That such a one is a dark separate Spirit which cannot be evidenced either by Doctrine or Conversation as if the Tree were not now to be known by its Fruits as in days past Had they not entertained unrighteous Jealousie we are perswaded they would not have testified against such as have approved themselves unto us no other than faithful Ministers of Christ sound in Doctrine and as blameless In Conversation as any Friends Compared with part 5. p. 91. That Rule which God Almighty as by a finger from Heaven hath laid down viz. BY THEIR FRUITS YE SHAL KNOW THEM Qu. Whether then sound Doctrine and blameless Conversations be not such Fruits Marks and Tokens whereby Persons may be known to be good Trees Members and Followers of Christ Jesus But W. R's Contradiction appears both wayes as in what follows also partly relating to the Contradictions before Preface p. 10. Insisting on Judging by Outward Fruits viz. If living well and holding forth nothing but sound Doctrine shall not be brought to the Measuring Line of Christ what Defence can there be aganst a Slanderous tongue Part 3. pag. 83. I therefore do reasonably conclude that the Infallible Mark whereby any Member of the Body is known to be in true Unity with the Body doth NOT consist in Profession and Belief of certain Principles and Doctrines and Practices DEPENDING THEREON which comprehends both well living holding forth nothing but sound Doctrine BUT in the Circumcision of the Heart and an answer of a good Conscience towards God p. 84. The most Infallible Mark and Token then of a Member in the true Unity of the Body of Christ is an inward Invisible Mark that cannot be stampt on any but by the Impression of Gods Power on the Heart Qu. Are not his Contradictions various and manifold One while no outward Marks and Tokens do Infallibly manifest the Members of the true Church Another while Living well and holding forth nothing but sound Doctrine shall be brought to the measuring Line of Christ i. e. ye shall know them by their Fruits another while the infallible Mark to know a Member of the Body in true Unity is an invisible Mark Stampt on the Heart by the Impression of God's Power 't is the inward Circumcision of the Heart and answer of a good Conscience it doth not consist in Profession and Belief of certain Principles and Doctrines no nor in any outward Marks and Practices THEREON DEPENDING especially if by no outward Marks or Tokens Christ's Members be to be known One while the Infallible Mark is Outward another while 't is Inward Again 't is Outward in sound Doctrine and Practices Again 't is NOT Outward but Inward One while 't is Visible Another while 't is Invisible Whereas there are really good Fruits both Inward and Outward Visible and Invisible proceeding from the true and holy Root of Life all manifest in the Light for be sure bad Fruits come from a bad Root and Spirit But to take the matter in W. R. his last sence viz. The most Infallible Mark and Token of a Member in the true Unity is an Invisible Mark And this grants an inward and Invisible Evidence from the Spirit of Christ and so a certain Sence and Judgment of Members in the true Unity and Members out of it beyond all outward Evidence Marks or Tokens and this Inward Sence and Judgment extends even to Mens Spirits certainly to discover whether they are right or wrong in true Unity or not in it And yet in giving any publick Judgment upon Persons as being in a Wrong Dividing Spirit there ought to be outward apparent Evidence Mark them which cause Divisions and Offences contrary to the Gospel and avoid them Those Divisions and Offences are somewhere evident though they be not Drunkards nor openly Gross or Scandalous in Conversation yet if they cause Division Schisms and Rent in the Church this may be easily evidenced and is to be condemned and we know of none judged among us on this account without some real Evidence of matter of Fact of this kind if any are we allow it not Part 1. pag. 7. Some Persons Uncertain in Number and Qualifications do take upon them to call themselves a General Meeting Pag. 16. Mens Meetings have MOST usually CONSISTED of Men Uncertain as to Qualifications c. may assume a Power over Consciences under the Notion of the Church of Christ. Pag. 12. We dare not conclude that none in those Meetings were Members of the Church Part 3. pag. 39. Where two or three are gathered together in Christ's Name there is the Church of Christ. Note If some of those Meetings be Members of the Church or gathered in Christs Name and so his Church then such are certainly Qualified they CONSIST not of men uncertain Part 1. p. 11. That one Man G. F. advising friends to hold such Meetings Monethly and Quarterly But for our parts we understood not at that Day that it was DESIGNED by him or any else that those Meetings should not only be accounted the CHURCH but also such as professed the Truth ought to believe * as his Church believes had he so exprest himself Testimonies would have arisen as a Flood against such Darkness Part 4. pag. 37. J. W. and J. S. do testifie thus viz. On the whole matter in the Fear and Presence of the Almighty God we declare That as we do APPROVE of Monethly and Quarterly Meetings for the necessary service of the truth so we further say that as these or any other Meetings of Friends in Truth shall be continued to answer these Services we believe that as it now is it also will become our Duty to be at UNITY with our Brethren in the Services thereof Part 3. pag. 74. * I confess the true Church is in the true Faith and every Member thereof is in some measure at least of the same faith that all the Elect of God are of So that it may in truth be said every Member of the Church doth in some measure believe as the rest of the Members do Note Qu. 1st Wherein have those Meetings declined the Service of Truth 2dly Then why not to be accounted the Church if two or three gathered in Christ's Name be the Church 3dly How comes W. R. to UNCHURCH them and yet they approved by his Friends 4thly How can every Member be in the same Faith if they believe not as the same Church doth Part 1. p. 12. 'T is now our concern to declare that whosoever hath or shall testifie that all those Meetings as usually held viz. Monethly and Quarterly were the Church of Christ hath and will appear to be such as know not whereof they affirm Part 3. pag. 78. The word Church is mostly used in Scriptures with respect to perticular Congregations or Assemblies Pag. 79. Where two or three are gathered together in Christs Name there is the Church of Christ Mat. 18. 19 20. Qu. Whether W. R. can prove that
Meeting for the Worship of God within the City of Bristol the 21st of the 11th Moneth 1678. as he saith where some were present not accounted to be of the People called Quakers though there was but very few such there then as Credible Account was given from Bristol but at that Meeting the People present were mostly Friends as in an Account dated Bristol the 25th of the 11th Moneth 1678. And what though some others were present and heard it read What knows he but it had a good Effect on some of them seeing Division Contention and Discord have both before and since that happened in that Meeting according as he has related in Print there was the more need of such a Testimony going forth against such a Spirit of Contention and Discord that hath so openly appeared in that place 4thly Neither is there any just or equal Comparison between the said Printed Epistle and W. R. his great Invective Book which tends to the Perpetual Reproach Scandal and Infamy of divers Faithful Persons by Name and of the People called Quakers the Truth and Christian Religion professed by them whereas the said Epistle by Mary Elson and Anne Whitehead was not to Infamize any Friends or Professors of Truth by Name but according to the Title An Epistle for True LOVE UNITY and ORDER in the Church of Christ against the Spirit of Discord Disorder and Confusion c. All which considered W. R. hath manifested his Injustice in these his several Instances as well as his apparent Fallacy and Impertinency in that one principal Instance of the said Printed Epistle so that the Foundation of W. R's proceeding to Print is evidently proved Deceit and Falshood But come on we have dwelt some-what long upon this point let 's now briefly sum up and present the Case in W. R. his own sence and see how far that will go thus viz. The said Epistle of two Printed Sheets given out by Anne VVhitehead and Mary Elson amounting to a Publication of Divisions though Reflecting on no Persons by Name coming to my Hands the 8th of November 1680. it was a great Provocation to me and the chief concern upon me to Publish my Book of Eighty Sheets or above reflecting on many of the Chieftains among the People called Quakers by Name in Particular and upon the greatest part of that People in General who own them as also upon their Meetings that are for an Outward Form of Church-Government Visible Orders c. as being Apostates and Innovators c. To all which it may be said Oh! great Champion Scribe of the Schisme and Faction and Popular Person wa st thou so provoked by two poor VVomen with their but two Printed Sheets against the Spirit of Discord that thou must needs revenge thy self with a Furious Confused Book of above EIGHTY Sheets in Print Is this thy Justice Manhood and Valour so Excessively to vent thy Fury for the sake of two such in thy esteem doubtless Inconsiderable persons their two Sheets At this rate we may expect that we shall so hugely provoke thee by this Treatise against thy work of Darkness and Confusion that thou wilt severely pay us off with a Book of Five or Six Hundred Sheets at least but then thy Friends must very highly advance their Purses towards the Charge if they 'l be so Mad or Silly Be sure if thou writest against us make it a huge big Book or else thou wilt not proceed according to thy former GREAT CONCERN OF CONSCIENCE and JUSTICE against the TWO Womens TWO Sheets and many more because thereof However if thou pretends to make Answer or Reply hereunto let it be as big as it will let it but refer to holy Scripture and be Argumentative and it may probably be the more taken notice of but if it be a kind of History made up of Stories Reports and thy own Jealousies to expose Weaknesses and to render Persons by Name Odious 't will then be No Answer but a Dirty Revengeful Clamour like much of thy Unchristian Book already extant to thy and thy Abettors great Shame and Disgrace Disaffect XI First Part pag. 9. W. R. frames an Objection in which are these words viz. And that we ought to believe as the Church believes compared with his 4th Sect. pag. 23. The Title whereof with some other words objected by him follows viz. Sect. 4. An Answer to the Third Position deduceable from an Objection raised toward the Conclusion of the first Section viz. That 't is Folly and Hypocrisie to profess our selves Members of the true Church and yet not believe THUS as the true Church believes VV. R. To this we say We are altogether dissatisfied especially when we consider what a Body of Darkness hath entred under the Belief of this Position We must believe as the Church believes And pag. 24. May it not further be said we know how Papists and Protestants describe their Church c. Observe That herein our Adversary still persists in his course of Envy and Persecution by thus seeking to render us as like Papists as he can as if we were imposing an Implicit Faith concerning our Assemblies without Conviction on the bare Terms of Believing as the Church believes which Imposition we Abhor being alwayes for that Faith that 's Explicit Clear and Evident grounded upon the plain Evidence of the Spirit besides to render us Odious and Obnoxious in this matter W. R. hath Fallaciously wronged the Citation in his said 4th Section and whereon he grounds his whole Section leaving out the very foregoing words which are the most Material and Explanatory words as in the Title of his said Section compared with the Book he took them out of Entituled THE APOSTATE INCENDIARY REBUKED c. pag. 16. the words are these viz. I affirm That the true Church is in the true Faith that is in God and we must either believe Thus as the true Church believes or else it were but both a Folly and Hypocrisie to profess our selves Members thereof See how plain the words are principally relating to the Faith that is in God which explains the matter but W. R. though in his first Sect. pag. 9. cites the words viz. The True Church is in the True Faith that is in God in his 4th Sect. he wholly leaves them out and places his Exceptions and Answer upon the latter part some-what varied into a Position which he deduces from an Objection of his own framing and then cryes out We are altogether dissatisfied when we consider what a Body of Darkness hath entred under the Belief of this Position WE MUST BELIEVE AS THE CHURCH BELIEVES Thus crookedly and perversly has he Scribbled to put the Odium of POPERY upon us but if we should ask him Is it not in it self true Doctrine That the true Church is in the true Faith that is in God and we must either believe thus i. e. in God as the true Church believes or else it were but Folly and Hypocrisie to profess our selves Members thereof Dare he say that to believe in God as the true Church believes is Unsound Doctrine But
THE Accuser of our Brethren Cast Down in Righteous Judgment AGAINST THAT SPIRIT OF Hellish Jealousie Vented in a great Confused Book falsly Entituled The Christian-Quaker Distinguished from the Apostate and Innovator In Five Parts The Fallacy and Force whereof being herein clearly Detected justly Repelled Jer. 2. 19. Thine own Wickedness shall Correct thee and thy Back-slidings shall Reprove thee know therefore and see that it is an Evil thing and Bitter that thou hast forsaken the Lord thy God and that my Fear is not in thee saith the Lord God of Hosts John 13. 27. That thou dost do Quickly London Printed for John Bringhurst at the Sign of the Book in Grace-Church-street near Cornhil 1681. A Short ADVERTISEMENT To faithful Friends called QUAKERS to whom this may come Christian-Friends IN this Treatise we the peaceable Christian People called Quakers are Conscientiously vindicated and cleared in our CRISTIAN SOCIETY CHURCH-ORDER and DISCIPLINE from the unjust Charge of APOSTACY and INNOVATION and from the great Envy horrid Abuses and Fallacies of WILLIAM ROGERS in his Book falsly Entituled THE CHRISTIAN-QUAKER DISTINGUISHED FROM THE APOSTATE AND INNOVATOR but his own Apostacy and Innovation is herein clearly Detected And this is recommended to your Care and Prudence to be reserved in your Hands and dispersed only where you in your respective Places and Counties shall in the Wisdom of God see a necessity to remove and prevent the great Scandal Infamy and Reproach of the said Book A Brief INTRODUCTION TO ALL Faithful Friends CALLED QUAKERS Tender and Beloved Friends in Truth A Holy concern of Soul and Conscience on behalf of our Lord Jesus Christ his Kingdom Church and People THAT only was the real Motive to this ensuing Treatise The matter whereof is not to trace the late Difference and present Controversie Historically nor to traverse the Way of the crooked Serpent in all his windings there 's no need of that the Eyes of many are open to see his perverse Wayes but clearly to Detect and set Judgment upon his Work of Enmity in WILLIAM ROGERS's said Book in the most Material Parts that are Wicked and Scandalous to Truth and Christ's Innocent Followers and Subjects and to Evince the most Subtil and Fallacious Pretences thereof and his most manifest Inconsistences and Self-Confutations as well as his Froward Oppositions and Contradictions to us as we are a Church and People gathered by the Lord and settled in good Order and Society by his holy Spirit The Ground and Cause of the present Division and Opposition furiously mannaged by W. R. and his Abettors against us has been and is originally placed upon a wrong Spirit in them a Murmuring Complaining Dividing Spirit a Rending Tearing Spirit a Dark Jealous Spirit a Loose Gainsaying Opposit Spirit a Proud Exalted Spirit a Contemning Scornful Spirit a Self-conceited Spirit a Turbulent Froward Wilful Spirit against this Spirit have the Complaints been by several Tender-hearted Friends among us If we be asked how we prove that to be the Spirit against which we are now engaged in this Treatise We may justly Answer W. R's Malicious Book is apparent Proof being a Birth of that same Spirit it bears the exact Image and Shape of all the Parts and Properties of it 't is Proof against him and all that own it being brought to the Test of Truth in all Consciences for it shews all that which is charged upon that Jealous Rending Dividing Proud Exalted Scornful Spirit c. from whence the Book proceeded It s Stile and Matter on his Jealousies and if Report be true c. bespeak all these to his and its great Shame and Disgrace He places the Apostacy and Innovation against us not only in outward Order Discipline and Form of Church-Government but even in the very Doctrine and Life of Christianity as if they were greatly extinguisht from among us and therefore has divulged his Book and that from a great pretended concern of Conscience on many that it might not be reputed that the Doctrine and Life of Christianity are wholly extinct among the People called Quakers but that both yet remain in some of them i. e. in W. R. and his Party But his termed Honourable Friend John Wilkinson gives a quite contrary Account concerning the Breach of Concord and Jarr The Cause saith he God hath shewed me that it is not in Principles of Truth nor in Christ's Doctrine nor in any Practice which Truth in the members of the heavenly Body leadeth into but about Prescriptions through the blind Zeal of the Weak c. And W. R. also grants 't is but about the SHELL and not the KERNEL soon after he has placed the Apostacy in Doctrine and Life as if both Christian Doctrine and Life were extinct among the greatest part of us as a People But how can that be true if no Breach of Concord nor Jarr in Principles of Truth nor in Christs Doctrine nor in any Practice which Truth leadeth into and that this be shewn of God too yea W. R. also confesseth that those small Differences which at first seemed but like unto little Sparks Pref. p. 2. 't is true indeed that great Endeavours in much Christian tenderness have been used for a Composure and matters were brought near it at Drawell but Satan has prevailed to make this fiery Agent an Incendiary to make the Breach wider having been secretly animated his abusive Book is Proof whereby he has abused divers of the Servants of Christ by Name and many not named in 's Book rendring them Apostates Innovators c. He has Abused and Scandalized our Meetings and our Order and Discipline as being but a Form and Government set up by man and Mans Tradition G. Fox's Form of Church-Government G. F's Orders c. These Expressions we own not they are not proper for though we grant that He hath been Instrumental in the hand of Christ for stirring up others to Unity and good Order yet we are satisfied that the great Builder Former and Orderer of the spiritual House is Christ Jesus and that HE is the Author and Foundation of that Christian Religion Care Over-sight and good Government among us as a Church and People the Substance Intent and End of all which is that pure Religion which is not only to visit the Fatherless and the Widows but to keep Unspotted of the World which we have Scripture-Testimony and Instances and Christ's and his Apostles Doctrine for W. R. has not spared to seek out occasions against Persons to gather up and divulge Weaknesses to pervert Truth and make false Constructions of mens words his Heart being filled with Pride and Envy his Head is loaden and confused with cloudy Conceits and perverse Imaginations against the Innocent After all his great Clamour and heavy Charge of Apostate and Innovator c. about Orders Prescriptions Impositions Innovations Form of Church-Government c. setting aside his Prejudice and Enmity his wrong and evil Jealousies Perversions false Inferences
the Notion of CHRIST's Government would be found Invaders of Christs Prerogative this compared with what he writes pag. 13. viz. That Spirit that would remove us from that Teacher that cannot be removed into a Corner to follow the Dictates of Fallible Men. Observe First We judge both these are unjust Reflections as well as unjustly applyed for we know no Outward Rules Orders Laws or Prescriptions practised among us that are the meer Dictates of Fallible men but such as Christ is originally the Author of and which answer his pure Law of Love of Truth within Secondly Our Adversary to prove us and our Meetings Apostate from the inward Teacher is very uncertain and frequently various in his Opposition as one while 't is against Outward Rules Orders c. another while against them as being the Dictates of Fallible men another while as being imposed or urged with too much Severity another while as Imposed on our Fellow Members without Conviction Sight or Sence of their Duty therein another while as being Innovations and such as Christs Light within parswades not to And so he is at a loss in his Uncertainty not assigning what those Rules Orders Laws or Prescriptions are that are liable to all these Exceptions which while he does not his Work and great Clutter and Noise therein appears very Impertinent and Contentious Silly and Rediculous And what are his chief Allegations against the Mens Meetings of our Friends See what follows Disaffect XIV W. R. 1st part pag. 16. That Mens Meetings have most usually CONSISTED of Men Uncertain in Numbers as well as to Qualifications may assume Power over Conscience under the Notion of the Church of Christ. Pag. 7. Persons Uncertain in Qualifications do take upon them to call themselves a General Meeting Query But do these Meetings most usually consist of such Persons Uncertain in Qualification No we deny that and take his own words to shew his Inconsistence therein viz W. R. pag. 12. Though we dare not conclude that none in those Meetings were Members of the Church Observe Then they are not all Uncertain in Qualifications Disaffect XV. W. R. pag. 7. concerning Friends said Meeting To be very plain we cannot but appeal to the Consciences of all such honourable Friends who are both Intelligent and Impartial whether some who have usually there assembled or may pretend Right to be Members thereof have not been false Accusers and Man-Pleasers and MANY OF THEM a sort of Persons who being Lovers of Preheminence and Time-Servers take that as an Opportunity to appear unto others that which they are not in themselves Observe These Accusations we do judge are not only Scandalous against many Friends but tending to the great Reproach and Scandal of our said Meeting and the Truth professed among us Disaffect XVI W. R. 1st part pag. 11. Sect. 3. 'T is well remembred that that one Man G. F. went some Years past into many parts of this Nation advising Friends to hold such Meetings viz. Monethly and Quarterly and in many places his Counsel was readily embraced but for our parts we understood not at that day that it was designed by him or any else that those Meetings should not only be accounted the Church but also such as professed the Truth ought to believe as this Church believes had he so exprest himself Testimonies would have risen as a Flood against such Darkness for this would have plainly appeared to us to have opened a Door whereby that Babylonish Rubbish which we had been long testifying against might have been exalted in one day Observe This passage we judge does greatly bespeak the Mans Enmity and perverse Jealousie both against G. F. and those Meetings to render him one that has acted upon some Hidden Selfish and Unchristian Design to set up an absolute Dominion in and by those Meetings over the Faith and Consciences of their Brethren which we utterly testifie against and look upon it to be very grosly Scandalous and Reproachful for the very Intent and Design of those Meetings hath been from the beginning manifest to be for the Service of the Lord his Truth and People in the Unity of true Faith and Love as Fellow-helpers one of another Query And why may not these Meetings be accounted the Church or any of them a Church of Christ when gathered in his Name and Fear Has not W. R. counted them such formerly Are none of them now worthy of the Name Church in his Esteem Would he Unchurch them all at once if so why does he come at any of them then But see his 3d part pag. 78. what he confesseth viz. That the Word CHURCH is most used in Scriptures with respect to Particular Congregations or Assemblies and pag. 79. Where two or three are gathered together in Christs Name there is the Church of Christ. And dare he say there is not so many as two or three that gather together in Christ's Name among us No he has confest He dare not conclude that none in those Meetings were Members of the Church 1st part pag. 12. Thus he shews his Uncertainty in his Gain-sayings Disaffect XVII W. R. pag. 14. 1st part An Eminent Person professing Truth being at Bristol did take occasion to signifie at a Mens Meeting held in that City to this Effect That in London and other parts of this Nation where such Meetings were usually held the Sence of the Generality hath been taken for the Sence of such Meetings comparing this with this Doctrine frequently of late published amongst us That the Apostacy shall never enter the generality more doth give us just occasion to be Jealous that our Opposers for the carrying on of THEIR DESIGNS against us have contrived this Method of carrying all things by the Generality or Major Number of Voices Observe He draws Inferences from his own perverse Jealousie still which we affirm are Unjustly deduced from what here he falsly pretends doth give just occasion thereof for such Designs and Contrivance to carry all things by the Major Number of Voices we plainly disown but by the Sence and Influence of the Power of God and Demonstration of Truth and where that makes the generality of one accord 't is no Design or Contrivance against Persons Query We ask him if he believes a general Apostacy shall come over the Church of Christ or enter the generality thereof in these latter dayes seeing he seems so much concerned against such a Doctrine as that the Apostacy shall never enter the generality more how then doth he consist with his own Confession 3d part pag. 77. viz. My Faith is that a Remnant will be preserved so watchful as that being built on the Rock Christ the Gates of Hell shall never prevail against them Disaffect XVIII W. R. pag. 21. 1st part Marginal Note This Sentence as Heirs of the Gospel of Life and Salvation take your Possessions of late Years frequently expressed by way of Encouragement to continue Mens and Womens Meetings By which means
be their Duty as the Reason of such their refusal What a large extent would he make this Liberty in Christ Jesus and how Contradictory to it self God preserve his People from this Libertine Spirit But he has contrarywise stated the matter which may be taken for both an Answer and Confutation to himself 1st part pag. 43. where he confesseth plainly thus viz. Some may run into Looseness and say The Light in Conscience condemns me not and therefore 't is the care of Faithfull Brethren to appear as Watchmen over the Flock WE SAY SO TOO and those who approve themselves Watchmen will endeavour to convince such who in very deed run into Looseness c. that though they may pretend the Light condemns them not yet that their Deeds are Evil and that the Light doth condemn the same though they may be hardned and see it not Note Now he has granted some to be Watchmen over the Flock and their care as such and that the Blindness and false Liberty is placed upon such as run into Looseness and become hardned and not upon any Innocent Members of the true Church or tender-hearted Believers whose Liberty is in Christ Jesus and this Blindness and Hardness cannot excuse them in Sin or Evil whether in Omission or Comission because the Light doth condemn the same and both their Blindness and Hardness being effects of their disobedience to the Light of Christ in them Ignorance can be no excuse for Sin when it self is Sin as also W. R. confesses pag. 52. That the Church of Christ hath Power to Admonish the Parties differing to their Duty and if they refuse to take their wholsome Counsel may then declare such Unworthy of their Society whereby he has granted the Churches Power both of Admonition and giving Judgment against those that refuse the Churches wholsome counsel and admonition so that 't is plain that Power of Judgment and Rejection he has granted the Church in which he has granted the Authority and Government pleaded for by us for Power of Coertion or Force we claim not and this leaves no room for W. R. or any else to plead a Liberty in Christ for the Members of his Church either for not seeing it their Duty to practise such Counsel or for refusing to submit on that score Disaffect XXV W. R. 1st part pag. 52. For any Members under the Notion of the Church to say We have Power to decide and remove these things without the assent of the Parties differing is an Usurpation and that the Assent of Parties was not intended by the Approvers of the said Book of Government is evident to us for that there is not in any part of the said Book one Tittle to that purpose Here are two gross Untruths in this Passage insinuated against us First Without the Assent of the Parties Differing When did any of us so pretend a Power to remove the Difference We cannot force Unjust Injurious Persons to make Restitutions for Wrongs done but leave them to the outward Power to subject them to common Law and Justice though we have Power by Perswasive Means with those among us who design nothing but Justice and Right to all men that they may do accordingly Secondly That the Assent of Parties was not intended by the Approvers of the said Book is a very gross Abuse and Untruth for it is most acceptable to us as we are a People for Peace and Concord to have all Parties differing among us assent to a just decision and fair end of the Differences by faithful and competent Persons among our selves to prevent their going to Law one with another Thirdly And if the very words Assent of Parties differing to the Decision of honest men in the Church skilled in the Matters be not expressed yet we take the thing to be all along implyed in the said Book viz. the assent of the Parties differing to be concluded by some or other Judicious Persons in the Church and not to go to Law before Unbelievers there is much in the said Book will prove that their Submission in that case is urged His telling us pag. 50. That the Author to the Hebrews speaks nothing of the Churches Authority as Judges is still to lessen the Churches Authority contrary to the Doctrine of Christ and his Apostle viz. If he will not hear the Church let him be unto thee as an Heathen Man Mat. 18. And The Spiritual man judgeth all things the Saints shall judge the World Know ye not that we shall judge Angels how much more things that pertain to this Life 1 Cor. 6. And wherein judge Angels but in higher things than those of this Life therefore the Church is not to be denyed a Judgment in those lower things pertaining to this Life Disaffect XXVI W. R. pag. 48 49. Mixt and Uncertain Assemblies as to Number and Qualification may call themselves the Church and under that Notion give forth Orders Rules and Sentences telling the rest of those whm they account their Fellow Members 'T is your Duty to Obey though you pretend you see it NOT. Observe This we take to be not only a slight but an Unjust and Implicit Charge upon our Assemblies therefore we demand Proof of any Assembly or Assemblies among us that under the Notion of the Church have given forth Orders and Rules in these Terms as telling the rest of their Fellow-Members 'T IS YOUR DUTY TO OBEY THOUGH YOU PRETEND YOU SEE IT NOT. We dare say this is a Forgery of his own contrivance When did any of our Assemblies so tell their Fellow-Members 'T is to be noted that in such places where he in his Book allows not the Church of Christ power to judge or to give positive sentence in cases of Difference nor yet so much as to chuse or set a part any for the persons differing to decide their Differences but only those at variance to make their own choice as in pag. 53. Herein he has endeavoured wholly to make void all Church-Government and Authority allowing more Power to the persons differing yea to the person offending than to the Church the person offending to make his own choice as well as the person offended whenas the Offender if one unwilling to make Restitution for the Injury done he will be apt to chuse some partial persons of his own party to serve his own turn if he can which no wayes can tend to bring the difference to a fair and just end Now to allow such Offender an equal power of choice is not according to Christ's Doctrine Mat. 18. where the Brother offended was to make his Complaint and tell the offender his fault who refusing to hear then two Witnesses and for want of hearing them lastly to tell the Church and if he would not hear the Church then to count him as an Heathen man c. So the innocent offended Brother was to make his choice and had an esteem of the Churches Authority and right of Judgment in
the case of Offences which such Injurious offending Brother had not and therefore to be rejected as an Heathen man chiefly for refusing to hear the Church and herein consists the Nature of the Controversie between Us and W. R. We take part with the Innocent Brother that is injured and offended who is willing to bring his Case before the Church of Christ and to hear the Church as in point of Judgment and as knowing his presence in the midst But W. R. plainly appears to take part with that injurous offending Brother that will not hear the Church And as for the Power W. R. grants it any Members of the Church for deciding and removing Differences only when given by the assent of Parties He confesseth that any Heathen man might claim the like Power p. 53. What Power then has he here allowed the Members of Christ's Church in these cases more than to any Heathen man But mark if this Gainsaying Spirit be not drawing back among the Heathen that hath so little esteem of the Church of Christ but he often contradicts himself confessing to divers Truths against his own Oppositions so that the Light sometimes interposeth though Darkness has moâ—â— prevailed in his Work Disaffect XXVII W. R. third part pag. 64. Christ's Doctrine well described by his Sermon in the Mount Mat. 5. and Chap. 6. wherein there is not the least Tittle to countenance this Sentence that the positive sentence or decission of the Church in matters of Conscience may be obligatory on Believers Observe His main Work is still to Invalid the Authority and Sentence of the true Church whereby here he would set Believers in opposition to the Church as not oblieged by the Churches Sentence without exception let it be as really from Christ and as true just and reasonable as may be but if the Sentence or Decision of the Church in matters of Conscience be no wayes obliging on Believers then why has he told us of the Counsel and Admonition of the Church which they that will not submit unto are to be rejected by the Church His Inconsistences and Self-contradictions are numerous what was that counsel which he that did but say to his Brother Racha should be in danger of as Christ said Mat. 5. 22. Was not this counsel in the Church of Christ under the Gospel as well as in the Church of the Jews under the Law But still our Adversary proceeds in his Inconsistency Disaffect XXVIII W. R. pag. 64. third part Nay in that very Case Mat. 18. 15 16. where 't is said If thy Brother trespass against thee go tell him his Faults if he hear thee not take with thee one or two if he hear not them tell it to the Church if he refuse to hear the Church let him be unto thee as an Heathen man The Scripture doth not say that Sentence ought to be obligatory on all other Members of the Church of Christ who might be no way concerned either in the Admonition or Sentence to look upon him as an Heathen man but it saith Let him be unto Thee as an Heathen Man Observe This we do except against as unsound Doctrine the sentence in this place against that Brother that refuseth to hear the Church was Christ's and the offence for which he is sentenced as an Heathen man is both against a Brother in particular and against the Church in his refusing to hear the Church and therefore seeing its Christ's Admonition and Sentence to let him be to thee as an Heathen man how could the rest of the Members of the Church of Christ look on him otherwise than as an Heathen man having refused to hear the Church Strange Doctrine that one Member of the Church of Christ should have occasion and that according to Christ's Doctrine to look upon a Brother so offending against him and the Church as an Heathen man and yet other Members of the Church of Christ not to look upon him as an Heathen man what then may they look upon him as a good Christian contrary to Christs own Sentence And what though there be other Members of the Church of Christ that are not immediately concerned in the Admonition or Sentence against the Offender being not present in the Church when he refused to hear them Does it therefore follow that they must be so far divided in their Sence and Judgment either from the Sentence of Christ the Sence of the Church to whom complaint was made against the Brother Trespassing or from the Sence of the Brother offended as to look on him not as Christ or the Offended Brother or the Church whom he refused to hear have judged of him that is as an Heathen Man What Confusion would this make in the Church and Contradiction to Christ's own Sentence Much might be said to shew the Absurdity of this but W. R. in his own contradiction has granted 3d part pag. 36. viz. Since the case is stated between two Brethren and that on an orderly Proceeding and Admonition of the Church the Sentence for not hearing the Church is Let him be unto thee as an Heathen Man Here he has granted both Authority Order and Government in the Church of Christ in respect to such Judicial proceeding as is confirmed by the Sentence of Christ himself This is the man whose Work is much of it to oppose Church-Government and to render the Sentence or Decision of the Church of Christ not obligatory on Believers We have rarely known any of Truth 's Adversaries more confounded in their Attempts against the Truth and People of God than he is howbeit we will grant him that nothing that is Outward whether it be Sentence Judgment Order or Decree in the Church of Christ that can be a Bond on such to forsake Sin and embrace the Truth as are run into Looseness Evil Deeds and are become hardned as he saith pag. 43. 3d part Until their Consciences be awakened to hear Gods Witness in themselves This is true but then it s no Proof against Church-Government or that the just Sentence Admonition or Judgment of the Church of Christ is no wayes binding on Believers who are Members of the same Church but only that they are not obliging to such as are hardned through Sin that they see not their Duty whose part our Adversary has taken and their cause he has pleaded against Church-Government and against the Authority Sentence Judgment Outward Directions c. of the Church Again W. R. grants 1st part pag. 48. That though we find the Author to the Hebrews chap. 13. v. 7. saying on this wise Remember them which have the Rule over you yet he doth not say Such who had the Rule were the Church but describes them to be such who had spoken unto them the Word of God so that if any Authority be given to any to Rule as Members of Christ's Body it appears from the Scriptures of Truth to be unto such who had spoken the Word of God unto
them over whom they had the Rule Thus far W. R. Whereby he has fairly given away his Cause for here he has granted Authority of Rule or Government given to such Members of Christ as had spoken the Word of God unto them over whom they had the Rule whence it follows that all such Members of Christ's Body whether Elders or Overseers c. as have the Word of God to speak or a Testimony from him committed to them to bear to others may have a share and right in Rule and Government in the Church of Christ with respect to them unto whom they speak the Word of God and this may extend to as many faithful Members as grow up in Truth and unto a Testimony so as to have the Word of God to speak But then we ask If such be not of the Church seeing he seems not to own them that had the Rule to be the Church What! were only the Hearers and not the Preachers the Church however W. R. has granted Rule to the Preachers which is not to be tyed up to the First Preachers but also to extend to Others whom God shall raise up and fit for his Service though he has opposed and gainsay'd many faithful Ones in his Book yet he grants such Preachers to be Members of Christ's Body however it appears that the Inferiour Members or Weaker part of the Church owed a Submission to those Superiour in the Church obey them that have the Rule over you c. yet all in the Lord in the Light and clear sight of their Duty in Humbleness of Mind submitting themselves one to another as the Primitive Christians did Also the Members of the true Church were not come to the same Growth to the same Dignity to the same Degree of Judgment to the same Measure of the Gift of Christ nor to the same Stature in him some were more Eminently dignified for the Service of the Church than others were and accordingly were required to be helpful to others and a suitable Submission one to another according to the heavenly Order of the Gospel Church and Body of Christ and diversities of Gifts Operations and Degrees of Growth through the same holy Spirit do not oppose nor contradict nor clash one against another and even they that were appointed Elders and Overseers in his Church were to hold fast the faithful Word as they had been taught that they might be able by sound Doctrine both to exhort and convince the Gainsayers Moreover the Church of Christ and every faithful Member thereof hath Power to give Testimony absolute Judgment and Sentence against all Loose Disorderly and Scandalous Wayes and Conversations when duely manifest among any Professors of Truth which dishonour our holy Profession and let up a Spirit of Ranterism and false Liberty and these ought to be testified against judged and condemned and 't is not justly in the Power of any Offender in those cases to make their own choice of any Person whatsoever to evade or make void any such Judgment or Sentence nor ought the Offender to be at his own choice in such criminal Cases of Looseness and Disorderly walking but the Universal Judgment of Truth to be set over the Transgressors Head in a Gospel Way and Order on a Judicial hearing and discovery of the Offence for the Church of Ephesus was commended in not bearing them that were Evil and hating the Deeds of the Nicolaitans Rev. 2. 2 6. But the Church in Pergamos was blamed for having them that held the Doctrine of Balaam and the Doctrine of the Nicolaitans which tended to Ranterism Fornication or Community of Women which was to be judged out with the Light of Truth forever see Euseb. Hist. l. 3. c. 26. W. R. is Impertinent also in his Gainsaying where in pag. 53. 1st part he hath these words viz. Disaffect XXIX It appears evidently to us that preaching up Obedience to that wherein the Conscience through Faith is not satisfied is a handling the Word of God deceitfully This as 't is generally stated and as it is designed is not only unfound but a kind of an Implicit smiting at those whom he writes against tends to make void that first preaching of the Gospel to People Unconvinced and Unsatisfied in their Consciences concerning the most Essential Truths relating to Salvation as that of the Light the Cross of Christ the Narrow Way being Crucified to the World and the Vain Fashions thereof c. which are preached to many before they are satisfied or convinced in their Consciences to come into Obedience in these things yet these things must be preacht that they may be convinced and converted too and we have a Ministry from Christ for that end and as we have received Mercy we faint not but preach the Gospel in much Boldness and Assurance in Christ of the good Effects thereof and are one with the Apostle's Testimony as having renounced the Hidden things of Dishonesty not walking in Craftyness not handling the Word of God deceitfully but by Manifestation of the Truth commending our selves to every mans Conscience in the sight of God 2 Cor. 4. 2. Our preaching is to convince the Conscience and not to leave it dark or unsatisfied in that wherein the Duty of Obedience stands A Blind Conscience is Convincible by Spiritual and Effectual Preaching which hath the Evidence of the Spirit of Christ in it making its way into the Conscience if not wholly hardned and seared through Rebellion and Stubbornness even Gainsayers are to be Exhorted and Convinced by sound Doctrine Titus 1. 9. Disaffect XXX W. R. 1st part pag. 53 54. proceeds thus viz. We have been informed That We are Dark and Blind even by such who tell us They do see publickly Preaching on this wise If you do not see your selves you must then follow us that do see yet we cannot on that foot embrace such Doctrine lest like Blind Men we fall all together into the Ditch Observe This is such a Reflection upon some publick Preachers and Preaching as tends to Scandalize our Friends and Meetings as if still our Design were to preach up a Blind Obedience and an Implicit Faith and to Impose on others to follow us therein and this he often and much harps upon but tells us not who they are that thus preach for we do not approve of such preaching for any to follow us in their Blindness and though 't is probable some may have publickly commended the Example of the Faithfull to be followed by others yet not Exclusive of all sight and sence in the Hearers and Followers of their Examples for our Travel and Desires have always been and are that the Eyes of Peoples Understandings may be opened and enlightned first to see their way and how to follow the Foot-steps of Christ's Flock in his Divine Light and Faith Disaffect XXXI W. R. Sect. 8. pag. 61. first part G. F. hath taken upon him to give forth Directions and Instructions to others and
which were established by the appointment of God himself having exalted instead thereof the Word nigh in the Heart and Law written therein under the New Covenant which was not to be like unto the Old can consist with the tenour of the New Covenant for any to attempt the establishment or giving forth of outward Orders Prescriptions Sentences or Decrees to be on that Foot a Bond upon the Consciences of those who have believed in the Everlasting Light especially if they are of the Gentiles stock Observe His principal Objection against outward Order Prescriptions Sentences Decree c. in the Church of Christ lies in the difference between the Old Covenant and the New Answer God had his Ministers Officers and Messengers both under the Old and New Covenant and also Outward Instructions and Doctrines of Faith and Practice under both though the New far excel the Old in Spirituality and Brightness yet there was a Condescention to low Estates under both to believing Jews and Gentiles even in outward Ministries Helps and Services but all center in the Inward Life and Substance Christ's Ministers both Immediately and Instrumentally both in Doctrine of Faith and Practice both with respect to divine Faith and a Christian Conversation good Order and Society under his Government in his Church and therefore all the Effects and Precepts of the New Covenant are not confined within to an Invisibility because that Covenant is inward and the Law of it first written in the Heart we cannot reduce and confine our Assemblies Societies and Christian Counsel and Admonitions which many have need of all to an Invisibility because the New Covenant is Invisible for Visible and Religious Actions Good Instructions and Conversations outward proceed from the Law of the New Covenant in the Heart being of the Nature thereof and that for the Universal benefit and help of others and such as own not this cannot endure sound Doctrine especially the Practical Doctrine Disaffect XXXIII W. R. pag. 75. 1st part We have no ground either from the Word of the Lord the Appearance of Christ or from the Scriptures of Truth since the appearance of Christ 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 Sentences Decrees c. much less to expect that the Children of Light under the New Covenant should be led by the Eternal Spirit and Word in the Heart unto such a Conformity Observe This still relates to his General Objection against outward Rules and Directions Form of Church-Government Discipline c. but is still contrary to the said Epistle signed by him Arthur Eastmead and others at Anne Traver's 1673. as also Contradictory to what he himself has granted p. 23. 3d part in these words viz. NOT THAT I WOULD BE HEREBY UNDERSTOOD THAT IT S NOT NECESSARY TO BE IN THE EXERCISE OF OUTWARD ORDER WITH RESPECT TO THAT GOSPEL DISCIPLINE WHICH BECOMES THE CHURCH OF CHRIST Thus W. R. has granted both Outward Order and Gospel Discipline as becoming the Church of Christ and as necessary to be Exercised whereby he hath still fairly given away his Cause against Church-Government and the outward Methods and Forms thereof As also observe further how manifestly he hath overturned his Work by what follows and therein behold W. R's Self-Confutation in his own words 3d part p. 82 83. viz. I doubt not but there are many who are ready to conclude That an Universal Unity ought to be established in the Churches by the Assistance of outward Instruments that as we are Members of one Body so we may not only be One in Faith One in Doctrine but also One in Practice with Relation to Discipline Order and Outward Forms of Government My Soul should rejoyce to see that day wherein we might be all so led by the Appearance of Christ's Spirit in us under his Government which ought to be exalted over all as that THIS ONENESS might thereby be witnessed amongst all the Families of God's People at this day Thus far W. R. We need not Explicate upon this Passage it s so plain and Evident a Confutation of the greatest part of his Gainsaying and most general Objections against us in relation to Church-Government and Order among us the People called Quakers Disaffect XXXIV W. R. 1st part pag. 72. Moreover 't is observeable if Report be true this Doctrine hath of late been Exalted No Unity but IN Conformity Observe Here in pursuance of Report as else-where of his Jealousies Doubts and Fears he brings an Ambiguous Doctrine as Reported which as its laid down and Charged without Distinction we own not and do question the Truth of the Report let him place it where he can Disaffect XXXV Of Womens Meetings W. R. 1st part pag. 63. There is amongst many Friends a Difference touching the Meetings of Women separate from the Men. Observe Not amongst many Friends does a Difference appear but amongst a few Heady Rash Spirits who despise those Meetings and the Service of them calling them an Image an Idol c. but W. R. appears more warey in this point in not so directly and absolutely opposing the Meetings themselves as some have done but only giving a History of the different Sences and Jealousies of some about them as also his Friends J. W. and J. S. write more Cautiously in this point of Womens Meetings in these words viz. That 't is not agreeable with the Line of Truth to oppose others in the Exercise and appointed Service of the said Meetings who being Conscious therein c. And if it shall please the Lord to manifest a Service in those Meetings in the Countries as well as Cities the same Integrity towards God which hath dwelt with us these many Years past we believe will become a Bond on us to joyn Hand and Heart with others our Brethren and Sisters therein c. Thus far J. W. and J. S. 4th part pag. 38. Herein they appear'd more moderate than some that take their parts who Oppose Contemn and Vilifie those Meetings Pag. 64. In process of Time some Friends thought it necessary that Marriages might be proposed to the VVomens-Meetings but yet several Friends in divers Counties would not assent that they should be concerned in Marriages at length several of those who appeared for those distinct Meetings to be concerned said The Faithfull see a Necessity and Cause to propose Marriages to the faithful Men and Womens Meetings This being uttered with those of Party with G. F. c. Observe Many faithful Friends who are not for Party for Man but Followers of Christ do see a real Conveniency and Service in proposing Marriages both to the Faithful Men and Faithfull VVomens Meetings distinctly and because our Adversary gives us no valid Reason nor Proof to the contrary we shall only at present cite the Reason given in an Epistle from the Quarterly-Meeting in Suffolk dated Mendlesham the 29th day of
to execute or put in Practice outward Prescribed Instructions and Orders c. nor against such outward Prescriptions and Orders being given forth by the Spirit of God through one or more Men or Persons in this our day for there are many wholsome and binding Rules Precepts and Commands outwardly recorded in the Scriptures of Truth that proceeded from the holy Spirit in the Servants of God and Christ which are now renewed by the same Spirit in his Servants but his Objection is against their being given forth with intent to be obeyed by others whether they see it their Duty or not wherein the Objection does not only vary from that in his Title Page but is very Frivolous and Loose and will serve only for a pretence to Loose Spirits who to evade just Precepts and Instructions proceeding from the Spirit of Truth in the Servants and Ministers of Christ will be apt to pretend They see it not their Duty which yet is no proof that any thing Just and Lawfull in it self is not their Duty On the other hand seeing whatever Precept Direction or Command is given forth from the Spirit of Truth which concerns our Duty either towards God or Man and the keeping a Conscience void of Offence towards both is not given forth to be left Indifferent as to be Accepted or Rejected but to be put in Practice it cannot reasonably be supposed That the Spirit of Truth in that Case leaves the Conscience without Evidence or the Creature to whom it directs in such Blindness as not to see that a Duty which in it self is Just and Righteous having a necessary Tendence to that Godly Righteous and Sober Life which the Grace of God Universally appears to teach and lead men into and therefore for any professing Truth and the Guidance of the Spirit and Light thereof to pretend That Spirit may through Instruments direct such Orders and Rules unto them as they see not to be their Duty This will not excuse them in the Day of the Lord for if they sin against Sight and Knowledge given of God that is their Rebellion and Stubbornness if they are become Blind and Ignorant of what 's their Duty towards God or Man through their own careless Neglect of his Grace given them they are justly condemnable therein their want of Sight proceeding from their idle Sloath and want of Diligence if he grants that every one has a measure of the true Light and Spirit On the other hand whatever is really any ones Duty in relation to a good Conscience it cannot be livingly and acceptably performed as in God's sight without keeping in a true Sight and Sence of that divine Light and holy Spirit which is near to shew man his Duty both in shunning Evil and doing good as also to lead him into all Truth as he gives up to it and attends upon its Guidance But further the Members of Christ the true and spiritual Believers have so much inward sence and feeling of those outward Instructions and Precepts that proceed from the Spirit of Truth in their Brethren that they have Unity therewith and have some discerning of the Nature good Tendence and End thereof and even such as are but weak in the Faith being tender and honest-hearted as the Lord layes no more upon them than what they can bear so they are so far from opposing any thing of God's Counsel through his Servants which they have not a present sight of that they apply their Hearts to the Lord with diligent Attention that he may reveal that unto them For in assurance of God's revealing what should be needful to the true Believers in the Primitive Christians dayes as they walked by one and the same Rule and minded the same thing the Apostle to the Philipians saith If in any thing ye be otherwise minded God shall reveal even this unto you Phil. 3. 15. and to the Thessalonians We have Confidence in the Lord touching you that ye both do and will do the things which we command you 2 Thess. 3. 4. The true Ministers and Servants of Christ writ and spoke in a Holy Confidence in Christ Jesus and preached in Much Assurance that their Testimony would meet with Reception in the Hearts of them who received the Love of Truth They did not leave the Concerns of Truth and of the Churches of Christ relating to Unity or good Order upon Loose and Indifferent Terms as when the Spirit of the Lord required them to Teach Exhort or Command any thing needful to be practised in Churches of Christ with respect to good Order Society Unity and Holiness of Conversation they faithfully signified it and did not leave the matter loose and indifferent in this wise viz. These things we are required of the Lord to signifie to you as very needfull in such and such Cases but they are not Binding upon you you need not Practise them unless you see them to be your Duty or if the Lord doth not let you see them to be your Duty you may let them alone you are not Bound to Practise any thing we Preach Direct or Counsel you to do if you do not see it to be your Duty This would be a very feeble kind of Preaching and bespeak such Inconsistency and Distrust in their Testimony as if the Lord would not open their Eyes to see that which his Spirit Directs to and Leads his Servants to Testifie and not only so but such kind of Loose Indifferent Preaching would be a means to leave them Blind and Dim-sighted who are so instead of opening their Eyes by the plain Evidence of the Spirit and Power of God whereas the true Ministers and Servants of Christ by the Manifestation of Truth did commend themselves to every mans Conscience in the sight of God as having Faith Confidence and Assurance That they should have an Evidence and Answer in the Conscience being unto God a sweet savour of Christ in them that were saved and in them that perished to the one the savour of Death unto Death and to the other the savour of Life unto Life 2 Cor. 2. 15 16. They preacht both in Assurance and Divine Authority These things Command and Teach Preach the Word be Instant in Season out of Season Reprove Rebuke Exhort with all Long-suffering and Doctrine I Charge thee c. Charge them that are Rich c. In such Terms Paul writ to Timothy And concerning a Bishop or Overseer and Elder in the Church he gives the Description to Titus how he must be Qualified Titus 1. 5 6 7 8 9. Holding fast the faithfull Word as he hath been taught that he may be able by sound Doctrine both to Exhort and Convince the Gainsayers And blessed be the Lord we know nothing we practise among us as a People gathered by him in our Assemblies and Congregations either in respect to Unity Church-Government Order or Discipline but such things as we have the Evidence of the Spirit of God for the Practice of
any of those Monethly or Quarterly Meetings among Friends are not gathered together in the Name of Christ Part 1. p. 14. This Doctrine frequently of late publisht among us That the Apostacy shall never enter the generality more doth give us just occasion to be Jealous c. Part 3. pag. 78. I would NOT be understood to say that the Church of Christ is not Invested with Power from on high or that the Apostacy shall enter the Generality again Qu. Then why does he so often Quarrel with the Doctrine frequently published as he saith viz. That the Apostacy shall never enter the Generality more Part 1. pag. 47. On Mat. 18. 15 16 17. and 1 Cor. 6. 1 2 4. WE REASONABLY CONCLUDE that the words of Christ and the Apostle ONLY hinted at either Personal Offences or Differences touching WORLDLY Matters and that THEREIN the Duty of the Church was only to exhort to submit to their Connsel which if they did not they might justly be esteemed as Heathen men Part 3. pag. 36. On Mat. 18. 15 16 17. Some may object thus This relates not to outward Affairs but to Offences that are of a SPIRITUAL Nature In answer it may be said As to that the Scripture is wholly silent and therefore EVERY CASE wherein one Brother may Trespass against another may in RIHGHT REASON be comprehended in it Qu. Whether EVERY CASE be to be limitted only to WORLDLY MATTERS and not extend to any Cases or Offences of a Spiritual Nature Part 3. pag. 64. NOT the least Tittle to countenance this Sentence that the positive Sentence or Decision of the Church in matters of Conscience may be obligatory on Believers NAY in that very Case Mat. 18. 15 16. If he refuse to hear the Church let him be unto THEE as an Heathen man The Scripture doth not say that Sentence ought to be obligatory on all other Members of the Church of Christ to look upon him as an Heathen Man but it saith Let him be unto THEE as an Heathen Man Part 1. pag. 47. The duty of the Church was to exhort to submit to their Counsel which if they did not they might JUSTLY be esteemed as Heathen Men. And Part 3. pag. 36. If he neglect to hear the Church let him be unto thee as an Heathen Man when a Brother is through the DECLARATION of the Church become so to the other Brother c. EVERY CASE wherein one Brother may Trespass against another may according to Right Reason be comprehended in it Qu. Why then not a Heathen Man to the rest of the Church if they may justly be esteemed as Heathen Men that would not submit to the Churches Counsel seeing 't is confessed by W. R. to his own Confutation Part 1. pag. 52. That they who refuse to take the Churches wholsom Counsel or Admonition the Church may then declare such unworthy of their Society And is not this then obligatory on other Believers and Members Part 3. pag. 82. on Gal. 5. 2. 4. 9 10 11. This did not at that time condemn that CHRISTIAN LIBERTY and Forbearance which the Apostle before approved IN and with respect unto such as made Conscience of CIRCUMCISION And pag. 83. There were such as practised Circumcision yet a CHRISTIAN LIBERTY was so exercised as that we find not these differing Exercises IN A CHRISTIAN LIBERTY did subject any of those Believers exercised therein to the Censure of being out of the Unity of the Body Part 5. p. 74 75. NEITHER DID THEY i. e. the Apostles ENDEAVOUR to oblige those who practised Circumcision after they believed to forbear the same before by the Spirit they were led from it Pag. 75. on Gal. 5. 2. 4. 9 10 11. This did not at that time condemn that CHRISTIAN LIBERTY in such as made Conscience of Circumcision Part 1. pag. 73. The labour of the Apostles of Christ in the primitive Dayes was to DRAW the outward Jew FROM OFF the Observations of these Ordinances which were really established by the appointment of God himself having exalted instead thereof the WORD nigh in the Heart and Law written therein as a fulfilling of that which according to the Word of the Lord by the Mouth of his Prophet was to come to pass under the NEW COVENANT which was not like unto the OLD And Part 3. pag. 82. and Part 5. pag. 75. on Gal. 5. 2. I Paul say unto you If ye be CIRCUMCISED Christ shall profit you nothing a Qu. How can it be good Doctrine to account Circumcision a CHRISTIAN LIBERTY and an Exercise not Condemnable in Believers when the labour of the Apostles was To DRAW the outward Jew from off the Observation of these Ordinances Part 1. pag. 73. We appeal unto every understanding ingenious Reader whether it can consist with the tenure 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 them who have believed in the everlasting Light Part 3. Title page The inward Government of Christ not represented by Persons visible by carnal Eyes invested with Power from him to Execute outward Laws Prescriptions Orders Edicts or Decrees in an outward Form of Government visible Part 3. pag. 23 24. NOT that I would be understood that it is not necessary to be in the Exercise of OUTWARD ORDER with respect to that Gospel-Discipline which becomes the Church of Christ. The Principle of Truth in these latter dayes hath and may FURTHER LEAD into the Practice of OUTWARD ORDER in DISCIPLINE with relation to the Church of Christ. Qu. Is not this a very fair Confession What would this man be at does he know Has he not here very plainly granted the thing we plead for viz. Outward Order and Gospel-Discipline in the Church What 's now become of W. R's contest against outward Order Discipline and Form of Church-Government visible c Part 3. pag. 34. The Apostle might well say Be ye not unwise but understand what the Will of the Lord is He doth NOT say what the will of the Church is but what the Will of the Lord is submitting your selves one to another in the fear of God Part 3. pag. 34. Though I say as aforesaid not the Church but what the Will of the Lord is Yet hereby I would not be understood to render Christ and his Church DIVIDED Qu. If Christ and his Church be not divided How does he oppose the will of the Church to the Will of the Lord His telling us of the Wills of those who depart from Christ this is not the will of the Church in Unity with him therefore his dividing the Church and Christ in Will stands not with that Unity Part 1. pag. 75. Outward Conformity to outward Rules and Orders relating to the Conscience establisht amongst the People called Quakers We have no ground either from the Word of God by the Mouths of his Prophets or from the Appearance of Christ
by his Light in us or from the Scriptures of Truth since the Appearance of Christ in the Flesh to expect that any should be invested with Power from on High to establish such things relating to the Conscience muchless to expect that the Children of Light under the New Covenant should be led by the eternal Spirit and Word nigh in the Heart unto such a Conformity Part 3. pag. 82 83. 'T is a blessed thing for Brethren to dwell together in Love and Unity this ought to consist in the Truth I doubt not but there are many who are ready to conclude that an universal UNITY ought to be established in the Church by the assistance of OUTWARD INSTRUMENTS that as we are Members of one Body so we may not only be ONE in Faith ONE in Doctrine but also ONE in Practice with relation to Discipline Order OUTWARD FORMS of Government My Soul should rejoyce to see that day wherein we might all be SO led by the appearance of Christs Spirit in us under his Government which ought to be exalted over all as that THIS ONENESS might thereby be witnessed amongst all the Families of God's People at this day Qu. 1. Is it not evident that one while he declares that he and they have no ground to expect That Oneness which another while he should rejoyce to see the day we might all be led by Christ to witness it viz. Oneness in Faith Oneness in Doctrine Oneness in Practice Discipline Order and outward Forms of Government Qu. 2. How should that universal Unity be established by the assistance of outward Instruments or that Oneness in Faith Doctrine Practice Discipline Order and Forms of Government be witnessed by the leading of Christ's Spirit if we have no true Ground at all to expect that any should be invested with Power from on high to be Instrumental therein nor yet that the Children of the Light should be led into any such Conformity by the eternal Spirit Strange Confusion Part 2. pag. 27. Obj. How comes it to pass that divers among you called Quakers c. teling us that the Tree of Knowledge was NOT good for Food W. R's Answ. 'T is very true however that doth not prove that all such Expressions are according to Truth c. Pag. 28. As to the Tree of knowledge of Good and Evil though the Scriptures do not positively declare whether it was good for Food or no a Father may command his Child not to eat an Apple his rebellious Eating would be no Argument that the Apple in it self is not good for Food P. 29. We know not on what foot of Truth any one can assert that the Tree of Knowledge is not good for Food as in it self Part 2. page 29. I would NOT be understood to reflect on ALL that have used that Expression viz. THE TREE OF KNOWLEDGE IS NOT GOOD FOR FOOD because I question not but many have so expressed themselves to shew forth that if we should feed upon or admire any excellent Qualification or Endowment whatsoever not have the Eye of our Mind chiefly unto the Giver we might then come to a loss even as Adam did Qu. 1. If he counts the Doctrine Erronious or not of the Truth to say that the Tree of Knowledge is not good for Food does not this reflect on all that have used that Expression Qu. 2. And is it not Erroneous and Ignorance in W. R. not only to esteem the Tree of Knowledge an Excellent Qualification or Endowment but to compare it to THAT which is a DISCOVERER of Good and Evil and to the Knowledge of the only true God and Jesus Christ which is Life eternal quoting John 17. 3. pag. 28. And in Commendation of the Tree of Knowledge to prove it good for Food to add that 'T is EVIDENT that Knowledge is the Way to Life Qu. 3. Did God forbid the Knowledge of himself the Knowledge which is Life Eternal that Knowledge which is the Way to Life to Man in that state of Innocency in the beginning Let this be considered Qu. 4. Can it be good Doctrine to say that the Serpent perswaded Eve to that Knowledge which is the Way to Life or to the Knowledge of the true God and Jesus Christ which is Life Eternal Could THAT be the Knowledge that God forbad Man to eat of Were not this very Absurd to render the Serpent more kind to Man than his Maker was W. R. Part 2. pag. 43. We are so far from condemning all those who pay THEM that is Tythes and not as by constraint that we look upon it to be the DUTY of ALL professing Christianity to contribute c. And if the Charity of any should be such as to bestow upon them i. e. their Ministers one FIFTH part instead of a TENTH far be it from us to coudemn it Part 4. p. 39. J. W. and J. S. in their Testimony viz. As to TYTHES we can in Truth say 'T was never so much as in our Hearts to speak any words whatsoever with the least intent to strengthen any in the Payment thereof nor yet to weaken the Faith of any having a Testimony in our Hearts that TYTHES as at this day paid are ANTICHRISTIAN And Part 4. pag. 9. in J. W's Answer viz. I brought in a Testimony AGAINST TYTHES NO such word spoken by me as to put an Indifferency concerning Testimonies for God against the GRAND OPPRESSION of TYTHES the word of Life to stir them up with Testimonies against the GRAND OPPRESSION of TYTHES Observe Qu. VVhether the Liberty W. R. has here granted for the free Payment of Tythes be not an Innovation tending to beget into a Looseness and Apostacy from our Antient Christian Testimony against Tythes And whether it be not Contradictory to J. W. and J. S. their Testimony cited by himself against TYTHES Part 1. pag. 48. W. R. excepts against R. B's affirming That the Church of Christ hath power in some cases that are matters of Conscience to give positive Sentence or Decision which may be obligatory upon Believers and that their giving a positive Sentence in such cases will not import tyranny neither will the pretences of any Contradicting them or refusing to submit on the account THEY SEE IT NOT excuse them of being GUILTY of disobeying God W. R. objects viz. Clearly shews to us his meaning to be that in SOME CASES the Consciences of Believers ought to be bound by the positive Sentence of others THIS Meaning and Government we take to be contrary to the Principle of Truth and Liberty we have in Christ Jesus Part 1. pag. 43. Whereas it s jealoused some are run into Looseness and say The Light in my Conscience condemns me not and therefore 't is the Care of FAITHFUL BRETHREN to appear AS WATCH MEN OVER THE FLOCK WE SAY SO TOO And those who approve themselves WATCHMEN will endeavour to Convince such who in very deed run into Looseness c. that though they may
in leaving out Account of William Mead's Engaging on G. F's behalf for his giving W. R. a Meeting but W. R. would not accept of his Security in that Case The Matter was more particularly thus viz. William Mead understanding that Nicholas Lucas and John Barnard were concerned on William Rogers's behalf for the bringing forth of his Book in Print he asked them the reason Why they would bring forth such a Book as he heard it was They told him That George Fox would not give W. R. a Meeting William Mead replyed That he did believe that G. F. would not decline giving him a Meeting Nicholas Lucas asked him If he would Engage he should give him a Meeting William Mead told him 'T was not Proper so to engage till he had spoken with G. F. first VVhereupon William forthwith went and spake with G. F. about it who very freely and readily answered That if William Rogers desired it he would meet him in his own way before Persons chosen on each side provided he came within a certain time while he staid in or about the City VVith which Answer the very next day on the Exchange William Mead acquainted Nicholas Lucas then adding That he now would Engage on G. F's behalf that he should certainly give VV. R. a Meeting VVhereupon Nicholas Lucas seemed to be satisfied and said He would stay the coming forth of the Book and said He would write to VVilliam Rogers about it Some time after Nicholas Lucas meeting William Mead upon the Exchange told him He had writ to VVilliam Rogers and received his Answer which was THAT HE WOULD HAVE IT UNDER GEORGE FOX HIS HAND William Mead forthwith again spake with G. F. about it who said He mattered not the giving it under his Hand but that he was sensible they would make an ill use of it in Print for which very cause only he forbore giving it under his hand but did not refuse giving W. R. a Meeting However then William Mead did proffer very earnestly to Engage on behalf of G. F. for his certain giving W. R. a Meeting Nicholas Lucas his Answer was That VVilliam Rogers would not take his Security in this matter A summary Collection of more Passages and Acknowledgments in William Rogers his Book which may stand for Answer to him and in Condemnation against himself and to the manifest Confutation of all that he has written or can write in general against a Form of Church-Government outward Order Discipline c. in his own words granting to Truth OUr Expectations were that every Member should there appear in subjection to Christ the Head and higher Power unto which as Members of his Body we owe Obedience In this sence we readily embraced the Counsel to meet together to Serve but not to bear Rule over one anothers Consciences and the matters intended by us to be transacted in those Meetings and by others also as far as we understood were chiefly to take care of the Poor the Fatherless and the Widdow and that if any professed the Truth and Dishoncured the same by Prophane and Evil Conversation we might by such wayes and means as the Lord on every occasion might direct Part 1. pag. 38. We are not against appointed Meetings for the outward Services of Truth for that hath been and is our Practice knowing that there may be a Service therein as occasion offers provided all in such Meetings may be kept in Humility as Servants each to other and the Truth not Exercising Lordship over the Conscience which is God's Prerogative Part 2. pag. 64 65. The Author to the Hebrews tell us That Jesus is the Author and Finisher of our Faith No doubt this was not a work done in a Moment or Twinckling of an Eye for though he is the Authour Object of every true Christian Faith yet we learn from the holy Scriptures that such as believed that Jesus was the Lord stood in need of many Exhortations Reproofs and Instructions to build them up in the most holy Faith and all this may be attributed to Christ the Author thereof Part 3. pag. 34. The Apostles Labours were to establish the Churches in the Faith and in the Power having them so established to be in the Practice of that Form which the Power either had or should lead them into and therefore the Apostle might well say Be ye not unwise but understanding what the VVill of the Lord is submitting your selves one to another in the fear of God Part 3. pag. 41. If Differences arise between Brother and Brother I do conclude that going to Law before Unbelievers is an Indication that one or both are departed from the Truth and that it is the Duty of such who are at variance to request such Brethren as are skilled in the matters touching which they differ to hear and determine the Case and then of a willing and ready Mind and not as by constraint to submit unto such Determination and that it ought to be as an incumbant Duty on the Members of Christs Church to be watching over one another so as that by wholsom Counsel Admonition and sound Doctrine all Variance Strife Emulation Rents and Divisions both in relation to Temporal as well as Spiritual Matters may as much as in them lies be kept out from amongst the Members of Christs Body Part 3. pag. 23. Not that I would be understood that it s not necessary to be in the Exercise of outward Order with respect to that Gospel Discipline which becomes the Church of Christ Pag. 24. The Principle of Truth in these latter dayes hath and may further lead into the Practice of outward Order in Discipline with relation to the Church of Christ. This is a very fair Confession in words to the Overthrow of much of his Book Part 4. pag. 38. John Wilkinson and John Story their Testimony viz. That inward Sence and heavenly Understanding we have received from God hath and yet doth confirm us in this Judgment That 't is not agreeable with the Line of Truth to oppose others in the Exercise and appointed Service of the said Meetings as heretofore and yet settled and agreed upon who being Conscientious therein And if any of our words and actions have had any tendency to oppose we say the Truth in us would have condemned it even as it now doth Part 4. pag. 24. As perticular Members are become Marryed unto Christ and having all fellowship each with other in the Spirit those who are such ought to demean themselves each towards other full of Love Charity Bowels of Compassion Long-suffering Forbearance Meekness Humility Patience Gentleness and all other Virtues that are the Fruits of the Spirit of God A fair Acknowledgment good Words but these Virtues and Fruits are awanting in W. R. How do these Acknowledgments agree with his Uncharitable Unchristian Dealing in his Book Part 4. pag. 100. Such who contend that their Order for Gospel Discipline ought to spring from Truth within
be it noted how he hath contradicted himself in confessing to that which he hath made a Section against as before see his Third Part pag. 74. his words are these viz. I confess the true Church is in the true Faith and every Member thereof is in some Measure at least of the same Faith that all the Elect of God are of so that it may in Truth be said every Member of the Church doth in some Measure believe as the rest of the Members do Behold here he hath granted the matter which he hath made so much ado against in his 4th Section of his 1st Part aforesaid Thus one while he Opposeth another while he Grants the Thing Opposed one while he Condemns another while Retracts but that we do not impute to his Ingenuity but to his Enmity Inadvertency and Discomposedness and Prolixity in his writing Disaffect XII W. R. first part pag. 9. He frames the Objection viz. 'T is true Friends in the beginning were turned to the Light in their own Consciences as their Guide but when it pleased the Lord to gather so great a number into the Knowledge and Belief of the Truth as were in few Years gathered then the Heavenly Motion came upon G. F. as the Lord 's Anointed and Chosen having the care of the Churches as being the great Apostle of Christ Jesus and as one whom the Lord had ordained to be in that place amongst the Children of Light in this our day as Moses was amongst the Children of Israel in his day to set forth Methods and Forms of Church-Government and to establish Monethly and Quarterly-Meetings of Men and of Women distinct from Men c. Observe Here he has heaped up divers matters to make up this Objection as one scraping up and devising what he can to render us odious never was any such intire Objection made by any real Quaker he has framed it much like an open Adversary and then deduceth his own Positions and Inferences to render Friends who are for outward Order and Methods in the Church not only weak and silly in their Arguing but Apostates from the Light in their Consciences to which they were turned in the beginning The design of this whole Objection forged by him is to render us a People departed from the Light and Law of Christ within to set up Man and Men's Precepts instead thereof which is wicked and scornful tending also to render the very Profession of the heavenly Motion Contemptible which heavenly Motion in opposition to his Contempt and Scorn we affirm came not only on G. F. but also on many other faithful Brethren for due Methods and Order as to Church-Government no wayes repugnant to the Light of Christ within And for G. F. though an Apostle and Servant of Christ yet to be in this our Gospel day in that very place amongst the Children of Light as Moses was amongst the Children of Israel in his day This Comparison we own not nor does G. F. own it for it is to render the Gospel day of Christ no brighter than Moses's Day under the Law and the Children of Light in this Gospel Day as in no further Dispensation than the Children of Israel under the Law but such Doctrine we utterly disown neither does G. F. own the Comparison but as a faithfull Servant of Christ his Labour was and is to turn People to Christ his Light and Spirit in them neither he nor we do own any Sect Masters nor making of Sects among us but seek to bring all to the Universal Spirit and Unity and Bond of Peace in Christ Jesus and we all as Servants of Christ and Sufferers for his Name and Testimony and do own the Dispensation of Christ as far excelling that of Moses as being more bright inward and spiritual for thus far only the Comparison in Scripture is between Moses and Christ Heb. 3. 1 2 3. Consider the Apostle and High-Priest of our Profession Christ Jesus who was faithful to him that appointed him as also Moses was faithfull in all his House for this man was counted of more Glory than Moses inasmuch as he who buildeth the House hath more honour than the House and Moses was faithfull in all his House as a Servant but Christ as a Son over his own House see vers 4 5 6. But farther observe our Adversaries Jealousie in this Case namely in his 4th Part pag. 83 84. W. R. in his Letter to G. F. dated Bristol the 27th of the 1st Moneth 1677. Among other things this Jealousie enters me viz. That thou lookest upon thy self that man at least in whom the Son of God hath appeared to give forth his Law and to be recorded as his Law under the Dispensation of the Gospel even as Moses was the giver forth of the Law in that day if this be so c. And in his Margenal Note on the same passage he hath these words viz. The Reader may take notice that G. F. in his Letter on the 14th of the 11th Moneth 1676. hints at something written by me to him thus And thou meaning my self sayest that there is a Spirit risen at this day that gives many occasion to be Jealous that thou meaning G. F. art looked upon by some AS THAT Prophet which Moses testified of that God would raise up c. And thou sayst Christ is that Prophet that is to be heard c. and he is the only Lawgiver and no outward man Observe We testifie against W. R's Jealousie and the Jealousie of those he represents against G. F. as tending to Persecution and that the Jealousie of his being looked upon by some as that Prophet which Moses testified of that God would raise up viz. Christ Jesus is not only in it self a Jealousie tending to Cruelty and Persecution but a Jealousie that proceeds from Enmity and Darkness and not only so but this Jealousie is contradicted by W. R. his own Jealousie that has entred him viz. of G. F's looking upon himself that Man IN whom the Son of God hath appeared and not only so but confesseth that G. F. thus answers viz. Then is not this Prophet meaning Christ to be in man to give forth his Law c And what I am I am by the Grace and Love of God c. 4th part pag. 83 84. Marg. Note Mark how W. R. has gone about to accuse and bespatter G. F. and others with his own and others Jealousies though inconsistent as well as he shews himself Impertinent and Envious in his writing against the Servants of Christ who confess Christ to be in Man and not themselves to be Christ. Disaffect XIII W. R. 1st part pag. 4. And that whosoever should endeavour by Outward Wayes and Means to establish an Outward Government and Outward Rules Orders Laws or Prescriptions OVER the Heritage of God under
observe doth not thus much of the said Paper and these Conditions of it evince that it contains a kind of Directory and limitted Prescriptions and if not for the Children of Light to walk by then what Children was it made for and that observed it until the Separation became more apparent But touching G. F. how Silily and Impertinently doth W. R. argue to prove him of a High and Lofty Spirit though G. F. saith He esteems W. R's Reproaches great Riches and we do not believe that he is or will be or has any cause to be asham'd either of his Trade or Parentage but rather Magnifies the Power and Wisdom of God according to his antient Testimony in raising up poor honest Trades-men to be Ministers of the Gospel Fishers of men c. Again we do not understand that G. F ' s desiring J. S. and J. W. to come to him at his House in order to end Differences doth prove him a man of a high and lofty Spirit for G. F. was then in Bodily Weakness unfit to come to them and his end was for Peace as we understand which no wayes tends to prove the Charge against him VVe must needs say we are very unwilling to detract from lessen or in the least to contemn W. R. his Parts Education or Parentage of what Degree or Reputation soever for his Parts we doubt not but he has both Natural and Aquired but they seem to us to be greatly clouded and perverted by that Lofty Proud Contemning and Tempestuous Spirit that has entred him and puft him up so much in Disdain against others You that are his Friends and Relations pray Counsel him to lay aside his Spiritual Pride and Contempt for it is hateful to all Lowly-minded and Serious Souls who are truly Conscientious towards God William Rogers against William Rogers and William Rogers against John Wilkinson and John Story in the most Material Passages of his Book being but some of his Contradictions with Questions Notes and Remarks upon them PReface p. 2 3. So Great a CONCERN OF CONSCIENCE lies on many to encourage the Publication hereof as that we can no longer forbear lest it should be reputed THAT THE DOCTRINE AND LIFE OF CHRISTIANITY WERE WHOLLY EXTINCT AMONG THE AFORESAID PEOPLE PArt 4. pag. 77. John Wilkinson to G. F. viz. Of late dayes the concord we once had seems much to be broken and many Instruments whom God wrought by of late time have greatly jarr'd and the cause God hath manifested to me that it is NOT in Principles of Truth nor in Christs Doctrine nor in any Practice which Truth in the Members of the heavenly Body leadeth into but about Prescriptions from thee through the blâ—nd zeal of the WEAK to promote thy Orders Qu. What danger can there be of any such Repute or what cause for any to think so of the People call'd Quakers as that the Doctrine and Life of Christianity were wholly extinct if the Cause of the Difference or Jarr does not lie in ther Pinciples of Truth nor in Christ's Doctrine nor in any Practice which Truth leadeth into as J. W. contrary to W. R. hath plainly confessed God hath shown him As also W. R. in Contradiction to himself confesseth That a great part of the Contention of one Party with another seems to be but about the SHELL and NOT the KERNEL his meaning is about outward Forms and Methods relating to Marriages Relief of the Poor c. Preface pag. 23. Where 's then the Apostacy charged as to Doctrine Life of Christianity Principles of Truth c for these are not the Shell Has not W. R. been greatly Instrumental to make the Breach wider and to encrease the differences which he confesseth to have been small Differences that at first seemed to be but as LITTLE SPARKS Pref. pag. 2. But in his Marginal Note saith The Divisions among the People called Quakers have been at least Eight Years encreasing to the heighth they now are at Whereas 't is well known the Division was much allayed until he and some private Abettors did blow up those little Sparks the Flame whereof is now the more apparent by his PROMULGATION in PRINT Preface pag. 22. It seemed unlikely to bring forth a Credible History touching Religious differences without nameing the Authors of Books Papers and Names of Persons reflected on evidencing the Reallity of such PRINCIPLES DOCTRINES PRACTICES which occasioned Dis-union and Seperation amongst some of the aforesaid People Part 4. p. 100. 'T is too evident that the great Difference amongst Friends is about outward things and Ceremonies wherein some appear like People contending about the Shell and lose the Kernal which occasions me to tell thee that when I have heard thee Preach against Austin the Monk's bringing into England a Snapsack of Ceremonies I then little thought c. John Wilkinson in his Letter to G. F. Part 4. pag. 77. viz. Of late days the concord seems much to be broken the cause God hath manifested to me that it is Not in Principles of Truth Nor in Christ's Doctrine Nor in any Practice which Truth in the Members of the Heavenly Body leadeth into c. Query Is it not still more plain how contradictory W. R. is to himself and to J. W. in this matter One while he places the occasion of the Dis-union and Seperation upon Principles Doctrines and Practices another while upon outward Things and Ceremonies the Shell c. And John Wilkinson That the Cause God hath manifested to him that it is not in Principles of Truth nor in Christ's Doctrine nor in any Practice which Truth leadeth into Now if W. R. sayes that those Principles Doctrine and Practices which occasioned Dis-union and Seperation were not of Christ nor true then he must suppose them contrary to the Principles of Truth and Christ's Doctrine which still contradicts J. Wilkinsons affirming That the cause of the breach of Concord and Jar among the Instruments whom God hath wrought by is â—ot in Principles of Truth nor Christ's Doctrine If there be not so much as Jaring in Principles of Truth nor in Christ's Doctrine how does W. R. place the Dis-union upon Principles Doctrines and Practices And then in Contradiction to that sayes the great Difference is about outward Ceremonies the Shell c. Behold how this Person like a Wave is tossed Oh that he would return to the sure Foundation Part 1. pag. 24 25. Other Churches had outward Marks and Tokens whereby a man might manifest himself to be a Member of their Church when received c. So we who had the Evidence in our selves were at a loss Infallibly to manifest unto others by any outward Marks Tokens that we were in reality Members of the true Church because this Light did reveal unto us That those who were but in the Gentile Nature and had come no further than the outward Court might have all the outward Marks and Signs of a Member of their Churches Pag. 19.