I take notice of such confused muddled blind dark and mad Stuff as his appears to be To which I Answer First Because neither the Truth nor us as a Religious People and Christian Society may lie under any Dis-repute Blemish or Derision thereof in the Eyes of those that know not nor rightly understand the Christian Doctrine Discipline Church-Government and wholsom Order among us seeing the said J. B. has been for many Years conversant among the People called Quakers and born the Name of a Quaker he saith this twenty Years and more Though he IS NO QVAKER but turn'd an open Enemy to them Secondly Because the said Jeffery Bullock in a great measure runs parallel with and resembles William Rogers and his party in his opposition and gain-saying of that Order and Church-Government that is among us falsly accusing us with Men's Inventions Imitations Traditions laying aside the Spirits Government c. as in his ONE BLOW c. Thirdly Because four Persons of William Rogers's Party of Chippinham in Wiltsshire have given their approbation in a Letter to the said Jeffery Bullock of his Books particularly that called One Blow more against Antichrist's Ministers and have declared that several Friends have good Vnity therewith Which I do not believe And not only so but this in opposition and contempt to others whom they abusively revile in these Words viz. But here are also a company of called Friends which are very much for Foxonians Orders which may be called mens Inventions that do make it their work to Defame and Calumniate all them 〈◊〉 do not conform thereunto Some of which thou and most of which we are in our Hearts perswaded are Servants of the living God amongst which thou hast a share of being villified to be a bad man although to us it s no manner of Invitation for us to give Credit thereunto c Barnadiston and another hath been here their envious Darts fly very swiftly and secretly If thou pleasest to send half a Dozen of thy Books c. With other Aggravations in the said Chippinham Letter shewing not only their approbation and owning of Jeffery Bullock and his Books but also their bitterness of Spirit in villifying and reproaching others although I understand they have been a little ashamed of their approbation of his Books yet not that they have repented of the bitterness of their Spirits nor condemned those villifying Reproaches and bitter Expressions in their said Letter as Foxonians Orders Barnadiston and another their envious Darts fly very swiftly c. What scorn bitterness and rancor do such Expressions bespeak Christ never taught them to give such Names to Friends as Foxonians nor would they take it well to be so dealt by nay they would think much if they should but be called Johannites and their reviling Giles Barnardiston who was a peaceable innocent man and of good Report doth bespeak a great Prejudice and Enmity to have entred their Spirits which they should plainly have condemned their Letter is all perverse but I do not understand any sincere or tender Retractation or real Condemnation thereof given out by them Fourthly Notice is here taken of Jeffery Bullock's Pamphlets to manifest the great Absurdity that opposit dividing Spirit leads into and to warn others against it And why these Persons should so hastily approve of Jeffery Bullock's Books or say that several Friends have good Unity therewith I know no reason being in several things so Corrupt Erronious and Atheistical as they are except it be with respect to the Oppositions therein contained against the Church-Government Order and Methods among us in opposing whereof Jeffery Bullock was these men's Elder Brother Concerning which take a view of some Passages in his said Pamphlet viz. One Blow more in his own Words § 2. Jeffery Bullock saith And you my Brethren also ought to have Preached up God's invisible appearance by his Spirit in our dayes to be the end of mens Inventions Imitations and false Doctrines But instead thereof you have preached up false Doctrines and also set up your own Inventions among the Quakers so called p. 5. Answer His charge of false Doctrines and mens Inventions we utterly deny as slanderous God's invisible and spiritual Appearance and the Testimony thereof still lives among us in as high esteem as ever against false Doctrines and mens Inventions But herein J. B. resembles the rest of the Opposers in the work of the false Accuser of our Brethren Jeffery Bullock My Brethren I fear you are not past the Doctrine of the Church of Rome nor yet of the Priests and Professors of England a false Fear There is as great necessity of Preaching up Salvation to us Gentiles by God's invisible Appearance who is a Spirit and also his Spirit to be the end of all mens Inventions Imitations Traditions c. pag. 6. True but misapplied Therefore I would have G. Fox and the eleven Elders who are preaching up false Doctrines and also setting up their Inventions among the People called Quakers as Rules c. p. 7. Answer Herein he is a false Accuser still like the rest and he 's far louder in his Charges than in 's Proof False Doctrines and Inventions of men both of the Church of Rome and elsewhere we utterly deny J. B. My Brethren your visible Church-Government is altogether Antichristian because that every Member of the Church in God is to be both ruled and governed by the measure of Gods Spirit in them and it is none of George Fox 's nor yet the eleven Elders that is to be a Rule for the Quakers to walk by p. 9. Answ. His charge of Antichristian and Inventions we utterly deny and testifie against as Antichristian and he and the rest of his backsliding Spirit and approvers of him and his Books are never able to make his Charge good However here its plain that he opposes visible Church-Government because of the inward Rule by the measure of God's Spirit wherein he argues Erroniously and contrary to the Apostles Doctrine and Primitive Christians Practice Both the inward Rule and outward Order and due Methods among them all springing from God's Spirit within were not to draw them from a dependance on that Spirit but to shew forth Obedience in Practice and Example to the holy Spirit and pure Religion and therein to help one another for which purpose the Holy Ghost made Overseers and Elders The Elders that rule well are worthy c. He that ruleth with Diligence c. I left thee in Creet to set in order those things that are lacking c. But there were such Apostates then as despised Dominion and spoke Evil of Dignities even of those Instruments and Ministers Helps and Governments whom the Lord ordained and raised up and dignified in his Church and such are these Opposers now in the same Spirit of Opposition and Contempt § 3. J. B. And she i. e. the Church hath no need of your visible Government because she is the
pretending to discover Principles and Practices relating to George Fox and hiâ— Party as thou callest them that run paraleâ— with the Church of Rome And then to excuse this thy persecuting Cain-like and Judas-like work against us thou falsly placest it on the Will of the Lord saying The Will of the Lord be done p. 17. whilsâ— thou art doing the Will of the Devil thy Master and Father of Lyes and Lyars adding That 't is but just that Deceit and Idolatry should be discovered in whomsoever c. p. 18. But come on That thou dost do quickly Let 's see what exact Similitudes and eminent Discoveries thou hast shewn and made of our seeming Vnion and Paralel with the Church of Rome Thus thou attempts it viz. 1st 'T is affirmed of the Pope that he is Christ's Vicar on Earth Accounts himself invested with Power to execute outward Laws Edicts and Decrees Herein sayst thou I place not much difference between the Pope on the one part and the Pen-man and some of his the Brethren on the other And why so The Pen-man and his Brethren sayst thou account themselves the Representatives of Christ's inward Government over the Conscience p. 18. That 's an Untruth by the way and none of our words but a scornful Pervertion Where did we so account our selves 'T is improper and unsound to say That visible Men or finite Creatures are the Representatives of Christs inward spiritual Government over the Conscience which is endless and where Christ himself reigns Where did we ever assume a Government in Christ's stead over the Conscience But only as his Servants and Witnesses by his Spirit do commend our selves to every mans Conscience in the sight of God and thereby only represent or shew forth by sound Doctrine and good Conversation That Christ must rule and be obey'd as the Head of his Church which vastly differs from the Pope's false sence of his being Christ's Vicar or Representative on Earth Thou addest viz. And that they are invested with Power to execute outward Laws Edicts and Decrees And what follows on thy discovery and similitude Therefore the Pope and G. F. and his Party seem to be in Vnion and run Paralel with the Church of Rome That 's false The true Apostles and primitive Christians had outward Laws Commands Decrees c. which they practised So hath the Pope and the Church of Rome though not the same What follows Did they therefore seem to be in Union Thy Similitude and Inference are fallacious We differ in the Power and Manner of Execution and our Laws and Decrees which Christ hath given us differ from the Popes The Popes Power is Carnal and Coercive Ours Spiritual and Perswasive The Popes Ecclesiastical Laws Edicts Canons and Decrees are to promote a false Church Idolatrous Worship and Superstition Our Laws and Decrees c. are first written in our Hearts and taught us by Christ Jesus enjoyning us to eye believe and follow him as our Rock our Way and Leader in Holiness and Purity of Life and Conversation Therefore thy Comparison is silly and abusive here as well as Malicious The Pope claims a succession from Peter and Peter's Primacy as their term is as the Rock and Foundation of the Church So do not we but deny that Doctrine as false believing and owning Christ to be the Rock and Foundation nor yet do we assume or pretend any Priviledge Power or Authority over Christ's Church from an outward succession but only being Christ's Witnesses Ministers Servants and Ambassadours are assisted by his immediate Presence Power and Wisdom with us to assist order and govern us in his service and the service of one another in love Again thou proceedest in thy Similitudes viz. 2dly The Pope likewise affirms that the Church of Rome is the true Church and in the true Faith The Romish Clergy teach that we must believe as the Church believes Herein I cannot justly place much difference between the Popish Clergy and Pen-man if he approved this Doctrine viz. The true Church is in the true Faith that is in God and we must either believe thus as the true Church believes or else it were but both a Folly and Hypocrisie to profess our selves Members thereof pag. 18. Thus thou wouldst make me whom I presume thou intendest to resemble the Pope and his Clergy and to seem to be in union with them But dost thou not own the Doctrine to be true in it self viz. 1 st That the true Church is in the true Faith that is in God And darest thou deny this What sayest thou to it Speak out man and be plain to the Point 2 dly That we must either believe THUS i. e in God as the true Church believes or else 't were Hypocrisie to profess our selves Members thereof If thou canst not deny the Doctrine in it self why hast thou made this an Instance of our seeming to be in union with the Popish party For thou knowest in thy Conscience first That it was not spoken of the Church of Rome but in general of the true Church whose Faith is IN GOD which we neither believe of the Church of Rome nor does the Church of Rome believe so of us Where 's then our seeming Union secondly To believe in God as the true Church doth herein the true Church is made an instance and example of Faith in God not to make the Church's believing this or that the sole Reason and Cause of my or our believing the same this were Implicit 't is as not because for Christ who is God is the original efficient cause both of the Church's and my Faith which is in him which is the one living substantial Faith wherein is Unity Whilst thou canst not confute the said Doctrine behold thy Similitude what an empty FALSE SHEW it is What real Protestants in Europe could escape thy Censure of Resembling the Pope and his party nay how canst thou escape thy self upon such Fallacious Similitudes as thou hast invented against us The Pope and his party believe there there is a God a Christ a Heaven a Hell Immortality future states So do all true Protestants What follows according to thy Similitude Ergo all true Protestants seem to be at union with the Pope and his party The Pope and his party believe there is one true â—â—iversal Church and one true Faith So do the Protestants but not so of each other they are not in Union no more are we with the Pope or his party but with the best Reformed Protestants wherein they differ'd from and oppos'd the Church of Rome The Pope believes he is a true Christian and no Apostate So dost thou W. R. believe thou art a true Christian c. What follows Ergo thou dost Resemble the Pope and seemest to be at Union with the Papistical party Is not this argumentum ad hominem like thy Similitudes and more resembling them than thou hast resembled G. F. and his party to the Pope and Church of
about Impositions Prescriptions c. The Spiritual Christian who hath the Power and Form of Godliness distinguished and vindicated both from the Formal Christian and Loose Apostate who deny both Power and Form § 4. The unsound Doctrine of Robert Rich espoused by T. C. tending to Ranterism About Forms Prescriptions Impositions c. R. R. a false Accuser like the rest of these Apostates His Authority made use of by T. C. and F. Bugg invalid J. Perrot's Spirit and Language appearing in these present Opposers § 5. About T. C's Marrying by a Priest and his Wife 's condemning it His rendring the holy Spirit contradictory to it self in the matter of Tythes His Answer to John Field dirty scurrilous and impertinent His abuse of his Wife and Friends in the case misrepresenting them in his Prejudice and Vncharitableness judging and defaming others contrary to his own warning He himself reprehended and warned § 6. His endeavouring to extenuate his Offence about Marrying by a Priest paying Tythes His Instance and Allegation in the case but slight covers And he proved Irreligious and Fallacious in his preceeding and arguing contrary to the Profession and Testimony of a real Christian-Quaker § 7. His Judgment about Tythes as it accords with W. R's still unsound loose they not excusable in the Declension and Apostacy § 8. His Reply to Stephen Crisp disingenious and fallacious A Catalogue of some of the notorious Falshoods and Slanders therein His Reviling and foul Detractions against Stephen Crisp. § 9. Concerning the Paper which W. R. and T. C. have published and printed in Edward Burroughs's Name To the scattered of Israel c. Their implicit Credulity and Confidence therein and abuse of Edward Burroughs with Reasons given by a Certificate and Testimony to shew it in most probability to be John Perrot's and not E. Burroughs's Paper All which is recommended to Serious Consideration § 1. WHereas Thomas Crisp hath of late time struck in with William Rogers and his party as a busie Agent in Division and as hot and violent in his abusive Language and Reflection as the most of them for want of better Argument and Reason he is also gotten into the same kind of stile and strain with W. R. and F. B. against promoting Government Orders Customs Forms Prescriptions c. as in several of his late Pamphlets called Testimonies I find also that these Opposers have recourse to one anothers Writings and quote each other and thereby show their own Authorities for themselves in the Controversie for want of better Proof as W. R. cites F. B. in his seventh Part from page 64 to page 75. and F. B. quotes W. R. and Tho. Crisp's Babels Builders in his 112 page of his said Book De Christ. Lib. and Thomas Crisp in his fifth part Babels Builders quotes something he calls Q. Vn. M. which I understand to be a pernicious Pamphlet of John Pennyman's which F. Bugg has threatned us with in several Papers so that these Opposers seem to be joyned together in one and the same Spirit of Division Opposition and Separation and therefore may well be linked together as Persons concerned in one and the same Interest and not only so but I find a Paper in T. Crisp's third Edition which he calls George Bishop's Testimony against a Paper of Orders which is the very same Paper that Jeffery Bullock some Years ago cited against us in his Pamphlet stiled Antichrist's Transformations and which the said Jeffery Bullock did so publish in Print against G. Whitehead J. Whitehead T. Green T. Briggs A. Parker J. Coule R. Farnsworth T. Loe S. Crisp J. Moon J. Parkes by Name who are struck at for no other cause but a Paper wherein we gave our Christian sense and seasonable advice which we see no cause to Repent of and therefore G. B's Paper cited by the said Jeffery Bullock and Thomas Crisp in opposition to that of ours proceeded from a mistaken Judgment and is Uncharitable against us as well as Erronious in divers parts of it But the Author is gone I shall say the less and charitably believe God took him away in Mercy and that if he had remained to this day he would not have stood by these Gain-sayers in the evil use they make of his Paper in Print against so many of the Servants of Christ. But I have not done with T. Crisp for his so often printing part of a Letter from B. F. to me when he was under a Cloud and mistake in the Controversie and Division occasioned by J. Perrot c. against Friends for putting off their Hats in Prayer in which Letter I and some others are reflected upon and charged That if ever any separation be it will be through mine and some lording rigid driving Spirits against which I have in humility appealed to the Lord to plead my Innocency in the Consciences of all concerned my labour having been and still is for Love and Unity among God's People and I take it not only unkindly from T. C. but as his Injustice and an Abuse so often to bring forth that piece of a Letter in Print against me which was before published and printed more fully by some malicious Adversaries in their Pamphlet stiled Tyranny and Hypocrisie printed in the year 1673. In answer to which I desire T. C. and the rest of the party concerned would now accept and consider B. F's own late Testimony seeing the Lord in mercy has reduced him to a better understanding and judgment than he was in when he writ the said Letter Benj. Furly's Testimony follows WHereas I understand that sundry persons to me unknown have divers times formerly and now again lately published in Print certain extracts of a Letter written by me as I take it about sixteen years ago to G. W. keeping up and feeding thereby a Spirit of Contention and Strife This is in brief to signifie That what has hitherto been done of this nature has been altogether without my order consent or privity for my soul hates that Spirit of Prejudice Enmity and Contention by which some men though perhaps poor men not knowing by what spirit influenc'd what spirit they gratifie and what spirit they grieve and wound in this their work so acted led and driven As for so many of them that are meerly under a mistake I do from my heart pity them and am touched with the sence of their Condition as having laboured under the same snares Wherefore my earnest desire for them is That they may be made sensible of that which they seem so earnestly to contend for yea even for them that are so tinctur'd and leaven'd with Prejudice that they do wittingly and with some degree of Malice foment Contention I cannot but desire if it be the will of God that they may through Judgment come to know Repentance and through Repentance receive Mercy and Remission in and by the Blood of Jesus Christ to whom all such do doe despight
he interfers with himself in his plea for liberty of Conscience § 4. W. R's Confutation to himself apparent in confessing That God hath afforded those helps governments in the Church which are not to be despised in a Paper signed by him among Friends at London 1673. His instance of W. P against the Penman groundless We clear'd from imposing a bâ—ind Obedience and W. Penn's own words farther cited to clear his intention for liberty of Conscience and from what § 5. W. R's unfair dealing and mistaken opposition against R. Barclay's propositions concerning the Power positive Sentence and Judgment of the Church of Christ as being binding in SOME CASES of consequence upon Believers the Spirit of Christ being the only proper Judge c. The point at length granted by William Rogers himself § 6. Wherein W. Rogers's discourse tends to Libertism blind Opposition Confusion and Ranterism A blind Refusal of Submission to what the Lord in his Servants requires condemned as well as blind obedience A Medium between both proposed to prevent a blind Refusal and blind Obedience Of W R's wrong Measures false Judgment and Suppositions Envy and Scorn Laughter hypocritical Lamentation Praying Cain's Sacrifice his lofty conceited and contemning way of writing § 1. IT is true and I am still of the same mind that having the great ends of true Religion and Christian Society in our Eye viz. An unspotted Life Love and good Works c. as the very intent of our care and proceedings in the Church of Christ we can the more easily concur and accord as to Circumstances and outward Methods and in the Wisdom of God so condescend one to another and accomodate matters as not to divide about them c. And I do not find that our Opposer produceth any seeming Contradiction to this Citation out of our Book as he endeavours upon our following words viz. 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 full assurance as answering Gods Witness and Truth in the Consciences and that such will meet with a tender Reception and not Opposition in all tender and upright hearts Where 's now the seeming Contradiction in this to the precedent Passage See what observation our Opposer makes upon them He observes That the Penman seems thereby to look three ways at once p. 36. though his sight and observation has greatly fail'd him herein as first In commending things necessary for good Order and Holiness of Conversation NOT as matters of Indifferency To this W. R. thus saith viz. Wherein I take the truest sense of his mind to be and that the first citation importing his readiness to condescend was to cover himself and others from the guilt of Apostacy and Innovation He is mistaken in his observation here there was no such intent nor necessity for the Pen-man to cover himself or others from that guilt for to commend things necessary for good Order and Holiness of Conversation not as Indifferent but Essential to such Order c. and a Condescention in circumstances and accomodating matters so as not to divide c. may very well stand together especially where there 's unity of spirit and affection for if there be true love and unity in the greater matters essential to good Order c. 't is more easie for such as are tender and upright-hearted to find out accomodation and concurrence in lesser circumstances So that still 't is to be understood they must settle in an union and concurrence at last otherwise how should they joyntly do business or service for the Truth or each other There 's no concurrence nor joynt-service where there 's confusion and contradiction But W. R. proceeds in his observation against the Pen-men viz. 2dly By his readiness to condescend to his Brethren which doubtless in that place he intends such as are upright hearted and mean well for 't is not fit to condescend to others and therein the indifferency before excluded is implyed He 's mistaken again in 's observation for there may be a tender and Christian condescention of the upright hearted among themselves in two respects 1 st In the stronger bearing with and helping the weak bearing the burden of the weak and not laying more upon the weak than what they are able to bear 2 dly In the wisdom of God finding out such accomodation in some lesser matters circumstances not so essential and indispensible so that there may be a general concurrence ease and peace of spirit in such lesser circumstances implying or including that indifferency before which is excluded the greater more weighty and necessary things relating to good Order holiness of Life c. For there may be such an indifferency in some circumstances wherein we may condescend to weak Brethren so far as the spirit of Christ will admit they being such as may not alter the property from being good and lawful nor disturbing to our Christian-society Yet there are other material things and circumstances relating our Christian society good order and holy living that cannot be made Indifferent And we plead not at all for empty Ceremonies in Church order or discipline but such as have a real service and good end in them nor are we for a Church whose ornaments are superstitious but for a Church which is gravely and purely adorned with Righteousness the fruits and services of pure Religion I confess W. R. has writ one remarkable Truth i. e. That 't is not fit to condescend to others viz. That are not upright hearted that do not mean well Very true And we have cause to keep to that Doctrine in reference to such as are turbulent and contentious Troublers of and scandalous to our society and profession See his third Observation on the same subject before as shallow as the rest viz. 3dly By the Pen-man's last cited Lines 't is plain that in his sence things recommended for good Order will have a reception with all upright Hearts Which compared with his readiness to condescend c. as before shews as if his condescention was intended to Brethren that were not upright hearted Here his sight fails him and he 's greatly mistaken again perverting the Pen-mans sense for though I affirm that those things recommended among us by Divine Authority and Evidence either as duty to God or Man or as necessary for good Order and Holiness of Conversation will have reception with all upright Hearts Yet it follows not that the condescention was intended to Brethren that were Not upright hearted or false For first Here 's not a limitation of time when all things necessary as before will have reception with all upright hearts So that there is a time and cause for condescention to them of low degree in regard of their weakness not insincerity Secondly Many upright ones
't is Conscience obliged not a blind affection So 't is not to impose a blind Submission though some's want of perswasion may probably proceed from their being hardened through Rebellion as R. B. intimates Anarch p. 67. And their contradiction in that case will not excuse them from being guilty of disobeying God because it is from his Spirit the sentence proceeds and 't is their duty both to see receive submit to what 's justly required The intent of the Spirit of God in giving forth Judgment or Sentences through his Servants to end Controversie c. doth not bespeak or intend any design of such Imposition as to enforce any upon a blind Submission or Obedience in such a hardened Condition for the Spirit of Christ strives with them to open their Eyes and enlighten their Understandings that they may see and know in their own Consciences first their Duty and then submit in what is according to the will of God being the judgment of his Spirit which makes its way with its own evidence to the Consciences and Hearts of Persons if not wholly harden'd through Rebellion against God's Spirit in themselves For the Testimony of the Lord is sure making Wise the Simple The Commandment of the Lord is pure ENLIGHTNING the Eyes Psal. 19. 3 dly Then what power or freedom can any Minister or Servant of Christ have to leave any liberty for a believer to refuse submission to the judgment of the Spirit of Christ in his servants or believers where Christ leaves none or to grant that he may not see it his duty to submit and thereupon to refuse when the spirit of Christ who knows the Creatures capacity gives the Judgment and requires Submission There 's no just ground nor pretence for such Indulgence which tends to Rebellion and Ranterism but rather for the Servants of Christ to be faithful and stedfast in their Testimony and Judgment which they know is both in it self Just and proceeding from his Spirit Whether it be by others received or rejected He that hath an Ear to hear let him hear what the Spirit saith unto the Churches which doth many times speak through Instruments as formerly And further 't is neither a false sence nor wicked construction to say That our Opposer being for a Liberty for Believers to refuse to submit on account of not seeing it their duty Therefore that Believers who are members of Christ's Church may refuse submission to their Brethren in things that are in themselves Just and Reasonable according to the Law of Truth in the Conscience on pretence of not seeing it their duty c. I do sincerely profess I do not find a more natural construction that our Opposers own Words being without distinction will bear all material and precedent Causes and Circumstances of this very point in Controversie considered For first The Submission pleaded for by R. B. among Believers and in the Church was to the Judgment and positive Sentence proceeding from the Spirit of God or Christ in his Church and Servants Secondly Our Advâ—rsary's opposing the Church of Christ's having Power in any cases of Conscience to give positive Sentence or Decision which may be obligatory on Believers rendring this a Government over Believers contrary to the Principle of Truth and Liberty in Christ Jesus See Accuser c. from p. 62 to 81. When no other Submission is pleaded for nor any other intended by us than to such Judgment or Sentence as originally proceeds from the Spirit of Truth which is agreeable to the will and mind of God Now doth not our Adversary's opposition tend to divide Believers and the Church of Christ as well as from a true sight and performance of their Duty in cases wherein the Spirit of Christ gives the Judgment which must needs be just and reasonable For to the Question Whether the Church of Christ hath Power in ANY CASES of Conscience to give positive sentence which may be obligatory upon Believers R. B. Answers affirmatively SHE HATH Anarch p. 48. To which W. R. replyes This Government over Believers is contrary to the Principle of Truth and Liberty in Christ Jesus Doth not this plainly imply that in NO CASES of Conscience a Believer is bound to submit to the positive sentence of the Church of Christ or other Members thereof but that a Believer may refuse Submission On the account of not seeing it his Duty to submit This is W. R's great pretence and supposition and this in ANY CASES of Conscience without distinction The terms of the Question and Opposition before cited being general Which supposed Blindness and Discord in Believers I cannot grant him against any true or sincere Believers who are faithful to Christ in their measures of Grace received such will neither want a sight of those Dutyes or things the Spirit of Christ teacheth and requireth of them nor submission one to another therein but in humbleness of mind submit themselves one to another in the fear of God Ephes. 5.1.21 Here the Younger submits to the Elder and all one to another being clothed with Humility for God resisteth the Proud but giveth Grace to the Humble 1 Pet. 5.5 This Humility and Submission was among the Primitive Christians and was very commendable among them and none but the Proud oppose it And farther the Sentence Judgment and Determination proceeding from the Spirit of Christ in the midst of his Church is Binding in Heaven and Earth and he that will not hear the Church where Christ is in the midst is to be accounted as an Heathen Man More-ever our Lord Jesus Christ knows how much or how little a burthen to proportion and lay upon his sincere and true Followers from the greatest to the least of them suitable to their Capacities He knows our Weaknesses and is touched with the feeling of our Infirmities and hath raised up a Spiritual fellow-feeling of one anothers states and conditions that we might bear each others Burthens the strong to bear with and help the weak and so fulfill the Law of Christ. But seeing our Opposer at length to acquit himself gives us this Concession pag. 45. viz. I do say a Believer in Christ ought to submit to any reasonable just Judgment answering the Truth in the Conscience when it relates to him let it spring from whom it will I shall say the less in this point But William hast thou been always of this mind If thou hast thou art very inconsistent in thy writing and greatly wrongest thy self by Self-contradictions and then what signifies all thy opposing R. B. for pleading a consciencious Submission in Believers to the positive judgment or sentence which as he saith proceeds from the Spirit of God in some or other of their Brethren in the Church of Christ What amounts all thy work of Opposition and Gain-saying unto Now a Believer in Christ ought to submit to any Reasonable just judgment let it spring from whom it will And sure all judgment proceeding
thy own Book making thy self thy own Authority proof for thy self and then thy saying 'T is as naturally deduced from R. B 's discourse in his Book of Government and then quotest thy self again for Proof bidding us see pages 41 to 49. in thy said 3 d Part. But still we deny thy Credit in the case thou art no sufficient Proof for thy self against us 't is a meer begging of the Question The Pride and Insolency thou wouldst now fix upon R.B. he utterly denyes as also That those whom we have gathered to the Truth should observe our Traditions Without giving a Reason why He also denys that this is either naturally deduced or justly deducible from any discourse of his in his said Book And I must tell thee William this looks like one of Tho. Hicks's Abuses and gross Forgeries in his Dialogues seeing it has always been our Principle to give convincing Reason where scruples or doubts are first to remove them and clear Peoples understandings so far as the Lord enables us before they proceed to act in any Religious Performances and we being the Servants of our Lord Jesus Christ we utterly abhor and detest setting up our selves as Lords over God's Heritage or seeking to have the Rule and Dominion over them or their Faith and we may each of us conclude and say with his Servant Gideon I will not Rule over you the Lord shall Rule over you Judges 8.22 23. 'T is not Man but the Lord we must exalt § 5. Thou W. R. still proceedest falsly and perversly in saying viz. That Jealousies have entred the breasts of thousands that though these our travelling Brethren exalted the Spirit of God in man as the only sufficient Rule for man and declared that the Scriptures were not a sufficient Rule to man yet instead of leaving us to the Rule which they have declared to be sufficient they strain that which they have declared not sufficient to make it as much as in them lies a Rule for them to rule over their Brethren p. 51. To all which I say 1 st We have no cause to believe thy story that such Jealousies have entred thousands 2 dly All travelling Brethren approved among us exalt the Spirit of God in man as much as ever 3 dly Such do not make the holy Scriptures however truly own'd in their place any such Rule as for them to rule over their Brethren such being called to feed the flock and not be as Lords over Gods Heritage nor as seeking Dominion over their Brethrens Faith but to walk in the Humility of Jesus Christ as Ensamples to the flock Thy thoughts therefore to the contrary concerning those who gave forth our Treatise entituled The Accuser c. are utterly wrong and thy quoting thy self in thy said third Part is as feeble and impertinent as before in thy Forgery against R. B. c. § 6. About the Tree of Knowledge again thou W. R. again proceedest thus viz. p. 51. The Pen-man thus saith By all this opposition to the Doctrine That the Tree of Knowledge is not good for Food William Rogers seems to account it good for Food Nothing said by me or cited as my words by themselves shews either opposition or assent to such Doctrine p. 51. That 's a manifest untruth again and before detected Many of thy own words cited in our said Treatise do plainly shew thy assent to such Doctrine and that thou accountedst the Tree of Knowledge good for Food especially in thy opposing the contrary Doctrine Review the Passage in thy own Christian-Quaker part 2. p. 27 28 29. with our Answer Accuser c. pag. 109 110 111 112 113 114. and pag. 222 223 224. If nothing said by thee or cited as thy words shew either opposition or assent to the said Doctrine and that thou hast not written any thing to shew thy sence either way as thou hast declared how hast thou pursued thy charge of Apostacy and Innovation Didst thou not bring in that Doctrine That the Tree of Knowledge was not good for Food among other things to prove thy charge of Apostacy and Innovation against us and this as to Doctrine opposed by thee But now wilt not own either opposition or assent in any thing said or written by thee to shew thy own sence either way Oh William where 's thy Conscience in writing not only thus insignificantly but thus evasively and prevaricatingly And how hast thou by such Impertinency distinguished or proved thy self and party The Christian-Quaker and those against whom thou writest The Apostate and Innovator either in Doctrine or Practice when thou hast attempted it in Doctrine Thy attempts and opposition signifie nothing thou hast not written any thing to shew thy sence either way Then thou hast produced nothing to prove nothing To thy saying viz. If we had learned from the Scriptures that the Serpent had said 'T was good for food yet it would not have shewn me erronious in my Assertion unless the words as in it self had been added which are not pag. 51. Thy Assertion What Assertion hast thou made in the case when thou hast not written any thing to shew thy sence either way either of opposition or assent to such Doctrine if therein we may believe thee But how inconsistent with thy self art thou as between shewing no sence and thy Assertion in the same case And what if the word as in it self are not added for the Tree of Knowledge being good for Food as in it self as thou hast plainly enough implyed What would that have added to the verity of thy Assertion or to the weight of the Doctrine whilst the Controversie relates to the Tree of Knowledge whether or no it be good for food it relates to it self and not to another for that Tree is it self However thou mayst intend as in it self to be in its own Nature without respect to the Command The matter in Question is not Whether the Tree of Knowledge be good in it self but whether it be good for such an end and purpose as for Food i. e. for the Soul of man either before the Fall or in the Restoration Both God's Prohibition and Experience teach the contrary viz. That 't is not good for Food though otherwise Knowledge rightly so called be good as in its own Nature But the Knowledge of Good and Evil is a mixt Knowledge not Food for an innocent Soul 't is the pure unmixt Knowledge of the good only which springs from divine Life that is its Food The words Tree of Knowledge are an allusion and is Mysteriously to be understood only in the Light of Christ. To thy saying 'T is hard to know with what sort of Spirit the Pen-man most immediately concerned in the Accuser c. is at unity with For 't is evident he doth not give the Devil his due neither doth he give God or good Men their due pag. 52. Is it hard to know How camest thou then so severely to censure and judge
Christian-Quaker c. in five parts Instead of a solid Answer or sober Vindication of thy self from their Charge against thee as being of an abusive lavish Tongue of a rude insolent and imperious Behaviour in Men's Meetings and speaking prophanely of the Power of God To these things thou sayst viz. All which I return as Dirt unworthily cast on me Such their Calumniations are meerly because of my zealous opposing them and others c. And then further sayest There are few men so weak as on serious consideration to believe GENERAL CALVMNIATIONS against a man once well esteemed by the Calumniators Let this be minded and their Answer duely weighed and then 't will appear that nothing of weight in the said Book is written against me p. 79. Thus far thou Oh miserable Evasion Fallacy and Falshood with what Conscience couldst thou thus write William as if their said Book and Answer consisted but of General Calumniations against thee What reason is there to credit thy general denyal which I am sure is a shameful and notorious Untruth Take one instance out of many more wherein they charge thee with particular matter of Fact and that is about the Paper of Condemnation or Submission which was exhibited and owned by J.S. and J. W. at the Meeting at Drawell in Yorkshire Anno 1676. when afterward they were minded to extenuate or take off the weight of it not owning it according to the common acceptation of A Condemnation c. as the said Friends of Bristol relate Hereupon they do particularly charge thee William about the same Paper in these Words viz. And William Rogers who confessed he drew it for J. S. and J. W. reported There was nothing in it and that the most Innocent man amongst us might own it and never hurt himself and that it was not better than a RATTLE to please Children See their said Book entituled An Exalted Diotrephes Repre p. 13. And not only in this but in divers other particular matters they also charge thee home in their Book and also signifie that they do not think it necessary at present to particularize thy prophane speaking concerning the Power of God no more than they have already done concerning thy horrible unsincere dealing with the Brethren at Drawell c. Exalt Diotreph p. 17. Now William didst not thou render thy self horribly unsincere in declaring the said Paper which thy self drew up no better than a Rattle to please Children after thou knewst that J. S. J. W. had tendered it as satisfaction to their Brethren and the Church of God in general as their own and thy Words are in it Didst thou think to please those Brethren and the Church of God in general with a Rattle for Children Oh William was not this particular matter of Fact and that very gross and absurd How didst thou resemble the Ranters therein and bewray great and horrid Deceit to have entred thee I cannot in Charity think that the Devil had got so much hold of thee at that instant when thou drewst up that said Paper at Drawell as to intend it only as a Rattle to please Children for thy own Narrative bespeaks better and more serious things of Friends and Brethren in their proceedings there towards J. S. and J. W. Surely then thou wast in a better and more serious and sincere mind at that time But I rather think the Devil prevailed with thee afterward after thou hadst eaten the Sop among the Disciples and in the time of thy and parties discontented and murmuring Consultations Satan entred thee to devise that deceitful and Ranter-like cover and evasion of the said Paper being but As a Rattle to please Children Though at first tendred as Satisfaction to the Church of God in general Thus thy Fallacy in particular matter of fact is detected also in slighting and huffing off the said Friends Book but as General Calumniations and therefore nothing of weight in it when there 's such particular matter of notorious Fact charg'd upon thee in it as thou canst not get over nor acquit thy self of And what men are so weak on serious consideration as to believe thy general Calumniations against either Persons People or Society once well esteemed by thee a Calumniator Or to esteem thee and thy Abettors The Christian-Quaker and all whom thou calumniatest to be Apostates and Innovators according to thy Judgment How wilt thou clear thy self from a meer begging the Question in both which is never likely to be granted to thee as the case stands according to thy own terms and supposition cast upon us for our owning our selves to be the Church of Christ p. 45 61. thou having been once in society with us and didst well esteem of us but now not only gone out from us but turn'd bitter Enemy against us whilst no probation made on thy part either of our violating or disserting our first Principles of our Christian Union and Society which thy Brother F. Bugg hath most sillily yet maliciously attempted to prove against William Penn Stephen Crisp John Burnyeat Alexander Parker Thomas Salthouse and My Self from a Paper signed by us from a yearly Meeting Anno 1675. wherein the sence and tender advice of the said Meeting is propounded in several matters of moment all which in conclusion are recommended to the Evidence of Gods holy Witness in the Hearts of his People Where 's now the Imposition Antichristian Apostacy or Violence done to our first Principles of Union charged on us by Francis Bugg from this very Paper aforesaid in his Book De Christiana Libertate W. R. dost thou allow of the said Paper thus recommended as a sufficient proof of the Subscribers Apostacy and Imposition I am sure thou hast exprest the contrary Now W. R. and F. B. clear your selves from begging the Question if you can by plain Evidence of your own Christianity and our Apostacy William thou farther calumniatest and abusest our said Bristol Friends in thy Postscript saying R. V. is known to be as busie to go in the Second day's Meetings Errands as an hired Apparitour is to go in the Errands of a Bishops Court And that R. S. and C. H. thou takest to be fitly qualified to say ANY THING right or wrong to defame thee accusing one of them with a Lying Spirit entred him p. 79 80 These Persons of Bristol whom thou calumniatest are well known both to their Neighbours and others who I am perswaded will not give credit to thee therein Thy scornful Invectives against them will go but a little way with those who know the honesty and good Repute of the Persons whom thou here writest against and their deep suffering with many more for Conscience towards God which it appears thou hast little regard to or sence of who whilst they are suffering under strait Confinement and Duress in a Nacious Goal in the City of Bristol for their tender Consciences as they were when this thy Book 7 th part came forth and as
And as for those Papers so long since given forth by me not discerning what spirit did then influence me for so it is that the actions of men are many times influenced both by good and evil Spirits though they perceive it not how much soever the Notion of Spirits ridiculed by the Atheistick Philosophasters and wild Wits of this age I did many years since recall them and make it my request that any that had them in their custody might make no further ill use of them and to have found the contrary since has been no small grief to me especially to see so often repeated these personal Reflections by me used against G.F. and G.W. whom I truly honour in the Lord for their works and labours of Love However I would not have any malicious Persons from hence take occasion to think much less to say or represent that I have hereby revoked or do in the least intend to inervate any of the words in that or any other Paper so far as they are assertive of a just and equal Liberty of Conscience For I do firmly believe That there is no Principle maintained amongst Mankind that stands upon fâ—â—â—er Foundations that is more becoming the Rulers of this World in their respective Dominions nor more agreeable to the Life and Spirit of Christianity than is that of Liberty of Conscience Neither let any man on the other hand think or say That I do hereby in the least hinder the Church of Christ from judging condemning and testifying against things and Persons by the Spirit of Christ for preaching things which those persons erring from the spirit of Christ may judge not only to be allowable as their Christian Liberty but even look upon to be their very duty For as the Principle of Liberty of Conscience is in it self most reasonable and christian so is this latter of denying All Iudging upon any account most unreasonable blind and foolish And they that cannot see that these two Principles of Liberty and Judgment are not only consistent but very harmonious with each other are to be pitied for their weakness and half-sightedness of which perhaps God giving life and ability I may at another time say more In the mean while I wish heartily that all that profess and name the Name of Jesus the Prince of Peace would seek peace and ensue it Benjamin Furly Now Tho. Crisp and the rest concerned see by these Lines how far B. F. hath distinguished the point in Controversie and cleared himself upon a better understanding concerning the said Letter and against the perverse use thou hast made of it in Print to reproach me withal § 2. And since thou hast causlesly aspersed me with it and so far censoriously exposed me in Print as thou hast done when I sought no occasion against thee nor designed Controversie with thee and seeing thou art grown so hardy and confident as to make thy self such a publick Agent and Advocate for W. R. and his Party in the Controversie I have not yet done with thee but am concerned further to take notice of a few Passages in thy Pamphlets which I look upon as very corrupt and perverse and contrary to our antient and constant Testimony born among us on behalf of Christ. The first is in thy Pamphlet stil'd Several Testimonies 3 d Edition which is also printed in others of thy Pamphlets in these words viz. pag. 26. I fear you take more care for the strict Observation of your own Orders and Traditions than the Truth in the Heart for if any use not your Language or observe not to do just as others in Tythes or other CIVIL RIGHTS which the Laws of our Land require and ought to be observed unless God by his Spirit in the Heart doth forbid or any do really for Conscience sake refuse But if one cannot do so must he therefore judge his Brother That may be required of one that may not be required of another for Growth or Measure may differ Rom. 14. AND J. Crook saith We read of Cain and Abel two men performing the same Action attended with the same Formalities c. and yet the one accepted and the other rejected In like manner may two Persons be found in contrary Actions Postures Gestures and yet both accepted of God for if I should lay a Bond upon my self therein I transgress the liberty of the spirit either as to time constancy or place or if another should lay a Bond upon me or put a Yoke about the Neck of the Disciples this is no more justifiable than the former To the first part being thy words I must tell thee thy Proposition is unsound and inconsistent with our antient Testimony as well as Contradictory in its self Vnsound in that it bespeaks thou art not principl'd against the Payment of Tythes in this Gospel day and hast not retain'd a true or certain Judgment against them in thy esteeming and accounting of them amongst Civil Right but Rites in thy other Pamphlet which ought to be observed and implying that a Brother is not to be judg'd for observing or paying them I am sure this is contrary to the Testimony born and received among us from the beginning And to thy granting that God by his Spirit in the Heart may forbid them or that for Conscience sake some refuse them as if the Spirit of the Lord did allow one Brother to pay Tythes as a civil Right and forbid another or that from a different Growth or Measure of Grace one Brother may be required to refuse the Payment of Tythes and another Brother not so required and therefore not to be judged for the Payment of them being both under the same Profession and Dispensation Is not this Inconsistent Babylonish yea and tending to apparent Ranterism to render the Spirit and different Measures thereof so contrary and opposite in its requirings in a matter so eminent weighty as that of Tythes wherein our manifest Testimony hath been so positive and the Sufferings of many so deep and heavy for not paying Tythes and whereof the very first breaking forth of the Light and dawning of the Gospel Day did convince many Thousands when their Eyes were first opened to see the Corruption of that Ministry which is upheld by Tythes and forced Maintenance therefore T. C. thou art gone from the Light that first convinced thee in thus confusedly arguing for Tythes and thy Proposition is loose and fallacious and there 's no such contradiction in the different Measures of Grace and Spirit received from God as thou absurdly implyest If ever thou knew'st or wast sensible either that Tythes were ended by Christ or that the Ministry upheld by them is none of Christ's Ministry thou couldst never suppose that any measure or degree of his Grace or Spirit would allow or lead any who have been really convinced of the Evil thereof in the payment of them if thou wert not gone from the true sence and measure thereof in
Bride the Lambs Wife and she hath no need of the Light of the Moon to shine in her because the Lord is the Light and the Lambs Spirit is the Light of the Church that is in him But your visible Churches make use of the Light of the Moon that is your Mens Meetings and also your Womens Meetings and the Orders which are set up by them they are to be Rules for your visible Churches to walk by For the Women have power to order the Affairs of your visible Church as well as your Men and this Practice of yours is altogether Antichristian and so also is your Church-Government because it is the Invisible man Christ who orders all things in his Church by his own Spirit Those who are Members of the Church in God among you in time will abhor your Government because it is Antichristian For you Elders do look upon your selves to be Judges and that you have Power to determine things in matter of Conscience c. p. 10 11. Answ. Christ's Government in his Church is both Invisible and Visible he governs by himself and by his Ministers all are not come to a ripe Age in him there are many Children and weak Ones who have need of helps in Government Our faithful Mens Meetings and Womens Meetings were set up by the Power of Christ Jesus and in his Light he governs and rules among them by his own Spirit And faithful grave and sober Women have power to be Teachers of good things and to teach the younger Women Christian-Church-Order and Spiritual Rule were exercised among the Primitive Christians both Men and Women who were Children of New Jerusalem the free Woman the Inhabitants of this City are not without Order or Ministers therein And therefore this Opposers Blow and Charge of altogether Antichristian against our Mens and Womens Meetings is both Silly Proofless Slanderous and altogether Antichristian against Christ's Work and appointment in Male and Female and as the Church-Government among us is Christ's Government both revealed set up and ordained by him none that are and continue true Members of his Church will ever abhor that Government nor reject slight or despise that promised Dominion and Judgment that he hath given to the Saints to determine matters of Difference but only Apostates false Brethren and deceitful Workers and loose Spirits these will be smiting and accusing the Brethren despising Dominion and speaking evil of Dignities yea speaking perverse things to draw Disciples after them crying against outward Rule and Government Forms and Order in the Church whilst they are seeking Mastery Dominion Rule and Government to themselves As for our visible Church and visible Church-Government or Order so much opposed by this Adversary he talks blindly and ignorantly for though the Church be Invisible as to the Spirits of Men who are Members of it and Christ's immediate Rule and Government in the Heart be Invisible yet there is a Visibility both of the true Christian Congregation and good Order and Rule therein proceeding from the Spirit of Christ within The People of God and their good Conversations and Order in Christ are not all shut up in an Invisibility being as Epistles to be read and seen of all and they as a City set upon a Hill c. J. B. You do prefer your selves and the Church in the first place before God who is Light And have set up themselves and their Church as Head instead of God and Christ p. 12. Their setting up themselves and their Government and are laying aside the Spirit 's Government and Authority p. 13. Those Elders who call themselves Ministers look upon themselves and their Image to be equal in Power and Glory both with the Father and the Son Testimony against the Quakers p. 3. Answ. These are notoriously false and slanderous We prefer the living God and his Son Christ Jesus before all and do not lay aside the Spirit 's Government or Authority but in humility reverence and desire ever to live under the same knowing Self abased and Images defaced and rejected by the Light of Christ Jesus § 4. J. B. If any of those called Teachers intend to speak a few words commonly called Prayer then the Women and the Men that are set in the Meeting shall rise up and the Men will uncover their Heads Their Teachers have judged those Quakers not to be real Members of their Church or Body that have not done it i. e. uncovered their Heads And herein the Quakers in general have given more Homage Reverence and Respect to the Words or Prayers of another wherein there was no Life at all than they have done to the Word of Life it self in their own Particulars And this is Anti-christ's work p. 14 15. Answ. His conclusion is false and slanderous herein We Reverence the Word of Life in our living Prayers and not Lifeless Words And why doth he thus judge any Reverent Posture among us in Prayer as that of Peoples Rising up and Mens Uncovering their Heads in our holy Duty of publick Prayer This is like John Perrot's prejudiced Party And how foully Contradictory to himself is he in thus uncharitably judging us for our Reverent Posture or serious Behaviour which is matter of Conscience to us when yet he 'l not allow any Members or Elders among us to judge or determine matters relating to Conscience And cautions us in Christ's words Judge not that ye be not judged p. 12. Oh blind harden'd Man how darest thou thus judge over our Consciences or falsly accuse us with leading People from the Power to worship and reverence the Form more than the Power And then most falsly to add That this is the work of Antichrist among the Quakers p. 17. Here thou hast slandered and shamefully belyed the People of God called Quakers and hast shewn thy self not worthy of so much as the Name of a Quaker Thou hast long been a Reproach unto them J. B. Postscript to his Antichrist's Transformations within viz. If any amongst you pretend to be moved by the Spirit to go to Prayer then both Men and Women they either stand up or else kneel down and the Men all pull off their Hats which own your Form of Prayer and herein you do both Worship Reverence and Adore the Form outwardly and the Words more than you do the Word of Life in your own Particulars Answ. An erronious Conclusion and no natural Consequence either of our standing up kneeling or putting off our Hats in Prayer for all these may be and are innocently and conscientiously performed with Respect and in a holy Reverence to Almighty God whom we breathe and pray unto by his own Spirit Besides both Kneeling and being Uncovered have been practised among God's People and true Christians in Prayer to him so that these Postures are not condemnable in themselves How blind and ignorant therefore is this Gain-sayer in his Opposition Read Psal. 95.6 O come let us Worship and Bow down Let us
Quakers as Erronious Antichristian c. And To give a Testimony against the Quakers false Doctrine as thou falsly callest it even in the Titles of thy Pamphlets but now confessest our Testimony is in the Letter and Book of the Scriptures Thus hast thou denyed and opposed that Testimony which is in the Book of the Scriptures and not only So but most erroniously opposed the Light and Law written in the Heart thereunto when as they do agree and the Scripture cannot be broken Therefore Repent of thy vain and Antichristian opposition Another Contradiction is in thy following words viz. J. B. Your Paper to the Churches is not to be owned by the Churches inasmuch as it was written from a sight or a sence and not in and from the Spirit of Revelation Now whatsoever is written declared or given forth in the sight or in the sence is not to be owned Antichrist's Transformations p. 2. And p. 25. ibid. I disown that to be any true Ministry for God who in their Declarations do exhort both Friends and other People to come to a sence and to wait in a sence and continue in a sence for God is not a sence neither is his Spirit a sence But in plain contradiction â—ereto p. 9. Lazarus was raised and so must we be raised by the same Voice Spirit and Power must we come both to FEEL and Witness Christ the Light within to be our Resurrection and our Life by FEELING and Receiving his Power revealed from Heaven c. Observe Here thou hast confessed to the Truth of Feeling and witnessing Christ Feeling and receiving his Power c. contrary to thy opposing and denying what 's written in the sense and exhorting Friends c. To come to wait and continue in a sence whereas there is a spiritual sence and feeling of divine Life there are spiritual Sences to be exercised by the holy Spirit to discern between good and evil There is a spiritual seeing tasting and handling of the Word of Life but thou hast lost these Senses thou art out of they right Senses which makes thee so Sensless and Nonsensical in thy scribling and full of rambling confused Whimsies Delusions and dark Imaginations which are the effects of thy Disobedience to and Apostacy from the Light of Christ within which convinced thee long ago § 12. And now I would have thee observe thy manifest and practical Contradiction to a Passage in conclusion of thy Gross Errors Postscript The Passage is this viz. J. B. It is an Antichristian Spirit in all which leads People under what Profession soever to think of themselves above others or to be in a better state than others or to separate themselves from others although their Souls may have seen by the Light within them beyond others yet these ought not to separate themselves from others for they have been Children of Darkness as well as others for if they do separate themselves from others then this holds forth a certain Testimony that they do think of themselves above others and also to be in a better state than others are in so that this is all Antichrist's work Answ. Why dost thou then separate thy self from others that is from the Church of England for by this Proposition thou oughtst not so to separate nor to frequent the Quakers Meetings nor to preach in them whether thou thinkest thy self in a better state than those of the Church of England or not or that thy Soul hath seen by the Light within beyond them as doubtless thou thinkest thy self herein above them On this Proposition of thy own thou oughtst not to separate nor to preach in the Quakers Meetings And if thou didst not think thy self to see with the Light within beyond them of the Church of England there were no reason for thee then to separate from them Behold thy Practical Contradiction and Ranterism in thy Proposition or Doctrine against separating from others on the account of seeing with the Light beyond them which is to maintain a confused mixture and society in Worship between those that see with the Light and those that see not with it between the Seeing and the Blind the Children of the Light and the Children of Darkness for thy opposing a Separation from others is without distinction and yet thou art in a Separation from others Why separatest thou from the National Worship and makest thy self a Preacher at the Quakers Meetings in Sudbury when they disown thee thy Preaching and Corrupt Erronious and Antiscriptural Doctrine As Thy Denying Christ the Son of God to be our way to the Father Thy Denying Salvation or Condemnation by the same Christ that suffered Thy Denying the Immortality of the Soul of Christ Jesus or of any other Souls of Mankind and affirming That his Soul dyed and that he internally dyed as to his Soul c. And thy asserting The Book of the Scriptures to be the fruit of the Tree of Knowledge And thy Denying the Arising of the Seed of God and Christ in man And thy Denying to come to a Sense and to wait in a Sense in thy self and opposing preaching from a sight and sence as in thy Antichrists Transformations p. 2 25. Thy dark and erronious Doctrine and Preaching in these things the True Christian Quakers utterly deny with many other dark erronious Positions Whimsies Contradictions and blind Oppositions Falshoods and Abuses foolish and unlearned Questions in thy Pamphlets here omitted as also thy Hypocritical Preaching in pretence For the good of Souls For the quickning of Souls For the raising up of Souls For the converting of Souls That Peoples Souls may partake of the divine Nature and be lifted up into the Kingdom of God c. Which though this be the best sort of thy Preaching and in the best words thou hast yet while thou denyest the Immortality of the Soul and concludest They all dye with the earthly Tabernacles and so a total end of all This thy gross and Atheistical Error is enough to evince thy abominable Hypocrisie and Irreligiousness in the best sort of thy Preaching And therefore give over thy preaching in our Friends Meetings hold thy Tongue lay thy hand upon thy Mouth keep at home and seriously bethink thy self and remember from whence thou art fallen and then condemn retract and call in thy Erroneous and Antichristian Pamphlets Remember I have herein given thee the safest Counsel in Love and Friendship to thee and to thy Immortal Soul which shall remember me when thou art awakened under the hand of thy Righteous Judge who is the Judge of all to whom I can sincerely appeal and commit my Christian and faithful Endeavours concerning these Controversies and Differences with thee and the rest concerned in this Treatise you being all concerned in one Spirit of Opposition Prejudice Strife and Enmity though thou hast exceeded the rest in thy Doctrinal part in presumptuously attempting such an Antichristian Confutation of the Quakers Doctrines And with my solemn
Appeal and Supplication I do Conclude OH Thou Heart-searching God and righteous Iudge of all unto thee I make my Appeal and Supplication against this Jealous Dividing Rending Spirit that hath appeared in Strife and open Contention against thy Servants and faithful Witnesses and against that good order and society that thou hast been pleased to gatber us into Thou knowest the integrity of my soul before thee and that I have waited for thy Counsel how to act and behave my self in these matters and that I have not sought to exalt my self nor any Popularity Party or Interest to my self but only thy Glory and the good of Souls Thou knowest that in the first place my soul hath sought for Peace in the way of Peace and for a quiet Composure of Differences occasioned by some Self-willed and Luke-warm Professors of thy Truth whilst there was any hope or probability thereof before the opposite Party became open Adversaries And O Lord thou knowest I am not alone in this concern many others of thy faithful servants have traveled in the same Christian Spirit with me for peace and quietness and for a quiet end of Differences in Truth and Righteousness But thine and our Adversaries have rewarded us evil for good and to me hatred for my love And now O Lord behold how true love and tenderness is rejected by thy Adversaries and how thy holy spirit is offended Behold and judge the bitterness of their spirits Their Rancor and Fury their Words of Hatred Reviling and Slander against thy faithful Servants and Witnesses Their Disregard to the Honour and Reputation of thy Truth thy Name and People Their working against the Glory and Honour of thy excellent Name among us Their crucifying thy Son afresh to themselves and putting him to open shame and reproach in the Eyes of thy open Enemies and Persecutors of thy People Oh! Lord Lord look down behold and judge for these things show thy Power in putting an end as openly to these Controversies as they are openly forced out into the World by Apostates and Adversaries of thy Truth and People Thou knowest O Lord that though thou hast endued me with a Christian Spirit and with Faith Patience and Rejoycing under all my Sufferings and Tribulations for thy Name sake and enabled me patiently to undergo the open Revilings and Infamies cast upon me both by open profest and secret Enemies in all which I daily praise thy Name for thy Goodness Yet thou hast also endued me with the Spirit of Righteous Judgment Understanding and Zeal for the Glory of thy holy Name and Truth and hast raised me up in defence of thy Gospel to vindicate thy Truth and innocent People who are Lovers of Peace and Union in thy Son Christ Iesus And now O Lord I humbly pray thee preserve thy Lambs and tender Babes and open the Eyes and unvail the Understandings of all whom the Enemy has deceived and prejudiced who are mistaken in their Iudgments and not guilty of willful Opposition and Hatred That they that have not sinned out their day nor become judicially hardened may yet find a place of Repentance and Mercy in returning to thee with Humility true Contrition and Brokenness of Heart that thou maiest heal their Backslidings and love them freely O my God! in these my Labours and Endeavours as I have eyed thee and thy Counsel and thou hast been with me for which I praise thy Name So I recommend all to thee to manifest the real intent and end of all and to plead and justifie my Cause it being thy own Cause and the Cause of thy whole Heritage Amen Amen saith my Soul ADVERTISEMENT FIrst Note That where in pag. 158. of this Treatise mention is made That G. F 's intention and sence is by another hand spoken to That and much more is yet reserved in Manuscript against W. R's abusive Books Secondly That whereas in pag. 205. it is said It being now above six Weeks since the Letter was left at Ely c. and yet no Answer It is now above three Moneths since and yet no Answer received from F. B. being now at the Printing hereof towards the latter end of the 11th Moneth 1682. Thirdly That this Treatise has been long in the Printer's hands and not hastened in the Press because of these Additions in the three last Chapters to Francis Bugg Thomas Crisp John Pennyman and Jeffery Bullock for the Answer to William Rogers's 7 th part of his Christian-Quaker was writ in a short time after it was out Fourthly It is some question whether two or three of the Names in pag. 250. be right i. e. Averset Snazdale and Tysoeth by reason of their Names being badly writ in the Certificate sent up Fifthly Note That where in the Postscript after the Letter to Francis Bugg pag. 253 4. and in his Book also p. 52. he gives account of a Minister thus viz. That in the Quarterly-Meeting Book at Hadenham they shall find a Record wherein he is recorded out of the Vnity for not taking his Wife according to the Order of Friends i. e. not publishing his Intention before the Womens Meetings Which Account is excepted against upon Friends positively giving a contrary one to me Let it be farther remarked that Francis Bugg's pretended Proof appears not from Evidence of the Fact but is his consequence drawn from the Records But first his Consequence appears not only fallacious but false in Fact in his restraining the Order of Friends only to the Womens Meetings which is not consequent to the Record of the Quarterly Meeting dated the first of the 10th Moneth 1675. and cited by F. B. p. 61. for Proof for the extent of that Record is For the consent of Friends at two Mens Meetings and two Womens Meetings c. 2 dly Neither can his Account be true if there was not then a Womans Meeting established in that part of the County but that the complaint of the Monethly Meeting was That the Person concerned did not publish his Intention above once to the Mens Meeting and refused to bring the Woman to any Meeting at all before the time of their Marriage 3 dly Since the said Exception was writ I have met with a Certificate under the Hands of several Persons of Credit i. e. Phillip Taylor William Brasier John Prime and Jacob Baker who do confirm the matter excepted against Francis Fugg's said Account whereby they declare it to be his false Insinuation and a manifest misrepresenting of Friends in those parts and a malicious Falshood For they affirm That there was no Womens Meetings established in that part of the County where it fell in course for the said Person to publish his Intention of Marriage and that because he refused to bring the Woman to any Meeting at all to manifest her consent and intention of Marriage with him And his proposing it but once to the Mens Meeting and that in her absence before he took her to Wife This they looked