be otherwise And indeed I can in Truth say That I never had a thought entred in my Breast that OUTWARD ORDER Methods Forms and Discipline were not to be exercised and proceeded in under the Government of Christ according as the Spirit of the Lord should direct and guide p. 42. Thus far W. R Observe He has here given a very fair and ample concession to Truth in words viz. 1st To the Apostles labours for the Churches establishment in the Faith and in the Power 2dly To the practice of that Form which the Power should lead them into 3dly To his care in the Marriage of his two Daughters and others that NO Proceedings in Marriages may be permitted in any such private Methods as may be scandalous to Truth 4thly To outward Order Methods Forms and Discipline that they are to be exercised and proceeded in under Christ's Government according as his spirit directs and guides Are they so A fair confession Had he alwayes kept to this method and language and so been consistent with himself the Controversie had been in a narrow compass But though he seems seriously to say That he never had a thought entred his breast that outward Order Methods Form and Discipline were not to be exercised and proceeded in under the Government of Christ I query on his contradiction how they should be exercised and proceeded in under Christs Government in his Church if so be it cannot consist with the tenor of the new Covenant for any to give forth outward Orders Sentences Decrees c Or if Christ doth invest none with Power from on high to establish such things relating to Conscience as outward Order Methods Forms Discipline c Or if no visible Persons be invested with power from Christ to execute outward Laws Prescriptions Order c How then are outward Order Methods Forms and Discipline to be exercised and proceeded in under Christ's Government And who are to exercise and proceed in them if not visible Persons May not they declare and practise outwardly what they have received from Christ inwardly How then shall the Law go forth of Sion and the Word from Jerusalem But if he grants that some persons are made instrumental under Christs Government to give forth good outward Methods Forms Order Discipline c. but not to be a bond on the Consciences of others who have believed in the everlasting Light This appears contradictory again William was thy proceedings in the Marriage of two Daughters and thy care that Truth might not be scandalized no bond upon thine or their Consciences How are outward Methods Forms Order and Discipline then to be practised and proceeded in under Christ's Government Must they be so practised exercised and proceeded in by Believers without Conscience or without Obligation or being binding upon their Consciences Strange Doctrine loose and confused and not consistent with any Religious tender Conscience towards God or Christ which requires all to be done in his name and to his glory But after all our Opposers variations inconsistencies and whirlings he is fled to this Refuge or rather Subterfuge viz. That his writing shews dislike to Man's Pretence to establish outward Orders relating to matters of Conscience as the Order of the Gospel or to take upon him the giving forth of any outward Rules c. relating to Faith and Discipline in the Church with intent that they should become a Bond upon others to submit thereto further than from a Recommendation unto the Conscience a service may be seen therein according to the measure of Light given c. pag. 41. Observe 1 st This censures only MAN's PRETENCE to establish outward Orders relating to Conscience c. 2dly Man's taking upon him to give forth any outward Rules in Faith or Discipline in the Church with intent they should become a Bond upon others to submit further than from a Recommendation to the Conscience a service MAY be seen therein according to the measure of Light given c. Whereupon 't is to be noted first That this does not oppose the Spirit of Christ making use of man or men as instrumental to establish or give forth outward Orders Rules c. relating to Conscience Faith or Discipline in the Church to be submitted unto 2 dly Nor such outward Orders Rules c. as a service may be seen in according to the measure of the true Light given But only a dislike to MAN's PRETENCE TAKING VPON HIM therein Which I understand is intended as without the true Spirits Guidance Which appears still to be an Abatement and Extinuation of his more general reiterated Opposition and Noise against ANY giving forth outward Orders Prescriptions c. or being invested with Power from Christ to execute outward Laws Orders c. under Christs inward Government because the new Covenant and its Law is inward For now he only opposeth Man's Pretence and Taking upon him in these cases and who must be Judge that he is but a Pretendor and an Actor in his own will if the Rules Directions or Laws he declares or gives out be in themselves Honest Lawful and Just yea Convenient and Needful not of Man nor by the Will of Man Were not this to judge of Spirits without outward evidence or proof against them But if our Opposer would place the Controversie against some Rules Orders c. among us as being in themselves either unjust unlawful or dishonest and could make sufficient proof thereof that would both greatly narrow and soon determine the Controversie For that can be no good nor true Spirit that gives forth bad or unjust Laws otherwise we have no reason to give credit to him in his bitterly smiting with words of hatred against any Men or Persons among us whilst speaking ministring or acting things just lawful or honest and needful as bound in Conscience to declare and advise others to practise and which he must grant them Liberty both to speak and act or else hee 'l miserably interfer with his pretended Liberty of Conscience Seeing whatsoever things are honest just and of good report are to be thought on and practised That W. R's great Book aforesaid as it is against R. B's Book for Church-Government is against Church-Government so far as it relates to an outward Form of Church-Government outward Order Rules Methods c. And this is no Prevarication as now he renders it as is evident from divers passages before recited and by himself frequently contradicted § 4. Also 't is a manifest falshood where W. R. saith That the Prevaricating Pen-man doth not quote any Sentence of his confuted by his asserting in a Paper dated London 26th of the 3d Moneth 1673. That God hath in his Wisdom afforded those Helps and Governments in the Churches which are not to be despised being in subjection to Christ the one Head and Law-giver c. This was signed by W. R. among other Friends pag. 42. If no visible Persons be invested with Power from
'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
have Evil Designs despise Heavenly Dignities promote false Iealousies set up a kind of a standard of Separation pag. 6. And is not this matter of Fact to set up a standard of Separation Where then is his Comparison between Pope Leo the tenth and us And how were the Pope's proceedings in that respect far more just than our Friends as he signifies p. 6. See what Favour and Charity he has for the Pope more than for our Friends The causing or making Divisions and Separations in the Apostles days was then such matter of Fact as that they were to be marked and avoided that did so though our Adversary does not own this to be properly termed particular matter of Fact laid down when plainly mentioned in writing Thus I have considered him on his own terms and taken notice how he justifies the Pope's proceedings as far more just than our Friends whilst he would be reckoned against Popery § 9. That we would not be rendred like Papists is true but that the Pen-man seems to marr it all again in refering the Reader to a short Tract writ by our Friend R. Richardson is false And though both Heathenish Papistical and Protestant Authors of divers sorts as he saith are quoted in the said Tract 't is no reasonable Inference that therefore R. R. is like a Papist or like all those he quotes unless W. R. would like it well to be so reflected upon Argumentum ad hominem as resembling a Papist in his quoting Pope Leo's Bull against Martin Luther as having some more pretended ground whereon to place a Judgment and as far more just in his proceedings than C. M. and sixty five Friends more As also in his quoting the Parliament of Papists at Paris p. 31. Does not this then by his own reflection render him more like to a Papist than a strict Quaker Whilst he 'l needs have R. R. c. like Papists for quoting Heathenish Papistical or Protestant Authors yet he himself quoting Pope Leo's Bull against M. Luther and the said Parliament of Papists against our Friends Let him wind himself out from a Self-condemnation in this and other points of like nature if he can § 10. He seems much to upbraid us with the words Learned Friend R. R. he throws them over and over upon the Pen-man he often twits us with them and yet but in his 8th page he tells us of the Memory of the Learned Samuell Fisher. See how the man makes work to his own Confutation Though our words in the Copy were Learned in the Truth how the words in the Truth were left out I know not And yet a Person being Learned in any respect it can be no sin to say He is Learned whilst 't is not to admire outward Learning or Acquirement above its place which I am sure was not intended on our parts § 11. Of our saying That it is at least suspected for a great Slander viz. That some do look upon G. F. as that Prophet whom the Lord by Moses prophesied he would raise up Aad that he is not ignorant that such there are c. Our Adversary in his inference has perverted the words from at least suspected to only suspected and bear suspicion when as at least suspected implies more than a bear Suspicion And therefore his supposition thereupon and his Jealousie That the secret Reason was that on Conference with G. F. he could not in Truth deny the same And that he will not deny it p. 9 10. This is a Presumptious Imagination for I affirm G F. does deny the same in reference to himself as a particular Man or Person whose days and years are limited only the Truth of the Immortal Seed Christ in him as he is in every true Believer Male and Female he stands to maintain against all Opposers and persecuting Gain-sayers and Apostates And therefore his Jealousie That at length this Controversie as mannaged c. will occasion the discovery of great Idolatry pag. 10. shews that he suggests false things still upon Jealousie to render G. F. c Odious and Obnoxious That the Pen-man offers not a word to prove him â—uilty of sordid and foul Abuse against John Blaikling p. 10. is a sordid foul Untruth see our Treatise against the Accuser of our Brethren pag. 246. where we offer what he says against J. B. and others Writing or Signing any thing right or wrong and comparing him to a Parasite to an Earthly Prince Here 's more than one word offered to prove W. R's foul Abuse against J. B. c. who to add to his Abuse now saith J. B. has acted the part of a Sycophantizing Parasite in writing touching G. F. And what 's this but to render him a meer Tale-bearer and Flatterer or an Informing Flatterer for his own Ends and Advantage This still appears sordid and abusive thus infamously to brand any Friend or Person Conscientious towards God § 12. As for his ascribing Eternal Honour either to G. F's Life or to him or his Soul as joyned to the Spotless Life wherein J. B. can mean no other than the Life of Christ Jesus in him I do not understand that this can prove him a Sycophantizing Parasite For that Christ is our Life the Life of every true Believer is plain that Eternal Honour belongs to him is not disputed In the next place He that Honours me saith the Lord him will I Honour The Question is Whether this Honour is not Eternal a parte post that is Everlasting to the Souls of the Righteous whom God never forsakes Then how can any such ever loose that Honour that God gives And does our Adversary believe that nothing may be said to be Eternal that had a beginning as to Man Had not Eternal Salvation and Eternal Redemption a beginning as to the Creature yet Eternal But W. R. notes in the Margent That Eternal Honour is due to none but God who alone and not the words of Mortal Man is able to nourish the Soul which is Immortal And all this to confute John Blaikling Wherein he greatly perverts J. B's Intention and misrepresents his words for he spoke of the dropping of his tender words in the Lords Love and W. R. tells of the words of mortal man When the Apostle said Hitherto I have fed you with Milk and not with strong Meat Was this a Soul's feeding or nourishing yea or nay And was the Apostle's preaching the Gospel in a living Ministry only the words of mortal mam No sure For our Gospel came not unto you in word only but in Spirit and in Power His charge against G.F. that he hath described himself one unto whom Infallible Judgment hath been committed in all things is denyed by G. F. though he owns the Judgment committed to him of God in matters of Salvation and things Spiritual to be Infallible § 13. His Marginal Note appears manifestly untrue viz. That he has not written one word to shew that such a sense is his
And how canst thou think that we can do less than detest thy insolent Spirit by offering to write in the Name of the People called Quakers without Restriction when they gave neither thee nor any of thy Brethren such Authority Had the fear of God been before thine Eyes thou couldst not have attempted to have done so Wickedly p. 25. Here it is probable he thinks he hath given the Pen-man a deadly Blow but when the Devil and William Rogers have done their worst it comes to little Execution but to manifest his Envy and Folly He only shews his Teeth but cannot bite nor fasten for there is no just paralel in the case there is no such kind of Treasonable proceeding justly chargeable upon the Pen-man as is inferred in the Comparison The Pen-man did not call himself the Representative nor write in the Name of the People or of all those called Quakers without Restriction as he falsly saith nor pretend an Election or Authority from them so to do the matter is distinguished and answered before and yet the Pen-man might lawfully represent the Innocency of all true peaceable Quakers both as to Principle and Practice when abused and calumniated either as Vnchristian or Popish Imposers c. without Conviction like as this Adversary hath frequently misrepresented them And this may be done charitably freely and voluntarily in their Name and Vindication and in true Unity from a right knowledge of their Innocency declared Sense and Principles And hath not this been the Practice of many faithful Servants of Christ among us ever since we were a People to write both in the name vindication of the People of God called Quakers or of the Innocent People called Quakers c. as the Lord hath laid a necessity upon them and yet not to include those who are unfaithful or scandalous to Truth or any who are turned into Envy and Strife though they go under that Name Nor yet have they sought or needed to seek Commission from the whole People to write in their behalf being required of the Lord to write And did not many of the best reformed Protestants and Martyrs write in the name and behalf of the Protestant Church and Religion as the Book of Martyrs and other Histories and their own Writings shew of which numerous Instances might be given And did not the the Apostles of Christ often write in the Plural both in the name and behalf of themselves and the rest of true Believers and Fellow-members under the terms We and Vs and Our c. especially in that of 1 John 2.19 They went out from Us but they were not of Us for if they had been of Us they would no doubt have continued with Us see chap. 3.14 and 4.6 Here John wrote in the Name of his Brethren and Fellow-members and distinguished themselves from those that went out from them as we have our selves as a peaceable People from you that are gone out from us into a Spirit of Enmity Discord and Self-separation § 4. But W. R. since thou countest it such a horrid Crime such great Impudence Pride ugly Action Insolence c. to write in the name or on the behalf of People or Persons or in their Vindication without being impowered authorized and chosen by the same Persons or People Now observe well upon thy own principle and way of arguing what a Reckoning I have with thee Let us seriously enquire of thee Have all those Persons in whose behalf and Name thou hast written in the Plural under the Terms We Vs c given thee Authority or chosen thee to write in their Name and behalf Did John Story John Wilkinson and now the person in Cambridgshire whom thou and Francis Bugg contend for against the Record about his Marriage all give thee Authority or chuse thee to write on their behalf and to expose their Names in Print as thou hast done in thy state of the Controversie on their behalf Did they give thee Authority to write in their names and behalf as those Other Friends in Truth thou tellest of and representest Either they did or they did not if they did then they may be entituled to and are justly chargeable with thy work how perverse and abusive soever it be If they did not chuse nor authorize thee to write in their behalf and name then thy own Judgment returns upon thy own head as one guilty of great Impudence Pride towring lofty Spirit notorious Falshood ugly Dress c. to write in the name and vindication of Persons and to represent them who never gave thee Power nor chose thee to thy work Didst not thou pretend to write on behalf of thy self and other Friends in Truth concerned as in the Title-page of thy great Book and now to use the words Vs We or Our with respect to such as encouraged the giving forth thereof as in thy Advertisement to thy seventh part When now divers noted Persons who have appeared of thy party refuse to stand by thy Books and we know none of them that dare say they gave thee any such Authority or chose thee to be their Representative to write in their name and behalf as thou hast done against many faithful Friends whom the Lord is with and will stand by against thy crooked Spirit and Opposition but rather those thy Friends in Truth pretended on enquiry if they own and will stand by thy Books as it has been often asked them particularly at Devonshire-house in 1681. have answered That William Rogers must answer for himself if he hath done more than he can answer or wronged any They will not stand by him 'T is his own Act he must look to it c. Thus upon a pinch they leave him in the lurch to shift for himself they 'l not stand by him openly however they own him not for their Representative though he hath represented them and written as in their Name Person and Vindication as also represented them as Encouragers of the giving forth of his great Book falsly stiled The Christian-Quaker c. But to deal more closely and positively with thee in this matter how camest thou to expose Edward Burroughs Name in Print and to represent him as a Person of thy Principle and Judgment by a confused unsound whimsical Paper which thou hast printed in thy great Book with Edward Burrough's Name put to it and represented it as his Testimony and even in thy Title-page sayst it was given forth in the year 1661. by Edw. Burroughs and since the same is reprinted over and over by thy busie informing Agent Thomas Crisp as E. B's Vision but I am perswaded thou and he have grosly abused and mis-represented that Servant of the Lord E. B. by rendring him the Author of such Absurdities as are contained in that same Paper about the Shepherd and his Dogs c. particularly in that passage of the Shepherd's gathering the Sheep with the many Goats that did push trouble and hurt the Sheep with
their Horns and putting them into the Fold and that he made fast the door and would not separate them until he had the other Sheep also that did not come with the Flock See what Doctrine this is as applyed to Christ the good Shepherd rendring him so severe to his Sheep as to gather shut up and keep so many Goats so long among them in his Fold to trouble bruise and hurt his poor Sheep with their Horns And also that Warning and Precept given in the said Paper to Friends for all to forbear judging any man any more upon any pretence whatsoever Can any that knew E. B. and the soundness of judgment understanding that he was attain'd to in the year 1661. believe that he was the Author of such Doctrine to all Friends as to judge no man under any pretence whatsoever A man well known severely to judge deceitful Workers and rebellious Ones as yea he testified plainly against John Perrot's spirit of Division is fully evinced in his Books and Writings And I dare presume E.B. never gave thee authority nor chose thee or Tho. Crisp to represent him in print so many years after his decease as the Author of the said Paper or warning to all friends To judge no man under any pretence whatsoever And yet thou art severely judging and reproaching others that are not of thy party as Apostates Innovators c. contrary to such an express precept doctrine espoused by thee as E. B's Testimony Besides the express contradiction to thy self in thus representing E. B. in print without his leave authority or consent what great abuse hast thou done to him his Memory Name and Testimony in exposing him in Print as Author of that which doth not so much as look like him or his Testimony or any Vision of his but in the said Doctrines both contrary to his Judgment and Practice I say what a horrid Abuse hast thou done to the Name and Memory of the dead in Christ and that by promoting a forged Subscription if thou canst not give sufficient demonstration and proof that Edw. Burroughs was the Author of the same Paper aforesaid which thou hast exposed in his name in Print If thou sayst it was delivered to thee with Edw. Burrough 's name to it I say that 's no proof of its being his for both I and divers others have seen a Copy of the same only with J. Perrots name to it and this more probably true that he was the Author for divers reasons than thy rendring E. B. the Author Again thou hast also exposed that honest and innocent Person Isaac Pennington in Print to serve thy own turn and thy parties as a Confirmation of thy work and that after his decease also for which I dare presume he gave thee no authority nor chose thee so to represent him in Print or to pick out of the middle diminish or curtalize his Writings or Testimony by leaving out the most material and explanatory precedent and subsequent Passages thereof to the great injury and abuse of his Intention for which his Son John Pennington was stirred up to vindicate his deceased Father and to detect thy abuse and Prevarication And am satisfied that neither Edward Burroughs nor John Crook gave thee Authority to quote or cite them or either of them in opposition to G. F. as thou hast John Crook especially in thy Epistle pag. 3. nor to tell the World in Print That his Testimony is agreeable to thy sence I do not believe J. C. will in the least own thee in thy work of Opposition and strife against many faithful Servants of Christ. Also thou and Francis Bugg have represented William Penn in Print on some passages pickt out of his Address to Protestants as in thy 66 and 73 pages which he never gave you power to do much less to represent him as if he were one in Judgment with you against his Brethren nor did he give thee or F. Bugg leave to discant upon and turn his words to serve your own turns nor to apply them against such his Friends in the Isle of Ely or else-where who are for Womens Meetings and laying Marriages twice before the Mens and Womens Meetings it is not to be supposed that he intended Fly Rome at Home as proper Admonition to them as thy Brother F. Bugg applies them as in the Authority and genuine sence of Dear W. P. p. 78. calling William Penn Dear Friend p. 65. This Noble Man c. p. 73. Which is to render W. P. exactly one of your own party and all this without his authority leave or consent But how comes he now to be Dear William Penn Dear Friend and This Noble man Hast not thou numbred him among the Persecutors of J. S. and J. W. as thou esteemest Charles Marshall and Sixty Five more as thy phrase is who signed the Paper thou art so much offended at p. 22 27. Was not William Penn one of those sixty six Subscribers And dost not thou on this very occasion retort his words Let us fly Rome at Home What! must he therefore be a Persecutor of his Brethren and yet a Dear Friend Dear William Penn This Noble man c. in thy Book What Self-contradiction and manifest Flattery art thou and thy Brother Bugg like Parasites guilty of Pray lift up your Eyes and see your selves if not judicially given over to blindness and hardness of heart Take another Instance or two of thy Self-contradictory dealing Didst not thou expose a Certificate or Testimony as thou esteemedst it of Nathaniel Crips in Print against G. F. without any Authority from Nathaniel for so doing I am sure he confest as much to me and John Bouldron the 6th Moneth 1679. against thy publishing it in Manuscript as that thou didst it without his advice knowledge or order see our Book Accuser c. p. 172 And likewise that pretended Certificate or Testimony of Edw. Perkins which thou printedst against G. F. Edward confessed to me at sundry times and before divers Persons that he did not give any advice or consent to thy printing it for 't was printed without his knowledge And so we may question or suppose thou hast done the like in the rest or most of the pretended Testimonies against G. F. c. from those Women and others of Bristol c. Now may not I rationally take leave to reflect and argue ad hominem upon thee and according to thy own Terms thus Oh! thou Imperious Map of Pride towring lofty and Lordly Spirit insolent and conceited proud Vsurper how durst thou either write in the name or behalf of so many whom thou countest Friends in Truth and numerous too or expose the names of so many deceased Servants of Christ in thy Quarrel as if they were all on thy side and party when thy gave thee no power nor deputed thee so to do And thou must answer for thy misrepresenting them and abusing their Names Memories and Testimonies when the
you should SO merit be SO justly accused and rendred as thy Prayer intimates Herein thou dost not only assume the place of a Judge over us contrary to thy own Principle especially that in the Paper which thou hast exposed as E. B's to Judge no man under any Pretence whatsoever But also thou hast set the Heathen to judge and deride such among us as in thy account go from their antient Principles and Practices and such also to be a scorn to Fools But must the Heathen and Fools be such absolute Judges in Church-Affairs as over Apostates c Why dost thou then so much contend against and oppose R B. for pleading the authority of the Church of Christ as having power in some cases of Conscience to give positive Sentence or Decision obligatory upon Believers Or why hast pleaded a Liberty for a Believer's refusing submission thereunto on account of not seeing it his duty to submit Must the Heathen be allowed a greater Power and Clearness in positive Judgment than the Church of Christ or Believers But if the said Pen-man hath rendred himself so deluded so weak or wicked so unworthy the favour of a true Protestant such a derision to the Heathen and scorn to Fools as thou dost import Then it must needs be a great undervaluing to such a great and popular Person of Knowledge and Parts as thou wouldst seem to be so much to trouble thy Head and to spend so much time toyle labour and charge as thou hast done against suâ—h an inconsiderable weak mean contemptible Person as thou dost represent the Pen-man yet one whose writing doth not shew him a meer Fool thou sayest P. 45. It seems hee 's one who is but a little wiser or better in thy esteem than a meer Fool. How lofty and high art thou How conceited and wise in thy own Eyes God will abase thee I am perswaded CHAP. V. § 1. W. R's Trifling against the Pen-man about his own Concessions to Truth His abuse of the People called Quakers as having such kinds of Declarations frequently publisht among them as are unsound and of a Popish tendence about shutting out the Wisdom of all kinds without distinction and his now mincing the matter reflecting about proving Negatives and his shufling and shifting on his not mentioning Time Place or Persons § 2. About his mis-expressing himself how it might be excusable W. R. can never come off clearly by those Instances he gave in his Postscript to prove his proceeding to Print Righteous But his Fallacy still remains upon him in that his chief Instance of the printed Epistle of two Sheets by Anne Whitehead and Mary Elson not Writ nor Printed till long after he had proceeded to Print His Fallacy therein made more and more notorious § 3. About the Tree of Knowledge W. R's late Doctrine rendring it good for Food but now denying that he has written any thing to shew his own sence either way His saying and unsaying Fallacy and Impertinency apparent in this point § 4. Of his straining G. F's Words about setting up outward things besides his Intention His gross and reproachful Construction His dark smiting and suggestion against Preachers among the Quakers to render them exalted and imperious Imposers WITHOUT GIVING A REASON WHY c. § 5. His Story of Jealousies being entred Thousands against our travelling Brethren and what Jealousies incredible and unreasonable § 6. About the Tree of Knowledge again Whether W. R. esteem it good for Food or not He still shifts and writes manifest untruth in denying his own Words to shew either opposition or assent to such Doctrine i. e. that 't is good for Food His fallacious Evasion and Impertinency return'd more home and closely upon him § 7 Concerning Tythes W. R's late Objection and loose Answer farther examined and the tendency thereof and of what he now further saith for the Payment of TYTHES FREELY to the National Ministry and now to any use whatsoever without regard to humane Institution or claim of divine Right His Apostacy and evading our antient Testimony in this point and his fallacious Insinuations and Reflections made obvious § 8. W. R. cannot clear himself of his Erronious Doctrine of Circumcision being a Christian Liberty or in a Christian Liberty c. which was a legal Bondage and Yoke observed for a time in submission to Moses's Law and not to Christ's Doctrine wherein was a Christian forbearance not Christian Liberty in the Practice W. R's scorn and falshood about the LAITY to render us Popish c. § 1. TO thy occasion taken on the title Disaffection in the Contents of our Treatise viz. That if the Writer's words may be taken to shew the meaning of his mind then he is disaffected with thy very Concession to Truth c. pag. 46. cap. 3. This is meer trifling and idle Those Concessions of thine to the Truth are so excepted by being distinctly noted both in the Contents and Book as being Concessions to the Truth in Confutation to thy self and much of thy Book which being thus plainly exprest by the Writer thou canst not justly construe his Words as shewing his meaning to be that he is disaffected with such Concession to Truth This is an abuse to be sure Because that in our observation on the 5th Disaffection we utterly denyed and judged as a falshood and abuse to the People called Quakers thy saying That these kinds of Declarations frequently published amongst the aforesaid People viz. Let us exclude the Reasoning the Wisdom and the Iealousie and let us have an Eye to the Brethren yea to shut out the Wisdom and Reason of All kinds without Distinction according as thou relatest in thy Christian-Quaker part 1. Pref. p. 6. and p. 18 27. On our denying and judging this as a Falshood and horrid Abuse and Scandalous thou art pleased to reflect upon the Pen-man as very ignorant void of sound Argument and Obnoxious to the censure of ingenious Readers as being in his own sence capable to prove any sort of Negatives whatsoever p. 47. That 's a falshood William the Pen-man hath no such sence But by the way observe how unfairly thou art shifting here instead of proving thy Charge That these kinds of Declarations are frequently publisht amongst the aforesaid People called Quakers Now in thy last citation where thou sayest viz. I intimate as if this Doctrine had been publisht amongst us c. p. 47. Here thou mincest the matter and leavest out the Words frequently and the said People which do render the Fact more notorious and general and the more rational for us to deny it and to judge it as thy gross abuse against the said People which is not to prove any sort of Negatives whatsoever We first give our Negative to thy Charge in the terms of it then our Judgment It concern'd thee to make it good then and not to put us off with Flams and Jeers and now tell us Thou didst not mention either Time
not undertake a Proof of any sort of Negative and then it concerns thee W. R. to make Proof of thy Charges and Accusations when they are either denyed or a negative Testimony given against them otherwise not to think thy self secure by quarrelling with Negative Testimonies which in many cases are lawful and of credit and not Unchristian nor Immoral as thou seemest to render them Neither needed the Pen-man therein to believe G. F. to be God or Christ that never erred as thou falsly by way of supposition arguest pag. 59. to render us odious For if the Pen-man did but believe as he doth G. F. to be a Servant of Christ or a real Christian or a man fearing God he might reasonably shew an utter dislike of thy scornful Abuses Reproaches and Scandals cast upon him to render him as odious and obnoxious as thou canst readily do in thy Books § 3. Then as concerning the Contradictions collected in our Treatise aforesaid from pag. 204 to p. 227. thou citest only the first Instance and givest us thy bare Affirmation That the rest are as groundless pag. 59. The first Instance mentioned by thee is BETWEEN thy telling of so great a concern of Conscience on many to encourage the Publication of thy Book lest it should be reputed That the Doctrine and Life of Christianity were wholly extinct among the aforesaid People AND John Wilkinson's writing That of late dayes the Concord we once had seems much to be broken c. And the cause God hath manifested to me That it is NOT IN PRINCIPLES OF TRUTH NOR IN CHRIST's DOCTRINE nor in any Practice which Truth in the Members of the heavenly Body leadeth into but about Prescriptions through the blind zeal of the weak c. Observe Hath not the one plainly here placed the Apostacy charged to be from the Doctrine and Life of Christianity And the other not in Principles of Truth nor in Christ's Doctrine W. R. as the great Asserter thereof on behalf of himself and his party and those whom he writes against to be Apostates and Innovators and not only so but hath he not in divers things contradicted them both in matter of Doctrine and Practice in his Books Hath not the other i. e. J. W. placed the cause of the breach of the Concord and of the Jarr as not being in Principles of Truth nor in Christ's Doctrine nor in any Practice which Truth leads into What 's more plain than Affirmative in the one and Negative in the other on the same subject Is not here a manifest contradiction between presupposing such occasion of repute as if the Doctrine and Life of Christianity were wholly extinct And The breach NOT in Principles of Truth nor in Christ's Doctrine c. The second contradiction does also make it more plain BETWEEN W. R. his placing the dis-union in Principles Doctrines and Practices and his placing it in Ceremonies the Shell not in Principles of Truth nor in Christ's Doctrine See Accuser p. 206 207. As also Between the words wholly extinct among the AFORESAID PEOPLE and Through the blind Zeal of THE WEAK for the weak among them includes not the said People But W. R. to save himself from a contradiction to J. W. in this case pleads the different dates of their Words viz. that J. W's were written in the Year 1676. and W. R's in the Year 1680. and that when Differences in the Church begin they usually ascend higher and higher and fresh and new occasions are often administred p. 60. Here he seems hard put to it yet this will not save him nor excuse him for he knows that the same Practices and Doctrines for which he has rendred many of the said People Apostate were in being among them before the Year 1676. as with respect to Womens Meetings Marriages Tythes Tree of Knowledge c. As for Priest and Professor reputing or supposing the Doctrine and Life of Christianity extinct or suffering Shipwrack among the said People p. 60. W. R's rendring many or the greatest part of them Apostate was not the way to prevent such Thoughts or Supposition in them who were of the same mind against the Quakers long before he writ as being no Christians according as he has rendred many of them Nor will the rudeness of some in the publick Meeting at Bristol whether of his own party or any others prove a just occasion of such Repute against the said People called Quakers as his words suppose without exception § 4. Of the Catalogue of his Contradictions W. R. again gives us his own Affirmation That not one Instance mentioned therein as contradiction will bear that term and then cryes out of fallacious Prevaricating Insinuations c. p. 61. But would not W. R. have exclaim'd against this method of Writing in another if against himself as Imposition begging the Question undertaking to prove any sort of Negatives and not to be credited And now William as for any of us challenging a Meeting with thee and thy proffering it in the City of Bristol and thy instance of an incitement to a Friendly discourse p 61. Thy Friendship being turn'd into Enmity and thy Love into apparent Hatred against us thy antient Friends we have no ground to expect any Friendly discourse from thee thou hast been sufficiently tryed in that way And 't is not thy endeavouring to flourish vaunt and boast it off that will either regain thy Repute among God's People or restore that Friendship thou hast extinguisht on thy part by thy ungodly hard Speeches and Writings words of Hatred Scorn and Pride which thou appearest puft up withal One passage I may not omit touching W. R's contradictions p. 62. in these Words viz. 'T is well worthy the Readers observation that though the Pen-man adds in the Title these Words viz. with Questions Notes and Remarks thereon yet none of the Notes or Remarks do inform the Reader what is right or what is wrong in the pretended matter of contradiction more than in pag. 228. in these words A plain Concession to Truth Now he speaks like some Ambassadour of Christ For the aforesaid omission I do not commend either the Honesty or Justice of the Pen-man to me or his care over the Flock To all which I Answer 1 st This charge contains a notorious falshood 2 dly A self-contradiction and judgment against himself For First our sence of what is right and what is wrong in his Contradictions were not only declared in our Treatise in many things before the Contradictions were ranked together but also the Questions Notes and Remarks upon them do inform the Reader what is right and what is most agreeing to our sence as right and what not What we oppose commonly is first set down in the first Column and the better part in the second for confutation of himself as the nature of the Questions c. do evince plain enough to the Intelligent As for instance where W. R. is set against W. R. in
thy self for the different measures or degrees of Grace do not alter the Property of it and whatever it once manifests to be sin and forbids as such it always forbids and allows none in the practice thereof and whoever are truly convinced by the Grace of God and have their Minds turned to it if they keep in it and walk in its way and teaching they are principled by it and are a Law to themselves therein against those things ways and works which are corrupt or sinful and cannot place a slight Indifferency where the Truth hath made a real Difference for what communion hath Light with Darkness or Christ with Belial or Truth with Error or Sincerity with Hypocrisie or Sobriety and Watchfulness with Ranterism and Looseness Consider how and from whence thou art fallen and Repent To thy subsequent Allegation of John Crook's saying I must tell thee that I look upon thee to have dealt unjustly disingeniously and injuriously by him and very impertinently alledged his words in this case for thy unwarrantable confused loose Proposition for the Observation of Tythes as a civil Right or Rite I doubt not but he is better principled even from the time of his first receiving the Truth than to grant or allow any such liberty to any Christian Brother for the observation or payment of Tythes as thy words import and that thy Allegation of his words in this case is contrary to his very Intention I dare presume and appeal to his Conscience to give Judgment against thee in this case whether the different or contrary actions postures or gestures relating to time constancy or place c. mentioned by him were intended with respect to Tythes the Payment or Non-payment of them I dare say thou hast foully perverted his words and intention in this case for the different actions postures and gestures relating either to time or place may relate to divers things only circumstantial and indifferent as to God and not to things substantial wherein Truth 's Testimony has made a real Difference As I or any other in Truth may be in different postures and places praying to God or waiting upon him in Closet on our Beds in Field High-way either kneeling standing sitting or walking and yet truly led moved and exercised by the holy Spirit and accepted of God which I cannot say in relation to the Payment of Tythes in this Gospel day no more than in Sacrifice and burnt Offerings since Christ hath put an end thereto Those things offered by Cain and Abel as the fruit of the Ground and firstlings of the Flock were things in themselves lawful and allowed in their day and time and were also according to the Law of Moses being Types under the old covenant But this can be no pertinent Instance as alledged by thee Thomas in the case of Tythes to observe or pay them in this Gospel day and as now in Controversie since both Tythes and Offerings were ended by Christ in his Death nor is there any parrallel in the case unless thou couldst prove that the Spirit of Christ doth move Believers in this Gospel day both to the Payment of Tythes and the Non-payment or refusal of them which I dare say thou canst not prove 'T is not to be supposed that what Christ has abolish'd in the old Covenant he will enjoyn or command in the new the Spirit of Christ is not contradictory to it self nor are Gods substantial Commands contrary one to another especially under one and the same dispensation and state § 3. Besides thy abuse and injury against John Crook and Impertinency in this case I cannot but take notice how disâ—ingenuous cover'd and fallacious thou art in the management of thy loose design in reference to the Personal Authorities thou bringest particularly in thy citing part of John Wilkinson and John Story 's Paper concerning Womens Meetings c. in two of thy Pamphlets viz. thy second and third Edition in the 24th pag. of the last thou sayst These foregoing Testimonies are not transcribed at large but abridged for brevities sake but the SENSE AND SVBSTANCE OF THE WHOLE included But Thomas I must tell thee this is a down-right Untruth the Sense and Substance of the Whole of that very Paper of J. W. and J. S. is not included in thy citation although thou hast confessed their Testimony to be weighty Truths and hast cited more passages than that concerning Womens Meetings for thou hast left out these Words of their Testimony viz. As to Tythes we can in truth say 't was never so much as in our Hearts to strengthen any in the Payment thereof nor yet to weaken the Faith of any having a Testimony in our Hearts that Tythes as at this day paid are ANTICHRISTIAN Thus far they How now Thomas Why didst thou leave these Words out of thy Citation Was here nothing of the sense nor substance of their Testimony or wast thou not conscious to thy self that their Position here against the payment of Tythes and thy Proposition aforesaid for the observation of Tythes as a civil Right or Rite c. were inconsistent and contradictory their words are positive against them as Antichristian but thine are partly for them and but doubtfully against them that is If the Spirit of the Lord in the Heart forbid the payment of them or if the different measure of Grace require one Brother not to pay them and allow or be silent at another Brother's paying them Thus Thomas thou appearest in Confusion a BABEL-BUILDER And what is our Language thou reflects upon Is it the plain Language of Thee and Thou to a single Person And what are those Orders thou complainest of and those Customs Forms and Prescriptions Hast not thou appeared like thy Brother John Pennyman in thy empty and fruitless opposition only he is a little more plain in his furious Roaring Letter to G. F. dated the 27th of the 3d Moneth called May 1680. printed among his other Letters to divers Friends he furiously exclaims and roars out against us in these Expressions viz. Away with your long Prayers and long Preachings for they are an abomination away with your Pride and Arrogance sitting as Judges and Lords over your Brethrens Consciences Away with your set Form of Words of THEE and THOV calling it the pure Language O ye Blind and Ignorant how can you escape the Condemnation of the Just and Righteous One who have set up Shadows instead of Substance and Form instead of Power Builders of Babel or Babylonish Builders All your Buildings your Inventions Imaginations and Conceivings about your Forms your proud self-conceited Modes your Impositions your Prescriptions Laws and comely Orders as you in your fallen Wisdom call them must all be thrown down laid waste and become a By-word or Proverb of Reproach to the very Heathen c. Thus far John Pennyman These Words are cited to show how far you Backsliders and Opposers resemble one another in Stile and Language
against us crying out against Impositions Forms Prescriptions Laws c. but show no Unjust nor Unrighteous Law Form Order or Prescription practised among us and therefore in your Madness and Fury are but beating the Air and unjustly and falsly accusing us with Impositions lording over our Brethrens Consciences And John Pennyman he is for crying out Away with your set form of Words of THEE and THOV he is offended at the Form of sound Words his Backsliding Apostacy and vain Imaginations have been these many Years openly manifest and time will further discover him to be a false Prophet against us The Lord has brought us into that Form and Order which neither Apostates fallen Spirits nor the Father of Lyes shall ever be able to throw down or lay waste We direct People to the Light and Power of Christ within to guide them both in the Life and Form of Godliness Form of sound Words and to obey from the Heart the Form of Doctrine received from Christ and therefore we impose no blind Obedience nor dark Formality upon any but desire that all may come to be living Christians in Spirit Life Power and Holiness of Conversation that their Conversations may be as becometh the Gospel of Christ but you Backsliders are of disobedient and loose Spirits else you would not rage roar and foam out your own Shame as you do against the Servants of Christ or that Form and Order which we are sure he has brought us into and wherein we are Conscientiously concerned to follow our Lord Jesus Christ in Humility and herein we can distinguish between formal Christians and living Christians and would have none to enter into either extream of Formality without Life and Power or under pretence of Life and Power to deny or oppose all Form and Order for there may be a formal pretended Christian without Life and Power but no real living Christian in Power without true Form And this distinction we had from the beginning and therefore alwayes believed that the true Power would not lead into any false or wrong Form nor into any Disorder or Confusion knowing that our God is the God of Order and not of Confusion he is the God of Love Peace and Union and not of discord or strife § 4. And Thomas Crisp hadst thou kept to that which first Convinced thee and raised up a love in thee to Truth and the People of God called Quakers thou wouldst not have espoused such unsound Doctrine as this of R. R. printed and published in thy Pamphlets among thy pretended weighty Truths nor reckoned it among sound Doctrines as thou hast done even in thy third Edition p. 22. where after he hath confessed in these words viz. I know that the Lord hath his People amongst them meaning those called Quakers as in All Forms and such as love and fear the Lord doing the thing which is just and right The words which I chiefly take notice of are these of his which follow viz. And such are accepted with me as bone of my bone and as my Brother Benjamin that came of the free-woman and are in that freedom fitted to act in ALL FORMS as the Lord their Light shall lead them that they may replenish the Earth This Doctrine or Proposition I look upon to be very unsound and tending to plain Ranterism making no distinction in Forms but including ALL FORMS without Distinction under the leading of the Light of the Lord Which also is an absurd begging of the Question for his Light doth neither lead nor fit the Children of the free-woman to act in All Forms of Professions but in its own form or way most proper and peculiar to it self as the Form of Godliness is to the Power of God and Godliness for granting the Lord may have a People that mean well under other Forms as he has other Sheep that are not of this Fold Howbeit many that mean well are clouded and mistaken under wrong Forms empty Shews Ceremonies and Circumstances only of mens inventions and imposing which the Light of the Lord guides them not into being but humane Traditions and Impositions of men neither proper nor suitable to divine Worship or to a true spiritual Christian state and therefore it is not the freedom of the Children of the Free-Woman to act in ALL or any such Forms nor will the Light of the Lord lead them therein nor may R. R's words be applied to the Children of New Jerusalem who under the dispensation and order of the new Covenant nor are they properly applicable to them where he saith Why may not God enjoyn that as an Ordinance to day and give his Power to it also which to Morrow he will lay aside as useless and by his withdrawing his Power from it leave it no better than an Idol as in pag. 19 20. of thy 3d Edition This cannot be truly said of the Ordinances of the new Covenant which are not to be compared to the Shadows under the old and therefore these his Expressions as applied to this Dispensation which we are under which is that of the Gospel and new Covenant do tend to lead into Uncertainty Instability Looseness and Ranterism Good Works are ordained of God the practice of pure Religion he enjoyns us to walk it and he will not forsake the Children of the Free-Woman who therein serve him in his free Spirit This R. R. whose pretended Testimony thou hast espoused his exclaiming accusing and smiting unjustly also like the rest of you about Imposing upon Brethrens Consciences Prescriptions Impositions and falsly accusing Friends with the Spirit of Dominion and Rule over the Conscience Telling of the Yoke of your Prescriptions your carnal and literal Impositions G. F 's comely Order G. F. and his Tribe of Proselites creating a Dominion over your Brethren and the movings of God in them and claiming a power to judge of all Differences prescribing Rules and Orders c. falsly comparing Friends with the Pope himself and accusing them with swelling Soveraignity over the Minds and Consciences of men heavily imposing upon others in such Circumstances and Indifferences wherein the Kingdom of God doth not consist c. With many more Falshoods and unjust Reflections and Abuses without innumerating or giving particular Instances of those Impositions Rules Orders complained of only bids us witness the Hat which I take to be because we could not own J. Perrot and his party in their keeping on their Hats in publick Prayer R. Rich being one of his Party a Disciple and Agent in his Cause confounded in his Judgment with a Spirit and Notions of Ranterism though sometimes he confessed to the Power of God among Friends but too lofty in his Spirit he now seems to be adopted by you in his opposition in this his Paper which thou hast printed for a weighty and sound Testimony I mean Robert Rich's whom I take to be thy Author Why didst not set his Name but R. R which may
stand for another Name as Richard Richardson but we are sure he is better principled than to write such Airy Loose Ranting stuff One reason that makes me take it to be R. Rich's Paper that thou hast espoused 't is so much in his floating reflecting accusing lavish and conceited Stile and also that thy Brother Francis Bugg makes use of his Authority in his Book De Christ. Lib. p. 170. in these words viz. I begin to see the truth of Robert Rich 's words in a Letter from Barbadoes to his Friends Abstracts c. pag. 20. viz. I can assure you that who meddle with the Quakers had need to be fenced within and without with the whole Armour of God Truth and love to Righteousness David 's Sling and Stone c. These Passages are mentioned that it may the more obviously appear how plainly you resemble one another and tread the same Track in the Stile and Terms of your Opposition and that 't is no new Controversie in the Substance 't is but only John Perrot's Spirit of Division risen with some other Circumstances and Pretences in a more Rough Lofty Contemning Hectoring and Huffing Party daring and scornful who have not that seeming show of Humility Lamb-likeness and Outside Demureness that John Perrot had the tendency and end of whose work time will manifest more directly to center in RANTERISM as it now tends to FLESHLY LIBERTY casting off the Yoke of Christ and causing the offence of his Cross to cease § 5. And now Thomas I am not willing at present to spend much farther time with thee thou having been so much answered by R. Richardson and J. F. only I would show thee a little further how unfairly and disingenuously thou dealest with John Field in thy 5th part of thy Babels c. First I take notice of the account J. Field gives in the 3d page of his Book entituled Thomas Crisp's Envy detected about thy Doctrine and then of what thou sayst in relation to the same and that which thou scornfully callest J. F's Bull of Excommunication against thee his account is this viz. John Field signifieth That Friends have no Vnity with Tho. Crisp nor his Doctrine which is as followeth The 8th day of the 9th Month 1681. Thomas Crisp said That he had lately paid Tythes and that the Spirit of God did or might allow him to pay Tythes or Marry by a Priest And that by the same Spirit of God another might be required not to pay Tythes or not do the same Things This Thomas Crisp spake the day and year abovesaid and consented to have it writ and printed and took a copy of the aforesaid words Witness John Field jun. Oh Thomas How hast thou lost true tenderness and the sence of Truth How art thou backsliden and gone from that which first convinced thee of the way of the Lord and his holy Truth which is but one And how variable dost thou render his Spirit and contradictory to it self in these great concerns of Tythes and Marriage Is this like the Testimony of the Christian-Quaker as thou and thy Brother W. R. and his party would be rendred Is it not more like exact Ranterism Let all tender Hearts and sincere Souls in the Light judge But what sayest thou to J. F's Question Why did thy Wife condemn it meaning your marrying by a Priest To this thou most unrighteously and scornfully answerest in these Words viz. But may not those that pretend to sell Pardons and pray Souls out of Purgatory your Brethren say that if their Prayers and Pardons be not effectual why have and do so many give so much Money for them If a Woman gives all she hath to have her Husband out of Purgatory an effectual Proof of the worth of the Pope's Pardon Thomas Thy Answer herein is dirty and scurrilous thy comparison with the Pope and those that falsly pretend to pray Souls out of Purgatory most unjust and slanderous Be ashamed of such scribling and abusive dirty Work and falsly calling such our Brethren Be ashamed also of thus unnaturally exposing thy own Wife to an unjust censure in this comparison viz. As to a Woman that gives all she hath to have her Husband out of Purgatory Oh sordid and bruitish As also in thy following Words and foul Reflection upon thy Wife viz. It is like SHEE as too many more have gave too much credit to what some of G. F's CHEATS said And she is not the first that hath been deceived by you and perhaps some among you that have prated others out of their Money might prate her unto the writing and giving you that Paper you pretend to Thus far thou in the 9th page of thy 5th part of thy Babel O Thomas be ashamed of thus abusing thy Wife and others our Friends with thy Railery in Print as if she were cheated or deceived into the giving forth the said Paper in judgment against your marrying with the Priest I am satisfied thou hast most foully wronged her as well as abused her Friends herein for I am perswaded that the Lord made her sensible you had done amiss in so marrying that she was convinced in her Conscience of the Evil of it and of your wrong proceeding therein by the Light of Truth before she gave out the said Paper and that therefore thou hast not only abused and unjustly exposed thy Wife thy near relation in Print but also that thou hast abused the Truth and the real Conviction thereof in her I dare appeal to the witness of God in her Conscience against thy sordid abuse of her and Friends in this matter I find thou art a shallow impertinent Scribler and Railer and uncharitably Censorious and Reviling in much of thy Work thou hast an absurd and dirty stile of writing if it be thy own however it is patronized by thee Remember from whence thou art fallen and Repent of thy hard Speeches Prejudice and Uncharitableness against Gods People his Heritage Thou hast abused the Servants of Christ have a care thy dayes be not shortned in Darkness and Sorrow I am sorry for thee Thou canst advise and instruct others to Love and Gentleness and pretendest to shew the necessity of bearing with and not judging one another about such things wherein they differ in Opinion or Practice in some things viz. outward and circumstantial matters of Religion for that thou sayest We may belong to one Shepherd although not all in one Fold and confessest That Love is part of the Seal in the Forehead of the Lamb's followers and so also Hatred Strife c. the mark of the Beast as in thy Introduction to thy third Edition As also page 13. thou givest Friends this warning To forbear judging any man any more upon any pretence whatsoever as in the Paper thou hast cited and falsly callest E. B's Vision Yet contrariwise thou art severely judging and contemning us on some Pretence thou appearest in Hatred and Strife in the most of thy
affixeth and subscribeth the Name of Edward Burroughs as the Author and Giver forth of the same I remembring that I had read a Paper of the like Import among the Papers of John Batho when living did search into them after his decease and among the Letters of John Perrot which John Batho choicely kept and transcribed with his own Hand I found the same Paper above mentioned without any substantial variation of matter with John Perrot's Name subscribed at length which if duely weighed and compared with the Writings and Stile of E. B. and J. P. seems according to my best discerning much more likely to be the Stile of John Perrot than of Edward Burroughs Further I am well assured that the Hand-writing of that Paper is John Batho's which I have reason to know by the many Years Co-habitation and intimate Acquaintance that I had with him and his Hand-writing who hath often expressed to me a more than ordinary respect to and admiration that he had of John Perrot his Ministry and Writings which occasioned his Diligence and Care in transcribing his Epistles and Writings of which he left a large Parcel behind him at his decease This I am a Witness of and do give this Testimony in order to the undeceiving of the Simple in that particular and the vindicating of that worthy Friend E. B. from W. R's Mis-representations in this matter Bristol the 2d of the 10th Moneth 1682. Laurence Steel WE whose Names are hereunto subscribed have also perused and compared the above-mentioned Paper touching The scattered of Israel c. with that William Rogers recites in his Book entituled The Christian-Quaker wherein he assigns Edward Burroughs to be the Author thereof And upon strict Examination we find it to be the same in Substance differing only here and there in some Words which alter not the sence and appears to be only by the Writers mistake on one hand or other We have also compared the said Paper with John Batho's Books of Accounts and divers other Papers and Epistles transcribed under his own Hand and do most apparently discern that the above-said Paper is the same Character with them and the same Hand-writings We also further testifie that at the end of the said Paper John Perâ—ots Name as Author thereof and not Edward Burroughs is subscribed at length by the same Hand And if William Rogers or any else desire a sight of the said Paper Epistles and Books we do freely offer our selves ready to shew it them Witness our Hands Charles Harford Richard Snead Richard Vickris Dated in Bristol this 2d of the 10th Moneth 1682. SErious Reader please to take notice that since the writing of the second Section of the eighth Chapter containing a Charge against T. C. for his dealing unjustly and injuriously by John Crook in the aforesaid citation which I sent him a true Copy of about Tythes c. as stated by T. C. I received John Crook's own Answer by Letter dated 6th of the 10th Moneth 1682. plainly importing his dislike and Testimony against such publication of his Name and Citation contrary to his Principle and Practice signifying That if T. C. hath done him right in the Quotation he is sure he hath wronged him in the Intention by making his Words speak any thing at all touching Tythes And that his Paper which is only in Manuscript near twenty Years since writ on another occasion Cannot with any ingenuity be referred to the Payment or Non-payment of Tythes And that by a Book writ by him and Printed 1659. against Tythes together with his own clearness from the payment thereof it is evident He cannot reasonably be supposed to favour the Payment of them Thus far J. Crook hath ingenuously and plainly intimated and given his judgment which compared with my Exception before doth confirm it against T. C. his disingenuous and injurious Citation reflecting on J. C. and his Testimony who concludes his Letter Account in these Words to me viz. What I have said may satisfie those that are willing to be informed aright and for others that will not be contented except their Humour of Conceitedness be gratified they need not greater Judgment here than to be their own Tormentors and hereafter to be left to the Judgment of the great Day when every man shall receive a Reward according to his Deeds Thy Brother in the Truth of the Gospel of Jesus John Crook CHAP. IX § 1. Why notice is taken of Jeffery Bullock in this Treatise some Reasons given § 2. His charge of mens Inventions false Doctrines Of the Church of Rome c. Visible Church-Government that 's altogether Antichristian testified against § 3 Christ's Government in his Church how Invisible and Visible vindicated from Jeffery Bullocks opposition to Elders Mens Meetings and Womens Meetings c. § 4. Our Reverence to God in our Prayers and reverent Deportment and Conscientiousness therein both in uncovering our Heads Kneeling c. vindicated from his false Objections § 5. His fallacious dealing with our Doctrine about the Seed of God in man The matter truly stated against his Falshood § 6. Of his disowning the arising of the Seed of God in man § 7. Our preaching Salvation and Justification by the Man Christ the Son of God and his being our Way to the Father questioned by J. Bullock here vindicated § 8. His Ignorance of the innocent Birth or Babe Immortal and of Gods appearance and speaking by his Son and his opposing the inward feeling of Life His slanderous repetition against us about God being held in Bondage testified against and the matter opened as what it is that suffers and what is in Bondage in man His denying Christ to be the only Way to the Father again with a Collection of his Erronious and Atheistical Doctrines § 9. His opposing Justification Salvation and Condemnation by that Christ that suffered proved Erronious and against his Mediatorship and Scripture-Testimony J. B. confounded about two Christs c. § 10. His opposing Christ's coming of David c. And his asserting that his Soul dyed that he internally dyed And his holding the Mortality of the Soul of man proved Erronious and Atheistical and abundantly contradicted by himself and his Preaching § 11. His asserting the Scriptures to be the Fruit of the Tree of Knowledge whimsical and erronious and disowning our Friends Book Letter and Testimony and yet confessing them to be in the Letter of the Scriptures contradictory to himself and his Books against us § 12. His practical contradiction in separating himself from others and preaching in our Friends Meeting at Sudbury His erronious Denyings and Doctrines sumed up and denyed by the true Christian-Quakers The Conclusion by way of Solemn Appeal and Supplication to God § 1. COncerning Jeffery Bullock's four Pamphlets slanderously charging us with Antichristian Doctrines and an Antichristian Government or a visible Church-Government that 's altogether Antichristian as in his One Blow pag. 9. c. Some may ask me Why
Kneel before the Lord our Maker And Acts 21.5 And we Kneeled down on the Shore and prayed see also 1 Cor. 11.4 § 5. Having thus manifested the Heads of Jeffery Bullock's Opposition to outward Order and visible Church Government c. and how blind and irrational he is therein Inconsistent Erronious and Antichristian in his Judgment Now take a view of the Doctrinal part of some of those Doctrines he opposeth and what Doctrines he asserteth J. B. The second false Doctrine by you Preached and also Printed is That the Seed Spirit Word or God is both in Prison Bondage and Captivity and to be quickned raised c. and that the Blessing is to the Seed p. 2 3. of his ONE BLOW Answ. Herein he hath dealt unfairly and fallaciously he hath not produced any Book of ours or our Friends wherein this Doctrine is Printed nor proved where any of us have thus asserted in these very Words though much of his opposition in his Pamphlets depend hereupon We deny the Doctrine that the Word God is either in Bondage or Captivity in the Sons and Daughters of men but only that there is a Seed of God and of Christ that is oppressed and suffers in many by reason of Transgression a Seed of God is commonly our phrase and terms in this case God is greater he is above all he is God and Father of his own Seed and Birth in man which is a tender Seed a lowly and innocent Seed of the nature of Christ Jesus as Mediator who hath planted of his own Seed in man from the beginning even of his own Life Soul and Image c. who was The first born of every Creature who said My Father is greater than I Aâ—â— from this Seed comes a holy Generation in them that believe in his Name and Power Read also the Parable of the Sower which was the Son of Man and of the Seed that fell some on good Ground some on stony Ground and some in High-way Ground c. And also how the Kingdom of Heaven is like unto a Grain of Mustard Seed as also the Parable of the Pearl hid in the Field c. And further the Seed of God and Christ may suffer and yet not be in Bondage nor Captivity nor hath the Devil or Sin power or dominion over Christ or his Spirit in man as J. B. falsly infers against us but over the Soul and whole Creature in Sin for whom Christ laid down his Life and took it up again who gave his Flesh for the Life of the World And every one that seeth the Son and believeth on him shall have everlasting Life and I will raise him up at the last day saith Christ John 6.39 40 44. and ver 54. Christ Jesus is not brought into Bondage or Captivity in man though he condescends to suffer and bear Affliction for his own Seed and Generation to bring them forth for his own Arm can bring Salvation to him he can take unto him his great Power when he pleaseth Though he was oppressed and afflicted and his Soul was Sorrowful nigh unto Death when he bore the Sin of many in the dayes of his Flesh when the Iniquities of all did meet upon him when he suffered on the Cross and he is also such an high Priest as can be touched with the feeling of our Infirmities suffer with us and be afflicted in all our Afflictions many are also said To pierce him grieve his holy Spirit crucifie to themselves the Lord of Life afresh and to tread under Foot the Son of God c. These are certain Allusions and Elegancies intimating Christ's suffering and also his being offended and grieved by the Contempt Despight and Enmity of the Rebellious And yet Christ cannot be properly said to be in bondage or captivity in the Sons and Daughters of men for as in himself he that was dead and is alive ever lives in Dominion having power over all Flesh that he might give eternal Life to all that come unto him truly believe in him 'T is properly said of the Souls of Man and Woman in the Fall that they are in Bondage and Captivity that they are in Prison and Thraldom till Christ bring them forth and deliver them Psal. 142.1 Bring my Soul out of Prison that I may praise thy Name And be sure he that brings the Soul out of Prison does condescend to visit it in Prison He that brings up the Soul out of the horrible Pit does first descend or reach so low to fetch it up or else it would alwayes remain thâ—re § 6. J. B. Antichrist's Transformations pag. 9. The Seed is not to arise in man And p. 25. I disown the arising of the Seed or God in man Answ. A sad Doctrine and State That 's because the Enemy is arisen to such a great hight in thee that thou dost not own the arising of the Seed of God in thee What Fruit canst thou bring forth to God if thou dost deny the arising of his Seed in thee 'T is evident thy Heart is bad Ground stony Ground and thorny Ground in which the good Seed hath not taken Root so as to spring up and bring forth Fruit unto Perfection for in the good Ground or honest Heart it takes Root downward and brings forth Fruit upward And they that take heed unto the Light of Christ in them where it shines but as in a dark place they come to see the Day dawn and the Day-Star arise in their Hearts And is not Christ Jesus the bright and Morning Star But thou as an enemy to the Seed of God disownest the arising of his Seed in thee Howbeit that His Light doth ARISE The brightness of his RISING He shall grow up Truth shall SPRING out of the Earth The Sun of Righteousness shall ARISE The Day spring Let God ARISE and his Enemies be scattered c. The Word of God grew So mightily grew the Word of God and prevailed These are Scripture Terms and Language though little heeded by thee We shall see more of thy absurd and erronious Disownings and Denyings anon concerning the very Christ of God and the Soul c. But how comest thou to deny the arising of the Seed in man when thou hast espoused and cited what G. B. writ as thou sayest against that Paper of Orders c. seeing he herein plainly saith The Revelation of God is to his Seed and his secrets he reveals to it for which he made the World and for whose sake it is continued And now the SEED IS RAISED to reign over all Thus far G. B. thy authority But how shamefully hast thou contradicted him in this matter in thy disowning the arising of the Seed in Man § 7. J. B. You do preach both Salvation and Justification and also Condemnation to us Gentiles by the man Christ the Son of God as other Professions do and this Doctrine I would have you to prove because you preach Salvation by Christ the
in Prayer and Supplication to the Father whilst in great sorrow and deep suffering for Mankind even when he bore the Sin of many and made intercession for the Transgressors Thus his soul was poured out and made an offering for Sin that he might see his Seed and the effect of his Souls travail and be satisfied and through all Reign with the Father in the same Glory which he had with him before the World began So that the Messiah reigneth in Life Glory and Immortality blessed forever and his Saints shall reign with him for evermore But thy Error ends not here in asserting that Christ's Soul dyed seeing thou hast publickly opposed the Immortality of the Soul in my hearing and the hearing of many more and hast affirmed The mortality of the Soul of man that it dyes with the Body And so denying future States Beeings and Rewards of mankind Thou knowest Jeffery I have laboured with thee at sundry times and before several endeavoured to Convince thee of thy Atheistical Error in this very point and many are my Witnesses therein But thou hast appeared wilful dark and pertinacious in thy blind dark and confused Imaginations whereupon I have exhorted thee and do exhort thee to give over Preaching and telling People of saving their Souls by the Word and of raising of our Souls out of the Grave of Sin and Death by the Light and Power of God within when thou dost not believe any Immortality of the Souls of Men more than of a Beast as I have told thee to thy Face when the Beast dyes there 's an end So what gross Hypocrisie is it in thee so often to Preach in Friends Meetings at Sudbury in opposition to our Friends and to pretend as if thou hadst such a great Regard to Peoples Souls that they might be saved raised up and delivered from Sin in this Life when thou hast nothing further to propose to them than only a Hope in this Life a Happiness in this Life a Portion in this Life which is so short and uncertain that the dayes of Man here are compared but to a Shadow and to a Cloud that vanishes and as being swifter than a Post or than a Tale that 's told and swifter than a Weavers Shuttle c. So that if we have hope in this life Only we are of all men most miserable But I cannot take thee as a Person consistent with thy self in this thy Atheistical Doctrine of the Soul's Mortality no more than in other things for thou art manifestly inconsistent and contradictory to thy self in this matter for in thy Pamphlet i. e. GROSS ERRORS thou hast confessed That Christ's Soul never was captivated p. 4. And That the Blessing is to God's invisible Creation within the Sons and Daughters of men as that cometh to be begotten by a measure of divine Life into a true and living Faith the which invisible Creation sayest thou or the Souls and Vnderstandings of men and women over the which Death that power of Darkness hath invisibly reigned p. 3. And That Ministry which is sent of God it is to the Souls and Vnderstandings of Men and Women That so their Souls may be turned to the Light or measure of divine Life which hath appeared to their Souls p. 4. As also thou sayest That God's appearance is both to the Souls and Vnderstandings of the Sons and Daughters of Men even whilst they are altogether Children of the Vnrighteous Nature and Spirit for that very end that so they may be quickned and also raised up and so come to be changed they being made partakers of the Divine Nature pag. 7. Query How then dost thou affirm that such Souls are Mortal This change in such Souls does not only bespeak their Immortality but their being Immortally happy Is not that Soul or Birth immortal that 's capable of partaking of the divine Nature or that doth partake thereof Can that Soul dye with the Body or end in Mortality No no the very Souls of the Wicked and impenitent workers of Iniquity shall live in Torment where the Worm dyeth not and the Fire is never quenched Christ's instance of Dives and Lazarus doth really intimate the two different states hereafter see Luke 16.22 23. c. How grosly Erronious and Contradictory art thou in this point and farther to thy own confutation addest viz. Thus the Sons and Daughters of Vnrighteousness come to be made the Children of Righteousness they being changed and also lifted up by the Spirit of Life from under the power of Death into the Kingdom of God with him to reign over the Power of Death even as the Son of God did in the dayes of his Flesh p. 7. How now Jeffery These passages relating to the Soul's conversion and their being made partakers of the Divine Nature and being lifted up into the Kingdom of God are some of thy better sort of Preaching but thy Doctrine of the Soul's mortality or the Soul 's dying with the Body doth allow the Souls of the Children of men even of the Converted but a very short share and uncertain time in the Kingdom of God if but in this Life only O Jeffery give over thy troublesom hypocritical Preaching in our Friends Meetings for shame and never pretend such a concern for the Conversion and Salvation of Peoples Souls whilst thou holdest this Atheistical Opinion That they are all Mortal Keep at home and give over such Hypocritical Preaching for 't is neither Conscientious nor Religious § 11. Now concerning the Scripture thy Doctrine followeth J. B. in his Antichrist's Transformations p. 22. saith viz. For the Book of the Scriptures both was and is the Fruit which the Tree of Knowledge bears And in his Testimony against the Quakers false Doctrine as he falsly calleth it page 19. He saith thus viz. The Book of the Scriptures is part of the Fruit of the Tree of Knowledge I say that the Book of the Scriptures is the Fruit that the Tree of Knowledge bears Answ. This Doctrine is not only Unscriptural but a dark erronious Imagination and Whimsie of thy own Thou knowest not whereof thou affirmest and hast plainly contradicted thy self herein by confessing not only That the Scriptures are opened by the Spirit of Truth but that They were given forth by the Word of Life p. 22. and 29. Thou farther proceedest like a whimsical self-opposing and contradictory Person in these words viz. Let all that read your Book and also the Letter that was given me which I disowned which Letter is printed in my first Book and they may easily perceive that the Line of your Testimony is in the Letter and Book of the Scriptures and not in the Light and Law written in the Heart Thus in thy Testimony p. 19. Here thou hast at one dash confuted and overthrown thy own Work and knockt down thy own evil cause at one blow Thou hast undertaken to detect the Quakers Errors and many of the Doctrines of the leading