentencing Judging and Condemning the Innocent Recording and Excommunicating such as cannot yield Conformity and Uniformity thereunto do not more resemble Tyranny than Order Nay Is it not Antichristian Answ Yea For all Societies are to Govern themselves according to their Institutions and First Principle of Union where there is violence upon this Part Tyranny and not Order is Introduced Now since Perswasion and Conviction begun all true Christian Societies ALL Christian-Societies MVST uphold themselves upon the same Free Bottom or they turn Antichristian Query III. Whether to restrain People from the free Exercise of their Consciences or to compel People to act against their Faith and Perswasion in Matters Spiritual be not Popish and a Practice of the Church of ROME Address to Prot. pag. 149. 150. Answ Yea For the Apostle in his Day said Let every Man be fully perswaded in his own Mind or Conscience And did not go about to force People to Conform to such Things as they were not perswaded of in their own Consciences But the Church of Rome doth not admit that every one should Walk or Act as they are Perswaded in their own Conscience See Josiah Coal's Whore Vnvailed p. 71. 72. Query IV. If so Whether it be not Wisdom to beware of this Trojan Horse of this Practice which so much resembles Rome who commonly lay more Stress upon their own Ceremonies and written Traditions Orders and Institutions than upon the holy Scriptures or the Primitive Christians Example Answ Yea I beseech you Protestants by the Mercies of God and Love of Jesus Christ Ratified to you in his most precious Blood Fly Rome at Home have a care of this Presumption carry it not too high lay not Stress where God hath laid none Neither use his Royal Stamp to Authorise your Apprehensions in the Main of his Institutions Address to Prot. p. 77. Query V. Whether the holy Scriptures be not of more Authority than our written Traditions and Orders And whether it be not as commendable now to search the Scriptures to see whether our Orders Traditions and Ceremony be agreeable to them as it was formerly for the Bereans who by the Scripture examined Pauls Testimony Seeing some of you call them the Professors Weapons and will not suffer them to be alledged in our Quarterly-Meetings Answ Yea For it cannot be denyed But that the great Foundation of our Protestant Religion is the Divine Authority of the Scriptures from without us and the Testimony and Illumination of the holy Spirit within us Vpon this Foot the First Reformers stood and made and maintained their Separation from Rome with good Cause therefore it is the general consent of all Sound Protestant Writers That neither Traditions Counsels nor Cannons of any Visible Church much less the Edicts of any Civil Sessions or Jurisdiction but the Scripture ONLY Interpreted by the Holy Spirit in us give the final Determination in Matters of Religion and that Only in the Conscience of Every Christian to himself which Protestation made by the First Publick Reformers against the Imperial Edicts of Charles the Fifth Imposing Church Traditions without Scripture Authority Mark you Order Makers the same Cause moves to the same thing gave first beginning to the Name Protestant and with that Name hath ever been received this Doctrine which prefers the Divine Authority of the Scriptures and Spirit to that of the Church and her Traditions Address to Prot. p. 148. Query VI. Whether it be not a Popish Tenet to cry down Wisdom and to say That Wisdom will destroy us as 't is usually with you to say for the Papists care not how foolish the Common People are nor how much in Ignorance it being as they say the Mother of Devotion they educate them provided thir Ministers and Jesuits be very expert and able to defend their way of Worship and heap of Ceremonies And when do any that Write or Dispute to defend our Way of Worship write and speak like Fools except they can neither write nor speak otherwise and why do you cry out against Wisdom upon every occasion as if Ignarance were become our only Darling Answ For to admire what Men do not know and to make it a Principle not to enquire is the last Mark of Folly in the Believers and of Imposture in the Imposers To be short a Christian Implyes a Man and a Man implyes Conscience and Vnderstanding but he that hath no Conscience nor Vnderstanding as he hath not who hath delivered them up to the Will of another men is no Man and therefore no Christian Upon this Principle Men must be made Fools in Order to believe Shall Folly which is the Shame if not the Curse of a man be the Perfection of a Christian. Address to Prot. pag. 187. Query VII Is it not great Deceit and Illusion first to make Rules or Cannons to walk by and when any refuse Obedience to them and cannot for Conscience sake Conform to them then to Senctence Judge and Record such out of the Unity and yet to the World pretend and that in Print that we do no such Thing I say Is not this great Decoit and Delusion Answ Yea That our Friends says W. P. meaning us the People called Quakers Require any men to practice what they are not convinced of I utterly renounce in their Name and that at an Infamous Slander Alexander the Copper-Smith page 10. Query VIII Whether Antichristian Practices Popish Principles Contempt of Scriptures Folly Ignorance and Partiality Practising one thing and Pretending another be Corruptions or no If yea then whether or no a private Man ought not
to discover it if he perceives such things entring the Church Answ That both the Reading of the Scriptures and the care of Religion belongs not to the Pasture of the Church ONLY But that every one that would be Saved ought to make deligent Search whether any Corruption be already or is for the Future like to be Introduced and this to be done no less carefully I hope I shall perform this Duty than if he was perswaded that all besides himself were asleep Now forasmuch as the Profit will be small If some private Man shall observe that an Errour is Introduced unless he discovers the said Errour and lays it open Address to Prot. p. 163. Read pages 93. 94. 95. 144. 146. 141. 142. c. Query IX Whether the Barbadoes Order upon Record which is To give up our whole Concern if required both Spiritual and Temporal to the Judgement of the Spirit of God in the Mens and Womens-Meetings See Babels-Builders p. 5. And the Isle of Elyes Orders upon Record in our Quarterly Book which says Thath for time to come no Friends may permit or suffer Marriages without the consent of Friends at two Mens and two Womens-Meetings being distinct and apart each from other Be not Innovations and the Setters of them up and confirming them Innovators and do they not do violence to our First Principles of Union Answ Yea Whosoever brings in or Sets up other Precepts Constitutions Orders and Practices in Point of Worship and would set up other Traditions than the Apostle delivered either by Word or Writing such are manifest to have the Spirit of Errour and are Innovators See Francis Howgil's Works p. 236. And that he begun to see the Evil Effects of Councils See his Works p. 534. where he quotes Dr. Paraeus Gregorius Theologus and Gregorius Nazianzenus c. Who complained of the Lordliness of the Ministers and Bishops and that seldom any Good came of Councils as he there at large sets forth c. George Fox See if thou hast not as much Need of a Battledoore as the Scholars and Professors had Who art as much Apostatized from they former Principles for Liberty of Conscience as the Scholars and Professors were from the single Language viz. Thee and Thou to a single Person And therefore to bring People to that which is not of Faith is to bring them into SIN to make Shipwrack of Faith and a Good Conscience Gosp Lib. p. 23. wrote 1668. by G. F. And in his several Papers given forth for detecting Deciet 't is thus said The Worlds Guide is without them in the Traditions and Precepts of men which lead from God p. 5. c. But now Conform to Hadenham Orders or Record him out of the Unity c. As at large in Cap. 3. These Orders were made the 1st of the 10th Month 1675. This I set here not to Adore Because I do well understand He that gave forth the Battledore Now brings Grapes of another Land Which Sower be because not free From Force and Impositions Although as yet he will not see Them like Old Romes Traditions These Queries or the Substance of them I sent to G. Whitehead but never received any Answer from him only there came an obscure Letter to my hands from R. R. but who it was or where he dwelt he did not acquaint me and whether the said Letter may be accounted any thing of an Answer or whether he doth not rather manifest the obscure Author to be a Man full of Contempt Scorn and Disdain and Abuse in that he calls and accounts me Conceited Befooled my Ignorance blinded Lyes perverse Lyer and yet doth not particular one Instance to prove me to be such an one c. I shall leave with the Impartial Reader to weigh and consider when he hath read the said Letter and my Answer to it a Coppy of both hereafter follow Francis Bugg I Know thy Name and Nature though not thy Person A mean Sight may discern it through thy own Spectacles plainly enough to be Abusive Vnworthy and Foolish though conceited in this Matter at present I could be glad to know 't were otherwise now so would others If not I believe G. W. will send thy Papers to the Quarterly Meeting who I believe will see and disown thy Abuse both of this Meeting at London particular Friends and themselves and especially the Truth wherein they are concerned and wherein they Labour and Travel though therein thou abusively comparest them to the Abuses of Bishops Orders Constitutions Decrees Cannons Cheating and other Terms I cannot now remember nor thou understand else thou wouldst write them in truer English and better sense This I mention to meet with and abate thy Concietedness to help thee with Spectacles to see how unfit thou art to undertake to be a Judge of Learning in that kind as well as to be a Judge of such Friends in Truth and such Meetings of Friends in an incomparably higher in imperiously and menacingly requiring them to advise and consent to the altering the Quarterly Meeting Book in your Parts as if thou hadst both this and that Meeting at thy Devotion either to bend to thy hand at thy pleasure or else to undo by thy Publication The Bishoprick thou speakest of and the Promotion aspired to by the Bryar and Thistle in Lebanon which can but prick and rake the Skin cannot destroy as it would that within and that Nature thou art in can but blister it for a time and must in the end be crushed So turn from it in time and signifie it to those thou hast wornged is my Advice to thee they Lyes and Revilings are not worth Answering to be like thee they are so gross vain Thy Queries differ in the Principle from which they proceed and the End to which they tend from the thou makest thy Answer from Friends and that which is defective in two Principal Causes is far from Good which is from intire Cause Conceit hath so blinded thee thou canst neither see Beginning nor End If I did not see thy perverse willful gross Lyes I should answer to thy Ignorance But thus much at present is meet thou shouldst know how it hath befooled thee From him that hath learned so much from the Truth though by thee despised and belyed R. R. For Francis Bugg The Queries are before and the Letters wrote by me and other Friends which I suppose he takes the Imperiousness and Menacing from shall follow after the Answer I sent him for which he accounts me so foolish befooled blinded my Ignorance not wrote in true English c. To which I refer the Reader First then my Answer I sent him Viz. F. Bugg his Answer to R. R's Letter R. R. I Have received a few Lines from thee bearing no Date nor yet acquainting me who thou art otherwise than by R. R. nor yet where thou dwellest by which I perceive thou lovest Obscurity If these Lines of mine chance to find thee out