and have a Tendence towards the great Ends of true Religion and Christian Society as having a Godly Care among us over one another the Strong to help the Weak and that all may be preserved out of the World 's Evil Wayes and Polutions in that pure Religion that is to Visit the Fatherless and Widows and keep Unspotted of the World so as we may provoke one another to Love and Good Works and to serve one another in Love as the Primitive Christians did knowing that all our Care and the very Intent of our Proceedings in the Church of Christ are for these Ends and all center in that Love which is the fulfilling of the Law and having these things in our Eye 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 accommodate matters as not to divide about them and therefore we do profess seriously we see no real Cause or valid Reason our Opposer shews for the great Noise and Rumble he makes about outward Laws Prescriptions Orders Edicts or Decrees outward Form of Government Apostacy Innovations Impositions Lording over Faith over Conscience c. whilst he shews us no Unjust no Unlawful nor Uncomely Order or Proceedings among us as a People nor yet gives us any Instances or Catalogue of those Impositions Innovations New Doctrines or Practices brought in and received among us which are either Inconsistent with our first Testimony to the Light and Grace of God within and the Teachings thereof or thereby condemned as Evil or wholly Unnecessary in themselves He should have given us a Catalogue of those Innovations he complains of and what Order and Methods he would prescribe to the contrary whether any or none and not go to fill the Peoples Ears with a general Clamour of Apostacy Innovations and Impositions scandalously to render us as bad as the Church of ROME He often charges us with Uncertain Qualified Persons that usually Assemble in our Meetings which concern the Affairs of the Church among us Which is a very Impertinent Objection for granting some Persons Uncertainly or not Rightly Qualified may come into such Meetings such sway not the Meetings in Truth 's Affairs but there is an Eye to the Universal Power of God to sway and rule in our Proceedings and Concerns of Truth and what Reason and Evidence is in Truth given in matters before us these have place in our Meetings and 't is very needfull that some that are not grown into the Exercise of Help and Government in the Church who are Honest-minded should be present at such Meetings that they may have the Advantage thereof in order to their furtherance in the Truth and Service as the Lord shall make them capable for the least sound Member hath its Service in the Body But W. R. appears not of the Apostles Mind who said Those Members of the Body which seem to be more feeble are necessary and those Members of the Body which we think to be less honourable upon these we bestow more abundant Honour c. see 1 Cor. 12. 22 23 24. and Chap. 9. 22. we do not disgrace them in Print as W. R. hath done and therefore those our Meetings are not confined to a Select Number for our Opposer grants That the Children of God may be Instrumental in his Hand to Establish one another in the Faith of God's Elect 3d part pag. 12. as also pag. 19. he has these words viz. I am abundantly satisfied that set and appointed Meetings on certain prefixed dayes being with the joynt Concurrence of those Members assembling and from time to time to be assembled to take care of the Poor and discharge other Charitable Duties to inspect Marriages that none come together Disorderly and to take Care that Truth may not be Scandalized through the backsliding of such who have been in fellowship with the Children of Light are not Inconsistent with that FORM that the Power of God may lead into for I am a Witness for many Years past even to this day that such Meetings have been serviceable to answer those Righteous ends Observe He has here granted the point for Church-Government to his own Confutation and that which is the end of such our Assemblies What 's then his complaint of Rules outward Orders Forms of Government c And who among the Children of Light do not see these to be needful as well as serviceable And what Forms Prescriptions Rules or Laws are executed or put in Practice among us which tend not to answer those Righteous Ends to wit the taking care of the Poor discharge of other Charitable Duties inspecting Marriages to prevent disorder therein and to take care that Truth be not Scandalized through the back-slidings of such who have been in Fellowship among us These are the very Righteous Ends and Services intended and aimed at in those our Meetings which being granted in the General we would ask this Person or any one adhereing to him 1st What are those Innovations he complains of among us in respect to an outward Order Discipline and Form of Government 2dly What Impositions Orders Prescriptions Laws or Rules can he justly charge the People called QUAKERS who are not of his Party withal which the Spirit of Truth hath not Unity with and which therefore the Members of Christ's Body and Children of Light are not obliged to obey or practise as not seeing it their Duty Disaffect XLIII And seeing he affirms That the People of the Lord called Quakers are in the Practice of many things with respect to Church-Discipline wherein the Scriptures treating of those things given forth by Christ and his Apostles are silent Third part pag. 20. compared with what he affirms pag. 24. That part of that outward Order in Discipline wherein divers of the People of the Lord called Quakers have been acted is such as that there is not the least Foot-steps thereof to be found in the Scriptures as Exhorted to or as Practised by the Apostles And what suppose this were true which yet we do not grant him so long as they are the People of the Lord and they waiting on him he is their Shepherd and Guide by his holy Spirit and Principle of Truth within which leads not contrary to any Wholsome and Evangelical Precept or Christian Conversation and Practice recorded in the holy Scriptures And W. R. so far Answers himself in this matter as that he grants The Principle of Truth in these latter dayes hath and may lead into the Practice of OUTWARD ORDER in Discipline with relation to the Church of Christ. Whereby he assents to a higher Rule than the Scriptures namely the Principle of Truth and then the Question is 1st What those many things are with respect to Church Discipline wherein the Scriptures are silent We find him only in reference to this point telling us thus 3d part pag. 24. viz. I could give many Instances hereof but one
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
for Condemnation upon that Spirit of Division did advise Persons to receive the Mark of the Beast and on the other hand that the Beast in causing both small and great to receive his Mark did cause them to own Condemnation upon that Spirit of Division We never had such a Description given of the Mark of the Beast before And why did W. R. draw his supposed doubtful Meanings on his IF 's and give his positive Judgment against G. F. as a Deceiver causing men to receive the Mark of the Beast c. without first enquiring of and hearing G. F. give his own Sense and Meaning Is not he herein condemned out of his own Mouth even in that which he has much pleaded and insisted upon to wit in his enveighing against Judging any man without hearing him Judging the Merit of the Cause without hearing the same Judging and Censuring a Person Unheard in the Defence of himself as being a Grand Mark of Apostacy Has he not greatly condemned this in his Preface and other parts of his Book and that upon the Law and Manner of the Romans citing John 7. 51. Acts 25. 16. and yet now is sound presently after Accusing and Condemning a Person without any Judicial hearing Face to Face upon his own Malicious Suggestion contrary to the plain Intent and Sence of his words whereas if he had first heard the Person accused Face to Face no doubt but he could have given him a better Meaning upon his own words than either to forbid Friends convincing Gainsayers or buying and selling with them But his great pretence for this false Interpretation is what he says in his Marginal Note of One of his Correspondents that hath been Partner with him in a Merchandizing Trade breaking off dealing with him in Partnership giving for his Reason these words viz. I CANNOT BUT REASONABLY EXPECT THE HAND OF THE LORD MAY BE AGAINST THEE AND THAT PERADVENTURE IN THE THINGS OF THE WORLD The Person 's Name W. R. omits which if he had told would not have added any weight to his Cause nor Credit to him in Religious Concerns However it appears this his Correspondent had a Concern and Fear upon him according as he expresses which no wayes proves that G. F's words were intended to discourage him or others from buying and selling with him 'T was his own Concern and Care who so broke off with W. R. which is none of G. F's or any of our Business Let W. R. consider what Occasion he has given to provoke the Lord against him by his Envy and Bitterness against his People And whereas W. R. 5th part pag. 87. cites what John Story said to the matter of Charge contained in Henry Sweeting's Certificate viz. That these are not the first Lyes G. F. hath reported both against my self and the Meeting they call Seperate he hath not given us ground of late Years to expect any Right of Justice from him Whereby if these be J. S. his words he takes it for granted 1st That the said H. S. his Certificate contains nothing but Truth in the Citation of G. F's words And 2dly He gives positive Judgment that G. F. has reported Lyes therein as not being the first Lyes Howbeit the Charge as laid down and contained in the said Certificate G. F. denyes as a Perversion and Confounding his words yea as Horrid Lyes except that of Drunkards and Swearers as W. R. has cited G. F's Answer and Negation before H. S. his Certificate 5th part pag. 83. We think that J. S. should not have taken the words so Hardly and Censoriously up against G. F. until he had been sure G. F. would have owned them directly as laid down by H. S. and that upon a fair hearing Face to Face Now the Question is whether W. R. and J. S. have heard G. F. and his Accusers Face and Face concerning this Matter whereof he is accused by H. S. before he was Condemned and recorded as a Lyar therein If not as we presume they have not then whether they have therein done Judicially and Justly according to their own Pretentions of Justice and Right and their severally declaring against condemning any man before heard judging and censuring him when unheard in defence of himself concerning the Crime laid against him And if it be a grand Mark of Apostacy and Persecution so to do as W. R. signifies we would know how they can escape their own Judgment herein thus to condemn a Person and that in Print before he be heard or duely tryed in the Case And seeing also W. R. 2d part pag. 76 77. thus saith viz. That which to us seems to aggravate the Offence of the Sixty Six Subscribers is this J. S. doth POSITIVELY affirm That a great part of the Subscribers never spoke or sent to him about the matter we have great cause to doubt that not a few but many of the Subscribers IF NOT ALL have given Judgment without hearing of either Party Now we may still Question 1st Whether J. S. and W. R. did ever speak or send to G. F. the Party accused in this matter before they condemned him to such Infamy as W. R. hath recorded him in Print for a Lyar. 2dly Whether J. Story gave way to allowed or advised or doth really own the Printing of what he saith to H. Sweeting's Certificate against G. F. J. S. his plain Answer hereunto may justly be expected 3dly The Question is also whether H. Sweeting and the rest that Certified against G. F. on this point were not a Party against him when their Certificates were written 4thly Whether their Certificates do not so much vary in their relations as may justly render them of less Credit and to be looked on as from Parties set against G. F. H. Sweeting certifies G. F. did say That to the Seperate Meeeting there was Whores and Rogues Drunkards and Swearers and that there came a couple to be Marryed and one stood up and said Master Story I take such a one to be my Wife c. M. B. testifies to G. F. thus viz. That thou saidst Master Story I take such a one to be my Wife and I take such a one to be my Husband and eat Bread and drink Wine go together like Whores and Rogues See now how various differing the Certificates are as between saying That to the said Meeting there was Whores Rogues Drunkards c. and go together like Whores and Rogues c. Seeing these Certificates are so differing in the manner of stating the matter the Question is whether these Persons might not mistake in both upon failure of Memory or Prejudice and might possibly mis-place the Words if spoken However they might have been better imployed than to make such sorry Certificates and so might W. R. than to publish a Judgment upon them without any Judicial hearing of the Parties Face to Face And as for E. P. he appears angry against G. F. as one willing to be his
any of those Monethly or Quarterly Meetings among Friends are not gathered together in the Name of Christ Part 1. p. 14. This Doctrine frequently of late publisht among us That the Apostacy shall never enter the generality more doth give us just occasion to be Jealous c. Part 3. pag. 78. I would NOT be understood to say that the Church of Christ is not Invested with Power from on high or that the Apostacy shall enter the Generality again Qu. Then why does he so often Quarrel with the Doctrine frequently published as he saith viz. That the Apostacy shall never enter the Generality more Part 1. pag. 47. On Mat. 18. 15 16 17. and 1 Cor. 6. 1 2 4. WE REASONABLY CONCLUDE that the words of Christ and 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 Connsel which if they did not they might justly be esteemed as Heathen men Part 3. pag. 36. On Mat. 18. 15 16 17. 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 in RIHGHT REASON be comprehended in it Qu. Whether EVERY CASE be to be limitted only to WORLDLY MATTERS and not extend to any Cases or Offences of a Spiritual Nature Part 3. pag. 64. NOT the least Tittle to countenance this Sentence that the positive Sentence or Decision of the Church in matters of Conscience may be obligatory on Believers NAY in that very Case Mat. 18. 15 16. 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 to look upon him as an Heathen Man but it saith Let him be unto THEE as an Heathen Man Part 1. pag. 47. The duty of the Church was to exhort to submit to their Counsel which if they did not they might JUSTLY be esteemed as Heathen Men. And Part 3. pag. 36. If he neglect to hear the Church let him be unto thee as an Heathen Man when a Brother is through the DECLARATION of the Church become so to the other Brother c. EVERY CASE wherein one Brother may Trespass against another may according to Right Reason be comprehended in it Qu. Why then not a Heathen Man to the rest of the Church if they may justly be esteemed as Heathen Men that would not submit to the Churches Counsel seeing 't is confessed by W. R. to his own Confutation Part 1. pag. 52. That they who refuse to take the Churches wholsom Counsel or Admonition the Church may then declare such unworthy of their Society And is not this then obligatory on other Believers and Members Part 3. pag. 82. on Gal. 5. 2. 4. 9 10 11. 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 pag. 83. There were such as practised Circumcision yet a CHRISTIAN LIBERTY was so exercised as that we find not these differing Exercises IN A CHRISTIAN LIBERTY did subject any of those Believers exercised therein to the Censure of being out of the Unity of the Body Part 5. p. 74 75. NEITHER DID THEY i. e. the Apostles ENDEAVOUR to oblige those who practised Circumcision after they believed to forbear the same before by the Spirit they were led from it Pag. 75. on Gal. 5. 2. 4. 9 10 11. This did not at that time condemn that CHRISTIAN LIBERTY in such as made Conscience of Circumcision Part 1. pag. 73. The labour of the Apostles of Christ in the primitive Dayes was to DRAW the outward Jew FROM OFF the Observations of these Ordinances which were really established by the appointment of God himself having exalted instead thereof the WORD nigh in the Heart and Law written therein as a fulfilling of that which according to the Word of the Lord by the Mouth of his Prophet was to come to pass under the NEW COVENANT which was not like unto the OLD And Part 3. pag. 82. and Part 5. pag. 75. on Gal. 5. 2. I Paul say unto you If ye be CIRCUMCISED Christ shall profit you nothing a Qu. How can it be good Doctrine to account Circumcision a CHRISTIAN LIBERTY and an Exercise not Condemnable in Believers when the labour of the Apostles was To DRAW the outward Jew from off the Observation of these Ordinances Part 1. pag. 73. We appeal unto every understanding ingenious Reader whether it can consist with the tenure of the new Covenant for any to attempt the establishment or giving forth of outward Orders Prescriptions Sentences or Decrees to be a bond upon the Consciences of them who have believed in the everlasting Light Part 3. Title page The inward Government of Christ 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 Part 3. pag. 23 24. NOT that I would be understood that it is not necessary to be in the Exercise of OUTWARD ORDER with respect to that Gospel-Discipline which becomes the Church of Christ. 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. Qu. Is not this a very fair Confession What would this man be at does he know Has he not here very plainly granted the thing we plead for viz. Outward Order and Gospel-Discipline in the Church What 's now become of W. R's contest against outward Order Discipline and Form of Church-Government visible c Part 3. pag. 34. The Apostle might well say Be ye not unwise but understand what the Will of the Lord is He doth NOT say what the will of the Church is but what the Will of the Lord is submitting your selves one to another in the fear of God Part 3. pag. 34. Though I say as aforesaid not the Church but what the Will of the Lord is Yet hereby I would not be understood to render Christ and his Church DIVIDED Qu. If Christ and his Church be not divided How does he oppose the will of the Church to the Will of the Lord His telling us of the Wills of those who depart from Christ this is not the will of the Church in Unity with him therefore his dividing the Church and Christ in Will stands not with that Unity Part 1. pag. 75. Outward Conformity to outward Rules and Orders relating to the Conscience establisht amongst the People called Quakers We have no ground either from the Word of God by the Mouths of his Prophets or from the Appearance of Christ
pretend the LIGHT CONDEMNS THEM NOT yet that their Deeds are evil and that the Light doth condemn the same though they may BE HARDNED AND SEE IT NOT so endeavour to awaken the Conscience that God's Witness may be heard Part 1. pag. 47. The duty of the Church was to exhort TO SUBMIT TO THEIR COUNSEL which if they did not they might JUSTLY be esteemed AS HEATHEN MEN. And pag. 52. If they refuse to take their WHOLSOME COUNSEL THE CHURCH may then declare such UNWORTHY of their Societies Part 3. pag. 36. EVERY CASE i. e. outward or Spiritual may in RIGHT REASON be Comprehended in it viz. in the Case mentioned by Christ in Mat. 18. 15 16 17. Query For what End then is the Church of Christ to admonish or counsel and the faithful Brethren to watch and take care over the Flock if their Sentence or Judgment be not binding to them in any case of Conscience Whether it relate to Spiritual or Temporal matters And why should God make use of Instruments to build Believers up in the most holy Faith as he confesseth part 2. pag. 65. if the Exhortations Reproofs and Instructions which he also grants be not binding on those other Believers For is not the most holy Faith a Spiritual matter and relating to Conscience As also Part 3. pag. 33. he confesseth That those who are invested with Power from on high may be Instruments in God's hand according to the Dispensation thereof given them of God to stir up the pure mind in others sometimes by way of ADMONITION EXHORTATION and SOUND DOCTRINE and sometimes by CHARGE or COMMAND according as the Spirit of the Lord MOVES and OPPERATES A plain Confession to Truth Now he speaks like some Embassadour of Christ but keeps not to this he is inconsistent we would ask him if such Admonition Charge and Command by such Instruments in God's hand be not binding on others to whom they are directed and if they be not obliging to their Consciences and if the Light in their Consciences doth not the more enforce them and make them binding VVhere is then the Imposition And hath the Church of Christ no Power to give forth any Commands or Precepts that are binding to Conscience All just Ones are binding But has not W. R. in his fifth part pag. 91 92. denounced a Sentence of Excommunication against G. F. as one that hath cut him-himself off from being a Member of the Body of Christ by departing from the Rock Christ and as one that for sometime past hath stood in a state of Separation Is not this a Sentence of Excommunication seeing he on this occasion saith It is not in the Power of any Mortal man or Assembly to Excommunicate from amongst the true Members of Christ's Body a Servant of the Living God Can W. R. expect this his Sentence of Excommunication to be binding on true Believers Consciences when he has so much opposed the Power of the Church of Christ to give forth Sentences and Judgments to be binding to the Consciences of Believers Has not he here assumed a Power and Jurisdiction above the Church of Christ And is not this Pope-like or Antichrist-like Doubtless he would have all Friends in Truth believe and receive his positive Sentence or else he would not have taken so much pains as he has done in Reviling setting at Naught Judging and Condemning many others far more Righteous and Innocent then himself for which and the Reproach he has brought upon Truth we are perswaded the Judgments of God hang over his Head and the Hand of the Lord is against that cruel jealous Spirit in him and God's Truth and Power hath Excluded and Excommunicated all his uncharitable Judgments usurped and unjust Excommunications his gross Abuses against the Innocent and Perversions of Truth and foul Aspersions together with his Fallacies and Self-contradictions are numerous and manifold We wish the Lord in Mercy may yet incline his Heart to seek Repentance before he dye that he may not end his dayes in Horror and Anguish A Catalogue of some of WILLIAM ROGERS his manifest FALSHOODS Notorious SLANDERS Scandalous ABUSES PERVERSIONS RAILING SCOFFING FLATTERING and REVILING in the 4th and 5th Parts of his Book and Preface against George Fox and others in W. R's own words and terms with Interlineary Notes upon them I. THat of THOSE who in derision have been called QUAKERS by whom the Principle of Truth hath been held forth and owned it may be now said the Enemy hath so prevailed as that the Seeds of Discention and Discord sown amongst them have taken so deep Root as that THEIR PUBLICK Meetings for Worship in several parts of this Nation have been the Stages of Contention These we take to be Infamous and Scandalous too general to be true against the said People and their Meetings II. Page 4. That they are Persecuting Opposers who oppose J. W. and J. S. VVould W. R. be counted a Persecutor for his opposing others more vehemently III. Page 5. That Imagination hath so possessed the Hearts of MANY that travel under the notion of Ministring Friends as that instead of manifesting a divine Understanding or speaking the Word of Truth they have brought forth the Fruits of an unsound Mind shewing forth no better Resemblances than the confused Chaos before the Creation c. A gross Scandalon many Ministring Friends IV. Pag. ibid. That either the multitude of Iniquity or great Hatred through the Influence of G. F. possessing the Hearts of such is the occasion thereof viz. of their shewing no better Resemblance A great Scandal still V P. ibid. Of the present Seperation in some parts c. that G. F. hath been one of those very Persons occasioning the Differences to arise unto the heighth they now are And pag. 6. One chief Instrument that a destroying and devouring Spirit hath entred into some among the Flock and that many a simple Honest-hearted Friend to Truth and Righteousness have received and believed Lyes and slanderous false Reports against many Brethren c. Pag. 6. And that the Blood of many such if they Perish before true Repentance will be laid at G. F's Door Gross and Abusive Charges against G. F. and many Honest-hearted Friends VI. Pag 15 16. That in G. F's second Query to J. VV. seems to be implyed if from a Query any thing may properly be implyed then it must be asserted that there is either one or more that have Power to impose in the Will of Man that which the Scripture gives no Authority or Warrant for compared with his foregoing words pag. 15. viz. That the People called Quakers ought to practise things imposed by Man or in the Will of Man c. A most slanderous Perversion VII Pag. 30. That G. F. hath described himself one unto whom Infallible Judgment hath been committed in ALL things This is suspected at least for an Untruth till proved VIII Pag. 32 33. That some amongst the People called Quakers known to
themselves for that was the undoubted Sence of those honourable Brethren who knew a travel of Spirit for the gathering of those who in the beginning of this latter day were gathered as a sort of first Fruits unto God Here he has granted Order for Gospel-Discipline springing from Truth within which answers his general Oppositions to outward Order Form and Discipline WHereas William Rogers hath concerned by way of Reflection the second dayes Meeting of Friends in London which is the Morning Meeting at E. H. his Chamber in his Book entituled The Christian-Quaker distinguished from the Apostate and Innovator This Treatise entituled The Accuser of our Brethren cast down c. is signed by the agreement and on the behalf of the said Meeting by Ellis Hookes London the 1st day of the 6th Moneth 1681. A Postscript Partly by way of Question and partly some Friends Sence on W. R's way of Writing SEeing William Rogers has taken so much occasion at the Printed Epistle of two Sheets by Anne Whitehead and Mary Elson as the Principal Instance for his proceeding to Print and Publish his Book the Question is Whether some of Party with William Rogers did not publish several Parts of his Book to divers Persons whilst it was designed to be published by single Parts and before the said Epistle by Anne Whitehead and Mary Elson was writ or designed for the Press And whether William Rogers did not assent or give way to their so doing He informing the Reader That though the five Parts of his Treatise be bound up together yet 't was once designed that they should be also published by single Parts The Question still is If some of those Parts were not published in single Parts as before Let William Rogers or any of his Party deny it if they can And was not this a Publication in Print every one of his five Parts being designed for a single Book as well as to be Bound together in one Volumn 'T is true as he saith That some things he should have said many things are often inserted and the wording of other things not so Proper and Concise as might be Pref. Cond For indeed many things are often inserted and Improperly as well as Impertinently reiterated after a tedious manner and in a perplexed perverse way The Stile and Method is not Compendious nor Succinct nor yet plain or easie to be understood by Persons unacquainted with his Knotty and Fallacious way of Writing and long deviating Parenthesis much of it looks asquint and with two Faces it s writ as by a Person upon various Reserves and Provisions to save his Head from an expected Blow It appears to be no Simple or Innocent way of Writing or clear Oratory 't is neither pleasant in the Manner nor in the Matter to a Clear Ingenuous or Tender Conscience It makes a show and flourish of Conscience Reason and Religion but appears void of all and much of it but like a HOCUS POCUS or LEGER DEMAIN upon a strict and clear Inspection with the Light of Truth into the matter and manner of it Something of Concern added by another Hand WHereas there is a false Jealousie begot in some of our Adversaries and Opposers That we would impose things upon them that have not Sence do not See and have not Faith in them to act without Faith in a blind Obedience which is utterly false and against our Principle to Impose any thing upon Senceless Blind and Faithless People And now all you that have opposed us without Sence Sight and Faith your Senceless Blind and Faithless Opposition hath not pleased God for without Faith none can please God and where there is Faith there is Sence and Sight and God never accepted the BLIND for a SACRIFICE neither do his Faithful Spiritual People And therefore we say and declare to all our Opposers Let them return to the Light Spirit Truth and Grace which at first convinced them and judge down the contrary and in that we can receive them And let them call in all their Papers and the Book which they have given forth in Print since they went out from their Unity with Friends in the Spirit of God and come again to it and with it condemn and judge all that they have given forth tending to Division since they went out from the Spiritual Union and Fellowship and let J. S. and J. W. take out their Names from the Paper of Separation as also the rest of them that are left behind in the Seperation in which Paper they say That some of other Counties and some amongst themselves not chosen by the Churches have come and intermeddled with them and with their Business and usurped Authority over them whom they never gave Power to So that if they who yet remain in the Seperation will burn this Paper and condemn and testifie against that Spirit that gave it forth and not pretend themselves to give People Power in the Churches Affairs calling others Usurpers of Authority whom they have not given Power to and so to set up mans Power to do Business in the Church of God and if they will condemn this Power of their own leave every Man and Woman to the Light Grace and Truth Spirit and Gospel which they have from Christ Jesus in which all receive Christ Jesus their Lord from Heaven who gives Power to become his Sons and Daughters and to meet in his Power in this Light Grace and Truth Spirit and Power which is received from Christ in which is our Order and Fellowship we say as we feel them come into this we can receive them and not otherwise We are Men of Peace and are in the Peaceable Gospel and in the Kingdom of Peace and would have all Mankind come into Peace the Covenant of Peace Grace Light and Life and also we would have these return again that have been Opposers to come to the Spirit and Gospel of Jesus that they are gone from that in it we might have Peace with them without it is not the Eternal Peace And as we are concerned to bring to Truth such as were never convinced so we Travel for their Return to Truth that are gone from it that they may come again to that which did at first convince them of it THE END ERRATA Friends and Friendly Readers YOu are desired to amend these being the most Material Faults that have escaped the Press according to this Errata As for litteral Faults and Mis-pointings they may be perceived by the Matter in reading Page 5. line 19. for Afficious read Officious pag. 24. line 29. for heirs read theirs p. 39. l. 25. r. Retracts his Sentence p. 42. l. 8. r. counted worthy p. 44. l. 29. f. various r. varyes p. 71. l. 26. f. two r. to p. 78. l. 18. f. Also r. All. p. 79. l. 17. r. Offenders p. 89. l. 6. f. Christ's r. Christ. p. 93. l. 2. f. Conscious r. Conscientious l. 26. r. Parties p. 114. l.