People call'd Quakers in their Vindication from the opposition and abuses of Opposers and Gain-sayers of Truth in matters known to be universally own'd by them and this both with their tacit Consent and Approbation Must we seek for a Deputation from the People called Quakers throughout England c. in all Cases wherein there is a present necessity of their Vindication when generally abused in Print by Adversaries of divers sorts For I tell W. R. he merits not so much as the Name of a Quaker in abusing at least the major part of them in Print as he has done to render them Popish Odious and Infamous and rather justifying the Pope and Lords of the Spanish Inquisition p. 21. than many of them And his disaffected Party are not so numerous as he would have us think p. 23. far short to be sure of those he writes against and abuseth in Print for his smiting at the publick and faithful Ministers who are approved of most generally by the People called Quakers is a Reflection and Scandal upon that People § 2. Our observation on the 42d Disaffection shews that our Objection lies not against the outward Government under which we live nor yet against the inward Government of Christ for Christ's inward Government in his Church and his spiritual Kingdom and extent thereof as also our innocent Conversations towards the outward Government we have plainly asserted in our Treatise against the Accuser pag. 114 115 116 118. Though W. R's words are cited at large more fully to shew his sense and distinction upon the inward Government of Christ where he adds viz. Which is not represented by Persons visible by carnal Eyes invested with Power from him to execute outward Laws Prescriptions Orders Edicts or Decrees in an outward form of Government visible Wherein we reasonably took his Objection to lie as much against visible Persons being so invested with Power from Christ to execute outward Laws Prescriptions c. and against an outward Form of Government visible in his Church as against Christ's Government being Represented by Persons visible But now he pitches his Objection upon the word REPRESENTED questioning Whether it is not a Contradiction in common sense to conclude That Persons visible can be the Representatives of the inward Government of Christ Which was not our Assertion nor did we conclude that Persons visible are the Representatives of Christ's inward Government in a strict sence absolutely or solely as in Christ's stead And therefore his Objection supposes that to be our position which we never asserted Yet not to loose nor lessen any part of Christs Government we have plainly asserted That 't is exercised by him both Immediately and Instrumentally in his Church Immediately and principally by himself and Instrumentally in some measure by his Ministers and Servants as well as he teaches and instructs both Immediately and Instrumentally as in our first and second unanswered Propositions about Church Government And therefore as we prefer Christ's inward and immediate Government by himself as Principal and his governing Instrumentally by his Servants But in some Measure as our words are this shews that we do not render them the absolute Representatives of his inward Government and spiritual Kingdom though we may truly and tenderly assert They do by the inward Assistance of the Power and Spirit of Christ in some measure livingly represent or signifie declare and shew forth the inward and spiritual Government of Christ as being his faithful Servants and Ambassadours yea some are called Ambassadours in Christ's stead in and through whom Christ ministers instructs commands orders and rules And the holy Ghost made some Overseers and appointed Helps and Governments in the Church as we have laid down in our third Proposition Especially for the sake of the younger and weaker Members Children and such as are of under Age as to Truth and experience in the work of the Lord. Our Adversary answers not this Proposition which is so plain tender and submissive to Christ in his behalf and preference And therefore W. R's inferring and charging the fruit of a confused Anarchical Principle on us in reference to our said Disaffection follows not in Truth but rather shews it to be the fruit of his own Prejudice and Enmity From whence also his scornful Question proceeds viz. Whether the Pen-man hath known and hath in pivate a Catalogue of the Names of such visible Persons whom he may esteem the Representatives of Christ's inward Government pag. 16 17. He fallaciously obtrudes and imposes his word REPRESENTATIVES still in this case upon us extending it beyond our Intention and what our words will bear craftily evading and giving the GO-BY to our Propositions in the Case where we signifie That IN SOME MEASURE Christ governs Instrumentally c. see our five Propositions in our said Treatise against the Accuser of the Brethren p. 114 115 116. § 3. Whereas we took his opposition to be against visible Persons being concerned in an outward form of Government and order in the Church of Christ. Hereupon he shews himself very angry and exclaims against the weight of the Pen-man's Iniquity charges him with Prevarication insinuating as if according to my Principle says he there were not visible order and form of Government under Christs Dominion nor any visible Persons exercised in any outward Order under his Government p. 43. Whereby he has now plainly granted that according to his Principle there is both visible Order and a form of Government under Christs dominion and Visible Persons exercised in an outward order under his Government for in the two contraries his disowning the one owns the other his opposing the Negative grants the Affirmative herein But he then should have writ more distinctively consistently and plain in telling us What visible and outward form of Government and Order he would set up And what has he so much exclaim'd against and not to have appeared so general in his opposition to outward Orders Forms Rules Prescriptions Decrees c. as he has done in divers passages of his Book and particularly that in his first part of his Christian-Quaker p. 73. in his opposing the Establishment or giving forth of outward Orders Prescriptions Sentences or Decrees as a Bond on the Consciences of Believers rendring this more like the Old than the New Covenant And his opposing Visible Persons being invested with Power from Christ to execute outward Laws Prescriptions Orders Edicts or Decrees in an outward form of Government visible as 't is plain in the Title-page of his third part The frequent Reiteration of these and such like passages and Words shew his Objection was against Visible Persons being impowered by Christ to execute or minister outward Laws Orders c. in a visible and outward form of Government else what needed he write so slightily frequently against outward and visible form of Government outward Laws Edicts Prescriptions Orders Decrees c What 's all his Noise come to on
do not presently or immediatly see every thing that is recommended in the wisdom of God to be practised but must have time to weigh and consider matters before the Lord first in order to receive a clear understanding and judgment from him before they act therein So that in the mean time there must be a tender condescention patience and forbearance on all hands towards such not to look upon or judge their want of present clearness and their present fear to act because thereof an act of Refusal or Rebellion on their parts No no far be it from us knowing that such upright hearted ones even when but in a poor low and weak state will not oppose refuse or gain-say any thing they at present see not that 's either in it self good and honest or necessary for good order and society their uprightness tenderness honesty and fear towards God preserves them from contention and blind opposition in such cases whilst given up tenderly to wait till God reveal that unto them whether immediately or instrumentally which for a time they have not clearness in And be sure he will not be awanting in his divine counsel and openings to such § 2. To his charging the Pen-man with a groundness Complaint of Printing against G. F. without first proceeding judicially or hearing of matters face to face p. 39. Groundless Complaint is an untruth there was manifest ground for that complaint on W. R's own confession and principle viz. his enveighing against judging any man without hearing him Judging the merit of the cause without hearing the same Judging and Censuring a Person unheard in the defence of himself as being a grand Mark of Apostacy as in his Preface to his Christian-Quaker That W. R. has so ipso facto judged and condemned G. F. and others in divers things unheard in their own defence we have produced divers sufficient and unanswered Instances in our Treatise entituled The Accuser of our Brethren cast down and particularly his false construction on G. F's words viz. Do not make Bargains with that which is out of the Truth On which W. R. concludes a design of Imposition and so far as in G. F. lies to obstruct Friends from bargaining with such whom he condemns as having no right to bargain buy or sell until they answer by Condemnation or else that his meaning was that G. F. would not have Friends discourse with such nor yet to agree about any orderly Conference in order to a Reconciliation or Hearing of Differences c. concluding it must be one of these two meanings because a third he could not think of as the matter is fully treated on in our said Treatise Accuser p. 146 147 148 149 150 c. in which W. R's judgment and both his supposed Meanings are proved untrue But still to aggravate the matter against G. F. he saith He has used the utmost of his endeavours to obtain a Meeting with him for such an end that is for a hearing of matters face to face at several times since his last being in Bristol in the year 1677. and it will not be condescended to saith he p. 39 40. This still the more confirms the Complaint against him viz. his Printing against G. F. yea judging and condemning him without hearing the matters face to face for which he is condemned which is an extradicial and injurious proceedure and grand Mark of Apostacy so to do according to W. R's own judgment And his pretence That such a Meeting will not be condescended to will not excuse the fact that is his judging and censuring a Person unheard in his own defence c. as a grand Mark of Apostacy He might have had patience and rather waited an opportunity for meeting with G. F. than have condemned him in Print in divers things unheard in his own defence and that on his own false Suggestions Meanings and Constructions contrary to his own Doctrine which is become his own Self-condemnation § 3. Now wherein doth the Pen-man's false Suggestion and Vnchristian-like Treatment consist to prove him an Impious Prevaricator or down-right Forger as W. R. terms him p. 41. See how he attempts proof in these words viz. I shall at present cite only a few Instances thereof in his own words quoth he viz. p. 73. His main work is still to invalidate the Authority and Sentence of the true Church Pag. 87. Which answers and confutes W. R. in opposing outward Directions Methods and Forms relating to Church Government Pag. 88. His principal Objection against outward Orders Prescriptions Sentences Decrees Form of Church Government Discipline c. P. 91. His gain-saying and general Objections against us in relation to Church Government and Order amongst us the People called Quakers P. 261. Which answers his general opposition to outward Order Form and Discipline Thus hath W. R. cited our words by pieces Now if it be made appear that these things are justly laid to W. R's charge from his own words and sence thereof I hope he 'l see cause to be ashamed of his clamour of false Suggestion impious Prevaricator c. In order to which I thus directly proceed First That his work has been to invalidate the authority and sentence of the true Church On Mat. 5. and chap. 6. he saith Wherein there 's 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 as in the third part of his Christian-Quaker p. 64. And his contest against those who he saith have approved a Plea for such a Church Government as claims a power of deciding matters relating to Conscience and outward things on occasion of Differences about worldly Estate and that others ought to obey such Decisions which says he in its natural consequence hath as we take it no less tendency than to claim Power over our Properties as well as Consciences as in the first part of his Christian-Quaker Note A sad but fallacious consequence detected in our Treatise Accuser from pag. 53 to p. 76. Is it not plain that W. R. has here endeavoured to invalidate the authority and sentence of the true Church by us pleaded if neither obligatory on Believers in matters of Conscience nor in outward things Or if the Church may not be allowed a Power of making decisions in matters of difference either relating to Conscience or outward Estate according to Mat. 18.17 and 1 Cor. 6. of what validity is the authority sentence or power of the Church with W. R What 's more plain against him than his own words before recited Secondly That he has opposed and objected against outward Orders Forms Discipline Prescriptions Sentences Decrees his Gain-saying and general Objections and Opposition to outward Order Form and Discipline relating to Church Government c. see how he argues the case against outward Orders Prescriptions Sentences Decrees c. under the new Covenant viz. because the Apostle's labour was to
be otherwise And indeed I can in Truth say That I never had a thought entred in my Breast that OUTWARD ORDER Methods Forms and Discipline were not to be exercised and proceeded in under the Government of Christ according as the Spirit of the Lord should direct and guide p. 42. Thus far W. R Observe He has here given a very fair and ample concession to Truth in words viz. 1st To the Apostles labours for the Churches establishment in the Faith and in the Power 2dly To the practice of that Form which the Power should lead them into 3dly To his care in the Marriage of his two Daughters and others that NO Proceedings in Marriages may be permitted in any such private Methods as may be scandalous to Truth 4thly To outward Order Methods Forms and Discipline that they are to be exercised and proceeded in under Christ's Government according as his spirit directs and guides Are they so A fair confession Had he alwayes kept to this method and language and so been consistent with himself the Controversie had been in a narrow compass But though he seems seriously to say That he never had a thought entred his breast that outward Order Methods Form and Discipline were not to be exercised and proceeded in under the Government of Christ I query on his contradiction how they should be exercised and proceeded in under Christs Government in his Church if so be it cannot consist with the tenor of the new Covenant for any to give forth outward Orders Sentences Decrees c Or if Christ doth invest none with Power from on high to establish such things relating to Conscience as outward Order Methods Forms Discipline c Or if no visible Persons be invested with power from Christ to execute outward Laws Prescriptions Order c How then are outward Order Methods Forms and Discipline to be exercised and proceeded in under Christ's Government And who are to exercise and proceed in them if not visible Persons May not they declare and practise outwardly what they have received from Christ inwardly How then shall the Law go forth of Sion and the Word from Jerusalem But if he grants that some persons are made instrumental under Christs Government to give forth good outward Methods Forms Order Discipline c. but not to be a bond on the Consciences of others who have believed in the everlasting Light This appears contradictory again William was thy proceedings in the Marriage of two Daughters and thy care that Truth might not be scandalized no bond upon thine or their Consciences How are outward Methods Forms Order and Discipline then to be practised and proceeded in under Christ's Government Must they be so practised exercised and proceeded in by Believers without Conscience or without Obligation or being binding upon their Consciences Strange Doctrine loose and confused and not consistent with any Religious tender Conscience towards God or Christ which requires all to be done in his name and to his glory But after all our Opposers variations inconsistencies and whirlings he is fled to this Refuge or rather Subterfuge viz. That his writing shews dislike to Man's Pretence to establish outward Orders relating to matters of Conscience as the Order of the Gospel or to take upon him the giving forth of any outward Rules c. relating to Faith and Discipline in the Church with intent that they should become a Bond upon others to submit thereto further than from a Recommendation unto the Conscience a service may be seen therein according to the measure of Light given c. pag. 41. Observe 1 st This censures only MAN's PRETENCE to establish outward Orders relating to Conscience c. 2dly Man's taking upon him to give forth any outward Rules in Faith or Discipline in the Church with intent they should become a Bond upon others to submit further than from a Recommendation to the Conscience a service MAY be seen therein according to the measure of Light given c. Whereupon 't is to be noted first That this does not oppose the Spirit of Christ making use of man or men as instrumental to establish or give forth outward Orders Rules c. relating to Conscience Faith or Discipline in the Church to be submitted unto 2 dly Nor such outward Orders Rules c. as a service may be seen in according to the measure of the true Light given But only a dislike to MAN's PRETENCE TAKING VPON HIM therein Which I understand is intended as without the true Spirits Guidance Which appears still to be an Abatement and Extinuation of his more general reiterated Opposition and Noise against ANY giving forth outward Orders Prescriptions c. or being invested with Power from Christ to execute outward Laws Orders c. under Christs inward Government because the new Covenant and its Law is inward For now he only opposeth Man's Pretence and Taking upon him in these cases and who must be Judge that he is but a Pretendor and an Actor in his own will if the Rules Directions or Laws he declares or gives out be in themselves Honest Lawful and Just yea Convenient and Needful not of Man nor by the Will of Man Were not this to judge of Spirits without outward evidence or proof against them But if our Opposer would place the Controversie against some Rules Orders c. among us as being in themselves either unjust unlawful or dishonest and could make sufficient proof thereof that would both greatly narrow and soon determine the Controversie For that can be no good nor true Spirit that gives forth bad or unjust Laws otherwise we have no reason to give credit to him in his bitterly smiting with words of hatred against any Men or Persons among us whilst speaking ministring or acting things just lawful or honest and needful as bound in Conscience to declare and advise others to practise and which he must grant them Liberty both to speak and act or else hee 'l miserably interfer with his pretended Liberty of Conscience Seeing whatsoever things are honest just and of good report are to be thought on and practised That W. R's great Book aforesaid as it is against R. B's Book for Church-Government is against Church-Government so far as it relates to an outward Form of Church-Government outward Order Rules Methods c. And this is no Prevarication as now he renders it as is evident from divers passages before recited and by himself frequently contradicted § 4. Also 't is a manifest falshood where W. R. saith That the Prevaricating Pen-man doth not quote any Sentence of his confuted by his asserting in a Paper dated London 26th of the 3d Moneth 1673. That God hath in his Wisdom afforded those Helps and Governments in the Churches which are not to be despised being in subjection to Christ the one Head and Law-giver c. This was signed by W. R. among other Friends pag. 42. If no visible Persons be invested with Power from
approved Servants of Christ. How like a Popish Prelate yea like the Pope himself hast thou proudly maliciously imperiously acted against me and others of the faithful Servants Ministers of Christ Jesus Be ashamed therefore and confounded because of thy Insolent and Slanderous Abuses against the Innocent and particularly of thy gross Lye against me and others viz. That the holy Scripture is by us slighted p. 152. Be ashamed I say of this abominable Lye And for Confutation to thy abuse of me before read the following Certificate from Persons of better Credit than thy self Huntingtonshire From our Monethly Meeting at Godmanchester the 11th day of the 5th Moneth 1682. WHereas George Whitehead hath been evilly traduced in two Letters of Francis Bugg's and charged in one of them with behaving himself in Huntingtonshire like a Lordly Bishop or Popish Prelate lately Now we whose Names are subscribed do testifie We never in this County nor else-where at any time saw any such thing and that he is a man far remote from any such matter but do believe he is a true Labourer in Gods service and an humble Minister of the Gospel Matthew Kay Samuel Nottingham Tobias Hardmeat Robert Lister Jasper Robins John Wilsford John Aversett John Marshall William Starling Richard Snazdale John King David Tisoeth Thomas Lyster Richard Jobson 14 th And thy malicious scribling tends in divers parts of it unjustly to render us Obnoxious and Offensive to Authority by wickedly and falsly rendring the Proceedings of some of our Christian Meetings Tyrannical and Antichristian and comparing us to the Popes Councils to Popes c. And all this to Henry North Knight and the Magistrates too is next to prosecuting us for our Liberties or Lives So disgustful may be thy trumpeting and publishing in Print the Moderation of H. North Knight p. 194. and his mercifulness in taking notice of our threatned Ruin and preventing it c. as in thy Epistle Dedicatory to him that doubtless we think Henry North as a prudent man will not thank thee for thus trumpeting his Fame abroad in Print on behalf of Dissenters for such kind of Ostentatious dealing is offensive and hateful to great Persons of Prudence who would not have their goodness exposed to publick censure or reflection nor be represented as Persons Popular for any dissenting Parties I have many more things material against thy Book but I desire thee to accept of my Labour and honest Endeavours and what I have written thus largely to thee as an act of Christian Condescention and good Will for thy Conviction that thou mayst yet be abased and humbled unto Repentance and publick Condemnation of thy wicked and scurrilous Book if the Lord will yet please to give thee an Heart to Repent and acknowledge the Truth which thou hast deeply offended and sinned against with thy Lyes and Lightness And I desire to know if after the reading and perusal of this my large Letter thou art at all minded to relent and retract thy Book or any part of it and accordingly to give forth a plain Condemnation or Recantation as publick To this I expect answer shortly from thee otherwise trouble me not with any disingenious or scurrilous Letters Thy Abused yet Well-wishing Friend George Whitehead London the 3 d day of the 8 th Moneth 1682. Postscript since added Wherein F. B's fallacy about the Record in the Quarterly Meeting Book in the Isle of Ely his abuse of the Servants of Christ his Contradiction about William Penn his Scorn Malice and Ranting Doctrine are detected and reprehended WHen I was lately in the Isle of Ely I made enquiry about the account which thou F. Bugg givest in thy Observations pag. 52. viz. concerning a Minister thou knowest who thou mentionedst being recorded out of the Vnity for not taking his Wife according to the Order of Friends i. e. not publishing his Intentions before the Womens Meetings as hereafter will be further manifest sayst thou but not one recorded that ever thou remembrest for any breach of Gods Commandments pag. 53. For which acount thou referest any man to search the Records of your Quarterly Meeting Book in Hadenham in the Isle of Ely c. But upon my enquiry I find that Friends do positively give a contrary account and do plainly affirm that there were no Womens Meeting Then at that time in being in those parts or within that Monethly Meeting in Cambridgshire where the said Person lives who proposed his Intentions of Marriage but once before the Men And if so thy account must be notoriously false and thou mayst be horridly ashamed to divulge it as also of thy frequently saying He was recorded out of the Vnity whenas Friends only recorded That they have no Vnion with him in his so doing as thou hast cited it pag. 63. which is only relative to that particular Act viz. of his refusing to come twice to the Meeting and not in such general Terms to exclude the Person Out of the Vnity in all respects Therefore thou appearest fallacious in thy account As concerning the Paper of our sence and advice dated London the 27 th of the 3 d Moneth 1675. consisting of divers particular weighty matters which thou makest thy principal Instance of our Apostacy and Violence upon our first Principles of Vnion and about which thou hast so much scofft and derided at us I must tell thee that I know not one Person who subscribed thaâ— Paper but have cause to stand by it anâ— will stand by it though unjustly and defamingly smote at derided and contemned by thee And why didst not publish all our said Paper Thou sayst Thou hast taken enough to shew our Innovations and manifest Apostacies pag. 50. as if all that Paper were matter of such Proof which is a most slanderous Insinuation for thou hast not proved one of these Instances of our said Paper either a Violation to our first Principles of Vnion Antiscriptural or Inconsistent with the Church-Discipline Order and Government in the Primitive Times among true Christians as thou pretendest nor in the least tending to Apostacy or Antichristianism Thou hast taken upon thee to stigmatize brand and defame both our Testimony and the Subscribers particularly William Penn thou hast compared and rank't among such Vnchristian Societies Violators Innovators Apostates Pope's Council Arbitrary Authority c. Thou art very loud in thy Charge but mute in Proof and wanting in Argument And how dost thou herein agree with thy self where in pag. 133. thou callest William Penn This Noble Man and in pag. 135. Dear W. P. and in pag. 144. thou prayst for William Penn in these words viz. I pray God keep thee steddy and with a continual Dependency upon the Divine Revelation c. when thou hast represented the same Person W. P. Antichristian Apostate Innovator c. as if thou shouldst pray thus for him viz. Thou Antichristian Apostate I pray God keep thee steddy Such Absurdity doth thy Contradiction produce who
thus one while calumniatest and revilest and another while flatterest and prayest for the same Person one while judging and condemning the said Person as Antichristian Imposer Innovator c. another while counting him Noble Man A Dear Man c. Thou exclaimest against Religious Societies Excommunicating Condemning a Person as out of the Vnity when it was but that They have no Vnity with him in his SO doing i e. in his irregular Proceeding out of Unity and Order with them in proposing his Intention of Marriage but Once to the Meeting and that in the Womans absence whilst thou thy self art like an exalted Diotrephes yea like a Pope with thy printed Bull Excommunicating Condemning Deriding and Contemning the Servants of Christ by Name in Print as William Penn George Whitehead Stephen Crisp Alex. Parker Thomas Salthouse John Burnyeat c. for proceeding and giving their Christian Advice Sence and Judgment according to their Consciences and inward Perswasions relating to good Order in the Church of Christ. Thus inconsistent art thou conceited proud Scorner and false pretender to Liberty of Conscience who hast given more black Characters and made a worse to speak ad hominem Record even in Print against these and divers other faithful Servants of Christ than only for a Meeting to Record in Manuscript their having No Vnion with a particular Person in his Irregular Proceeding in this or that particular act for thou hast recorded these before mentioned Servants of Christ by name as Antichristian Imposers Innovators c. and compared them to the Popes Council in Print and that in thy Book intended for the Magistrates as by thy Epistle appears pag. 3. Thus inconsistent and contradictory to thy self art thou in thy pretended Plea for Liberty of Conscience whilst thou art Defaming Condemning and Excommunicating many of the Servants of Christ among us for the exercise and testimony of their tender Consciences in their Christian Advice and Admonition which is all one as to seek to stop their Mouthes from preaching exhorting others c. And this is not all thy Inconsistency and Confusion the fruit of thy Malice and Treachery but thou hast presented such a one as Henry North Knight and the Magistrates with such abominable Lyes and Abuses as if like a malicious Informer and Incendiary the Devil and thou designed not only the perpetual Reproach of the People called Quakers but an Aggravation of their Sufferings and Persecutions against whom the chief ground of thy Book also is a gross Slander and great Lye viz. That their way of Compelling and Antichristian way of proceeding to bring to and force an Vniformity Epis. p. 4. And thus raging against our Friends in these terms viz. These Tyrannical Proceedings have been used by our New Spiritual Lords Epis. p. 6. with much more Infamy Slander and Scorn cast upon us in thy Book for which the hand of the Lord will be upon thee Thy Envy and Wickedness is judged of the Lord take heed how thou persistest in it lest he make thee an Example In thy sixth Chapter thou art according to thy wonted course of Malice and Scorn inveighing against our Womens Meetings falsly charging them with usurped Authority unlimited Power and Rule placed in their Meetings by G. F. and others which is a gross abuse and slander Also thou art inveighing against presenting Intentions of Marriage before them by both the Persons p. 118 119. And this is not all the Fruit of thy perverse opposition but in the same Chapter p. 123. after divers Citations thou bringest a comparison or instance of eating Flesh or Fish as being indifferent and free and then addest that These with ALL other outward Works be Things Indifferent and may be used and also left I must tell thee Francis that this Position makes void all Christian-Discipline good Order Church-Government leaving all loose and uncertain And we are sure thou hast here asserted corrupt Doctrine tending to practical Ranterism it self for here thou makest no exception thy assertion is general not only of eating of Flesh and Fish but of ALL other outward works that they be things Indifferent that may be used and also left See now if this be not sordid Ranterism this loose gain-saying Spirit leads into both to thy own contradiction where thou pretendest for Church-Discipline Order and Government as in thy Title page thou seemest to grant were in the Primitive times i. e. among the Primitive Christians as we understand But what Discipline Order or Government in the Church canst thou Conscientiously plead and be consistent with thy Position viz. That all outward Works be things Indifferent c How contrary to the Apostles Doctrine also is this for all good Works which God hath ordained we should walk in these are not indifferent to be used and also left outward works of Righteousness Justice Goodness Charity c. commanded of God are not Indifferent to be used and also left Solemn contracts and engagements in Marriage are not Indifferent Persons may not break solemn Contracts due and orderly Proceedings Men may not leave their Wives when they please as an indifferent thing But this Libertine Spirit that gave out and printed the said Ranters assertion in placing such Indifferency upon ALL outward works or things as that they may be used and also left hath thereby cast off all Bonds Limitations outward Discipline Order and Government of Truth relating to Conversation We have much more in reserve against thy Book which at present I do forbear adding for brevity's sake and refer the Reader to R. Sandiland's single Answer Entituled Righteous Judgment placed upon the Heads of malicious Opposers and persecuting Apostates against thy malicious Book and also to Tho. Elwood's Antidote against the Infection of William Rogers 's Book miscalled The Christian-Quaker c. Your Envy Confusions perverse in-and-out ways and hard Speeches are judged by the Lord and his Hand is against you therein and I question not but God will more signally determine the Controversie against that proud contentious Spirit of Envy Scorn and false Jealousie And Truth lives and shall live and reign over it all CHAP. VIII § 1. Thomas Crisp being joyned with William Rogers as a busie Agent in Division as also his abuse of George Whitehead by part of an old Letter from B. F. The reason of their being linked together in this Treatise B. F. his late Testimony on G. W.'s behalf against T. C. § 2. Notice taken of a few Passages in Thomas Crisp's Pamphlets The reason thereof particularly about Tythes His unsound Proposition His Injustice unto and abuse of John Crook in impertinently quoting his Authority in the case contrary to John's Principle and Testimony § 3. How dis-ingenious Tho. Crisp is in his Authorities and Citatioâ—s about Tythes And how like his Brother John Pennyman against our plain Language Of J. Pennyman's furious roaring Letter against G. F. c. containing the like unjust Reflections with W. R. T. C. c.
Appeal and Supplication I do Conclude OH Thou Heart-searching God and righteous Iudge of all unto thee I make my Appeal and Supplication against this Jealous Dividing Rending Spirit that hath appeared in Strife and open Contention against thy Servants and faithful Witnesses and against that good order and society that thou hast been pleased to gatber us into Thou knowest the integrity of my soul before thee and that I have waited for thy Counsel how to act and behave my self in these matters and that I have not sought to exalt my self nor any Popularity Party or Interest to my self but only thy Glory and the good of Souls Thou knowest that in the first place my soul hath sought for Peace in the way of Peace and for a quiet Composure of Differences occasioned by some Self-willed and Luke-warm Professors of thy Truth whilst there was any hope or probability thereof before the opposite Party became open Adversaries And O Lord thou knowest I am not alone in this concern many others of thy faithful servants have traveled in the same Christian Spirit with me for peace and quietness and for a quiet end of Differences in Truth and Righteousness But thine and our Adversaries have rewarded us evil for good and to me hatred for my love And now O Lord behold how true love and tenderness is rejected by thy Adversaries and how thy holy spirit is offended Behold and judge the bitterness of their spirits Their Rancor and Fury their Words of Hatred Reviling and Slander against thy faithful Servants and Witnesses Their Disregard to the Honour and Reputation of thy Truth thy Name and People Their working against the Glory and Honour of thy excellent Name among us Their crucifying thy Son afresh to themselves and putting him to open shame and reproach in the Eyes of thy open Enemies and Persecutors of thy People Oh! Lord Lord look down behold and judge for these things show thy Power in putting an end as openly to these Controversies as they are openly forced out into the World by Apostates and Adversaries of thy Truth and People Thou knowest O Lord that though thou hast endued me with a Christian Spirit and with Faith Patience and Rejoycing under all my Sufferings and Tribulations for thy Name sake and enabled me patiently to undergo the open Revilings and Infamies cast upon me both by open profest and secret Enemies in all which I daily praise thy Name for thy Goodness Yet thou hast also endued me with the Spirit of Righteous Judgment Understanding and Zeal for the Glory of thy holy Name and Truth and hast raised me up in defence of thy Gospel to vindicate thy Truth and innocent People who are Lovers of Peace and Union in thy Son Christ Iesus And now O Lord I humbly pray thee preserve thy Lambs and tender Babes and open the Eyes and unvail the Understandings of all whom the Enemy has deceived and prejudiced who are mistaken in their Iudgments and not guilty of willful Opposition and Hatred That they that have not sinned out their day nor become judicially hardened may yet find a place of Repentance and Mercy in returning to thee with Humility true Contrition and Brokenness of Heart that thou maiest heal their Backslidings and love them freely O my God! in these my Labours and Endeavours as I have eyed thee and thy Counsel and thou hast been with me for which I praise thy Name So I recommend all to thee to manifest the real intent and end of all and to plead and justifie my Cause it being thy own Cause and the Cause of thy whole Heritage Amen Amen saith my Soul ADVERTISEMENT FIrst Note That where in pag. 158. of this Treatise mention is made That G. F 's intention and sence is by another hand spoken to That and much more is yet reserved in Manuscript against W. R's abusive Books Secondly That whereas in pag. 205. it is said It being now above six Weeks since the Letter was left at Ely c. and yet no Answer It is now above three Moneths since and yet no Answer received from F. B. being now at the Printing hereof towards the latter end of the 11th Moneth 1682. Thirdly That this Treatise has been long in the Printer's hands and not hastened in the Press because of these Additions in the three last Chapters to Francis Bugg Thomas Crisp John Pennyman and Jeffery Bullock for the Answer to William Rogers's 7 th part of his Christian-Quaker was writ in a short time after it was out Fourthly It is some question whether two or three of the Names in pag. 250. be right i. e. Averset Snazdale and Tysoeth by reason of their Names being badly writ in the Certificate sent up Fifthly Note That where in the Postscript after the Letter to Francis Bugg pag. 253 4. and in his Book also p. 52. he gives account of a Minister thus viz. That in the Quarterly-Meeting Book at Hadenham they shall find a Record wherein he is recorded out of the Vnity for not taking his Wife according to the Order of Friends i. e. not publishing his Intention before the Womens Meetings Which Account is excepted against upon Friends positively giving a contrary one to me Let it be farther remarked that Francis Bugg's pretended Proof appears not from Evidence of the Fact but is his consequence drawn from the Records But first his Consequence appears not only fallacious but false in Fact in his restraining the Order of Friends only to the Womens Meetings which is not consequent to the Record of the Quarterly Meeting dated the first of the 10th Moneth 1675. and cited by F. B. p. 61. for Proof for the extent of that Record is For the consent of Friends at two Mens Meetings and two Womens Meetings c. 2 dly Neither can his Account be true if there was not then a Womans Meeting established in that part of the County but that the complaint of the Monethly Meeting was That the Person concerned did not publish his Intention above once to the Mens Meeting and refused to bring the Woman to any Meeting at all before the time of their Marriage 3 dly Since the said Exception was writ I have met with a Certificate under the Hands of several Persons of Credit i. e. Phillip Taylor William Brasier John Prime and Jacob Baker who do confirm the matter excepted against Francis Fugg's said Account whereby they declare it to be his false Insinuation and a manifest misrepresenting of Friends in those parts and a malicious Falshood For they affirm That there was no Womens Meetings established in that part of the County where it fell in course for the said Person to publish his Intention of Marriage and that because he refused to bring the Woman to any Meeting at all to manifest her consent and intention of Marriage with him And his proposing it but once to the Mens Meeting and that in her absence before he took her to Wife This they looked