't is much doubted that some Ignorant People have concluded that frequenting those Meetings is an Evidence that they are Heirs of Life and Salvation Observe He is now upon his doubts Reflecting by way of Inference upon he knows not whom among us and what is this but to render some Men or Women or both among Friends both Silly and Ridiculous as taking up such an Ignorant Conclusion as that their frequenting those Meetings were Evidence that they are Heirs of Life and Salvation which consists in the Power of Christ What Silly and Tedious Work has he made from his Doubts false Jealousies and Prejudice Disaffect XIX W. R. 1st part pag. 42. That the meaning of this Exhortation frequently uttered Have an Eye to the Brethren is chiefly meant with respect to that i. e. General Meeting this we take to be both Limitation and a Design of Imposition Observe This we take to be a Dark and Causless Reflection Whom doth he accuse with this frequent Exhortation and Design of Imposition We deny any such Design Disaffect XX. W. R. 1st part p. 46. And now as to the meaning of the word Church-Government in the sense of our Opposers we take it to be thus viz. That some who account themselves Members of the Body of Christ claim a Power to Rule over other some if not all the rest and give forth Sentences Directions or Orders which they ought to own receive or obey though they may pretend they see it not their Duty Observe This still we deem a Dark and Implicit way of smiting and may be construed to extend farther than can be proved and that to the Reproach of such Directions Orders c. as are really necessary and convenient we own no such a Claim of a Power to Rule OVER Christs Members or over their Consciences what Gospel-Power we have 't is given us not claimed by us as he imagins besides W. R. confesseth pag. 8. That 't is taken for granted that the Authority of all those Meetings ought to be the Power of God then we say this Power gives forth no Sentences Directions or Orders in the Church of Christ but such as the Light will give his Members a Sight and Sence of as to their true Use and Service as they wait in it By Church-Government we understand the Government of Christ in his Church who hath his Ministers Servants and Instruments therein as he alwayes had in his Church when gathered into visible Order and Society W. R. 1st part pag. 46 47. We think it necessary to quote those Scriptures from whence so far as ever we understood the most pertinent Arguments might be produced to prove Church-Government Mat. 18. 15 16 17. we find Christ thus saying Moreover if thy Brother shall Trespass against thee go tell him his Fault if he will not hear thee take with thee one or two and if he shall neglect to hear them tell it to the Church but if he neglect to hear the Church let him be unto thee as an Heathen Man Verily I say unto you whatsoever ye shall Bind in Earth shall be Bound in Heaven Compare this Scripture touching the Trespass of one Brother against another with what Paul writes 1 Cor. 6. 1 2 4. Dare any of you having a matter against another go to Law before the Unjust Do ye not know that the Saints shall judge the World If then ye have Judgment of things pertaining to this Life set them to judge who are leaft esteemed in the Church We REASONABLY conclude that the words of Christ and of the Apostle ONLY hinted at either PERSONAL Offences or Differences touching worldly Matters and that therein the Duty of the Church was only to Exhort to submit to their Counsel which if they did not they might justly be esteemed as Heathen men but this is nothing to the Purpose of those who have approved a Plea for such a Church-Government as claims a Power of deciding matters relating to Conscience and outward things also on the occasion of Differences raised touching Worldly Estate and that others ought to obey such Decisions which in its natural Consequence hath as we take it no less tendency than to claim Power over our Properties as well as Consciences Observe In these Passages we judge our adversary has writ very Confusedly Contradictorily for 1st he grants from the words of Christ and the Apostle that the Church ought to be heard to judge in Personal Offences and Differences in Worldly Matters yea that therein the Duty of the Church was to Exhort to submit to their Counsel Query What Counsel if not tending to decide the Difference But 2dly he undoes that again in opposing the Churches Power of deciding matters relating to Conscience and outward things also on occasion of Differences raised touching Worldly Estate as tending to claim a Power over Properties as well as Consciences which is not only Contradictory but unjustly deduced for in that the Church is to be heard even in Personal Offences or Differences and to Exhort to a Submission touching Worldly Matters as he grants and in those matters the least esteemed in the Church have power to judge This is not to claim a power over the Properties of others as he very unjustly chargeth but by a right Judgment to compose the Differences and set them to Rights each man in his own that they may not wrong one another in their Properties nor go to Law with each other But whereas W. R. would bind up the words of Christ and the Apostle as ONLY hinting at Personal Differences touching Worldly Matters we find him again Inconsistent with himself in his 3d part pag. 36. on the words of Christ Mat. 18. 15 16 17. in these words viz. W. R. Perhaps some may object thus This relates not to outward Affairs but to Offences that are of a Spiritual Nature In Answer it may be said as to that the Scripture is wholly silent and therefore EVERY CASE wherein one Brother may Trespass against another may according to RIGHT REASON be comprehended in it Thus far W. R. Hence observe his Inconsistence is plain 1st on pretence of a Reasonable Conclusion he Limits the words of Christ and the Apostle and so the Church's Power therein to judge and counsel in that case only to Differences touching Worldly Matters 2dly He grants that Every Case wherein one Brother may trespass against another may be comprehended in it that is in what Christ saith Mat. 18. 17. and that according to Right Reason which Every Case may therefore include Cases relating to Conscience or Offences of a Spiritual Nature as well as those about Worldly Concerns Outward Properties c. Those that are Spiritual have Power from Christ to judge also concerning a Mistaken and Offending Conscience and a Wrong Spirit without Usurpation And 't is no difficult matter for the least Child of Light to give a right and absolute Judgment in the case of our Adversaries conscience
Properties or the Properties of any other People in outward Things but in the Name of the Lord are and stand for Justice and Right between Man and Man against all Injurious and Unjust Actions and Dealings we being for Doing to all men as we would they should do unto us God is our Record for our Christian Principle and Conscientious Tenderness in these matters However our Adversary has asperst us to the contrary from his Perverse and Cruel Jealousies Disaffect XLII In the Title page of the third part of the Christian-Quaker so called there is this Passage viz. W. R. Manifesting that there is but two sorts of Government owned by the Children of Light or Christian-Quaker One is the outward Government under which we live the other is the inward Government of Christ who alone is Lord over the Conscience which is not represented by Persons Visible by Carnal Eyes invested with Power from him to execute outward Laws Prescriptions Orders Edicts or Decrees in an outward Form of Government Visible as aforesaid Observe First That W. R. and his Party are by him accounted the Christian-Quakers and Children of Light and that all those that are not in Unity with him and them nor of his Party are counted Apostates and Innovators And why so but because they are for some Outward Laws Orders c. in an outward Form of Order and Government in the Church of Christ that 's Visible Secondly That this Outward Order and Visible Form is such as by his Sence and State of the Case is both rendred Obnoxious to the outward Government under which we live and against the inward Government of Christ insomuch that all the People called Quakers who are for outward and visible Form and Order among them are put under the Character of the Apostate and Innovator and this still tends to expose them to Persecution whereas our Innocent Conversations and Peaceable Deportment towards the outward Government under which we live hath been and is well known to be such as neither our Opposer is able to disprove nor need we here Vindicate our selves therein although unjustly rendred as neither consistent with the Outward and National Government which has been the Charge of our Persecutors nor yet with Christ's Inward and Spiritual Government This appears not only Malicious but Absurd as if because Christ's Immediate Government and Kingdom is Inward and Spiritual in the Conscience therefore he must have No Visible Ministers in his Kingdom No Visible Order and Form of Government under his Dominion No Visible Persons exercised in any Rule outward Order Laws or Decrees under his Government as if all Christ's Ministers Apostles Elders Overseers Helps Governments which were appointed by him in his Church with all the Instructions Decrees and Commands of the Apostles setting in order things that were lacking doing all things decently and in order were aâ—â— Invisible and nothing Outward Visible or Formal because Christ's Inward and Spiritual Government whence these proceed is Invisible we can make no better arguing than this kind in our Adversaries Distinction of his Christian-Quaker from the Apostate and Innovator nor deduce a more Natural Inference from his opposition against Visible Persons being concerned in an Outward Form of Government and Order in the Church of Christ. But Thirdly How does he consist with himself in relation to the Paper which he sayes is accounted the Foundation of the Separation in the North 2d part pag. 78. which Paper was subscribed by his said honourable Friends J. W. and J. S. and above Eighty more Persons in which Paper are these words and terms viz. We who are chosen by the Churches and in their behalf to Act Some of other Counties and some amongst our selves not chosen by the Churches have usurped Authority over us The Meetings by whom we were Imployed Our Men who have their Authority given them by the Churches Choice and Consent are hindred by others not so appointed to whom we gave no Power by our Consent but do deny that they have had Authority from us to dispose of our Collections or Records or ORDERS or Matters of our Concerns Our Chosen Men They who are not chosen by the Churches You who are concerned and rightly Chosen by the Churches c. With many other Passages in the said Paper all which intimate Authority Power and Government together with Records Orders c. what Power as a Church they assurned to chuse Persons to act in their Concerns and give Power to Persons therein so that here was W. R's great Intimate Friends for a sort of a Church-Government Authority Orders Instructions Prescriptions c. Does he not deserve to be severely reproved by them for so manifestly contradicting them whose Cause he pretends to plead by his Publishing such a great Book against Church-Government Visible Forms Orders c. And now we would ask W. R. if those Churches chusing and giving Power to others and the Persons chosen to be Imployed in their Affairs were all Invisible and their Affairs and Business Invisible and their respective Meetings with the Methods they intended therein Invisible and their Records and Orders Invisible Surely the said Paper of theirs with the limitted Prescriptions therein was not Invisible any more than the Persons that formed them Fourthly but seeing W. R. is so much for Invisibility in Church-Order Government c. it had been well his great Book of Division and those his confused Oppositions and Gainsayings had never been so Visible but kept all Invisible that he might not have troubled poor simple-hearted Friends and the World with such his groundless Jealousies and ill mannaged Controversies We are perswaded if this his Fruitless Work had been all kept in Obscurity and Invisibility it had been far more Reputable for him than it now is or ever like to be in its Visibility Howbeit 't is observable that he varies in his Objection against Visible Persons being invested with Power to execute Laws Prescriptions Orders c. under Christ's Government in an Outward Visible Form whereas this Objection is absolute in other places he seems to restrict and qualifie it with this frequent Addition viz. Whether they see it their Duty or no that is that they are not bound to obey outward Prescriptions Orders c. unless they see it their Duty As for Instance see his 3d part p. 9. pretended On behalf of Christs Government and his Spirit 's Guidance into all Truth he gives this Testimony viz. That there is no ground either from the Scriptures of Truth without us or Light of Christ within us to believe that any Christian Professor can in Truth affirm That there are outward Prescriptions and Orders given forth by the Spirit of God through any one or more Mortal Men in this our day which others ought to obey and follow whether they see it their Duty or no. Observe again here That his Objection is not absolute as before against Visible Persons being invested with Power from Christ
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
the case of Offences which such Injurious offending Brother had not and therefore to be rejected as an Heathen man chiefly for refusing to hear the Church and herein consists the Nature of the Controversie between Us and W. R. We take part with the Innocent Brother that is injured and offended who is willing to bring his Case before the Church of Christ and to hear the Church as in point of Judgment and as knowing his presence in the midst But W. R. plainly appears to take part with that injurous offending Brother that will not hear the Church And as for the Power W. R. grants it any Members of the Church for deciding and removing Differences only when given by the assent of Parties He confesseth that any Heathen man might claim the like Power p. 53. What Power then has he here allowed the Members of Christ's Church in these cases more than to any Heathen man But mark if this Gainsaying Spirit be not drawing back among the Heathen that hath so little esteem of the Church of Christ but he often contradicts himself confessing to divers Truths against his own Oppositions so that the Light sometimes interposeth though Darkness has moâ—â— prevailed in his Work Disaffect XXVII W. R. third part pag. 64. Christ's Doctrine well described by his Sermon in the Mount Mat. 5. and Chap. 6. wherein there is not the least Tittle to countenance this Sentence that the positive sentence or decission of the Church in matters of Conscience may be obligatory on Believers Observe His main Work is still to Invalid the Authority and Sentence of the true Church whereby here he would set Believers in opposition to the Church as not oblieged by the Churches Sentence without exception let it be as really from Christ and as true just and reasonable as may be but if the Sentence or Decision of the Church in matters of Conscience be no wayes obliging on Believers then why has he told us of the Counsel and Admonition of the Church which they that will not submit unto are to be rejected by the Church His Inconsistences and Self-contradictions are numerous what was that counsel which he that did but say to his Brother Racha should be in danger of as Christ said Mat. 5. 22. Was not this counsel in the Church of Christ under the Gospel as well as in the Church of the Jews under the Law But still our Adversary proceeds in his Inconsistency Disaffect XXVIII W. R. pag. 64. third part Nay in that very Case Mat. 18. 15 16. where 't is said If thy Brother trespass against thee go tell him his Faults if he hear thee not take with thee one or two if he hear not them tell it to the Church if he refuse to hear the Church let him be unto thee as an Heathen man The Scripture doth not say that Sentence ought to be obligatory on all other Members of the Church of Christ who might be no way concerned either in the Admonition or Sentence to look upon him as an Heathen man but it saith Let him be unto Thee as an Heathen Man Observe This we do except against as unsound Doctrine the sentence in this place against that Brother that refuseth to hear the Church was Christ's and the offence for which he is sentenced as an Heathen man is both against a Brother in particular and against the Church in his refusing to hear the Church and therefore seeing its Christ's Admonition and Sentence to let him be to thee as an Heathen man how could the rest of the Members of the Church of Christ look on him otherwise than as an Heathen man having refused to hear the Church Strange Doctrine that one Member of the Church of Christ should have occasion and that according to Christ's Doctrine to look upon a Brother so offending against him and the Church as an Heathen man and yet other Members of the Church of Christ not to look upon him as an Heathen man what then may they look upon him as a good Christian contrary to Christs own Sentence And what though there be other Members of the Church of Christ that are not immediately concerned in the Admonition or Sentence against the Offender being not present in the Church when he refused to hear them Does it therefore follow that they must be so far divided in their Sence and Judgment either from the Sentence of Christ the Sence of the Church to whom complaint was made against the Brother Trespassing or from the Sence of the Brother offended as to look on him not as Christ or the Offended Brother or the Church whom he refused to hear have judged of him that is as an Heathen Man What Confusion would this make in the Church and Contradiction to Christ's own Sentence Much might be said to shew the Absurdity of this but W. R. in his own contradiction has granted 3d part pag. 36. viz. Since the case is stated between two Brethren and that on an orderly Proceeding and Admonition of the Church the Sentence for not hearing the Church is Let him be unto thee as an Heathen Man Here he has granted both Authority Order and Government in the Church of Christ in respect to such Judicial proceeding as is confirmed by the Sentence of Christ himself This is the man whose Work is much of it to oppose Church-Government and to render the Sentence or Decision of the Church of Christ not obligatory on Believers We have rarely known any of Truth 's Adversaries more confounded in their Attempts against the Truth and People of God than he is howbeit we will grant him that nothing that is Outward whether it be Sentence Judgment Order or Decree in the Church of Christ that can be a Bond on such to forsake Sin and embrace the Truth as are run into Looseness Evil Deeds and are become hardned as he saith pag. 43. 3d part Until their Consciences be awakened to hear Gods Witness in themselves This is true but then it s no Proof against Church-Government or that the just Sentence Admonition or Judgment of the Church of Christ is no wayes binding on Believers who are Members of the same Church but only that they are not obliging to such as are hardned through Sin that they see not their Duty whose part our Adversary has taken and their cause he has pleaded against Church-Government and against the Authority Sentence Judgment Outward Directions c. of the Church Again W. R. grants 1st part pag. 48. That though we find the Author to the Hebrews chap. 13. v. 7. saying on this wise Remember them which have the Rule over you yet he doth not say Such who had the Rule were the Church but describes them to be such who had spoken unto them the Word of God so that if any Authority be given to any to Rule as Members of Christ's Body it appears from the Scriptures of Truth to be unto such who had spoken the Word of God unto
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
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
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