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
praise and confess him to his Glory they are to be Obedient as it is in other Womens Meetings So once a Moneth to have a Womens Meeting in the County Town or other places convenient then the other Neighbouring Women may come and go Home they Meeting together about the Tenth Hour of the Day and so they may keep a little Stock among themselves to help the Poor and them that be in Necessity and what they cannot do themselves they may inform the Men of all the poor Widows and poor Mens Children that are fit to go to be Apprentices and to Services to Friends that they may be trained up in the fear of God and in the New Covenant that they may be the Children of the New Covenant where all may come to know the Lord who is blessed for evermore Amen So no more but my Love in the blessed Seed Christ Jesus in whom you have all Wisdom of God to order all things to his Glory by which they were made G. F. At the Quarterly-Meeting at Kendall the 6th day of the 8th Moneth 1671. this Paper before being read and joyned with with an unanimous Consent to be put in Practice as hereafter doth appear by the Names hereafter Subscribed IT is further agreed upon that this Paper be read in every particular Meeting that the Women Friends who are faithful may be stirred up to a serious Consideration in the Light of the Lord to Examine themselves and feel his Requirings and so to answer the Lord with Diligence and Willingness of Mind that so every one that profess the living Truth of God may be serviceable Instruments in his hand to extol his Name and to perfect his Praise in our day and time And in the Womens Assembling together to see and consider that all Women Young and Old who profess the Truth do walk therein in good Order in Modesty and Moderation in Chastity out of the Customs and Fashions of the World and that nothing be lacking And so herein the Females will become very sensible of the Necessities of the Body and so you will Rejoyce with them that do Rejoyce and Suffer with them that Suffer and Mourn with them that Mourn who are not gotten out of the Bondage and Captivity of the Adversary and so be ready to lend unto such a helping hand and encourage every good Desire and reprove the Wilfull and Obstinate And so every one acting in the just Principle of God in our selves Justice will be executed and Righteousness established and herein Male and Female is serviceable in our Place and Calling in this our Day and Generation And so all Women Friends who feel secret Desires in themselves to be Instruments of Good unto others let them meet together as aforesaid and in this Desire certainly the Lord will assist you in his Wisdom and Counsel to act and speak that which is convenient And all the faithful Women who are thus inclined and affected herewith may signifie their Minds and Intents to the Mens Meetings and so be encouraged by us whose Names are hereafter subscribed John Wilkinson Henry Story James Clarkson Richard Pinder Thomas Langhorn John Pearson Bryan Lancaster William Robinson Thomas Atkinson Miles Bateman Rich. Stephanson Thomas Camm Thomas Robertson Peter Moser Thomas Airy Henry Garnet William Whitehead Robert Thompson Anthony Bownes John Airy Robert Barrow Richard Robinson Edward Atkinson Joseph Baines Disaffect XXXVIII W. R. p. 66. Some who as they may take it seem Affecters of Government and Lovers of Pre-eminence concluding they are entred into the Possession of the Power of God because they take upon them to be Members of a Woman's Meeting Observe A Silly and Incredulous Story still to render the Women Ridiculous we do not believe this Conclusion justly chargeable upon any who are really Members of the Womens Meetings or are esteemed meet to be conversant among them but this is his Dark way of smiting against some frequently using the word Some when he proves not any one guilty we have only his own Jealousie instead of Proof Disaffect XXXIX W. R. Sect. 9. pag. 69. Unsavoury Testimonies and Unchristian-like Discourses in our Publick Meetings so frequently that 't is thereby known both to Professors and Prophane that the People called Quakers are divided Observe Here he has Scandalized the People called Quakers and their Meetings Query VVhat publick Meetings are frequently thus served He has a very Fallacious way of writing in laying his Charges and Accusations so General as in this Passage that they tend to render the People called Quakers and their Meetings suspicious of what he Charges whereas there are many yea the generality of our publick Meetings are kept clear of any such Unsavoury Testimonies and Unchristian-like Discourses Besides 't is not the People called Quakers that are divided but some Backsliding Loose Contentious Spirits are permitted to trouble them Disaffect XL. Concerning Tythes 2d part pag. 43. William Rogers puts an Objection thus viz. But what if it please the Supream Powers to bestow on the National Ministry Tythes how prove you from the Scriptures that those who freely pay it do ill or that 't is not Lawful for them to receive it from such and Sue for it by the Law from others who are not free to pay it W. R. Answ. We are so far from condemning all those who freely pay them and not as by Constraint that we look upon it to be the Duty of all professing Christianity to Contribute toward the Outward Maintenance of such whom they usually hear and account to be the true Ministers of Christ though not obliged thereto by Law in case they have need and if the Charity of any should be such as to bestow upon them one Fifth Part instead of a Tenth far be it from us to condemn it but the Testimony of Truth is against all those who under pretence of being Gospel Ministers have received Carnal Things from any who give them not freely but by virtue of Humane Institution Observe We are wholly dissatisfied with this his Answer it appears to us both Loose and Fallacious In the first part he grants a freedom of paying Tythes as being far from condemning all who freely pay them without Constraint in the second place he prevaricates and alters from the Terms of the Objection that is from freely paying Tythes unto Contributing towards the outward Maintenance as being the Duty of all professing Christianity with respect to those they usually hear and account the true Ministers so that his Answer looks with two Faces as if it would please the Tythe-Payers and yet save himself from the Censure of Truth by varying from Paying Tythes which was Jewish and Typical to a Contribution towards an outward Maintenance or Relief of Christs Ministers in case they have need which is a Moral and Christian Act not limited to a particular Proportion or Number whereas the Number Tenth or Tythe was Jewish and Typical not Moral nor Christian. But what Indifferent
propose their Intentions of Marriage to a Meeting shall pretend a Scruple of Conscience whether from themselves or as they are prepossest by others for not proposing it a Second Time and some pretending to sit as Overseers in the Meeting take part with them abet and plead for such Liberty therein against coming a Second Time and against the Sence of a great part of the Meeting who are Tenderly and Conscientiously concerned for that good and needfull Order of proposing the Marriage Twice they that oppose this and plead a Liberty to come but Once are therein Unsociable and what they stand for is not in Reality Tender Conscience but Flesh and Fleshly Will it looks not like the pure Spirit but Flesh nor like Tender Conscience but Self-Will and Humour What! a Tender Conscience against so much Patience Temperance and due Order as to forbear Consumnating the Marriage until laid before the Meeting a Second Time and that both for Example to others and Satisfaction of the Meeting touching the Parties Clearness there can be no Honest Pretence of Conscience for such Irregularity Hasty and Abrupt Procedure Let all things be done Decently and in due Order our God is the God of Order and they that fear him love good Order Now 't is evident our present Controversie lies not with Persons that being weak in the Faith scruple Meats and Esteem one day above another nor with such as do Conscientiously scruple to proceed with us in some Outward Matters of Order or Discipline and desire only to wait in quietness until satisfied by inward Light and Conviction but with some few Persons that think themselves Strong and Wiser than all their Brethren besides and thereupon are Restless and Turbulent in their Opposition and Gainsaying Spirit So that the Case in Controversie or Difference may be in General thus stated viz. They cry out Imposition too much Severity Urging with Severity c. We complain of OPPOSITION against things in themselves Innocent and Needfull for due Order and against drawing back into a Libertine Spirit Contempt and Gain-saying in W. R. and a few that are his Abettors They cry against outward Forms Methods and Order Visible Form of Church-Government and Discipline pretending a fear of getting too much into the Form going from the Power Inward Teacher c. We may rather plead a fear of the other Extream i. e. that by opposing Forms due Order and Methods they 'l be so in Form confused and void of good Order due Methods and Discipline that they are in danger to let up a Libertine Spirit Looseness Ranterism Wilfulness and Contempt in Youth against the godly Care Oversight good Government and Order in the Church of Christ that through their neglect of true Judgment due Care and Order they 'l let in Ranterism and Confusion and the Spirit and Anarchy of the Ranters over them This is our serious Sence and State of the Case which we recommend to God's faithful Witness inward and to the Consciences of all sincere tender-hearted Friends who are zealous for God's Glory and the Honour of his holy Name and Truth Disaffect XLV Preface pag. 11 12 13. W. R. on G. F ' s words in a Letter from Amsterdam the 14th of the 7th Moneth 1677. he thus cites G. F's words viz. And you that have given your Testimony against that Spirit stand in your Testimony till they answer by Condemnation And do not strive and make Bargains with That which is out of the Truth Against which W. R. proceeds thus viz. Clearly shews a design of Imposition and that so far as in him lies to obstruct Friends from Bargaining with such whom he condemns By which if his meaning be that he would not have Friends to discourse with such nor yet to agree about any orderly Conference in order to a Reconciliation or hearing of Differences then his own Practice afterward condemns his own Direction in submiting to a limitted Meeting with me within the City of Bristol in the 12th Moneth 1677. Gainsayers were to be convinced by sound Doctrine And whether 't is not Rational to conclude that G. F. who endeavours that others should avoid such Conferences doth not give just cause of Jealousie that he is of that Number whom the Apostle reputed Ungodly Vain Talkers and Deceivers But if otherwise his meaning be that such whom he condemns have no right to Bargain Buy or Sell until they answer by Condemnation then I may justly term that to be a Mark of the Beast spoken of Rev. 13. 17. where 't is thus said No Man might buy nor sell save he that had the Mark or Name of the Beast Let the Reader take either of these two Meanings for a third I cannot think of And 't is the Mark of a Deceiver of such as dwell on the Earth which are the Terms wherein John Rev. 13. 14. described the Beast He that hath an Ear to hear let him hear Observe He gives a Positive Judgment against G. F. as a Deceiver upon his own Uncertain Suppositions of his meaning And that because he cannot think of a Third he supposes doubtfully G. F's Meaning two wayes that is if his meaning By not making Bargains be that he would not have Friends discourse with such or not buy or sell with them concluding it must be the one or the other of these by bidding the Reader take either of these two Meanings and 't is the Mark of a Deceiver the Mark of the Beast c. He has falsly supposed two Meanings or two If 's and thereupon given his Positive Judgment to render G. F. a Deceiver comparing Him with the Beast and as causing others to receive his Mark c. And what for but for Exhorting Friends to keep to their Testimony against that Spirit to wit the Spirit of Division and Seperation and not to strive and make Bargains with that which is out of the Truth The true Intent whereof was not to make Peace with that Spirit in its own Terms nor to come under it contrary to Truth 's Testimony but W. R. turns the words from Spirit to Persons whereas G. F's meaning could not be to forbid Friends having any Discourse or orderly Conference for the Convincement of the Persons mistaken thereby nor yet to forbid Friends buying and selling or Trading with any of them therefore W. R's supposed Meanings are both False Dark and Silly and his positive Judgment Wicked and Malicious void of all Sincerity as well as of Reason or good Argument and if it be accounted plain Forgery materially to alter the Sence of another Mans words as W. R. confesseth 5th part p. 84. then is he himself guilty of plain Forgery in this case for he hath so materially altered the Sense and Meaning of G. F's words And W. R's Comparison betwixt G. F. and the Beast and between answering by Condemnation and the Mark of the Beast are Absurd Malicious and Wicked as if he had told us That G. F. in advising
THE Accuser of our Brethren Cast Down in Righteous Judgment AGAINST THAT SPIRIT OF Hellish Jealousie Vented in a great Confused Book falsly Entituled The Christian-Quaker Distinguished from the Apostate and Innovator In Five Parts The Fallacy and Force whereof being herein clearly Detected justly Repelled Jer. 2. 19. Thine own Wickedness shall Correct thee and thy Back-slidings shall Reprove thee know therefore and see that it is an Evil thing and Bitter that thou hast forsaken the Lord thy God and that my Fear is not in thee saith the Lord God of Hosts John 13. 27. That thou dost do Quickly London Printed for John Bringhurst at the Sign of the Book in Grace-Church-street near Cornhil 1681. A Short ADVERTISEMENT To faithful Friends called QUAKERS to whom this may come Christian-Friends IN this Treatise we the peaceable Christian People called Quakers are Conscientiously vindicated and cleared in our CRISTIAN SOCIETY CHURCH-ORDER and DISCIPLINE from the unjust Charge of APOSTACY and INNOVATION and from the great Envy horrid Abuses and Fallacies of WILLIAM ROGERS in his Book falsly Entituled THE CHRISTIAN-QUAKER DISTINGUISHED FROM THE APOSTATE AND INNOVATOR but his own Apostacy and Innovation is herein clearly Detected And this is recommended to your Care and Prudence to be reserved in your Hands and dispersed only where you in your respective Places and Counties shall in the Wisdom of God see a necessity to remove and prevent the great Scandal Infamy and Reproach of the said Book A Brief INTRODUCTION TO ALL Faithful Friends CALLED QUAKERS Tender and Beloved Friends in Truth A Holy concern of Soul and Conscience on behalf of our Lord Jesus Christ his Kingdom Church and People THAT only was the real Motive to this ensuing Treatise The matter whereof is not to trace the late Difference and present Controversie Historically nor to traverse the Way of the crooked Serpent in all his windings there 's no need of that the Eyes of many are open to see his perverse Wayes but clearly to Detect and set Judgment upon his Work of Enmity in WILLIAM ROGERS's said Book in the most Material Parts that are Wicked and Scandalous to Truth and Christ's Innocent Followers and Subjects and to Evince the most Subtil and Fallacious Pretences thereof and his most manifest Inconsistences and Self-Confutations as well as his Froward Oppositions and Contradictions to us as we are a Church and People gathered by the Lord and settled in good Order and Society by his holy Spirit The Ground and Cause of the present Division and Opposition furiously mannaged by W. R. and his Abettors against us has been and is originally placed upon a wrong Spirit in them a Murmuring Complaining Dividing Spirit a Rending Tearing Spirit a Dark Jealous Spirit a Loose Gainsaying Opposit Spirit a Proud Exalted Spirit a Contemning Scornful Spirit a Self-conceited Spirit a Turbulent Froward Wilful Spirit against this Spirit have the Complaints been by several Tender-hearted Friends among us If we be asked how we prove that to be the Spirit against which we are now engaged in this Treatise We may justly Answer W. R's Malicious Book is apparent Proof being a Birth of that same Spirit it bears the exact Image and Shape of all the Parts and Properties of it 't is Proof against him and all that own it being brought to the Test of Truth in all Consciences for it shews all that which is charged upon that Jealous Rending Dividing Proud Exalted Scornful Spirit c. from whence the Book proceeded It s Stile and Matter on his Jealousies and if Report be true c. bespeak all these to his and its great Shame and Disgrace He places the Apostacy and Innovation against us not only in outward Order Discipline and Form of Church-Government but even in the very Doctrine and Life of Christianity as if they were greatly extinguisht from among us and therefore has divulged his Book and that from a great pretended concern of Conscience on many that it might not be reputed that the Doctrine and Life of Christianity are wholly extinct among the People called Quakers but that both yet remain in some of them i. e. in W. R. and his Party But his termed Honourable Friend John Wilkinson gives a quite contrary Account concerning the Breach of Concord and Jarr The Cause saith he God hath shewed me that it is not in Principles of Truth nor in Christ's Doctrine nor in any Practice which Truth in the members of the heavenly Body leadeth into but about Prescriptions through the blind Zeal of the Weak c. And W. R. also grants 't is but about the SHELL and not the KERNEL soon after he has placed the Apostacy in Doctrine and Life as if both Christian Doctrine and Life were extinct among the greatest part of us as a People But how can that be true if no Breach of Concord nor Jarr in Principles of Truth nor in Christs Doctrine nor in any Practice which Truth leadeth into and that this be shewn of God too yea W. R. also confesseth that those small Differences which at first seemed but like unto little Sparks Pref. p. 2. 't is true indeed that great Endeavours in much Christian tenderness have been used for a Composure and matters were brought near it at Drawell but Satan has prevailed to make this fiery Agent an Incendiary to make the Breach wider having been secretly animated his abusive Book is Proof whereby he has abused divers of the Servants of Christ by Name and many not named in 's Book rendring them Apostates Innovators c. He has Abused and Scandalized our Meetings and our Order and Discipline as being but a Form and Government set up by man and Mans Tradition G. Fox's Form of Church-Government G. F's Orders c. These Expressions we own not they are not proper for though we grant that He hath been Instrumental in the hand of Christ for stirring up others to Unity and good Order yet we are satisfied that the great Builder Former and Orderer of the spiritual House is Christ Jesus and that HE is the Author and Foundation of that Christian Religion Care Over-sight and good Government among us as a Church and People the Substance Intent and End of all which is that pure Religion which is not only to visit the Fatherless and the Widows but to keep Unspotted of the World which we have Scripture-Testimony and Instances and Christ's and his Apostles Doctrine for W. R. has not spared to seek out occasions against Persons to gather up and divulge Weaknesses to pervert Truth and make false Constructions of mens words his Heart being filled with Pride and Envy his Head is loaden and confused with cloudy Conceits and perverse Imaginations against the Innocent After all his great Clamour and heavy Charge of Apostate and Innovator c. about Orders Prescriptions Impositions Innovations Form of Church-Government c. setting aside his Prejudice and Enmity his wrong and evil Jealousies Perversions false Inferences
false Reports and the like The Matters of Fact wherein he can place a real Difference as to Church-Order and Discipline may be summed up in this narrow Compass under these Heads viz. I. W. R. and some others his Party seem to be ONLY for a select Company of Elders and Deacons to order in Church-Affairs about the Poor Marriages c. Our Meetings in that case are more free and open for others also of the Younger sort to be present whose Conversations are Honest and Sober II. W. R. in his Contest with R. B. seems not to own that the Church of Christ hath Power or Right of Judgment to decide Controversies in matter of Evil Fact or Trespass of one Brother against another in things of outward Property c. but only the Parties differing to have an equal Choice of Persons to determine the Difference yet he varyes and is not altogether consistent with himself but is some-what off and on in these cases as is more fully evinced in this Treatise Whereas we distinguish between a wilfull Injury and an Offence whether real or supposed only through mistake In the first the real not supposed Offender has not an equal right of Choice with the Offended but the Offended Brother hath Power to proceed with the Offending according to the Doctrine and Order prescribed by Christ Mat. 18. 15 16 17. so far as if there be necessity to make his Complaint to the Church and if he refuse to hear the Church then he is to be accounted as an Heathen Man accordingly we assert the Power and Right of Judgment in the true Light to be in the Church of Christ in cases of real Trespass of one Brother against another which is not to set the general Judgment of Truth in the Church in opposition to any measure of true Light and Judgment in any particular Member but to the real Offence which the Light in all condemns In the second Where the Offence is not wilfull but through Mistake both the Parties differing are more easily perswaded either to compose the matter between themselves or to submit to a hearing and determination of two or three just judicious and discreet Persons in the Truth whom neither Party hath any just Exception against III. They are against proposing Marriages before the distinct Meetings of faithful Women amongst us We judge it very convenient and sociable to lay them before those Meetings where they are settled IV. They are against recording Condemnations to Posterity VVe judge it needful in many Cases for the clearing us from Reproach and vindicating of Truth and that both the Condemnations and Repentance be recorded and Testimonies kept against such as continue Impenitent whose Conversations are reproachful and scandalous to Truth and to our Society as a People gathered by the Lord's Power Now if these things seem inconsiderable to divide and seperate upon and that they might easily be accommodated or reconciled upon amicable conference We say so too therefore the greater is the Enmity of that Spirit that will seperate on any of them cast the odiums of Imposition Apostacy Innovations c. upon us for our Christian Care and Advice about them urging with Severity we need not among our tender-hearted Friends and 't is to no purpose to those that are in prejudice and hardness only we would have them who profess the same Light and Spirit with us to studdy to be quiet that whilst they pretend Liberty of Conscience they might not maintain Opposition to others for those things which they are Conscientious in the Light of Truth in the Practice and Counsel of for that were to plead Liberty of Conscience to themselves and allow it to none but themselves Whereas our pleading for Liberty of tender Conscience to the outward Powers was never intended for a Liberty to make Discord Schisms or Strife among our selves but singly as a People intending nothing but Love and Unity among our selves in Gods Way and Worship a Liberty of Conscience in Christ Jesus as to us from those outward Laws Penalties and Persecutions which we have suffered under NOT a Liberty from the Yoke of Christ nor from the Judgment of Truth nor from Unity or good Order in him no more than a Liberty of gross Enormities from the hand of Justice not a Liberty for Disorder and Confusion not a Liberty to set Conscience against Conscience under the Profession of the same Light and Spirit of Christ as the great and certain Rule of Conscience for that were to let up Ranterism and cause our Adversaries to Blaspheme against the true Light As for W. R's Book against Church-Government 't is outragiously Wicked Clamorous and Abusive it admits of no Mediation nor moderate Qualification or Accommodation no better Character than Apostates and Innovators will serve his turn against the very Body of Friends who are not of his Party his Book is revengeful and scornful it gratifies the Ranters and Atheists and tends to make our Enemies rejoyce and us a scorn to Fools if they take him for a Quaker which now he is not it tends in many things to expose us not only to the Censure of our profest Adversaries but to the Fury of our Persecutors and to bring open Persecution upon us by Implicity rendring us Obnoxious to the outward Government The Lord rebuke that Malicious Proud Spirit from whence his Book came and he will rebuke it and send it to its place and stop the Mouth of Iniquity for his Name and Seed's sake His Title Christian-Quaker is a false Title as his Unchristian Work evinceth His Text also which he begins with is Mis-applyed viz. the words of Christ which are As I hear I judge this is his Text. 1st As it s applyed only to outward Hearing and Evidence 't is Misapplyed Christ intended his hearing of the Father and that true and just Judgment given him of the Father who bore witness of him John 5. 30. ch 8. 16 18. And the Father hath committed all Judgment to the Son Joh. 5. 22. for Christ had and gives also a spiritual Judgment that is not after the sight of the Eyes nor after the hearing of the Ears Isa. 11. 3. yet in Cases Criminal Infamous and Injurious we grant outward and certain Evidence Proof and Knowledge very needful safe and judicial though a true and spiritual Discerning Sence Judgment of Spirits in the Church of Christ cannot in Truth be denyed it being a spiritual gift But 2dly As the said Text As I hear I judge is applyed by W. R. to himself or his Judgment in 's Book 't is Hypocritically and Unjustly applyed for he has not given Judgment as he has learned or heard of God or Christ but in many things as he has heard by Reports and from his own Jealousies according to his common phrase If Reports be true this Jealousie has entred me I am Jealous full of Jealousie c. which we are sure proceeded not from God nor
outward form of Government in the Church of Christ hereupon is a great part of his Contest throughout his Book yet he owns a Submission to his Brethren in a matter which was such a concern of Conscience to him but if any Direction Advice or Counsel be given by an Assembly Meeting or Church among us such as he himself formerly has owned to be the Church of Christ and joyned with in Counsel then he can easily evade it on this pretence It is not his Duty to obey without inward Conviction It is no Bond upon him when he sees it not They are not to submit to outward Orders Instructions or Prescriptions of any Assembly whether they see it to be their Duty or not it is not binding to them unless they see it with these and such like Exceptions is much of his Book made up to shun that Authority and Right of Judgment which Christ has given his Church and People that answer his Witness though these his Exceptions and Allegations as applyed contain a very Unjust Insinuation and Reflection upon our Meetings which are for the Service of Truth and one another in Love as if we imposed Rules and Methods for our Fellow Members to observe in an Implicit Faith or Blind Obedience which has ever been far from us and contrary to our Principle and Testimony since we knew any thing of Truth 's Inward Conviction and Work nor do our said Meetings give any Instructions or Advice relating to good Order in the Church c. to such as are Blind Faithless or Senseless and not belonging to us as a People but to such whose Eyes are opened in some measure to incite them to Faithfulness and Diligence in those things which the true Light will shew to be their Duty as they are watchful in it to receive and practise good Advice and Counsel from the Light both in themselves and in their Elder Brethren in Christ Jesus Disaffect X. W. Rogers to prove the Righteousness of his proceeding to Print and Publish his Book gives this Account dated Bristol the 10th of November 1680. Postscript pag. 25 26 27. viz. The Question needfull to be answered is this Whether 't is matter of Evil Fact in me to Publish in Print an Historical Relation of the Truth and that for the clearing of my Conscience c The Answer in short is Nay to every Impartial and Unprejudiced Reader I doubt not but that the Preface to the Reader the Introduction to the First and Fourth Parts of this Treatise may give sufficient Satisfaction but lest the Ignorance and Blindness of any should be so great as nâ—â— from thence to perceive the Righteousness of my present proceeding to Print or that the Partiality of any that do so should so abound as to strengthen Evil Insinuations against me on that account I have this to say That such aâ— have been of Party against us concerned in the Publication hereof have been the first and Frequent Promulgators by Declaration by Manuscript and by Printing that there hath been Divisions amongst the aforesaid People Passing by at present his Impertinent Instances relating to Declaration and Manuscript for perspicuity and brevity's sake we will insist on his chief Instance that relates to Printing which he gives to prove the Righteousness of his proceeding to Print or to Promulgate or Publish by Printing according to his own Terms his pretended Historical Relation his Instance follows viz. But that which on this occasion is chiefly my concern is to Evidence that there hath been a Publication of the aforesaid Divisions in Print before the Publication hereof and that by and on the behalf of some of G. Fox's Party On the 8th Instant came to my hands two Sheets of Printed Paper Entituled An Epistle c. Anne Whitehead and Mary Elson the Subscribers I should now proceed to cite a few Sentences out of it which amounts to a Publication of Divisions Thus far W. R. To evince the Righteousness of his proceeding to Print and Publish his great Book of Divisions Be pleased to observe then That what he alledges for Instance in this Case to prove his Proceeding Righteous bears this Sense that the Instances he cites for this end are not only Occasions and Causes justly provoking him to proceed to Print but also that they were all such Occasions given him before he proceeded to Print or to Promulgate Divisions by Printing which we judge are both very Unjustly pretended and nothing parallel to his Work in his Book nor demeriting any such publick Volumnious and Remaining Infamy and Reproach as his Book contains against certain faithful Men in particular and the People called Quakers in general And now we will presently detect his Fallacy and manifest Injustice in this his Principal Instance relating to his Printing Query Whether W. R. did not know in his own Conscience that he had proceeded to Print his Book some time before the 8th day of November 1680 which he confesseth to be the time that the said two Sheets of Printed Paper came to his Hands We Answer Yes he knew in his Conscience that he had Printed most of his Book before that Day or Time for he confesseth Post. p. 24. in these words Bristol the 8th of November 1680. which was the same day that the two Printed Sheets came to his Hands notwithstanding that all this Treatise excepting the Postscript Index and Errata is already Printed So that all his Treatise excepting as is excepted was Printed before the two Printed Sheets came to his Hand and therefore that could be no Reason of his proceeding to Print his Book or to Promulgâ—te or Publish it by Printing it being Printed before that Epistle For Note also That by W. R ' s own Letter to John Bringhurst dated the 21st of the 8th Moneth 1680. it appears much of his Book viz. of all the Five Parts was then already Printed about Eighteen Days before the said Printed Epistle of two Sheets came to his Hands being about Eighteen Dayes from the 21st of the 8th Moneth to the 8th of the 9th Moneth 1680. In the said Letter to John Bringhurst the Printer W. R. adviseth him thus viz. This Morning I received another small Parcel I want two Sheets of the Third Part from pag. 113. to pag. 128. and one Sheet of the Fifth Part from pag. 69 to 83. And when I have those Sheets then the Sheets I shall have from thee will be as followeth First three Sheets of the Preface Of the First Part to page 72. Of the Second Part to pag. 80. Of the Third Part to pag. 136. All the Fourth Part viz. to pag. 108. Of the Fifth Part to pag. 84. Not more to add then to desire thy Expedition Thus W. R. in the said Letter dated the 21st of the 8th Moneth 1680. as before By all which its apparent First That on the 21st of the 8th Moneth 1680. much of W. R ' s Book was Printed and received by him at
pag. 61 62. Many professing Truth do look upon G. F. as one whom the Lord in these Latter Dayes hath raised up and set in the like place amongst the Children of Light as Moses was c. and that whosoever shall oppose him shall never prosper which we are perswaded hath so over-awed MANY that they become Sacrificers of their own Sence and Understanding to the will of man and p. 62. We firmly believe he will become Despised and Vile before the People c. and pag. 86. A slighting of G. F's Rules Methods and Orders with respect to Church-Government is in their Sence a slighting the Cause of God and p. 91. If a Conscientious slighting of G. F's pretended Motions with respect to Forms of Church-Government imposed contrary to Faith and a Charitable Belief that he intended not to urge his Papers relating thereto on any of Gods faithful People with Severity c. Observe We are very sensible of our Adversary's great Envy against G. F. and his great Abuse and Scandalous work in his Book to render him Odious and Vile but he has known better things and given another manner of Testimony on G. F's behalf than now he has done slighting his Directions and Instructions without Distinction as having taken it upon him to give them forth from his pretended Motions not owning him now as a Servant of Christ or moved by him at all therein but only renders him one assuming to himself a Power to direct others Time was when W. R. gave a better account of G. F. witness an Epistle dated London the 26th of the 3d Moneth 1673. and subscribed by Thomas Briggs William Rogers Arthur Eastmead John Rance Charles Marshall Morgin Watkins Jasper Batt William Gibson Samuel Cater Stephen Crisp John Moon William Penn Robert Barclay George Whitehead Thomas Green and above Twenty more of the People called Quakers at a Meeting at Anne Traver's House at Horslie-down the day and year above-said wherein William Rogers and the rest do thus testifie concerning G. F. viz. DEar Friends let the Authority of God's Power heavenly and Peaceable Wisdom be Eyed in all your Assemblies that the Government of Truth and Righteousness may be Exalted over all that true Judgment and Mercy may have their place And though a General Care be not laid upon every Member touching the good Order and Government in the Churches Affairs nor have many travelled therein yet the Lord hath laid it more upon some in whom he hath opened Counsel for that end and particularly in our dear Brother and God's faithful Labourer G. F. for the help of many and 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 answering his Witness in ALL and so all necessary Counsel Admonitions or Testimonies that have been given forth and received in the Universal Spirit of Life and Unity have their Service for God in subjection to his Light and subservency to and in order to answer the great Rule and Law of the Spirit of Life as proceeding from it and they that are spiritual will acknowledge those things spoken or written from this Spirit and for this end to be the Requirings of the Lord. Thus far the said Epistle Wherein W. R. and the rest have plainly confessed First To that Care the Lord hath laid on some with respect to good Order and Government in his Churches And Secondly To the Counsel which the Lord has opened for that end particularly in G. F. And Thirdly That G. F. is therein owned to be a Dear Brother and God's faithful Labourer Fourthly That God hath in his Wisdom afforded those Helps and Governments in the Churches which are not to be despised c. which things do Answer Confute and Condemn much of W. R's Book against Church-Government Outward Methods Orders and Rules c. with respect to Church-Government which he calls G. F's Methods and Orders pag. 86. 1st part but though in his Letter to G. F. cited in his 4th part pag. 93. he tells of some New Prescriptions which they cannot embrace for Conscience-sake and which G. F. is accounted either the Author or Countenancer of Howbeit W. R. produceth not any New Prescription Methods Rules Orders and Forms of Church-Government set up and imposed by G. F. at his pretended Motion and that contrary to Faith since the date of the said Epistle of the 3d Moneth 1673. and signed by W. R. c. he having justified G. F. in his Service until that time Now he should have produced some such new Orders Forms of Church-Government introduced among us since that time to prove his Charge of Apostacy and Innovation against G. F. and those he calls His Party or otherwise have forborn such Unjust Judgment And comparing W. R's Book against G. F. and Forms of Church-Government with the said Epistle on behalf of both it will plainly appear that W. R. is guilty of Apostacy and that his Book is a Scandalous Innovation against the Truth and People of God called Quakers And further W. R. his opposing Outward Rules Orders Precepts c. with respect to Church-Government appears Contradictory to what his Honourable Friend J. S. hath granted as is cited p. 87. 1st part viz. That John Story took occasion to give his Sence touching such things which G. F. had given forth on this wise viz. That he did not believe that G. Fox intended any such thing that they meaning his Papers directed to the Churches should with Severity be urged upon any of God's Faithful People but as Instructions or Directions commending them to the Churches leaving the Effect thereof to God and his leading Grace in his People to make use thereof as he should manifest a need of such Direction Counsel or Advice Thus far J. S. whose Sence herein appears contrary to W. R's both in respect to G. F. and to those Outward Instructions or Directions J. S. granting also That God and his Leading Grace in his People might lead them to make Use thereof as he should manifest a need of such Counsel or Advice which Answers and Confutes W. R. in his opposing Outward Directions Methods and Forms relating to Church-Government Thus his Pleading and Advocating on his honourable Friends behalf is run to a Contradiction to them and their Sence as well as to himself in many things and that on the same Objections he makes to prove G. F. and others Apostates and its very much if he do not fly out against J. S. and J. W. as Apostates also if so be they should but plainly oppose the Unsoundness and Inconsistency of his Work which to Evince farther on the point observe what follows viz. Disaffect XXXII W. R. pag. 73. first part We now appeal unto every Understanding Ingenious and Impartial Reader whether since the Labour of the Apostles of Christ 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 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
or Judicious Readers can reasonably take W. R ' s words Contribute toward the outward Maintenance to mean any other Maintenance than Tythes the Objection being wholly about Tythes and he presenting a We that are so far from condemning those that so freely pay Tythes that he grants them one Fifth part instead of a Tenth if the Charity of any be such as to bestow it on them they account Ministers of Christ. Thus we judge he hath declined our antient Testimony against Tythes and shewn his own Apostacy and Innovation and given away the true Christian Right and Freedom under the Gospel from that Yoke of Tythes which his Friends J. S. and J. W. have accounted Antichristian But W. R. though he has opposed Tythes as claimed either upon a Divine Right or Humane Institution under the Gospel as in the same cap. 8. 2d part yet in his Answer he grants a Liberty for the freely paying them as an outward Maintenance of their Ministers which being compared with his Friends Testimony against them amounts to thus much viz. Tythes in these dayes are an Antichristian Yoke yet nevertheless we are far from condemning any that will freely put their Necks under it and bear it without Compulsion or Sueing at Law whereas there is no need of Compelling them by Law who can freely submit to bear that Yoke but we deny that Freedom assented to by W. R. 't is not a true Christian Freedom nor a Freedom in Christ before he had given the said Fallacious Answer he should have considered whether it would not thwart or lessen the Testimony of J. W. and J. S. cited by him in his 4th part pag. 39. in these words viz. As to Tythes we can in Truth say 't was never so much as in our Hearts 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 But to W. R's Indulgence to the Blindness of those that freely pay Tythes to them they account Christ's Ministers in being so far from condemning them for that Practice or rather seeming to render it their Duty This is to make void Christ's Ministry and Testimony to make it suit with mens Ignorance and Blindness and not to answer his Light in them this is to leave them in Blindness under their Priests not to bring them to Christ this will never be the way to convert People to Christ the true Shepherd but is to leave them under their false Shepherds and Hirelings had we taken this Course in Preaching what success should we have had in our Ministry How little has W. R. ever known of the Work of Christ's Ministry 'T is a Question whether ever he Converted one Soul to God in all his Days This kind of Liberty and Indulgence to Ignorance and Blindness yea to Erroneous Practices on the one hand and to neglect what 's good on the other on pretence of not seeing it their Duty as also to make Opposition Dissention and Separation under pretence of Different Gifts and Measures of Grace this appears to us as the very Nature and Medul of W. R's Contest and a kind of Ranterism which Solid Truth and Gospel Light can never admit of it appears to us no better than to preach thus to People viz. Far be it from us to condemn you for doing Unchristian Practices if you see not your way out of them you may continue in them And so by the Rule of Contraries far be it from us to condemn you for omitting Christian Practices or to lay any good Commands or Things upon you if you see them not your Duty or if the Light doth not discover them to you you may remain in Darkness and that uncondemned all your Dayes Away with such Doctrine or any thing of this Tendence It s to introduce Carelesness and a False and Fleshly Liberty on the one hand to leave People in Blindness and Ignorance in Judaism and Popery on the other hand to let loose a shunning the Cross and to let up an Apostatizing Dividing Rebellious Spirit that will pretend want of Sight and Conviction or to a Differing Measure of Grace against True Light Grace and Knowledge all which is highly to pervert the Gospel and oppose good Order and to make void the Divine Authority of the true Christian Ministry of the New Testament which was preacht even to them that had the Vail over their Hearts that they saw not the end of things abolished to bring them from under the Law and Ministration of Condemnation Disaffect XLI Second part pag. 27. He forms or rather imagins the Objection thus viz. W. R. You seem to exalt Knowledge as an excellent thing How comes it then to pass that divers amongst you called Quakers have Preached reflectingly on such as are endued with Knowledge above many of their Brethren telling us that the Tree of Knowledge was not good for Food To which W. R. answers thus ' T is very true However that doth not prove all such Expressions according to Truth 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 as in it self yet it clearly imports that Adam's Sin in eating thereof was the Sin of Rebellion A Father may command his Child not to eat an Apple His rebellious eating no Argument to prove the Apple in it self not good for Food It may reasonably be concluded that there is no ground to assert that the Tree of Knowledge of Good and Evil was not good for Food as in it self pag. 29. We know not on what Foot of Truth any one can assert that the Tree of Knowledge is not good for Food Observe By all this opposition to the Doctrine that the Tree of Knowledge of good and evil is not good for Food W. R. seems to account it good for Food because that Tree in it self or in its own Nature is good and so it might and yet it follows not that it was good for Food for the Soul to feed upon in a state of Innocency And we may presume that W. R. may remember that 't is no Innovation in Doctrine to say that the Tree of Knowledge of Good and Evil was not good for Food Have not some ancient and faithful Friends said this who have ended their dayes in Peace And therefore for W. R. now to object it against us or any of us to bring us under his terms Apostate and Innovator shews his evil design of Envy Howbeit he appears still inconsistent with himself in varying from his charge in these Words pag. 29. viz. But yet I would not be understood to reflect on all that have used that Expression to wit the Tree of Knowledge is not good for Food because I question not but many have so expressed themselves not thereby to represent that Wisdom which is accounted Sensual and Devilish but rather to
to execute or put in Practice outward Prescribed Instructions and Orders c. nor against such outward Prescriptions and Orders being given forth by the Spirit of God through one or more Men or Persons in this our day for there are many wholsome and binding Rules Precepts and Commands outwardly recorded in the Scriptures of Truth that proceeded from the holy Spirit in the Servants of God and Christ which are now renewed by the same Spirit in his Servants but his Objection is against their being given forth with intent to be obeyed by others whether they see it their Duty or not wherein the Objection does not only vary from that in his Title Page but is very Frivolous and Loose and will serve only for a pretence to Loose Spirits who to evade just Precepts and Instructions proceeding from the Spirit of Truth in the Servants and Ministers of Christ will be apt to pretend They see it not their Duty which yet is no proof that any thing Just and Lawfull in it self is not their Duty On the other hand seeing whatever Precept Direction or Command is given forth from the Spirit of Truth which concerns our Duty either towards God or Man and the keeping a Conscience void of Offence towards both is not given forth to be left Indifferent as to be Accepted or Rejected but to be put in Practice it cannot reasonably be supposed That the Spirit of Truth in that Case leaves the Conscience without Evidence or the Creature to whom it directs in such Blindness as not to see that a Duty which in it self is Just and Righteous having a necessary Tendence to that Godly Righteous and Sober Life which the Grace of God Universally appears to teach and lead men into and therefore for any professing Truth and the Guidance of the Spirit and Light thereof to pretend That Spirit may through Instruments direct such Orders and Rules unto them as they see not to be their Duty This will not excuse them in the Day of the Lord for if they sin against Sight and Knowledge given of God that is their Rebellion and Stubbornness if they are become Blind and Ignorant of what 's their Duty towards God or Man through their own careless Neglect of his Grace given them they are justly condemnable therein their want of Sight proceeding from their idle Sloath and want of Diligence if he grants that every one has a measure of the true Light and Spirit On the other hand whatever is really any ones Duty in relation to a good Conscience it cannot be livingly and acceptably performed as in God's sight without keeping in a true Sight and Sence of that divine Light and holy Spirit which is near to shew man his Duty both in shunning Evil and doing good as also to lead him into all Truth as he gives up to it and attends upon its Guidance But further the Members of Christ the true and spiritual Believers have so much inward sence and feeling of those outward Instructions and Precepts that proceed from the Spirit of Truth in their Brethren that they have Unity therewith and have some discerning of the Nature good Tendence and End thereof and even such as are but weak in the Faith being tender and honest-hearted as the Lord layes no more upon them than what they can bear so they are so far from opposing any thing of God's Counsel through his Servants which they have not a present sight of that they apply their Hearts to the Lord with diligent Attention that he may reveal that unto them For in assurance of God's revealing what should be needful to the true Believers in the Primitive Christians dayes as they walked by one and the same Rule and minded the same thing the Apostle to the Philipians saith If in any thing ye be otherwise minded God shall reveal even this unto you Phil. 3. 15. and to the Thessalonians We have Confidence in the Lord touching you that ye both do and will do the things which we command you 2 Thess. 3. 4. The true Ministers and Servants of Christ writ and spoke in a Holy Confidence in Christ Jesus and preached in Much Assurance that their Testimony would meet with Reception in the Hearts of them who received the Love of Truth They did not leave the Concerns of Truth and of the Churches of Christ relating to Unity or good Order upon Loose and Indifferent Terms as when the Spirit of the Lord required them to Teach Exhort or Command any thing needful to be practised in Churches of Christ with respect to good Order Society Unity and Holiness of Conversation they faithfully signified it and did not leave the matter loose and indifferent in this wise viz. These things we are required of the Lord to signifie to you as very needfull in such and such Cases but they are not Binding upon you you need not Practise them unless you see them to be your Duty or if the Lord doth not let you see them to be your Duty you may let them alone you are not Bound to Practise any thing we Preach Direct or Counsel you to do if you do not see it to be your Duty This would be a very feeble kind of Preaching and bespeak such Inconsistency and Distrust in their Testimony as if the Lord would not open their Eyes to see that which his Spirit Directs to and Leads his Servants to Testifie and not only so but such kind of Loose Indifferent Preaching would be a means to leave them Blind and Dim-sighted who are so instead of opening their Eyes by the plain Evidence of the Spirit and Power of God whereas the true Ministers and Servants of Christ by the Manifestation of Truth did commend themselves to every mans Conscience in the sight of God as having Faith Confidence and Assurance That they should have an Evidence and Answer in the Conscience being unto God a sweet savour of Christ in them that were saved and in them that perished to the one the savour of Death unto Death and to the other the savour of Life unto Life 2 Cor. 2. 15 16. They preacht both in Assurance and Divine Authority These things Command and Teach Preach the Word be Instant in Season out of Season Reprove Rebuke Exhort with all Long-suffering and Doctrine I Charge thee c. Charge them that are Rich c. In such Terms Paul writ to Timothy And concerning a Bishop or Overseer and Elder in the Church he gives the Description to Titus how he must be Qualified Titus 1. 5 6 7 8 9. Holding fast the faithfull Word as he hath been taught that he may be able by sound Doctrine both to Exhort and Convince the Gainsayers And blessed be the Lord we know nothing we practise among us as a People gathered by him in our Assemblies and Congregations either in respect to Unity Church-Government Order or Discipline but such things as we have the Evidence of the Spirit of God for the Practice of
shall suffice viz. the form of proceedings in Marriages wherein the Scriptures are wholly silent as to the Primitive Christians By which you may see what a narrow compass his great noise of Innovations outward Order in Discipline is brought to he should have made his Book wholly on this subject about the form of proceedings in Marriages among us and not have made such a great impertinent blunder upon general Scandalous Charges to no purpose and then it would have appeared whether he could have disapproved our proceedings therein or not or prove them inconsistent with those Righteous Ends that he himself has granted 2dly In his Preface he only mentions outward Forms relating to Marriages Relief of the Poor c. About which he saith a great part of the Contention seems to be and yet he is the hotest Maintainer of the Contention 3dly And though in some Circumstances every thing be not specified in the Scriptures yet whether there is any part of Church-Discipline practised among us that does not tend to answer the Apostolick Doctrine in respect to Good Order a Holy Conversation a Heavenly Society and things that are Honest Just Reasonable and of good Report What Form or Discipline do we practise that is unsuitable to these Righteous Ends We affirm that his crying out Impositions Innovations Form of Church-Government Orders Prescriptions c. in general is no answer nor any proof of his Charge of Apostate and Innovator against us let him either specifie the particulars thereof that he condemns us for as Apostates and that we practise as Church-Discipline or else forever be ashamed of such Impertinency and Scandalous charging the Meetings of the People of God called Quakers which are concerned in and about those Outward Affairs and Christian Services for which they were intended as Charitable Duties inspecting Marriages taking care that Truth be not Scandalized c. which he hath confessed and the Service of such our Meetings being to answer those Righteous and Good Ends. As also to the same purpose in reference to Friends care about Printing in these Words viz. Third part pag. 31. I would not be understood that it is unnecessary for the Members of the Church of Christ to take care that nothing Scandalous to the Truth come forth in publick under the Name of any who make Profession thereof and were it so that I had ought upon me on Truths behalf to bring to publick view I should be glad of the opportunity to lay it before such Brethren with whom the Word of Wisdom Knowledge and Discerning of Spirits dwelt Hence it appears that this Man would seem to be for Order and Society with such Brethren as he has a good esteem of and to be so conformable and submissive as to have their Counsel and Approbation of what he brings to publick view granting it necessary for the Members of the Church of Christ to take care that nothing Scandalous to Truth come forth in publick which is one main end of our Meeting in London so much struck at and vilified by him But who those Brethren are with whom he accounts the Word of Wisdom and Knowledge dwells and before whom he would lay what he would bring to publick view for their Care and Approbation he tells us not but we may easily guess by his high Characters of Ancient and Honourable Friends Labourers in the Gospel c. And whether they did see and approve of this confused scandalous Book of his or not is best known to themselves either they did or they did not if they did then by his own Inference they are entituled to the matters contained in it if neither of them did see and approve of it then that omission contradicts his own pretence it not being probable that he can justly plead he wanted opportunity to lay it before any of his honourable Brethren in two or three Years time Third part pag. 82. There is great need for every one to watch against a Censorious judging Spirit lest whilst they are judging their Brethren they themselves become cast-awayes p. 83. It behoves every one diligently to watch that we judge not one another by reason of these differing Exercises c. Observe how well this man can Counsel others but how contrary thereto he acts himself in giving forth such a censorious judging Book as he has done tending to render many Innocent Persons and People Apostates and Innovators wherein he is far more loud in his Charge and Exclamation than in his Proof or Instances of that Apostacy or those Innovations But if he could prove such Innovations or New matters in Discipline or differing Exercises therein as he would Insinuate which yet is not granted him then by his own rule he ought not to have brought forth his Censorious Book but rather have watched and studied to be quiet Pag. 80. I would not be understood to judge Apostles or Elders when they shall find freedom from the Lord being met together for giving forth any thing by way of Recommendation to the Consciences of their Brethren Answ. We know nothing given forth as Duty to God or Man to be practised among us by Apostles or Elders but what is in Truth intended at least to be recommended to the Consciences and hath an Answer and Reception in the Consciences of Friends in Truth what we write or preach on behalf of Truth and true Religion is recommended by Divine Authority and Evidence in the Apostles sence by the Manifestation of Truth commending our selves to every mans Conscience in the sight of God and this may be either by good Exhortation Counsel Admonition Reproof Judgment Testimony Warning Charge Command c. all which the holy Apostles used But it appears our Opposer has another sence of Recommendation as leaving matters more indifferent and loose by way of doubtful Proposition as on these or the like Terms viz. You are not Bound to submit whether you see it your Duty or not And whereas this Person is frequently judging our Friends for Imposition Innovation c. We would be understood that those things commended among us as necessary for good Order and Holiness of Conversation are not recommended doubtfully or upon meer Supposition nor as Matters of Indifferency to be Practised or Rejected but in Faith and full Assurance as answering God's Witness and Truth in the Consciences and that such will meet with a tender Reception and not Opposition in all tender and upright Hearts Disaffect XLIV Third part pag. 83. Amongst the Primitive Believers there were such as practised Circumcision some made Conscience of keeping a Day and some that abstained from eating Flesh and others that did not and yet a Christian-Liberty and Forbearance was so Exercised as that they were not to be judging one another about these things and that we find not that these Differing Exercises in a CHRISTIAN Liberty did subject any of those Believers exercised therein to the Censure of being out of the Unity of the Body
be feared many do Eye more the Orders from thee than they Eye the Lord in them accusing and judging all out of Truth that Practice not with all speed from them using all FORCE they can devise according to the Power they have to Compell all to them Censuring all Friends out of the Unity that come not to Practice with them which is the greatest Penalty and Persecution they can Inflict for WANT OF OUTWARD POWER Compared with the following Passage pag. 78 79. viz. For the Enemy of Truth hath taken occasion from thy Orders to beget a false Birth in many And Angry Proceedings about them of late declare which was not before in our Age neither did Heads nor Horns of the Dragon appear to cast down the holy People by lying against them saying that they oppose the holy Orders and by approving of such Proceedings is Satan let loose in our Time to deceive and all that see his Transformings he casts Floods out of his Mouth against them to carry them away and cast such to the Earth wanting nothing to effect his Design but the OUTWARD POWER to carry them on to KILL for his Wrath is against them that keep the Testimony of Jesus Christ and such he accuseth of fleshly Liberty and loose Walking Observe We look upon these unkind and bitter Passages and Insinuations to be very Pernitious and as proceeding from a wrong Conception and Birth of Cruel Jealousies under the pretence of fear concerning many and not from the Spirit of Christ and the Construction made of some's Censuring some out of the Unity for their Opposition to such Orders or orderly proceedings as they account good and wholsome as the greatest Penalty and Persecution they can Inflict and that they would Inflict greater if they had but outward Power this appears very Uncharitable even the same that our open professed Adversaries have often Insinuated against us and greatly tends to stir up Persecution against us as do also the following words viz. WANTING NOTHING TO EFFECT HIS DESIGN BUT THE OUTWARD POWER TO CARRY THEM ON TO KILL Here John thou hast severely prejudged many which we are assured thou hast no Proof for but thy own Jealousie Remember how thy Friend and Advocate W. R. hath severely censured such kind of Prejudicate Proceedings as the censuring and judging Persons without a Hearing or Proof of Matter of Fact but hast thou heard any Friends ever grant they want only the outward Power to carry them on more severely to Persecute and Kill you Oh John we are perswaded thou must meet with an Hour of Tribulation for this Prejudicial and Uncharitable Dealing Were ever worse things exposed in Print against us before And wouldst thou be thus dealt by We pray God to give thee a sight of the Danger of these things and tender thy Heart unto Repentance and a Return to thy first Love for thou hast known better things than these thy Printed Letters bespeak which if thou gavest way to the Printing them thou wast not aware how they would and assuredly do make against thy Interest and your Cause which W. R. Pleads and Advocates for And we would seriously ask Whether such bitter Invectives and Infamies cast upon G. F. and others in thy Letters do not rather shew forth the Heads and Horns of the Dragon than the Zeal of any Friends doth in testifying for good Order and Government in the Church of Christ and against fleshly Liberty and loose Walking which if any such have exceeded in their zeal or their zeal at any time hath not been so prudently and warily mannaged in thy or your account as should have been yet to judge them as so far possessed with the Wrath of the Dragon as that by them he accuseth such as keep the Testimony of Jesus with fleshly Living and loose Walking this we think is very Hard and Uncharitable and we pray thee consider these things And let it be observed also that in W. R's Letter to G. F. part 4. pag. 97. is this passage viz. Therefore is the zeal of the Lord of Hosts kindled against that ungodly insinuating Spirit that makes it its business to bespatter J. S. and J. W. whereby the Simple-hearted may be in danger to be turned out of the Way Upon which we must needs note how Zealous he is for these two Persons and what a great stress he layes upon them their Reputations as if to write or speak what reflects upon them might indanger the turning the Simple-hearted out of the Way and why so We may suppose 't is because he thinks that many Simple-hearted have a good Opinion of them though we would tell him not so many since VV. R. became such a furious Advocate for them as before a great many are offended at his Book and at him for suffering it to come forth and him to go on in their defence without shewing publick and absolute dislike thereof The truth on 't is whatever J. S. and J. W. may think of W. R. he has been Instrumental extreamly to lessen their Esteem though we do not approve of any making it their business to bespatter them neither do we know of any Friends that so do However W. R. has made it a great part of his business to Bespatter and Revile many of the Servants of Christ whom many simple-hearted Ones has a good belief and esteem of He has taken but little care to prevent their being turned out of the way by his bespattering such and that by Name in Print wherein his great Partiality and Injustice is the more evident Disaffect LII W. R. third part pag. 28. I now appeal to God's Witness in all Consciences whether the outward establishment of outward Government under the Notion of Christ's Government doth not seem to square more with the Principles of such who look for his second coming in some outward Bodily Appearance than with the Principles of those who conclude his second coming to be by his Spiritual Appearance in the Heart Observe Under pretence of this solemn Appeal here is a perverse Insinuation and false Comparison to represent us as squaring with as we take it he means the Principle of Christ's Personal Reign i. e. by himself alone in outward Power and Dominion This compared with J. W's words before-cited about wanting the outward Power c. tends to make us Offensive still and to expose us to Suffering Why will he admit of no outward Government in the Church called Christ's Government Is not this to account all outward Government Antichrist's And doth not this square with such whom he compares us to Surely William Rogers has known otherwise and better things of US that is of the People called QUAKERS who own Christ's Second Coming to be by his Spirit in the Heart Principally and Immediately to set up His Government there and to bring forth true Judgment Righteousness and good Order in his Church and People which extends and appears even Outwardly Christ Rules both Inwardly
and Outwardly Inwardly by his Spirit and Outwardly by his faithful Ministers not by the Will of Man nor by the Arm of Flesh nor by Carnal Force but in a Gospel way and of the Increase of his Government and Peace there shall be no End His Government is a peaceable Government and Endless in the Increase and Peace The manner and Extent of his Government and the Concern of his Ministers and Servants therein is more fully opened before Here follows a few Collections on a Re-view of some of W. R's Concessions or Acknowledgments to Truth and his Severe Uncharitable smiting against G. F. and others with brief Notes on them omitted in the precedent Discourse also a few Questions added of Concern to J. S. and J. W. A Concession to Truth in pretence Part 1. pag. 56. We account it our Duty to follow the Appearance of the Spirit of God in the meanest Member when our Consciences are Convicted that 't is the Appearance of the Spirit Observe The great difference then is in this that all Instructions and Precepts these men oppose are such as they do not believe the Spirit of God to be the Mover of nor have they an esteem of such Members or Ministers whose Counsel they reject for all who feel Unity in the Spirit are of one Heart and Mind in the great Essential Commands relating to Godliness and Honesty and are not willing to be at variance about any â—â—â—er Outward or Circumstantial Matters but to be so tenderly condescending one to another in those things as they may keep their Peace and sweet Society so as their Actions may concur to one good and principal End here the weak are supported and the feeble strengthened as the Fathers and Aged know how to bear with Children in their Infancy 't is the Contentious and Obstinate the Self-willed and Conceited that make Opposition and Disturbance and cause Divisions and Strife their Minds are not peaceable nor they Sociable but break the Bonds of Society like Unruly Cattle that will not be quiet but be Wincing Pushing and Biting at their Fellows until seperated being such as run into Looseness against all Order and Government till the very Spirit and Anarchy of the Ranters becomes their Liberty from all which God preserve his People Disaffect LIII W. R. pag. 92. The Submission spoken of clearly centereth in a Submission to G. F. and the NAME of Monethly and Quarterly Meetings compared with his Postscript part 1. viz. The blind Zealot Principled to Eye the Brethren instead of the Light in himself and his consideration how fruitless all Mans outward Endeavours under the Notion of Church-Government hath been to preserve in a Real True Heavenly Society It appears to us a meer Badge of Apostacy for any to have a depency on any such Means of Preservation Part 1. pag. 43. Observe I st These are manifest Untruths relating to Submission for we are for that Submission which centureth in Christ our Lord and Law-giver and not in any man besides though an Instrument in Christ's Hand much less in the meer NAME of those said Meetings nor do we exalt the Power of any Assemblies as Assemblies of Men one above another further than the Power of God appears more Eminent in degree in one than another which W. R. has plainly granted Part 3. pag. 78. So the Submission we owe is to the Power of God 2dly We dare Challenge him to prove any zealous or other Person so Principling any or any Person so Principled among the People called Quakers as to EYE THE BRETHREN INSTEAD OF THE LIGHT IN THEMSELVES Where can he find such Zealots among us What Gross and Scandalous Insinuations have we from him 3dly Of all Man's outward Endeavours c. he should have distinguished between Man's Endeavours without Christ and Man's Endeavours in and by Christ who said Without me ye can do nothing for Christ makes use of Instruments good Men and Persons to stir up others to Love and heavenly Union and good Mens Endeavours in him and by his Assistance have been and are blessed and not fruitless towards a real heavenly Union Society and Order in Christ Jesus to whom we owe the Submission in the Performance of such outward Directions and Order as we see and feel him to be the Author of Disaffect LIV. W. R. pag. 93. The Argument used by the Serpent to tempt Eve was this YE SHALL BE AS GODS EVEN SO we are perswaded that there hath not been wanting unto him a Tempting Eve which hath been too aspiring after such a State 'T is to be DOUBTED that this Aspiring Mind hath had so much place with him as that he hath taken too much upon him Pag. 94. We dare not say that his preaching the Light in the Beginning of his Travel as well as by others his fellow Servants was not the Ministration given them of God 'T is certainly known that MANY did on a suddain admire the Creature as if not only the Planting and Watering were by him but the Increase also Pag. 95. And 't is too much to BE FEARED that the Imprudent Acceptation of what was unduely offered viz. of more Respect than was meet hath begotten a Spirit of Pride and Exaltation in G. F. which the Lord is determined to bring into the Dust. Observe 1st 'T is to be doubted c. These Jealous Insinuations Doubts and pretended Fears tend not only to render G. F. and those that have a tender Respect to him Obnoxious and Odious but to expose them to the Fury of the Adversary and so to Persecution however such his Doubts and Jealousies are no Proofs 2dly That many did on a suddain admire the Creature c. 'T is much to be feared that the Imprudent Acceptation c. We look on these to be Gross and Jealous Aspersions cast upon many and to vilifie G. F. also still tending to betray him and many others to the Jealous Censure and Fury of Persecuting Adversaries But the Lord hath created a Defence upon the Glory of his Heritage Disaffect LV. W. R. pag. 95. WE CANNOT be otherwise perswaded but that he is fallen from the Truth and that the words reported to be spoken by J. N. when he said in relation to his own fallen State I am but the Figure of another are now fulfilled in him Oh! that the Lord would Change his Heart and bring him to a true sight and sorrow for his Sin as he did J. N. after his fall and then we hope as he has been an Offence unto the Church of God c. Observe We may presume that he has abused J. N. in misapplying his Intention However these Jealousies still tend to expose G. F. to Persecution and to the like Suffering and Reproach which J. N. under-went by rendring him Guilty of the like fall or rather worse and W. R. is so Tenatious in his ill Opinion that he CANNOT be otherwise perswaded as he saith so he assumes to himself to be an
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
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
24. r. the matter about Church-Government p. 145. l. 8. f. in Form r. Inform. p. 147. l. 17. f. or r. on p. 167. l. 19. f. Probatione r. Probationes p. 174. l. 14. f. Disaffections r. Dissatisfactions p. 176. l. 26. f. likening r. liking p. 184. l. 12. f. at him r. at them p. 189. l. 4. r. Persons p. 230. l. 10. dele Interlineary l. 17. r. Dissention Some other litteral Errors excuse Books Printed for John Bringhurst An Epistle of Caution to Friends to beware of that Spirit that is entred into W. R. c. Price Three half Pence The Accuser of our Brethren cast down in Righteous Judgment against that Spirit of Hellish Jealousie vented in a Book written by William Rogers Entituled The Christian-Quaker c. Price 1 s. A few Ingredients against the Venom of William Rogers's Book stiled The Christian-Quaker c. Price 1 d. The Life of Christ Magnified c. being the Testimonies of several Friends concerning that faithful Servant of the Lord Giles Barnardistan Price 3 d. Something concerning Agbarus Prince of the Edesseans Price 1 d. An Epistle of Paul to the Laodiceans Price 1 d. Pref. p. 2 3. Par 4. p. 77. * Pref. p. 8. * Prov. 27. 4. 6. 34. Ezek. 8. 3. Numb 5. 14. Cant. 8 6. * Que. Where are those Printed Terms Pag. 26. Pag. 27. Pag. 28. * As he pleaded at a Meeting at Devonshire-house London the 27th of the 3d Moneth 1681. * The Son of God may give forth his own Spiritual Law and Testimony in his Ministers and Servants not only in One but Many of them as he pleaseth and his Law and Ministry is not to be kept hidden * This Passage he has Contradicted in his Third Part pag. 36. where he grants That every Case of one Brother's â—respassing against another may according to Right Reason be comprehended So here 's his Right Reason against his Reasonable Conclusion †Disaffect 21. Pag. 2â— 2 Cor 11. 3. 1 Cor. 12 * Compare this with the Paper which W. R. signed at Anne Travers's House 1673. and that in 1672. relating to a Godly Care Order and Government in the Church wherein Advice is given to Friends who have a Care and Oversight committed to them in their respective places by the Lord for good Order and Comfort of the Church as the words are therein which Epistle was signed by James Parks Jasper Batt John Story Thomas Curtis John Crook Stephen Crisp Thomas Green and thirteen more Friends and was a very Seasonable Epistle dated the 31th of the 3d Moneth 1672. Third part pag 12. †Can this be justly Insinuated when many of them had heard both Parties at Drawell in Matter of Fact And why does W. R. take no better notice of the Advice given by the said Subscribers for Reconciliation And can he think that none of them could shew Reason for such Advice and that from their own Knowledge who were Persons of more Credit than himself * Qu. Did W. R. know his Parentage how many degrees were they meaner than his own However he would have us all know what an Industrous Merchant he is and how able to assist others thus he has divulged his own Fame in Print part 5. pag. 22. †Gross and Abusive Insinuations what better than to render him an Epicurian or Gluttonous Person Is this W. R's concern of Conscience to write thus sordidly They that fear God had need to have a care how they eat and drink at his Table or at any of theirs that own his Book lest he upbraid them with it in Print Part 4. p. 3 4. * Lye 30. * Note that W. R. has only published this Subscription thereto viz. John Ware and twenty seven Persons more as if poor John Ware was the chief of them all This is but a Silly Fallacious Cover to lessen the Credit of their Testimony * Lye 41. * See 2 King 17. 34. and 41. vers Part 1. pag. 15 16. * Not because it contains a Form relating to Church-Government but because it hath in it such limitted kind of Terms and Prescriptions as could not be received in the Universal Spirit of Christ or Unity thereof because it tended to a Separation as strictly stood upon by the Proposers and Subscribers