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 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
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
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
And 5th part pag. 75. on Gal. 5. 2. 4. 9 10 11. to the same purpose he saith Yet 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 the Observing of Days before they had so received the Spirit as to be led out of it that is many of the Believing Jews whom he saith the Apostles did not condemn the same in until by Faith they saw beyond it 3d part pag. 81. Observe Here it is evident what kind of Liberty this Person would Introduce an Indulgence of under the Notion and Title of Christian-Liberty but his Mistake in this matter appears very great for he takes that to be Christian-Liberty which was no other in it self than a Legal Bondage or Servitude as Circumcision was with the Legal Observation of days which were not only Shadows and meer Types abolished by Christ and nayled to his Cross as inconsistent with that Evangelical Dispensation the Apostles and Primitive Christians were in but also counted a Yoke and Bondage Acts 15. 10. Gal. 5. cap. and not a Christian-Liberty their Testimony was absolute for Christ's abolishing and ending these Types and Shadows under the Law but Christ did not abolish Christian-Liberty nor did the Apostles forbear their absolute Testimony to Christ as the End of the Law because many of the Jews did not see the end of things abolished nor yet did they tell them that they were in a Christian-Liberty in the Practice of Circumcision or those things abolisht but that the Vail was over their Hearts that they did not see to the End of things abolished We grant there was a Christian-forbearance towards the weakness of believing Jews in Circumcision c. but not a Christian-Liberty declared in the Practice thereof Our Opposer has greatly erred in this point and extended his Liberty too far in this and many other matters and not only so but hath manifestly Contradicted himself having in his first part pag. 73. confessed That the Labour of the Apostles of Christ in the Primitive dayes was to draw the outward Jew off from the Observation of these Ordinances which were established by the Appointment of God himself having exalted instead thereof the Word nigh in the Heart and the Law written therein See now how inconsistent this Mans Work is surely the Apostles did not Labour to draw them off from a Christian-Liberty nor the Exercises thereof and did not the Apostles witness to the Inward Circumcision of the Heart by the Spirit as well as the Jew inward and Law inward This man who is thâ—s Discomposed in his Work should not have meddled so much with points of Divinity which he appears so little skilful in he Dreams so much of Liberty that he is greatly bewildered in the Mannagement of it and what is the Tendence of his Work but to Invalidate the Christian Authority Care and Oversight that God has set up in his Church and People among us The Case further Explained But to take W. R's Notion of Christian-Liberty in the best and most Charitable Sence of his Intention viz. not to judge one another about the outward Circumstances of Discipline nor urge them with Severity on Rom. 14. 1 2 3 4. Him that is weak in the Faith receive but not to doubtfull Disputations One man believeth that he may eat all things another who is weak eateth Herbs let not him that eateth despise him that eateth not and let not him that eateth not judge him that eateth for God hath received him And Vers. 5. One Man esteemeth one day above another another esteemeth every day alike Let every man be fully perswaded in his own Mind We do testifie in the Name of the Lord Jesus Christ that where this is really the case of any one weak in the Faith who is under some private Scruple or Dissatisfaction of Conscience yet peaceably minded and having his Faith to himself there ought to be Christian Tenderness and Forbearance towards such and no urging with Severity for too much of that we mean of Severity or Zeal without true Knowledge or Wisdom from God may possibly discourage the weak drive and scatter from Truth into Prejudice and make some Desperate Hard and Careless but tender Perswasion and Instruction towards such is needfull and far be it from us to be Severe in such Cases the Lord Jesus Christ hath taught and daily teacheth his Servants how to bear the Burden of the Weak Ones and their Weakness and Infirmities to help them and not drive them out for a Private Difference in Opinion or Judgment in one that 's peaceable though but Weak may be better born than Publick Opposition and Contention in the Church But where Persons may differ only in Judgment in some outward Thing or Circumstance from the Society they belong to and yet will be Contentious Strive with Oppose and Disturb their Brethren or the Meetings they belong to and seek to make Parties raise Annimosities sow Discord and Strife cause Divisions and Seperations Whisper Murmur Backbite and Complain against their Brethren who are Unanimous and Conscientious towards God in what they believe is Convenient and good Order the Opposers Imagining themselves to be stronger and wiser than all the rest not being content to be quiet nor to demean themselves peaceable under their differing Opinions this is not Tender Brotherly nor Sociable but to be avoided and they marked Mark them that cause Divisions and Offences and avoid them If any Man lust to be Contentious we have no such Custom in the Church of Christ. There can be no Unity in orderly proceedings in the Church without Love Concord there can be no true Society held without Agreement Due Order and Method Be of One Mind be of One Judgment be of One Accord do all things without Murmuring and Disputings let nothing be done through Strife or Vain Glory whosoever would appear to be Elders and Overseers in the Church and be at Variance and do not accord with faithfull Brethren in publick wholsome Counsel and Advice to the Younger sort nor to agree in due Methods and orderly Proceedings these are Wrong this their way tends to distract those that are weak in the Faith who should be helped by good and Unanimous Counsel and Advice Those that mind not Peace nor Unity Concord with their Brethren in due and orderly Proceedings are not fit to advise others they had better keep at Home than disturb Meetings and confound the Weak 't is a shame for such to undertake the Place or Office of Elders Overseers and Counsellors of others who are neither Sound nor Unanimous in Judgment and Advice themselves with them who are for Peace and good Order and to prevent Reproach and Scandal but are ready to let Loose Youth and let up a Spirit of false and fleshly Liberty under pretence of Conscience For Instance set Case two Young Persons about to
absolute Judge an Unalterable Infallible Judge that will not be perswaded nor convinced contrary to the Judgment he has taken up and presented for himself and others in the Plural Number WE CANNOT be otherwise perswaded c. but who these WE are besides himself he signifies not save only some pages before i. e. pag. 87. we find William Ford's Name subscribed with William Rogers who hath known better things in his time than thus to be concerned with W. R. in his work of Strife and Enmity in his old Age the Lord bring him to a sence from whence he is fallen Disaffect LVI Part 2. Sect. 3. About Infallibility and Perfection VV. R. pag. 13. Albeit we must acknowledge that the Church of Christ which is built on the Rock Christ cannot whilst abiding on the Rock be prevailed against yet no Argument from hence may rationally be brought to prove any one Member of this Church whilst on this side the Grave not liable through Temptation to Err and DEPART FROM the Rock whilst there is an Enemy ready to enter all if they watch not Compared with part 3. pag. 34. The Apostle might well say Be not unwise but understanding 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 Observe 1st Whilst abiding on the Rock c. yet no Argument c. This implies a danger in the whole Church and in every Member of Christ of not abiding on the Rock of not Watching and of Erring yea and of DEPARTING also from the Rock but this is but the condition of a weak Faith and of little Growth short of being built fixt and established in the Faith upon the Rock which Christ's Promise in this case extends to i. e. Upon this Rock will I build my Church and the Gates of Hell shall not prevail against it and they that trust in the Name of the Lord shall be as Mount Sion that shall never be removed Obs. 2dly The Apostle doth not say what the will of the Church is but what the Will of the Lord is This Parenthesis is to oppose the will of the Church to the Will of the Lord and so render Christ and his Church divided but then he contradicts this Parenthesis in the very next Words Submitting your selves one to another in the fear of God Very well and was not this the Will of the Church so to submit in the fear of God And could this be any other than in his Will Doth the Church in the fear of God Will any other submission than Christ wills in his Church No sure Christ does not will one thing and his Church in him another contrary But to qualifie or mend the matter W. R. as one inwardly interrupted in his Attempts but six Lines after in the same page saith I say 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 but rather to shew that his Will who cannot Err is a surer Foundation to build upon than the Wills of those who if they depart from Christ their Rock may Err. VVhich we 'l readily grant him but 't is nothing to purpose 't will not serve his turn for his opposing the Will of the Church as undivided from Christ to his Will but only to signifie that his meaning is that the Will of the Lord who cannot Err is a surer Foundation to build upon than the Wills of those who depart from Christ their Rock But here he has varied from the Will of the Church as undivided from Christ to the wills of those who if they depart from Christ may Err. How Impertinent to his purpose is this If they depart from Christ their Rock they Unchurch themselves and cease to be his Church But then how if they do not depart from Christ what then which is the Case we aim at and he should have kept to then they are his Church and in his Will and what they will and command as in Unity with him is Christ's will and command and if so then W. R's Parenthesis before on the Text Ephes. 5. 17 21. is wholly Impertinent and Improper and his Inference remote and forreign thereto yea contradictory to his desiring not to be understood to render Christ and his Church divided Thus he sayes and unsayes he is off and on he marrs and he mends he mends and he marrs he darkens Counsel with his many VVindings Twistings and Tossings Concessions to Truth which confute much of W. R's Book W. R. pag. 35. We do testifie the Principle of Truth leads none to be Rude either in Word or Action nor yet to cross the Customs Fashions of other Societies which in themselves are Comely Decent and of good Report Pag. 36. 'T is good for every one in all things to mind the Inward Divine and Spiritual Teacher and then doubtless such will be led to take up the Cross in denyal of Self and not be active in any thing that may justly be termed Rude or Ignorant but in those things that are Comely Decent and of good Report Observe This Concession overthrows much of his work against outward Methods Rules c. and condemns his Rudeness in much of his Book And if the Principle of Truth leads none to cross the Customs and Fashions of other Societies which in themselves are COMELY DECENT and of Good Report then not to cross nor oppose any Order Form or Custom of our Society which in it self is Comely Decent and of good Report and dare he affirm that there are no such Customs among us in our Societies and Meetings as in themselves are Comely Decent and of good Report or has he more Charity for the Customs and Fashions of other Societies than for ours which he has for so many Years owned and been in W. R. pag. 77. That J. VV. and J. S. gave forth a Paper at Drawell That he still owns with that Interpretation he and J. VV. give which if it will not bear then let them be judged c. Qu. Is not W. R. Partial in his History in not citing and publishing that Paper as he has others and yet still advocating for and highly applauding the Men as Ancient and Honourable Friends not exceeded in Godliness by any Mortal Man c. VVe ask if that Paper implies not something that was blamable on their parts but that they were wholly Innocent Touching that Paper accounted the Foundation of the seperate Meeting in the North as W. R. saith he appears Partial also in not citing it fully but leaving out what chiefly concerns Order and Discipline yea something of a form of Church-Government then owned by them where they mention their Chosen men to whom they gave Power their RECORDS their ORDERS Matters of their Concern c. And now John Story and John Wilkinson seeing William Rogers
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
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
stand by G. F. in Vindication of many Errors have published with seeming Zeal and thundring Lungs such like kind of Doctrine and Exhortation as this Away with this Jealous Spirit Oh Friends Exclude the Reason the Wisdom and the Jealousie and have an Eye to the Brethren if you do not see your selves then follow us that do see compared with page 35. viz. If you do not see your selves you must follow us that do see A not able Expedient whereby the Leader and those who may be led may like blind men fall into the Ditch together and instead of following the bright Beams of â—â—e SUN may be found Followers of the dark Body of the MOON These are at least suspected Untruths and highly Scandalous as laid down and his Allusion to the dark Body of the Moon is Improper whether he intends really to that Body called the lesser Light or some Person under that Name if the latter 't is but an idle Scoff IX Pag. 35. That there are many at this day that have no better measure to discover whether one professing the Truth be right and in the Light and Power of God but by understanding how they stand affected to G. F. and his outward Prescriptions as if ALL the Labours Tryals Sufferings and Travels of Friends were to center in the Exhaltation of G. F. A sordid Reproach on many and a foul Perversion X Pag. 76. That what G. F. hath written by way of Reflection to J. W. is the Fruit either of Ignorance Pride Scorn and Disdain in the BEST SENCE and that he hath been of so proud a Spirit as to expect a sort of Reverence and Submission to him which the Truth could not own These appear insolent and defaming Charges bespeaking rather this Accusers Pride and Arrogancâ— XI Page 85. In W. R's Letter to G. F. dated Bristol the 27th of the 1st Moneth 1677. are these words viz. and that thou hast no less esteem than the repute of an elder Brother by all Friends which as far as I know thou hast not how can it be less than thy duty to Interpose c Compared with pag. 89. My plain Lines are the Fruit of a plain hearted Friend with my Love to thee c. I remain a Friend to thee c. William Rogers This last passage appears false and feigned his Love and Frinedship to G. F. is now apparent Enmity to bite and devour him what in him lies yet these his smooth pretences appear contradictory to his manifest abuse of G. F. in many other passages in treating him neither as an Elder according to 1 Tim. 5. 1. nor like a Friend compared also with what follows XII VV. R. in his Letter to G. F. dated Bristol the 3d of the 10th Moneth 1677. pag. 92. That Darkness has overshadowed the Hearts of many so that they seem like men void of ALL Wisdom and ALL Reason whereby they seem to me i. e. to VV. R. as Proselites of such amongst the Sixty six Subscribers at E. H. his Chamber who coming with another Gospel than that which stands in the Wisdom of God have Preacht against ALL Wisdom and ALL Reasoning These are very scornful Abuses without proof or instance of the Persons who the MANY or the SUCH charged are XIII Page 93. Those who stand in and for the same Faith and Practice they were in from the beginning are now judged Apostatized because they cannot imbrace for Conscience sake some NEW PRESCRIPTION which thou art accounted either the Author or Countenancer of VVhat new Prescription that 's but one in the Singular else-where 't is Prescriptions in the Plural And who are so judged that so stand He should have made his Book on that one Prescription if it were unsound and not have made such a great hollow and empty noise about Prescriptions Prescriptions XIV Page 93 94. I know that thou thy self hast been found in the like Action that is of going out of a Meeting when Persecutors came and if Reports be true the frequentest of any Man that ever I heard called by the Name of a Quaker and 't is to me a broad sign that this would not have been omitted as a grand Article against J. S. amongst others at Drawell hadst not thou been guilty in the like case Here he has not only scandalized G. F. but the Meeting at Drawell or at least many concerned thereat but that 's but only his own evil Jealousie XV. Page 96. Gross Ignorance and thick Darkness for any to look upon thee as THAT PROPHET whom the Lord by his Servant Moses Prophesied he would raise up like unto him c. I cannot believe thou art ignorant that such there are who so look on thee This is at least suspected for a great Scandal and is very Pernicious XVI Page 98. Truly Friend 't is much taken notice of that ALL Reasoning and ALL Wisdom is preacht against of late This we look on as a Falshood frequently reiterated and here aggravated still without any Instance or Proof of such Preachers or Preaching amongst us XVII Part 5. pag. 20. That the Faith of many are IN him i. e. in G. F. as one that cannot Err so that if he affirm any thing never so false we take it to be unto MANY as an infallible proof c. This we judge is a horrid abuse against many as also against G. F. W. R. in his Paper and Queries against and to G. F. dated Bristoll the 20th of the 7th Moneth 1678. hath these passages pag. 26 27. viz. XVIII That when the Persecuters came up one pair of Stairs in our Meeting-Room in Broadmead whilst he was speaking he of such a Spirit distrustful and dispairing as on a sudden to step down and hasten out of the Meeting at a back pair of Stairs which he once did and of which my Eyes with many more were Witnesses The like in p. 70. Against which G. F. testifies as a false Accusation and though he pretends many more Eyes as Witnesses besides his Eyes yet we find not any more so attesting it besides himself for neither the Women M. G. M. N. A. D. nor William James nor Nathaniel Day nor Samuel Hollister do testifie any such thing in their Certificates pag. 62 63. produced by him as that their Eyes were Witnesses that when the Persecuters came up one pair of Stairs whilst G. F. was speaking he once on a sudden stept down and hastened out of the Meeting at a back pair of Stairs There is no such thing attested by them in their Certificates but that he departed before the Meeting broke up nor has W. R. told the Reader when this ONCE was as what Day and Year he so suddainly stept down and hastened out as the Persecutors came up Stairs which G. F. denyes and accounts W. R's Eyes false Eyes or rather his Evil Eye and Mind is no sufficient proof against him without other Eyes more clear and impartial than his own XIX W. R. pag. 27. I
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