his People was our Principle the very Foundation Principle and Corner Stone in our Building there are yet many Living Witnesses and our Work and Labour in that day was to turn Peoples minds thereunto as to the more sure Word of Prophesy whereunto as many as took heed did well and that there was Sufficiency in it being obeyed to lead to Salvation And as our Minds came to be turned to this Inward Teacher And as we came to experience the Vertue and Excellency of this Holy Vnction so we held a publick Testimony thereof to others that they might thereby be provoked to make tryal thereof that so they might have the Witness in themselves and see for themselves and tast for themselves and to this Word nigh in the Heart were we committed and recommended suitable to the Doctrine and Antient Prophesies of Christ Jesus our Lord and his Blessed Apostles and Prophets and in that Day How did our Harmony sound in our Assemblies And how did our Love abound one towards another And our Zeal for the Holy Name of our God In this stood our Unity in this stood our Fellowship even in that Inward Testimony which God committed to us to bear for his Names sake here was the moving Cause of our Love to God one toward another even the Inward Testimony or Manifestation of his Spirit which God in his Infinite Love hath given us to profit withal persuant to his former Promises to our Fathers by his Prophets saying I will give Him for a Light to the Gentiles and to be my Salvation to the Ends of the Earth I will give him for a Commander and a Leader to my People Israel And as we came to believe this Report and to experience the fulfilling of these Promises and to be Witnesses of the Vertue of this his Blessed Appearance so we declare to others that they also might believe and have Fellowship with us therein and the more we came thus to be Spiritually-minded and Spiritually-exercised and the more we came to take delight therein and to meditate therein the more the Lord manifested his Love unto us and his pure Power amongst us and became a Hedge about us and a Wall unto us and gave us Favour in the Sight of the People Blessed and Praised be his Holy Name for ever And in that Day when others would boast of their Church Authority and Church Discipline Vseful Ceremonies Comely Orders and Decent Vestments c. We told them the Spirit of God was the Foundation of our Church as well as the Foundation of the Prophets and Apostles That Christ Jesus the Second Adam the Lord from Heaven who is a Quickning Spirit was Head of our Church Lawgiver to our Church on whose Shoulders the Government and Authority of our Church is laid yea the Hedge and Pale of our Church and able to preserve our Church and in this Faith we lived and walked in pure undefiled Love If any said to us Lo here is Christ in this Ordinance or in that Observation We told them Nay Christ is within and there they must wait to know Him except they were Reprobates for the Kingdom of Heaven is within and there they must wait to receive the Earnest of it for it comes not by Outward Observations This we told People this we proved to the People out of the Holy Scriptures This upon all occasions we testified to all People Professor and Prophane Bond and Free Noble and Ignoble When they told us of their Articles of Faith and how many they had and of the Scripture being the Rule c. We told them That Faith was the Gift of God and to be waited for and that Faith was the Evidence of things not seen and that although in the World there were Faiths many and Lords many yet to us there was but one Faith and one Lord Jesus Christ who was the Author of that Faith And that although the Scriptures were good and a true Declaration of those Things which were most surely believed by the Apostles and by us ought to be believed yet not the only Rule But still the Spirit of God which was the First Principle the Foundation Principle the Palc and only Hedge of the Church and Sanctified People of God so likewise it was the Rule of Life Practice first and before any other Rule and always had the Preheminency in our Testimony from the Beginning And if any question the Truth of what I have here affirmed then for Proof thereof I refer them to the Testimonies of Isaac Pennington Edward Burrough George Bishop c. Published by T. Crisp together with the Writings of Francis Howgil Richard Hubberthorn and many other Antient Friends c. And in that Day if any Brethren gave forth a Letter of Advice and Counsel for the Help and Information of the weak and lately Convinced It was so worded as that Christian-Liberty was preserved and the People not Impos'd upon beyond their Freedom And that it was so I shall prove by an undeniable Instance in a Letter of Advice from the Brethren in the North about twenty Years since containing twenty particular Things wherein Advice and Counsel is given yet SO as to leave them to their Freedom and not to impose them further than Friends to whom they wrote could receive them or see a Service in them as is evident both from the Title or Direction of the said Paper and also from the Closure and Conclusion of the said Letter both which I shall here insert as also that Clause or particular Advice about Marriage which is the seventh particular thing wherein Counsel is given in the said Paper or Letter of Advice That is to say The Elders and Brethren sendeth unto the Brethren in the North these necessary Things following to which if you in the Light wait to be kept in Obedience you will do well Fare you well This is the Title or Direction of the said Letter of Advice now follows the 7th Particular which is about Marriage c. That as any are moved of the Lord and in his Light called to take a Brother or Sister in Marriage Marriage being honourable in all and the Bed Vndefiled let it be made known to the Children of Light especially to those of the Meeting of which the Parties are Members that all in the Light may it witness to be of God and being in the Light made manifest to be of God let them be joyned together in the Lord and in his Fear in the presence of many Witnesses according to the Example of the Holy Men of God in the Scriptures of Truth recorded which was written for our Example and Learning and that no Scandal may rest upon the Truth nor any thing be done in secret but all things to the Light brought that Truth may triumph over all Deceit and that they who are joyned together in the Lord may not by Man be put asunder whom the Lord hath joyned together That there may
give forth such Orders who ever oppose them they oppose the Power of God and thereupon call us Men of an Opposite Spirit I say take a special view of what is said and then impartially peruse this following Advice of Friends in the Case of Marriage which was amongst many other things in the Beginning given forth by the antient Labourers in Gods Vineyard whose Care and Skill was manifest and then see if we govern our selves upon our first Principles That is to say The Elders and Brethren sendeth unto the Brethren in the North these necessary Things following to which if you in the Light wait to be kept in Obedience you shall do well Fare you well c. 7thly ' That if any one moved of the Lord and in his Light called to take a Brother or Sister in Marriage Marriage being honourable in all and the Bed undefiled let it be made known unto the Children of Light especially to those of the Meeting to which the Parties are Members that all in the Light may witness it to be of God let them be joyned together in the Lord and in his Fear in the presence of many Witnesses according to the Example of the Holy Men of God in the Scriptures of Truth Recorded which were written for our Example Here is true Humility and Learning and that no Scandal may rest upon the Truth nor any thing done in secret but all things brought to the Light that Truth may triumph over all Deceit and that they that are joyned together in the Lord may not by man be put asunder whom God hath joyned together that there may a Record of the Time and Place in Writing witnessing the Time and Place of such Things be kept within the Meeting of which the one or both are Members under which Writing the Witnesses present may subscribe their Names or so many of them as may be convenient for the stopping of the mouths of Gain-sayers and for the manifesting the Truth to all who are without Now observe the Conclusion of the said true Christian-like Epistle Dearly Beloved Friends these Things for there were many besides Marriage we do not lay upon you as a RVLE or FORM to walk by but that all with the measure of the Light which is pure and Holy may be guided so in the Light walking and abiding these Things may be fulfilled in the Spirit not from the Letter for the Letter killeth but the Spirit giveth Life c. Now consider I pray thee First our Primitive Principle and Institution Direction and Christian-Liberty and see if the late Orders and Imposing them and Compelling a Uniformity to them have not doe violence to them see thy own words and how our Practice contradicts them Addr. to Prot. pag. 149. 150. c. That is to say For all Societies are to govern themselves according to their Institution and first Principle of Vnion where there is violence upon this part Tyranny and not Order is Introduced Now since Perswasion and Conviction began all true Christians Societies all Christian-Societies must uphold themselves upon the same free Bottom or they turn Antichristian Thus saist thou and I say the same pray consider on it and endeavour a Reformation I could further paraphrase hereupon and many other Places of thy Address c. Some Pages whereof with some others I may quote and leave to thy perusal being loth to be too tedious concluding with thy Address Pag. 221. That 't is base Coyn that needs Imposition to make it current but true Metal passes for its own intrinsick value Oh miserable Imposition and the mischief of it What Censuring Sentencing Recording Judging Yea What Superstition Formality Idolatry and Hypocrisy hath it begotten And what Animosities Heart-burnings Persecution and Bloodshed hath it been the Cause of Which had People been left to their Christian-Liberty had never been As these following pages shew Address to Protestants pages 122. 156. 143. 67. 68. 77. 93. 94. 95. 97. 98. 99. to the 104. 141. 148. 142. 144. 145. 146. 185. 190. 192. 193. Francis Howgils Works pag. 534. 617. 620. 236. 625. Richard Hubberthorns Works pag. 188. Josiah Coal's Whore Vnvailed pag. 71. 72. Coloss 2. 16. 17. 18. Eccle. 12.13 Joh. 14.15 Mat. 5. Mat. 28. Christs Sermon 5.6.7 Phil. 8.15 Rom. 14.5 Indeed thy Book alone is so full of matter against Imposition against Force and compelling a Conformity to Outward Rules Cannons and Prescriptions of Human Invention and for Christian-Liberty that I know not well how to leave it I pray God keep thee steady and with a continual Dependency upon the Divine Revelation of Gods holy Spirit which is the Rock upon which the true Church is built and every Member of it that so an Understanding of thy Duty may every day be received and a necessity therefrom come upon thee to perform it that so thou mayst not look one way and row another a thing some suspect by thy disputing on G. F. his Part when he some think was ashamed to appear himself But for my part when I consider thy Labour and Service in the Truth therein spending both thy self and Estate together with thy Zeal in vindicating Truth against all Opposers I cannot have any Suspition Object But perhaps thou mayst say to me How is it possible that a Composure of this Controversy can now be c. Answ If I may not be too tedious I will give thee my Answer thus Let there be a present Cassation of all Controversy for three Months proclaimed on both Sides and a Day set and Place appointed Mutually by G. and W. to have a Meeting equally constituted with ten or twenty Friends more or less on each Side by them respectively chosen and when this is agreed upon let them exhibit their Charges in Writing by way of Declaration and send it to each other a Month or more before the said Set Day that they may both know what to plead to and how to make their Defence and what Witnesses to bring to prove their several Charges so exhibited And then where either of them are found guilty let them make that Satisfaction which is suitable to the nature of their Crime and wherein clear let them be acquitted This on W. R's Account I dare Engage shall be performed and that this is both a just and reasonable Method I dare appeal to all Judicious Persons in the World Why then shall this intollerable Controversy be continued Why should there be occasion ministred for those grievous Animosities Rents and Divisions which every day increase And taking all Advantages against each other by Printing Preaching or otherwise as if the one Side were infallibly all Christians and impossible for them to Err and the other Side Heathens Infidels and Pagans and that by Predestination too without any Recovery by that figure of using no Endeavour Oh dreadful Work But if any shall say to me no George shall never be thus brought upon the Stage or be thus made publick for he cannot
Friend in Europe than Vniformity in England As Liberty of Conscience here is that they fear above any thing so it would insensibly more weaken them than all the Victories we have obtained over them 2dly Men will never trade freely where they do not live and converse freely Where a man is afraid to be watched to a Conventicle and most of the time he serves God is fain to hide himself no man will chuse to live so if he can avoid it Every man that cannot conform to the publick Religion lying under the lash of the Law will prudently shun both Business and Company will never lay out his Estate where 't is in any mans power to do him a mischief A man conscious to himself that he cannot comply with the Law will avoid medling with any thing and chuse privacy as his best security This we have had a sufficient demonstration of in the Papists who for many years ever since they lay under the lash of the penal Laws have been of little use to the Nation have retreated from all publick Commerce amongst us kept their Money by them sent their Children abroad and disjoyned themselves from all the publick concerns of the Kingdom 3dly 'T is the King of England's true Interest to become Head of all the Protestant party in the World and he will never do that but by first making himself a common Father to all his Protestant Subjects at home That 't is his Interest to head the Protestant party abroad is plain because being the greatest and most powerful of all Protestant Princes and States he will necessarily draw them into a dependance upon him and desire of Protection from him by which not only the Protestant Interest in it self will be much secured by being so united and conjoyned but the King of England also will receive a great Accession of Power by the Influence he will have on so great a part of Christendom which he may make use of not only to secure the Protestant Religion against the common Enemy of it but to advantage himself every way by the great respect and interest he will have in all Protestant States To bring the Protestants into an Union amongst themselves will be of advantage to every Protestant-State but to none so much as England First Because England naturally becomes the Head of such a Union And secondly Because the Designs and Practices of the Popish party ever since the Reformation have lain and will lie more united against England than any Protestant-State as supposing that the chief Support of all the rest and therefore England can never be truly safe nor secured in its proper Interest but when 't is inviron'd with all Protestant-States adhearing to it and depending upon it How sadly England has miscarried when it has espoused any other collateral Interest but the Protestant has been too obvious ever since the first Reformation England has been always greatest at home when it has been the greatest Defender of the Protestant Faith abroad Now if the King will thus rightly state his Interest abroad he must begin the work at home if he persecute and keep under any of his Protestant Subjects at home those of their Opinion abroad will never put themselves under his protection As he must make no distinction in Christendom but Protestant and Papist so he must make no other amongst his Subjects at home He that imposeth any one Opinion amongst Protestants and will tolerate no other makes the distinction to be still between Protestant and Protestant and makes himself but Head of a Party amongst them and will never so head the Protestant Interest as to oppose the Popish party with it or unite the Protestants so under him as to make them acknowledge him for their Head Whoever would be Head of all the Protestant Interest must have no common Enemy but Popery and concenter all there Imposing Conformity to the Opinion of any one Protestant party upon all the rest is but to make himself so much the weaker by every Dissenter and is indeed totally destructive to the very being of such a thing First Liberty of Conscience is the best way to secure us to the Protestant Faith and to prevent a relapse to Popery the Protestant Religion will be fastest rooted by exerting fully the Principles of it and a throughout adhearing to them By our practice in dealing one with another to deny those Principles by which we justifie our Separation from Rome is the ready way to make them return thither again Teach men that there is no man nor men under any one denomination since the Apostles time that are infallible in delivering Divine Truth Teach men that the Scripture is the only Rule of Religion and let them read it Tell them they are to follow no men farther than they follow that Rule and that every man is Judge according to the best Light he hath of that Rule and how far other men comply with it and differ from it And that every man is bound to behave himself towards God according to the Judgment he shall so make within himself All which are Protestant Principles and Eternal Truths And then collect the sense which these Principles issue themselves into and how unreasonable will it then appear to force men to comply with the belief of others contrary to their own And when you have bid them use their Light and Reason to punish them because they will not oppose it and go against it How can we otherwise justitie forcing men where such Principles are avowed but by a flat denyal of them and recurring to those Popish Weapons of the absolute Power of the Church and her uncontrolable Authority And so by condemning others that upon the exercise of their own Light and Reason now differ from us condemn our selves who upon the same at first departed from Rome When we oppose the Church of Rome we justifie our selves upon the very same Arguments by which Dissenters now amongst our selves make their defence against us And when we dispute against them we take up the same Arguments the Papists use against us There is scarce any considerable Argument urged of late for Conformity and Imposition but if you trace it to the Seat you shall find it in Bellarmine or Suarez The truth is he that cannot indure to have any differ from him in Opinion about the supernatural Truth of the Gospel and will have no toleration of several perswasions of that kind and thinks it destructive to mankind and the being of every State to suffer any so to be That man is a Protestant by mistake and will find himself at home in his Principles no where but at Rome The farther we remove in our Reformation from the Practices and Principles of the Church of Rome and live upon our own the less like we are to return to it If we make use of their Arguments and Principles at one time we may come to use them at another and at last espouse
be a Record in Writing witnessing the Day Place and Year of such things to be kept in that Meeting the which the one or both of them are Members under which Writing the Witnesses may subscribe their Names or so many of them at may be convenient for the stopping of the Mouths of Gainsayers and for the manifesting of the Truth to all who are without This is the seventh Particular mentioned in the said recited Epistle of Advice to the Brethren in the North which in number were twenty wherein it is manifest what regard they had to the Practice of the Holy Men of God recorded in Scripture and yet by the Conclusion of the said Epistle it is manifest that they were far from limiting Friends in that Day to a prescribed Rule or Form and that under the greatest Penalty too that they were able to inflict as of late days hath been the Practice of George Fox and those of Party with him as hereafter will be manifest see the Conclusion of the said Letter of Advice which is as followeth Viz. Dearly beloved Friends these Things meaning the 20 Particulars advised to we do not lay upon you as a Rule or Form to walk by but that all with the measure of Light which is pure and holy may be guided and so in the Light walking and abiding these things may be fulfilled in the Spirit not from the Letter for the Letter killeth but the Spirit giveth Life c. Thus the Reader my see That in the Beginning our Advice by Letter did concur with our publick Testimony and both with the Scriptures and Evidence of the Spirit in the Hearts of the People to winch our Ministring Friends in that Day both by Word Epistle and Doctrine desired to be made manifest for they then did not desire to exercise Dominion Gentile-like c. CHAP. II. Manifesteth an Alteration and Change Shews the Womans Charter for their Jurisdiction Sets forth the Grant and Confirmation made at a London Yearly-Meeting 1675. I Am now come to manifest the Alteration and Change and the cause of Divisions amongst us about Matters of Faith and the Exercise of it Church-Discipline and Conformity to it whereby William Penns Saying in his Address to Protestants pag. 149. is fulfilled Viz. For all Societies are to govern themselves according to their Institutions and First Principles of Vnion where there is Violence upon this part Tyranny and not Order is introduced Now since Perswasion and Conviction began all true Christian-Societies All Christian-Societies must uphold themselves upon the same free Bottom or they turn Antichristian c. And for proof that we so find and by woful Experience know there is an Alteration and Change and Violence done to our First Principles of Union I am now about to manifest and in order thereunto I shall here insert George Fox his New Order which was wrote about the Year 71. for Womens-Meetings to be held distinct from Mens Meetings and was confirmed afterwards by a general Council or Yearly-Meeting c. VIZ. Dear Friends TO whom is my Love in that which changes not it would do well and be of Service for you to have a Womens-Meeting as they have in other Parts that the Women may come into the Practice of the pure Religion which is to visit the Fatherless and Widdows and to see that all be kept from the spots of the World and so the Lord Jesus redeeming you by his Spirit out of the Old Adam in the Fall into the Image of Gods Righteousness and Holiness that Man was in before he fell in which you are all Helps Meet to the Men in Righteousness and Truth and Holiness and Justice and the Wisdom of God and you may assist and inform the Men of Necessities in what you cannot do your selves for Man and Woman being both in the Power and Seed of Christ they are both Helps Meet and so it would do well for the Women to have a distinct Meeting by themselves as it is in other Places and to set that nothing be lacking then all is well amongst you that you all may be perfect and compleat in Christ Jesus your Heed holding Him from whence you have Understanding and Wisdom to order all things toh is Praise and Glory and when you do see that all is well and nothing is lacking to honour God that all may be kept out of that which dishonoureth Him and all may be kept in your Testimony of Jesus and to see that nothing is lacking outwardly in Gods House in his Family who have the Mind of Christ to do good unto all especially the Houshold of Faith and when you see that all is well then whose mouth the Lord opens in the Womens Meetings 〈…〉 praise confess him to his Glory they are to be obedient as it is in other Womens-Meetings so once a month to have a Womens-Meeting in the County Town or other Places convenient then the other Neigbouring Women may come and go home they Meeting together about the tenth Hour of the Day And so they may keep a little Stock among themselves to help the Poor and those that be in necessity and what they cannot do themselves they may inform the Men of all the poor Widdows and poor Mens Children that are fit to go to be Apprentices and to Services to Friends that they may be trained up in the Fear of God and in the New-Covenant He might have said in the New-Governmet that they may be the Children of the New-Covenant where all may come to know the Lord who is Blessed for ever Amen George Fox having thus laid a Foundation on for the Womens-Meetings distinct and apart from the Men to be once a month at the tenth hour of the Day and to get a little Stock by them under many specious Pretences and Fine Coverings insomuch that many began to assemble and to meet together accordingly in several Parts of the Nation yet there were also very many that waited to see the End and Purpose of their so meeting it being a New Thing and also knowing that the very Papists at their raising and first ordaining the several Orders of Fryars and Religious Nuns were not without as fair Pretences and fine flourishing Shews as this Grant or Order of George Fox for the ordaining these Womens-Meetings so that after a little season several Friends perceiving that these Women thus assembled aspired after the comly and beloved Apple of Rule and Government they shewed their Dislike and it began to be too hard for George Fox to carry them on on his own sole Authority so that at a Yearly-Meeting or General Council held at London in the Year 1675 the said Grant or Order was strengthened and confirmed in all Points and with as much Policy as ever the Learned Bishops or grave Senates used to Establish their Monarchical Governments c. And that the Reader may be assured of the Truth thereof and that it is not of my own devising to accuse
him and that the Author of the Accuser c. in Answer to W. R's Book may not say to me as he in pag. 86. Viz. Howbeit W. R. produceth not any now Prescriptions Methods Rules Orders and Forms of Church-Government Now saith the said Author of the Accuser c. Now he should have produced some new Orders and Forms of Church-Government Introduced amongst in since that time meaning the Year 1673. to prove his Charge of Apostacy and Innovation against G. F. and those he calls his Party c. And Pag. 133. We affirm that his meaning W. R. crying out Impositions Form of Church-Government Orders Prescriptions c. in general is no Answer nor any Proof of his Charge of Apostate and Innovator against us let him either specifie saith this notable as well as confident Author of the Accuser c. the Particulars thereof that he condemns us for as Apostates and that we practice as Church Discipline or else for ever be ashamed c. And Pag. 3. And what New and Unchristian Doctrines and Practices are they meaning G. F. and his Party fallen into we find no Proof nor Discovery thereof in all his Books c. And Pag. 128. of the said confident Author of the Accusers c. We do profess seriously a notable serious George if we may believe him we see no real Cause or valid Reason our Opposer meaning W. R. shews for the great Noyse and Rumble he makes about Outward Laws Prescriptions Orders Edicts or Decrees Outward Form of Government Apostacy Innovation Impositions Lording over Faith over Conscience c. whil'st he shews us no unjust no unlawful nor uncomly Order or Proceedings amongst us as a People nor yet gives us any Instances or Catologue of those Impositions Innovations New Doctrines or Practices brought in and received amongst us which are inconsistent with our First Testimony to the Light and Grace of God within and Teachings thereof c. I say things considered as practised amongst us I marvel that the said Author which is said to be G. Whitehead should have the Confidence thus to call for a Proof to call for a Catologue of the New Orders that are Introduced amongst us when he at the time of his Writing could not be ignorant of the Things complained of by W. R. who 't is probable thought there was no need to produce such Proof such a Catalogue and such manifest Instances to prove the same and that none would have the Confidence or rather Impudence to deny such Things as are every Month put in Practice amongst us But as I said that be may not say so to me I will bring him both Proof and President and if he will call them a Catologue he may But first the Confirmation of the Foundation of the Womens-Meetings Namely George Fox his Order above recited by a General Council held at London Anno 1675. Concerning Propounding Marriages London the 27th of 3d. Mon. 1675. IT is our Judgment that for better Satisfaction to all Parties that there may be due time for Inquiry of clearness of the Persons concerned it is convenient that Marriages be at twise propounded to the Meetings that are to take care therein both to the Mens and Womens Meetings where both are Established before they are accomplished and when Things are cleared that the Marriage be accomplished in a Grave and publick Assembly of Friends and Relations Observations And now set the Authority and Confirmation of the Womans Meetings and how G. F. his pretended Motion is corroborated and strengthed I am necessitated to transcribe more of the Transaction of this notable if not Universal Council than I am willing lest G. Whitchead should again call for a Proof or Catologue of their new stamped Government c. Concerning Mens and Womens-Meetings IT is our Judgment and Testimony in the Word of Gods Wisdom that the Rise and Practice Setting up and Establishment of Mens and Womens-Meetings in the Church of Christ in this our Day and Generation is according to the Mind and Counsel of God and done in the ordering and leading of his Eternal Spirit and that it is the Duty of all Friends and Brethren in the Power of God in all Places to be diligent therein and to incourage and further each other in that blessed Work and particularly that Friends and Brethren in their respective Countries incourage their Faithful grave Women in the Settlement of the said Meetings and if any professing Truth shall either directly or indirectly discountence a notable Warning and little obeyed except by G. F. his Men of War or weaken the Hands of either Man or Woman in the VVork and Service of the Lord let such be admonished according to the Order of the Gospel and if they receive it not but resist Counsel and persist in the work of Division we cannot but look upon them as therein not in Unity with the Church of Christ and Order of the Gospel Therefore let Friends go on in the Power of God and in that Work for Him his Truth and People and not to be swayed or hindred by them or their Opposition Observations Behold the difference between this Decree and the Letter of Advice and Counsel in the First Chapter of this Treatise that hath a particular relation to the Scripture and the Practice of the Holy Men recorded therein but this is wholly a stranger to any such Authority yet that was not proposed otherwise than Advice and Counsel and not as a Form or Rule to walk by notwithstanding there was so much in it to justifie the pressing of it both as being bottom'd on Scripture Authority and the Practice of the holy Men of God recorded in Scripture but this no relation to Scripture Authority Precept or President no relation to the Example of the holy Men of God recorded in Scripture nor any Command of God or Jesus Christ who is Head of the true Church and Lawgiver too but notwithstanding the Authors of this Decretal Order are peremptory and positive none must refuse a Complyance none must discountenance the Observatition of it directly or indirectly for if they do they are not to be lookt upon in Unity with the Church that is not to be lookt on as Christians and Members of Christs Church and so at once made Heathens by this new fashoned Edict But to make good Provision against any that shall yet dare to slight this new Model or new found Method of Church-Government or call in question their Power or Authority See what a strict and severe Admonition is uttered forth even as if it had come from the Popes Council of Jesuits and crafty Fryars I Know that some will be mighty angry and sore displeased with me for transcribing so much of their hidden Mysteries but in my apprehension there is no reason for it for if Womens-Meetings be of such Excellency and their Government and Jurisdiction so vertuous amiable as that whoever comply and yield obedience to them are in
the Glorious Presence of Christ upon Earth and which might any way contribute to rear up the Fabrick of the New-Testament Church 'T is much that such an Officer of so absolute concernment as this Opinion makes him should not be in the Christian World for three hundred years together If we will seek the meaning of this providential disposal of things may we not soberly think it to be that the Gospel was a thing wholly founded upon Spiritual Power was compleat therein and needed not any Temporal power to contribute to its perfection This impowering the Magistrate with a Superlative Authority in setling what relates to the Government of the Church supposeth this That the Scripture hath revealed no Truth that is binding in this matter but this That what the Magistrate pleaseth to settle in every place that is right and this I am sure the Scripture hath no where revealed and so we are like to have as many distinct Governments as there are States and distinct Kindgdoms in the World 't is strange those that are for exact Uniformity in any one Church should lay a foundation of such confused multiplicity in the Church Universal Either we must suppose Christ was not faithful to reveal all that concerned the Government of the Gospel-Church which God intrusted him with or else that it was the Will of God there should be no more revealed but that all should be transiently left to the Magistrate To say the first were but to urge Blasphemy for Reason if the second 't is to impower an Officer in such a necessary and weighty matter whose very being in the Church with an ability to do it had a futurity of three hundred years to come During all which time if Christ and the Apostles setled no Government in the Church and there being no Christian Magistrate that could settle any How could the Church then come lawfully to have any If it be said Where there is no Christian Magistrate every Church may use their own discretion then 't is plain the Government of the Church under the Gospel hath no other bottom than what every Magistrate and every particular Church pleaseth and so not only Magistrates but Churches and indeed all the World may be their own Carvers in this weighty matter 'T is very hard to be credited that the Government of the Church which does so greatly relate to the preservation of the Truth of Doctrine in it should be left to such floating uncertainties Besides this Position makes all that part of the Gospel which lies in Precept and President about the Rule of the Church and what was by the Apostles then practised and commanded to be of no use to us nor obligation upon us farther then the Magistrate pleaseth 't is to give him a dominion over that part of the Scriptures and opens a door to make him as some have fully done Lord over the whole New-Testament Two things are usually said to prop up this Power in the Magistrate First That there is nothing positively determined in the Gospel about these things because the Gospel being to take place throughout the whole world no one frame or Model of Government could be composed that would conveniently fit all Persons and Places where the Gospel might come to be received and setled and therefore the Wisdom of Christ hath left things of that nature wholly undetermined This is a thing taken for granted and wholly without any Divine Ground to warrant it and is in the reason of the thing it self insufficient for we find nothing in command or practice by the Apostles in setling the Christian Churches but what will agree with any Nation or People in the World He that will say That the Order of the Gospel as we there find it practised and required will not agree to any place may with as much reason if not more say That the receiving of the Gospel it self in the general belief of it will not agree to that place These things make it evident that the Order and Discipline we find setled in the Gospel-Churches in the Apostles time must needs fit every place and people and can do no hurt any where 1st It highly intends to heighten and compleat the duty incumbent on all Moral and Natural Relations that which Christ hath appointed to preserve order among Christians as Christians will never hinder but farther it amongst men as men 2dly The power upon which Christ's Rule setled in his Church is founded is wholly Spiritual it can never do any Violence to mankind nor clash with any humane power because that is the Boundery of it 3dly The thing designed and attained by the Order of the Gospel-Church is no more than to preserve men in a regular capacity to enjoy all Christs Institutions and therefore he that will say This Order will not sute any Nation must say in effect None of Christs Institutions will agree to that Nation 4thly There is nothing in Christs Government of his Church that is properly relative to the Political Government of a State or does any way determine the form of it but it may be equally exercised under any Government whatsoever The Religious policy of the Jews did highly relate to the State and was commixed with it and the same Government of that Church could not have been without a sutable conformity of the State to it and so could not well reach beyond that Nation and peculiar Country and People But the Gospel-Church and the Rule of it is grounded upon quite other terms and hath its first Principle in that saying of our Saviour Where ever two or three are met together in my Name there am I in the midst of them And there is no place nor people under the Sun but where with much advantage the order of the Gospel as well as the Gospel it self may be introduced A Second thing made to prop up this power in the Magistrate is Because of the wonderful difficulty we find in the New-Testament about matters of this nature This I acknowledge should put us upon much enquiry and great indulgence to each other but I cannot yield it a good reason to establish a visible Judge to settle a Civil Pope for at last upon the same grounds it will be found out that the Scripture in Doctrinals is obscure too and so the Magistrate must be likewise an Umpire in those things and finally in all Were once all these Carnal Interests and Political Concerns that are now twisted into the Government of the Church laid by it would be found a thing very feasible to deduce from Scripture Precept and Example limitted to no particular case in the reason of it a systeme of Ecclesiastical Rule sufficient for the obtaining all the holy and good ends designed by the Gospel and compleating men in a Spiritual Society as an Organical-Church and if a Church can be so constituted which is a thing in it self of no harship if men would be contented with the simplicity of
the Gospel and Christs wisdom in these things as that Church will be most pure as having nothing of humane make in it so it will perfectly annihilate all those pretended necessities for the interposition of humane Authority about such things If the Magistrate hath likewise a farther power to suppress all Errors and Heresies and to establish by force the Orthodox Truth the Rule of which must needs be what he thinks to be so this will inevitably follow that there can be never any such thing as Liberty of Conscience in any case or upon any terms in the world under a Christian Magistrate he sins if he suffer to tolerate any thing but what he thinks punctually right If he be the proper Judge entrusted first to judge and then to execute his Judgment with the Temporal Power all Liberty to whosoever is not of his mind is perfectly gone This is no other than to make the Magistrate's Power a meer Inquisition And by this means a Christian Magistrate will prove a marvellous hurt to much of the Church where he governs for unless you will suppose all the Truth and all sound Christians to be included in what he establishes for Orthodox if there be any Truth or true Professors of Christianity amongst all the other Opinions he persecutes they are sure to be sufferers and it will ever fall out that all those that are not of the Magistrates Opinion had better live under one of Gallio's temper than under a Magistrate so practising These large positions about the Magistrates Power have no visible ground for themselves in the Gospel and when 't is said the reason of it is because there was no Christian Magistrate till long after and so little mention is made of his Authority in these things there is nothing said that can be any way satisfactory because what Power soever any shall exercise in or over the Gospel Church to the end of the world must have its rise and derivation from what was then established by Christ and his Apostles However they are sure of a popular acceptance 1. Because they bring us to a visible Judge and a humane certainty which most men had rather be at than a laborious inquiry after divine Truth in the way God hath revealed it in the Scriptures And 2. Because they are positions that land us in a very safe harbour and free us from any danger of suffering about those things he that thinks it his duty to be alwayes of the Magistrates Religion is so secured in that duty that no Religion can possibly ever hurt him and whoever thinks the Magistrate is Gods substitute to determine all matters of Religion as he pleaseth must needs think it a duty to be of his mind The second Extream about the Magistrates Power is in asserting the Magistrate to have ample concerns about Religion and a power sufficient entrusted to him but the manner in which it is to be exercised is in a punctual suberviency to the Church that is they are to determine and he is to execute they are to be his eye and he is to be their hand As the first Extream debaseth the Church and all Ecclesiastical power under the Magistrates feet and makes him the sole Lord of all so this in another extream makes the Magistrate a Slave to the Church this is an unreasonable Imposition upon him and gives him less liberty than each private Christian ought to have to oblige him to put a civil Sanction and execute by his Authority whatever the Church decrees whether he judge it to be right or no this is only to make him a Sword-bearer to the Clergy This is the great Engine by which the Church of Rome has inslaved so much of the World Antichrist could never have been setled in his Throne if Kingdoms had not thus given up their power to him How shamefully upon this pretence that the Civil power must be subject to the Ecclesiastical have the Popes of Rome brought Kings and Emperors not only to employ their power as they pleased but to suffer all the scorns and indignities from them imaginable The story of what Hildebrand did to the Emperor Henry and many others do abundantly shew this The truth is the carnal Conjunction of the Temporal Power with the Spiritual is that which has made all Ecclesiastical Regiment odious and unsavoury in the nostrils of the world in all Ages and hath had no other effect but to enable the Clergy under a pretext of the power of the Gospel to trample by the power of the World mankind under their Feet That the Civil Magistrate ought not to employ his power in such a sub-ordination let these things be considered First This is to suppose either an insufficiency in that Spiritual Power which Christ did at first leave in his Church or else that he fails in that Promise of being with them to the end of the World and continuing his Presence to make his Laws effectual for the end they are intended Christ hath appointed the means of Converting men to the Gospel to be the preaching of it to them If you will compel men by the Civil power to become Converts it plainly intimates we judge Christs way insufficient and use the other as what we judge a better As Christ hath appointed Preaching the Gospel as the great means to bring men into the Church so he hath appointed Excommunication as the great means to cast offenders out of the Church and force is as unreasonable in the one as in the other The outward advantages a man has by becoming a Christian lies in the enjoyment of all Christs Institutions and the punishment of all Gospel-crimes lies in being cast out from those priviledges and undergoing the weight that Christ shall lay upon the Conscience thereby When a person is excommunicated to deliver him over to the Temporal power to be corporally punished must either be because we think Christs punishment in that case not enough or else because our own animosity prompts us to go farther Chrysost Serm. de Anathem hath a pious and prudent saying Dogmata impia quae ab Hereticis profecta sunt arguere Anathematizare opertet hominibus autem parcendum pro salute eorum orandum that is We must confute and pronounce Anathema to the wicked opinions of Hereticks but we must spare their Persons and pray for their Salvation Secondly This way alters the manner of Christs rule under the Gospel which is in the Spirits and Consciences of men 'T is much of Christs glory to rule his Subjects under the Gospel by a Spiritual power 't is that power makes a man a Christian 't is that power in all Gospel Institutions that keeps men in their due obedience unto Christ and 't is that power carries the sting of the punishment when men are cast out of the Church 't is indeed that power does all under the Gospel and to bring in the Temporal Sword is to make the weapons of the
and Ratiocination and give every man freedom of debate and counted it a noble thing in the Bereans to examine the Scriptures Whether the things they preached were so or no. After all means used every man was left to his own Light Paul professeth he was not Lord over any mans Faith The truth is that part of the Soul where Faith and Conscience is seated cannot be reached by any compulsion and therefore force reaching but to outward practice there can be no other end of it but to make us suffer or else practice contrary to what we believe Sixthly Forcing men to a Religion which is wholly supernatural and imposing Principles upon them which are out of the compass of Moral Light as all Gospel-Principles are supposeth a perfect infallibility in the Imposers and the thing imposed or else 't is strangely unreasonable to force men against their own Light to be guided by ours unless we are sure we cannot mistake is a strange absurdity There is some excuse for being guided by a mistake of our own if it be the best light we have but there is no excuse for being guided by a mistake of another mans Three sorts of men there have been in the world eminent for Imposition in Religion and common discretion taught them that the necessary support of such Imposition must be a pretended Infallibility in themselves their Doctrines Such were the Jewish Rabbies of old who had so deluded the People that Luther tells us The Jews thought they were bound to believe what their Rabbies taught though they should say The Right hand was the Left and the Left the Right Such also was Mahomet and the Mufties who impose all upon the ground of Infallibility Mahomet at the first laying this down as a Maxim That there was to be no debate nor discourse of what he prescribed and his Mufties subdue the People by carrying on the same ever since Grotius gives a very full account of this in his Book of the Truth of Christian Religion Sect. 3. Famous for Imposition are the Popes and Priests of the Roman Church and they with the Hammer of Infallibility beat down all Opposition That 's a refuge never fails to justifie things against Scripture Reason and common Senses of man That the arrogant assumption of Infallibility since the time of Christ and his Apostles is nothing else but a political Cheat upon the World God by his Providence in fact as well as otherwise hath made it clear to us since those who pretend to it have as often contradicted each other and erred even in the Opinions each of other as any People in the World God in his just Judgment leaving those that pretend to be so much above all men to appear as weak and as depraved men as any the world has But Imposition where Infallibility is not pretended nor claimed must needs be but weakly underset He that imposeth a Religion upon me intends I should take his Light instead of my own Imposing a Religion upon me supposeth a duty in me of perfect subjection or else 't is ridiculous and signifies nothing Admitting a man to use his own Light in judging destroys the being of Imposition in Religion upon any tolerable grounds of Reason and no body is to be obeyed in whatever they command but those that are infallible Whoever it be the Church or the Magistrate that confesseth himself fallible must needs admit a possibility of mistake and so gives ground unquestionable to reason and consider what is offered to me and to what purpose will that be but farther to ensnare me if I must necessarily obey and unless I discover the weakness and mistake of what is put upon me I may refuse it Amongst the Protestant Churches where Infallibility is not claimed and this Doctrine taught That if any man command any thing sinful of which every mans Conscience is likewise acknowledged the Judge we are to suffer passively and not obey actively There can be no other success of Imposition but to make me suffer for being an honest man and following the Light of my own Conscience for if the thing enforced be according to my own judgment forcing me to it is needless if it be not I am bound by Principles acknowledged by all not to obey and so the event must needs be my suffering in performing my Duty Nay suppose further that the thing enjoyned be Infallible in its own nature and the Person enjoyning it be so in that very act yet till I am convinced in my reason of both those they are to me as if they were not so and I shall never upon that account yield implicit obedience and when I am convinced of such an Infallibility my own Reason without any other motive forceth me into subjection as that which is best for me No man can or ought to command me to alter my Judgment and Conscience guided by the best Light I have till he can shew me that as I am fallible so he is infallible and that he is so in that act of imposing a Religion upon me my own light is more safe to me than any other mans that is not so intrusted and is but equally fallible with my self though in knowledge never so far above me He that owns he may be mistaken as well as I and yet would have me obey what he commands against what I believe would at the same time make me both a sinner and a fool a sinner to God and a fool to my own Reason a sinner to depart from my own Conscience by which God expects I should be guided and by which I shall hereafter be judged and a fool to eat by another mans taste and to part with my own Reason without any assurance of being guided by a better A Magistrate imposeth Uniformity in Religion acknowledgeth himself not infallible but that he may be under mistakes acknowledgeth likewise that no man is bound to obey him actually in any thing sinful acknowledgeth that the Judgment of what is sinful lies in every mans own Conscience as to his particular actings and that every mans Conscience though erroneous is to be followed till better informed Take the coherence of these things which are all granted Truths amongst us and the result will be twofold 1st That a man that cannot in Conscience conform to such an imposed Uniformity as thinking it sinful is punished for doing what is acknowledged to be his duty 2dly there can never be any other end in forcing Uniformity where such Principles are taken for granted but to bring such men into suffering who resolve to keep their Integrity Seventhly Every man in the World is to be a Judge for himself in all matters of the Gospel Religion and so ought not to be forced to believe or practise any thing he is not convinced of To what end is preaching or discoursing to men but that they may judge of what is said A man being obliged to answer for himself he must needs
hopes that things might yet be amended c. But you will not hear you will not have any regard to the distracting Contentions and dividing Contests we have in the Country about your New Orders so that a necessity is upon me to undeceive the World and such as have their Eye too much to you for notwithstanding things are as I have laid them down and you will not condiscend a hairs breadth yet the Author to the Accuser hath the face to tell the World in p. 127. 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 condiscend one to another and accomodate Matters as not to divide about them and therefore we do seriously profess we see no real Cause or valid Reason our Opposer meaning W. R. shews for the great noise and rumble he makes about Outward Laws Prescriptions Edicts Innovations Impositions c. For my part I marvel that the Author of the Accuser which is said to be G. Whitehead should have the confidence thus to appear in Print when his own Conscience tells him the contrary nay it is not a year since himself was at our Quarterly-Meeting where the said Orders mentioned in the Third Chapter are Recorded as a Rule and prescribed Platform under the Notion of Orders when one Robert Smith of Coline in Huntingtonshire came to publish his Intention of Marriage with Ann Oliver in the Isle of Ely and because he would not go into the Womens Meeting and perform the Ceremony in Manner and Form he was not taken notice of as others are that do conform nor yet admitted to have his Wife and the grand Opposer was G. VV. Albeit the Man brought a Certificate with him from their own Meeting which although it be a Digression from my present Matter yet I shall recite it that so it may the more evidently appear how far G. W. was from Accomodation or Condiscention which he in the Accuser fallaciously pretends to the World in order to deceive them to cover their Deceit and Hypocrisy and Arbitrary Church-Government Dominion and Lordship c. To the Quarterly-Meeting in the Isle of Ely These are to certifie all concerned that Robert Smith of Colne in this County meaning the County of Huntington Widdower hath at several Meetings published his Intentions of taking to Wife Ann Oliver of Aldred in the Isle of of Ely but grieved some Friends perhaps Richard Jobson and Tobias Hard-meat G. Fox's two principal Studs in that Country by rejecting their Counsel and refusing to acquaint the Women Friends therewith according to the good and wholsom Practice of Friends in the Truth But however we whose Names are Subscribed know nothing but that he is clear from all other Women Jasper Robins Edward Neel Wil. Whitehead James Parris Thomas Bundy Richard Taylor Thomas Bagly Natha Cawthorn Nathanael Neele But to return to make some Observation upon the antient Doctrine of G. Fox to the Professors which the Professors may justly turn upon him and say Come G. Fox and thy Adherents hear what we can say for we remember thou didst not only tell us That our Rule was without us our Touchstone without us our Guide without us and that in the Traditions of Men which lead from God but in the Year 1669 thou told us in thy Epistle to the Presbyterians and Independants and their rough Hearers in a Book wrote by G. W. Entituled The Divinity of Christ c. That we must not Shuffle for thou wert resolved that the Scripture should buffet us about As if thou hadst been resolved to throw the Bible at our Heads adding That we should be WHIPPED about with our Rule For thou wert resolved to have plain Scripture yea nothing less than plain Scripture would serve thy turn as if thou hadst loved the Scripture very well and valued it far above thy own Prescriptions which we now perceive was but meer Mockery since no Scripture is recorded in the Isle of Ely's great Book of Records as a Rule but instead thereof a large Epistle or Church-Directory of thy own writing and now we must whip thee a little with thy Rule of Ceremonies and Needless Traditions with which many of your peaceable People the Christian-Quakers have been long vexed and burthened and do begin to throw off thy Yoke and to come out with true Testimonies against thee and thy Adherents and in order to buffet thee soundly we now ask thee for plain Scripture and resolve to have it too or else reckon thee a very Hypocrite and will prove thee so too as amply as the Christian-Quakers have proved thee an Innovator we say shew us plain Scriptuer for your Womens-Meetings to be set up Monthly about the 10th Hour of the Day apart and distinct from the Men to get a little Stock by them And when so Assembled What Scripture have you to compel all that intend Marriage amongst you to go and present the Publication of their Intention before them at two several Meetings come do not shuffle with us for we are resolved to have plain Scripture for these your Proceedings or else we shall conclude thou hast found Austins Knap-Sack and stollen out one of the Ceremonies that he used to bring the Rome since we never heard of any Proof for these your Womens Jurisdiction save only by thy Learned Friend R. Richardson who in his ill compos'd Ingredients p. 11. said In like manner there remains in their Nunneries some Imperfect Footsteps of Womens Services c. And again What Scripture have you for Recording out of the Vnity such as will not Conform to these your Innovations since thou hast told us about fourteen Years ago in thy Book Entituled Gospel-Liberty and the Royal Law of Love p. 23. saying And therefore to bring People to that which is not of Faith is to bring them into Sin and to make them make Shipwrack of Faith and a good Conscience c. Come Is it not so still Why then do you allow in your felves the Thing you condemn in others Why do you Build again the Things you have destroyed or thinkest thou thy self execusable Oh Man Come Give us Chapter and Verse for your Womens-Meeting distinct from the Men to be constantly set up unless a little cold Weather intervene Montly about the tenth Hour to get a little Stock we suppose thou meanest a little Mony for certain Select and Holy Uses it being a more private way than the Bason and Platter which our Nonconforming Ministers it seems by thy Discourse were glad to receive their Mony in publickly but the Matter is the less in regard we never pretended to preach for nothing c. And as for us we grant we are for an Outward Rule but it is the Scripture of Christ his Apostles and Prophets which was wrote for our Example and Learning but you deny the Scriptures of Christ and his Apostles to be a Rule and yet
May walk in Love whil'st we are here And all unto him be Subjected That all may in him be Perfected That God o're all may Ruler be And Glorified Eternally But what art thou that art so bold That Womens-Meetings thus Control'd And thus dost seem to lay a Block Against the raising of a Stock Whereas George hath Infallibly Erected them to sit on High And that against their Government None should shew Discouragement Neither Direct nor Indirect Lest out of Vnity they be kept I tell thee I am a Labouring-Man And have been taught to Thresh and Fan And what 's the Chaff unto the Wheat Though it may serve some Beast to eat And to the Wheat may grow so near That both came forth of th' self same Ear And sent forth wrapt in Paper White Wise Men will look ON 'T in the Light And such whose Eyes are in their Head Can see it is not fit for Bread Therefore on it refuse to feed Lest it should ill Humours breed And such Distempers as Blind-Zeal Which noysom are to Common-Weal For when Mens Minds with it are heat Their Fellows they are apt to beat According to their Power and Might They with their Tongues begin to smite And he that is not of their Mind From Truth say they he is Declin'd And Womens-Meetings he doth slight How then can his Spirit be right And then saith one Let 's Mouth be stopt And others cry He must be knockt Another He doth blasting threaten And thus are Fellow Servants beaten From Cross-Bow of their crooked thoughts Which Blind-Zeal bent they shoot their bolts 'T is like I shall be paid with blows For smiting the Image on the Toes That Image of Authority Which Womens-Meetings signifie Although but two or three be there As more seldom do appear When Weather 's cold and Winds do blow I seldom see a bigger Show But I don't mean with them to fight Therefore to keep me from their Sight I 'le to my Refuge quickly fly Even God that Judgeth Righteously And with him also will abide Till he doth Remedy provide That Truth o're all may so prevail As Love to conquer may not fail That as God's one also his Name We all may be one in the same And he may Reign whose Right it is That nothing may be done amiss And then his Saints with Joy shall sing And sound forth Praises to their King Which was his due all times before To him be it given for evermore But now before I go my way Another word I have to say To such as would know my Intent Why this I writ 't is to prevent The further growth of Discontent Rais'd with the Female-Government Although a Charter firm they have And Grant and Confirmation brave Which Strengthen and Corroborate Their Jurisdiction obtain'd of late Yet if the Tree known now may be By the Fruit mine Eye doth see Charter and Confirmation both Are Innovations nothing worth Wherefore I say my Council take And to your selves no Image make Nor to a Likeness now Submit That no Foundation hath in it Now to Gods Grace I all Commend For teaching thereon to depend Which from all Strife can us defend And thus I here shall make an End Who am a Lover of Truth and Peace To all therein wishing Increase A Table of the Contents or principal Matters contained in the Second Part of this Book CHAP. I. Treats of Principles of Truth Received and Believed in the Beginning with an Epistle about Marriage and other Things not as a Form to walk by but as Advice suitable to the Nature and Tendency of the Testimony of Truth Received and Belieed c. Truths Entrance amongst us Pag. 24 25 26 27 28. The 7th Particular in an Epistle of Advice Pag. 29. 30. CHAP. II. Manifesteth an Alteration and Change Shews the Womens Charter for their Jurisdiction Sets forth the Grant and Confirmation made at a London Yearly-Meeting 1675 Viz. G. F. his Platform for Womens-Meetings Pag. 33 34 35 36. 37. The 1st Branch of the Grant Pag. 41 42. 2d Branch of the Grant P. 42 43 44 45. 3d. Branch of the Grant Pag. 48 49. 4th Branch of the Grant Pag. 50 51. Observations upon them Pag. 54. 55 56. CHAP. III. Treats of the Proceedings of G. Fox his Party in the Executive Part of the Charter Grant and Confirmation mentioned in the Second Chapter Their Proceedings against J. Ansloe An Opposition thereunto made by several Viz. Hadenham Orders Pag. 60 61. The Record against J. A. Pag. 63. A Letter to S. Cater by F. Bugg Pag. 64 65 66 67 68. F. Bugg his Protectation Pag. 68 69. Six Queries about G. F. being Head of the Church Pag. 75 76 77 78 79 80. One Query by J. A. Viz. What is Conformity Pag. 82 83. CHAP. IIII. R. Hubberthorns Reasons against Impositions Pag. 88 89. F. Howgils Discovery of Innovators Pag. 89 90 91. G. Fox his Old Doctrine and New Practice Pag. 93 94 95 96 97. A Huntingtonshire Certificate Pag. 97 98. Observations on G. Fox his antient Doctrine Pag. 98 99 100 101 102 103 104. CHAP. V. Shews the Opinion of several of the Clergy both Bishops and Ministers to be against Impositions and the Imposers are the Culpable Dividers and Authors of Schism c. Bishop Dovenants Testimony Pag. 105 106. Dr. Stillingfleets Iron Pag. 106 107. Archbishop Laud against Fisher Pag. 107. Bishop of Heriford Pag 107 108 109 110 111. Alsops Mischief of Impositions Pag. 111 112 113 114. CHAP. VI. Shews the Judgment of Antient Protestants and Martyrs against Forcing a Conformity to Mens Traditions not grounded on Scripture Authority Zanchy's Testimony Pag. 116. W. Tindal about Forms Pag. 116 117. R. Richardson Traced and found fallacious Pag. 118 119. W. Tindal about Services of Women Pag. 119. An Objection answered Pag. 120. Tindal about the Elders erring Pag. 121. Luther about Opinions Pag. 121. Barns against Imposition Pag. 121 122 123 124. Brentious upon Cor. 3. Pag. 124. Dr. Taylor about Liberty Pag. 124 125. Dr. Taylor about Ceremonies Pag. 125. Bishop Hoopers Speech Pag. 125 126. CHAP. VII Shews that my self and others in this Country have used private meanes about four Years and no Accommodation or Condiscention was attainable Neither Answer to Letter Answer to Query no when I went to London with a Letter from Friends of our particular Meeting to the Second-days Meeting in London and delivered it with my own Hand would neither answer the Letter nor so much as discourse me but when I had given them the Letter C. Taylor bad me be gone All which shews the Author to the Accuser his Pretentions to an Accomodation and Condiscention to be Fallacious Deceitful and Hypocritical A Letter from 11 Friends to the Quarterly-Meetings Pag. 130 131 132 133 134 135 136 137. F. B's Letter to W. P. about a Composure Pag. 138 139 140 141 142 143 144 145 146 147 148. F. B's Letter by way of Prologue to 9 Queries to G. W. Pag. 150 151 152 153. Nine Queries sent to G. W. Pag. 154 155 156 157 158 159 160 161 162. A Battledore and Spectacles for G.F. P. 163. R. R's Letter to F. B. Pag. 164 165 166. F. B. his Answer to R. R's Letter Pag. 167 168 169 170. F. B. his Letter to the Second-days Meeting Pag. 172 173 174 175 176 177. 178 179 180. 11 Friends Letter to the Second-days Meeting Pag. 180 181 182 183. An Answer to Six Interrogatories Pag. 184 185 186. CHAP. VIII Shews that the Severity used by G. Fox and his Party exceeds that of the Judges Justices and Protestant Bishops who have Excommunicated J. B. for selling W. R's Book And if Application be made to them for Redress of Grievances they cry We are deluded and will sometimes refuse to read a Letter but seldom or never answer any And Advice to the Pensilvanians A Letter to Judge Turner Pag. 188 189. Another Letter to Judge Turner Pag. 190 191 192 193. J. B's Excommunication for dispersing W. R's Book Pag. 197 198 199. R. Bayfield burnt for dispersing the Books of Luther Tindal Hus and others Pag. 204. Sir Thomas Moor allowed to read and to answer those Schismatical Books Pag. 205 206. G. Whitehead allowed to buy have possess and read yea and answer W. R. his Book Pag. 205. B. Antribus or J. Fields Objection Answered Pag. 208 209. Advice to the Pensilvanians Pag. 210 211 212 213. A few of the most remarkable Errours corrected the rest are left to the Friendly Reader to correct ERRATA Pag. 4. line 9. for 8th Article r. Articles of Faith p. 5. l. 23. for their r. those p. 17. l. 15. for Woolwick r. Woolruch p. 24. l. 10. for Heavenly Spiritual r. Heavenly and Spiritual p. 26. l. 3. r. declared p 28. l. 22. r. from the Brethren to the Brethren p. 38. l. 16. for Grant or Order r. Charter for Womens-Meetings p. 40. l. 30. for Order r. Charter p. 47. l. 9. for how to r. and how to p. 56. l. 14. for partly r. purely p. 57. l. 3. for Order r. Charter p. 71. l. 16. for the r. their p. 84. l. 17. r. Wâ—tnesses p. 85. l. 20. for lying r. buying p. 93. l. 20 21. r. to wit the Spirit p. 105. l. 16. for Doveman r. Dovenant p. 119. l. 30. f. Little withdrawn r. his Book Entituled p. 125. l. 6. for Increasment and Formnesâ— r. Increment and Firmness p. 153. l. 22. for 1678 r. 1681. p. 206. l. 24. for Clark r. Clarks Shop p 196. l. 17. for discousing r. discoursing FINIS
certain evil that way But the Author proceeds and tells us In a little time it will remove the cause of the Error That is to say Forcing men if you do it long enough will convert them and the reason he gives is this Because Paul ranks his Heresies amongst the works of the Flesh and it is not seated so solely in the mind but that it hath often no sublimer motives then other sensual transgressions and as outward considerations are sometimes the cause so they may be the cure of it That ever any man did change an Opinion first or last by being forced since the World began is without instance and impossible in the nature of the thing to be One says well You may as well cure a man of the Cholick by brushing his Cout or fill a mans Belly with a Syllogisme These things do not communicate in matter and so neither in action or passion But Heresie is a work of the Flesh so is every mistake of the Soul Heresie is a work of the Soul rather in mis-believing than mis-doing 't is a thing in Opinion rather than Fact The Apostle in Galatians 5. where Heresie is reckoned amongst the works of the flesh does not put the distinction between works of the flesh as things outwardly acted opposite to what is inwardly believed but by the flesh he means the corrupt and carnal mind opposite to the Spirit of God for he says plainly in the Verse before The Flesh lusts against the Spirit and the Spirit against the Flesh By the Flesh there he means the corrupt state of man in Soul and Body so that Heresie may be a work of the flesh and yet purely seated in the mind Every corruption in the mind is a work of the flesh and yet as 't is there only is in some sence a thing spiritual and speculative But saith he Outward considerations are sometimes the cause of an Opinion and may be sometimes the cure of it If outward considerations suitable to a conviction of my understanding have wrought upon my understanding and made me really believe a thing there is then no proportion at all of reason to say That force because 't is an outward thing wholly incapable of working upon my understanding may make me as well disbelieve it And if those outward considerations he means have not really convinced me then 't is not my Opinion Either outward considerations are the ground of such Opinions or they are not if they be they will best discover themselves in their effects such causes are best so known and only so known and those effects will be obvious if they be evil to a due punishment if they be not the cause of them 't is first a superlative want of Charity to make our selves evil Judges of other mens hearts and then an eminent piece of injustice to punish men upon such a false supposition He that will take upon him to judge the grounds of any mans Principles which he knows not may make any Opinion have what Original he pleaseth 'T is a most absurd thing to believe any man for outward respects should suffer all reproach and persecution You may as well say all the Martyrs suffered only to set up a Pillar and get themselves a Name 't is obvious enough to any impartial eye those outward considerations are more probably to be mens temptations that go another way Fourthly No man under the Gospel ought to be compelâ—ed to believe or practice any thing and if not to believe then not to practice for the practice ought to correspond with and be but the counter-part of the belief 't is strangely unreasonable to require uniformity in the practice where there is variety and difference in the Judgment 't is to bid a man go directly against his Light 't is miserable to rend a man into two pieces his Conscience in one part and his outward man and practice in another part God arrests him and draws him in a way suitable to his rational Soul one way and men by means wholly contrary another Who think we has the greatest right and whether is it better to obey God or man in such a case Those that thus impose upon men do what in them lies to ruin them eternally I say 't is not reasonable to compel men to believe or practice for practice should suppose belief because God tells so very often He only accepts a willing Service in his Worship and abhors all other God detests the smell of a Sacrifice where the heart is not where the heart is far from him and 't is impossible it should be near him where a man is compelled directly against his own judgment How much does the beauty of the Gospel lie in this that Gods People are made by him a willing People and that God hath his Creature wholly in his Service Such are the Converts of the Gospel where every man is in his rational Soul so satisfied enlightned and convinced that he does all freely 'T is a severe thing to enjoyn me by penal Laws to worship God in a way I neither like nor he accepts which he does not though it be what he has appointed for the matter if I come not in the manner he has likewise appointed to it I shall neither please him nor advantage my own Soul This was the case of the Jews when God hated their solemn Assemblies and said Incense was an abomination to him 'T is usually false worship that needs force 't was Jeroboam that upon Politick grounds began to force a Religion and 't is said of him He made Israel to sin by compelling them to Dan and Bethel If men intend to make Converts to God they must not do more for him than he does for himself he never violates the liberty of the rational Soul but approves things to the understanding if they under this pretext intend to make Proselites to their own power 't is very sinful Fifthly The practice of Christ and the Apostles positively contradicts this course they could have commanded what power they had pleased if that had been the way of setling the Gospel in the world Christ would have no Fire come down from Heaven but that of the Holy Ghost nor no Sword used in the Church but that of the Spirit he bids them Teach all Nations Baptizing them c. that is his way of initiating men into the Church Not as the Spainards Convert the Indians who leave them no choice but to be Baptized or Murthered Men are first to be enlightned and then led into conformable practice Paul prays for men That the Eyes of their understandings might be enlightned And our Saviour when he preached called for an eye and an ear to hear and discern his Doctrine 'T is no matter for either where force is the Medium This deserves to be very well weighed that the Apostles never urged the Truths of the Gospel in their infallible Ministry of them upon farther or other terms than Perswasion