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
Iudgment fixed UPON THE Accuser of our Brethren AND THE Real Christian-Quaker VINDICATED From the Persecuting OUTRAGE of Apostate Informers Chiefly from W. Rogers F. Bugg T. Crisp John Pennyman and Jeffery Bullock their Malicious Confused and Unjust Opposition and Imputation of Apostacy Imposition Popery c. in their abusive Books and Pamphlets herein specified Beginning with W. R's Seventh Part. By that Contemned Servant of Christ George Whitehead Psal. 109.3 They compassed me about with words of Hatred c. vers 4. For my Love they are my Adversaries but I give my self unto Prayer Jude v. 13 Raging Waves of the Sea foaming out their own Shame c. London Printed and Sold by Andrew Sowle at the Crooked-Billet in Holloway-Lane near Shoreditch 1682. An Introductory Epistle To my beloved and tender-hearted Friends called Quakers who are lovers of Peace and Unity in our Lord Jesus Christ Greeting in the holy Spirit of Life IF I did not feel the Lord my God laying a real necessity upon me to be publickly concerned in this Controversie and that for the sake of simple Hearts and poor Lambs to warn them against such grievous Wolves as seek to prey upon them rend and tear them and that the weak of the Flock may not be hurt scattered or perverted by those that speak perverse things to draw Disciples after them I would chuse rather to sit down mute and silently bear the Revilings Outrage and fierce Despisings of crooked Spirits than spend time in Controversie with them or against them But the Lord has laied the necessity and knows best my Conscientious concern and for what end and to what effect and for whose sakes And in discharging my Duty I neither consult Events nor fear Effects but leave all to God for I feel his divine Power and Counsel In whose Name and in the Patience Forbearance Long-suffering and Bowels of our Lord Jesus Christ my Soul hath had a share in deep Travail and Exercise with many more of his faithful Servants my Brethren for a quiet Composure of this Breach 1st With Respect to Truth 's Reputation 2dly With respect to that Compassion that 's to be had on some where a difference ought to be made for the regaining and delivering them who have been at unawares taken captive by the Enemy I have no self-Interest nor end but the Churches Peace and the Salvation of Souls and Prosperity of the Lord's Work in the Earth God doth bear me Record I have not been awanting in Christian Endeavours private and friendly with divers principally concerned in this Opposite Rending Self-Separating Spirit Christian Patience and Forbearance have not been awanting in the Exercise of my Spirit and Testimony But when all our Christian Endeavours on these accounts have been rejected by some Conceited Exalted Pufft up Luciferian Spirits Despisers and Mockers that have of late time lusted to be Contentious and at open War and Defiance against many of the faithful Ministers and Servants of our Lord Jesus Christ who have kept their Garments and Stations in Truth and Uprightness and whom they have most grosly abused in Print in their Books and Pamphlets On this extream Occasion and Offence given against the Truth and Gods Heritage I find my Spirit stirred and moved within me by and in the same Long-suffering tender Spirit and Power of Christ Jesus my Lord saying Why should God's Heritage lie under their publick Lyes and Defamations without open Rebuke and to withstand oppose weaken and repel these their Wicked Attempts and Insolent Abuses and to vindicate the peaceable Christian People called Quakers in their blessed Society Order and Church-Discipline c. from the cruel Envy Scorn Outrage Madness and Confusions of certain Persons turned Apostate Informers Treacherous Hypocrites False Brethren and Deceitful Workers Betraying Judases Devils Incarnate for Christ called Judas a Devil who having lost their First Love to Truth and gone out from us are become Degenerate without Natural Affection Dogs that are without Wolves and Raging Waves of the Sea that foam out their own Shame whom the strength of Truth is turned against in Judgment and God in ten Thousand of his Saints is coming to execute Judgment upon them as the Patience of Christ in his Saints comes to be fulfilled towards them and their Iniquity ripened for open Discovery and Condemnation as they have not spared publickly to defame the Innocent But they that are at unawares betrayed deceived or only mistaken and not willful contentious are to be had Compassion of and distinguished from the other And in Righteous Judgment will the great Judge of all decide the Controversie with all them who would be counted true Jews and are not Christian-Quakers and are not but of the Synagogue of Satan and Antichrist whose Works the Day of Christ our Lord will yet more clearly declare and fully manifest and the Day and Time hastens blessed are they that watch and keep their Garments that their Nakedness appear not Amen Ingenuous Reader Note that the Contents of the ensuing Treatise are mostly placed before each Chapter respectively in several Sections directing to the Passages therein And also please to take notice That William Rogers who is first concerned in this Treatise is not ignorant what great Labour and Pains I have taken with him more privately to inform his Vnderstanding and allay his Heat by divers large Answers in Manuscript unto his Gain-saying Accusing and Reviling Letters and Papers amounting to much more than what 's herein contained in Answer to his seventh Part of his Christian-Quaker but instead of any fair ingenuous Reply or acknowledgment of the Truth from him he hath slighted me and my Christian-Labours and Endeavours sometimes casting Dirt upon me yet giving the GO-BY to the greater part of my Writings seeming rather desirous to be some-body in Print against us as one affecting Popularity though in a perverse Work the more publickly to manifest his Revengeful Spirit in Abusing Scandalizing and casting undeserved ODIUMS upon those whom his Spight and Malice is most bent against and I expect no better Treatment from him and such exalted Spirits I expect the Hatred of Scorners for rebuking them and for this my Christian Conscientious Labour Howbeit I doubt not but this shall have its Effect for the clear Information and Advantage of many simple honest Hearts And I can say Surely my Judgment is with the Lord and my Reward is with my God Isa. 49.4 Several Testimonies and Answers are already extant in Print against William Rogers's wicked Books as by Thomas Ellwood his ANTIDOTE and divers others Surely it would be more reputable for him to desist and lay aside his daring Confidence and evil Attempts against the Servants of Christ and ingenuously and humbly submit to the Truth for our God nâ— doubt will finally and signally rebuke that Rebellious Exalted Spirit of Strife and Contention To him who is the Righteous Judge of all I freely commit my Cause with my Friends in
'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
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
Appeal and Supplication I do Conclude OH Thou Heart-searching God and righteous Iudge of all unto thee I make my Appeal and Supplication against this Jealous Dividing Rending Spirit that hath appeared in Strife and open Contention against thy Servants and faithful Witnesses and against that good order and society that thou hast been pleased to gatber us into Thou knowest the integrity of my soul before thee and that I have waited for thy Counsel how to act and behave my self in these matters and that I have not sought to exalt my self nor any Popularity Party or Interest to my self but only thy Glory and the good of Souls Thou knowest that in the first place my soul hath sought for Peace in the way of Peace and for a quiet Composure of Differences occasioned by some Self-willed and Luke-warm Professors of thy Truth whilst there was any hope or probability thereof before the opposite Party became open Adversaries And O Lord thou knowest I am not alone in this concern many others of thy faithful servants have traveled in the same Christian Spirit with me for peace and quietness and for a quiet end of Differences in Truth and Righteousness But thine and our Adversaries have rewarded us evil for good and to me hatred for my love And now O Lord behold how true love and tenderness is rejected by thy Adversaries and how thy holy spirit is offended Behold and judge the bitterness of their spirits Their Rancor and Fury their Words of Hatred Reviling and Slander against thy faithful Servants and Witnesses Their Disregard to the Honour and Reputation of thy Truth thy Name and People Their working against the Glory and Honour of thy excellent Name among us Their crucifying thy Son afresh to themselves and putting him to open shame and reproach in the Eyes of thy open Enemies and Persecutors of thy People Oh! Lord Lord look down behold and judge for these things show thy Power in putting an end as openly to these Controversies as they are openly forced out into the World by Apostates and Adversaries of thy Truth and People Thou knowest O Lord that though thou hast endued me with a Christian Spirit and with Faith Patience and Rejoycing under all my Sufferings and Tribulations for thy Name sake and enabled me patiently to undergo the open Revilings and Infamies cast upon me both by open profest and secret Enemies in all which I daily praise thy Name for thy Goodness Yet thou hast also endued me with the Spirit of Righteous Judgment Understanding and Zeal for the Glory of thy holy Name and Truth and hast raised me up in defence of thy Gospel to vindicate thy Truth and innocent People who are Lovers of Peace and Union in thy Son Christ Iesus And now O Lord I humbly pray thee preserve thy Lambs and tender Babes and open the Eyes and unvail the Understandings of all whom the Enemy has deceived and prejudiced who are mistaken in their Iudgments and not guilty of willful Opposition and Hatred That they that have not sinned out their day nor become judicially hardened may yet find a place of Repentance and Mercy in returning to thee with Humility true Contrition and Brokenness of Heart that thou maiest heal their Backslidings and love them freely O my God! in these my Labours and Endeavours as I have eyed thee and thy Counsel and thou hast been with me for which I praise thy Name So I recommend all to thee to manifest the real intent and end of all and to plead and justifie my Cause it being thy own Cause and the Cause of thy whole Heritage Amen Amen saith my Soul ADVERTISEMENT FIrst Note That where in pag. 158. of this Treatise mention is made That G. F 's intention and sence is by another hand spoken to That and much more is yet reserved in Manuscript against W. R's abusive Books Secondly That whereas in pag. 205. it is said It being now above six Weeks since the Letter was left at Ely c. and yet no Answer It is now above three Moneths since and yet no Answer received from F. B. being now at the Printing hereof towards the latter end of the 11th Moneth 1682. Thirdly That this Treatise has been long in the Printer's hands and not hastened in the Press because of these Additions in the three last Chapters to Francis Bugg Thomas Crisp John Pennyman and Jeffery Bullock for the Answer to William Rogers's 7 th part of his Christian-Quaker was writ in a short time after it was out Fourthly It is some question whether two or three of the Names in pag. 250. be right i. e. Averset Snazdale and Tysoeth by reason of their Names being badly writ in the Certificate sent up Fifthly Note That where in the Postscript after the Letter to Francis Bugg pag. 253 4. and in his Book also p. 52. he gives account of a Minister thus viz. That in the Quarterly-Meeting Book at Hadenham they shall find a Record wherein he is recorded out of the Vnity for not taking his Wife according to the Order of Friends i. e. not publishing his Intention before the Womens Meetings Which Account is excepted against upon Friends positively giving a contrary one to me Let it be farther remarked that Francis Bugg's pretended Proof appears not from Evidence of the Fact but is his consequence drawn from the Records But first his Consequence appears not only fallacious but false in Fact in his restraining the Order of Friends only to the Womens Meetings which is not consequent to the Record of the Quarterly Meeting dated the first of the 10th Moneth 1675. and cited by F. B. p. 61. for Proof for the extent of that Record is For the consent of Friends at two Mens Meetings and two Womens Meetings c. 2 dly Neither can his Account be true if there was not then a Womans Meeting established in that part of the County but that the complaint of the Monethly Meeting was That the Person concerned did not publish his Intention above once to the Mens Meeting and refused to bring the Woman to any Meeting at all before the time of their Marriage 3 dly Since the said Exception was writ I have met with a Certificate under the Hands of several Persons of Credit i. e. Phillip Taylor William Brasier John Prime and Jacob Baker who do confirm the matter excepted against Francis Fugg's said Account whereby they declare it to be his false Insinuation and a manifest misrepresenting of Friends in those parts and a malicious Falshood For they affirm That there was no Womens Meetings established in that part of the County where it fell in course for the said Person to publish his Intention of Marriage and that because he refused to bring the Woman to any Meeting at all to manifest her consent and intention of Marriage with him And his proposing it but once to the Mens Meeting and that in her absence before he took her to Wife This they looked
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
Christ to execute outward Laws Orders c. in an outward Form of Church-Government Or if it be Popery or like the Pope or inconsistent with the New Covenant so to do as he has insinuated what and where are those Helps and Governments which God in his Wisdom hath afforded in his Churches in subjection to Christ Are no visible Persons instrumental therein by the Power of Christ Or are they Helps and Governments or helpers in Government without visible Persons Were Apostles Prophets Teachers Elders Overseers c. in the Christian Churches no visible Persons or not so indued with Power from Christ to be helpers in the Government See 1 Cor. 12 28. I confess I know not how to reconcile our Opposer to himself in these matters no more than I can find Reason or Proof for his black Charges of Impious Prevaricating Pen-man Oh Impious Prevaricator perverse and hard Heart qualified like a proud Prelate The Pen-man's Iniquity angry Waspish Pen c. Thus he I must needs say he 's far more loud in his Censures than in 's Proofs If our Opposer did impartially consider and compare William Penn's Address to Protestants quoted by him he would see there 's no Lash to the Pen-man as he falsly affirms seeing W. P. grants that the one Shepherd may have many Servants p. 44. And on 2 Cor. 4.1 2. He further saith Here is the utmost Imposition the Apostle makes use of He requires not men to receive him without Evidence c. p. 44. No more do we whom Christ hath called forth in his Service and Ministry in this his day who by the manifestation of Truth commend our selves to every mans Conscience in the sight of God having renounced the hidden things of Dishonesty c. Here 's no cause to complain for want of Evidence or of Imposition without Evidence in plainly discovering or shewing the hidden things of dishonesty Truth in its manifestation both in the Ministry and in the Hearers Conscience is Evidence both against what 's Dishonest and for what 's Honest God would not have Men blind in their Duty their own Negligence and Prejudice is cause of blindness Nor hath this Person convicted us of pleading for or setting up Imposition without Evidence in the Conscience or of Imposing a blind Obedience or putting any Persons thereupon No my very Soul is against that And though W. P. also has writ against Imposition without Conviction the Pen-man seems to have no other sence nor doth it follow that he is either against Church Discipline outward Order or Form of Church-Government but for these in the Church of Christ and Christian Societies he being Principl'd for the true Church having Power from Christ to give Judgment spiritual Censures and Sentences against all dark Spirits that sow Discord and make Division and against all ungodly loose disorderly and scandalous walking and walkers under profession of Truth I 'le adventure to quote William Penn's Address to Protestants to shew his Principle and Sence in these matters In page 214. he saith No Scripture-Church-Discipline is hereby oppugned or weakned Let not the Sentence end in Violence upon the Conscience unconvinced Let whoso will expound or determine so it be according to true Church-Discipline which can be exercised on them only who have willingly joyn'd themselves in that Covenant of Union c. P. 215. Let us observe what sort of Church-Government the Apostle recommends Avoid foolish Questions and Contentions c. A man that is an Heretick after the first and second Admonition reject c. And on Phil. 3.15 He did not say You shall be Fined Pillaged Excommunicated and flung into Prison if ye be not of our mind P. 216. on 2 Tim. 2.22 23 24 25. Here is both Faith and Government Religion and Duty all that becomes us towards God our Brethren our Neighbours yea our Opposers and Enemies And W. P. in his Brief Examination and State of Liberty Spiritual he doth more particularly explain and clear the Point to Friends first in his Epistle saying Christ's Liberty is obtained through his Cross they that would be his Free-men must be his Bonds-men and wear his blessed Yoke His Liberty is from Sin not to Sin to do his will not our own And secondly he speaks farther to it in the said Examination Observe Here W. P. pleads not for a Liberty of Conscience in opposition to true Church-Government Discipline or Order but to those outward Penalties Persecutions and Punishments corporal and pecuniary mentioned and opposed by him and the rest of us which is no Liberty to make Division or Discord in the Church of Christ or Society of Believers § 5. To the Question Whether the Church of Christ hath Power in any cases that are matters of Conscience to give a positive Sentence and Decision which may be obligatory upon Believers To this R. B. answers affirmatively SHE HATH Anarch p. 48. And Whereas R. B. pleaded for the Church of Christ having Power in SOME CASES of Conscience to give a positive Sentence or Decision which may be obligatory upon Believers To this W. R. saith Which clearly shews to us R. B 's meaning to be That in some cases the Consciences of Believers ought to be bound by the positive Sentences of others To which he adds Without leaving any Liberty for a Believer to refuse to submit on the account of not seeing it his duty to submit This meaning and Government saith W. R. over Believers we take to be contrary to the Principle of Truth and Liberty we have in Christ Jesus c. p. 44. Herein he appears both unfair in his citation and mistaken in his construction For 1 st The some cases intended wherein a positive Judgment or Sentence from some Members or Believers is binding upon others are such Cases Wherein only the Truth the Spirit of God doth give the Judgment through some or other in the Church of Christ. The only proper Judge of Controversies in the Church is the Spirit of God and the power of deciding solely lies in it saith R. B. Anarch pag. 66. As also That God hath ordinarily in communicating his Will under his Gospel employed such whom he made use of in gathering his Church and in feeding watching over them though not excluding others Thus R. B's Anarchy of the Ranters p. 67 68. Observe here that he placeth the Judgment or Sentence as binding and to be submitted unto by others professing the same Faith on the Truth the Spirit of God the Will of God 2 dly And therefore the Judgment is not placed upon any Imposition of Government over Believers contrary to the Principle of Truth or Liberty that 's in Christ Jesus for the Judgment of Truth or of the holy Spirit which unites in one Mind and Judgment cannot be contrary to that Principle nor without evidence in the Conscience for conviction to oblige and the Conscience thus obliged is not without true sight sence or knowledge of duty therein because
from the Spirit of God in any of his Servants is just and reasonable for whatsoever is unjust is not of God but to be rejected The Controversie is not there § 6. Again William upon our words viz. God preserve his people from this Libertine Spirit thou falsly notest That by the Pen-man's discourse a Believer's refual to submit to the Church on account of not seeing it his Duty to submit is the fruit of a Libertine Spirit c. p. 45. A Believer's refusal to submit to the Church is a begging the Question and fallacy for I do not own that any true Believer will REFVSE to submit to the Church of Christ in any thing that Christ commands or is in it self his just duty towards God or his Neighbour on the account of not seeing it his duty is again a begging the Question If it be his Duty and required of him by the Spirit of God in his servants the same spirit if he minds it quickly makes an immediate discovery of it to and impression on his Conscience it being his duty both to see and submit to what Truth and Justice require of him so as the sincere and tender-hearted though but weak in the Faith for a time are preserved on the one hand from Rebellion and from Refusing that submission which the Lord requires and on the other hand from running into a blind Obedience For put case there be a little space of time that one weak in the faith sees not presently every thing that may be required by the Lord in his People as duty he does not therefore REFVSE Submission but waits patiently on the Lord to clear up his way and reveal his duty therein and though whilst thus waiting for satisfaction and clearness he 's neither refusing nor opposing that which he has not a clearness of judgment in Want of sight or clearness in such cases of Conscience is no just ground for Refusal Rejection or Opposition no more than for any to act in a blind Obedience or ignorant Devotion without satisfaction in Faith or Conscience Let but blind Opposition and Refusal as well as blind Obedience be laid aside and we shall have quietness for though neither be good yet blind Opposition is the worst of the two For there 's yet a Medium between Refusal and Active Submission viz. A WAITING passively and patiently until God reveal his will in this or that particular thing required by him as duty Again thou dost both scornfully and fallaciously proceed against the Pen-man in these words viz. 'T is plain to me that he reputing himself a Church-Governour is thirsting after such a sort of Subjects that may be willing to follow his Track though they know not whether it be right or wrong p 45. I presume thou meanest my self as that Pen-man that so affects being a Governour or so reputeth as thou hast before twitted the Pen-man with having forgotten his low and mean Estate telling him how the very conceit of being a Governour in an outward Government is very apt to puff up Persons of some sort of Qualifications pag. 25. If thou intendest me herein thou hast taken wrong measures and hast given me Scurrillous and Abusive Characters and then thou art grosly mistaken in thy judgment That I thirst after such ignorant Subjects as thou importest The Lord hath raised me up to open peoples Eyes and to turn them from Darkness to Light and God the Righteous Judge who knows my heart and whom I serve with my spirit in the Gospel of his Son he knows 't is my delight in Humility to serve him therein and to see People turned from Darkness to the true Light and from their Ignorance and Error to the knowledge of the Truth in the spirit and power of it in themselves that they may walk in the Path of Life and be saved and no otherwise to follow me than as they may see me walk therein So knowing my Integrity and Humility in the sight and presence of God who hath thorowly searched and tryed me that I affect neither Popularity nor Greatness I do the less value thy Reproaches and all the bitter Invectives that thou canst bring forth against me My innocent Life reigns over thy hatred and shall out-live thy envy and scorn And as thou hast laid a false foundation against the Pen-man as judging him a Person thirsting after such sort of ignorant Subjects as before related so thy Superstructure raised by supposition is impertinent trifling and fallacious For 1 st Where have any of us whom thou smitest at either from a Meeting yearly or else-where in giving forth as thou callest them certain Sentences Decrees and Orders directed to the rest of the People called Quakers therewith signified to them 'T is your Duty to submit whether you see it your Duty or no p. 45. I am sure this is forreign to my and my Brethrens Language and Intention If it intends an active Obedience before men see their real duty which none can acceptably perform nor is it my Principle to urge them upon practice until their Eyes be opened to see their duty therein yet peoples present Ignorance of their Duty when proposed or told them in the spirit of our Lord Jesus Christ is no warrant for them to oppose refuse resist or reject it but rather tenderly and quietly to weigh consider of it before the Lord and wait in his Light till he reveal it resolve the doubts and remove the scruples 2 dly Moreover that which hath a tendency to Confusion Rebellion and Ranterism was thy undervaluing the Authority of the Church of Christ in such a Judgment or Decision given thereby as proceeds from the Spirit of God for 't was no other that R. B. argued for in the case by thy pleading in opposition for leaving a liberty therein for a Believer to refuse to submit on the account of not seeing it his duty to submit with other circumstances of Looseness and Confusion proceeding from thy opposite loose confused Spirit of Prejudice and Division This has a tendency to Confusion Rebellion and Ranterism which we placed not meerly on a Non-submission or Forbearance of Practice for want of seeing it their duty to act therein For 't is possible some Members may want a present sight in some things required by the Church of Christ and his Spirit and yet they not thence allow themselves a liberty to Refuse submission but rather to wait in their measures till God reveal his mind therein in which cases there 's a tender sence and forbearance one to another and this does not tend to Confusion Rebellion or Ranterism but thy plea for the leaving a liberty for Believers to refuse to submit to the judgment and decision of the Church of Christ and for the same insisting on their not seeing it their Duty to submit when the judgment of the Church of Christ pleaded for on our parts is no other than what proceeds from his Spirit or Christ himself as
been content with half of the 15 l. which G. Smith proffered thee but it seems thy end was so WHOLLY for Money that thou wouldst have the WHOLE Fifteen Pound according to thy own account Thus Selfish Arbitrary and Avaricious wast thou What a mean shift is it therefore for thee to say Thy end was not ONLY for Money We see what sorry shifts and slighty Subterfuges a bad Cause must have And as a person conscious to thy self disquieted and uneasie for a pretence thou now makest this Proposition namely S. Cater 's signing a Paper like this which follows of thy own forming and then thou wilt return the whole 15 l. Thy Paper is this viz. Memorandum That I S. Cater do hereby testifie that is my judgment That all Friends in the Ministry where they are Strangers ought to tell the Name and Habitation upon the apparent sight of the Informers coming into a meeting taking friends names in writing or otherwise in order to convict the Meeting that so we may all stand in a like suffering capacity Or if any have not freedom thus to do that then they ought to make satisfaction to such who suffer for them through their concealing their Names and Habitations and that such as refuse to perform his or their part in either of these two Propositions ought from thenceforth to be reputed blame-worthy and noted as such Witness my hand the day above-written per me Thus far thy Prescription Further adding viz. I say signe this Paper or one like it and I will return the said 15 l. for the reason aforesaid And this thou esteem'st a Condescention sufficient Thus art thou become a Dictator and Prescriber and Imposer upon others Here thou hast made a general Rule and Prescription as condition of thy returning the 15 l. to S. C. such an improbable condition as thou couldst not reasonably suppose would be complied with Thus insincere thou appearest Here 's a Canon an Edict of thy framing who hast made a great part of thy Book against Canons Prescriptions Rules Edicts Orders Excommunications c. How consistent art thou in thy work yea and if the Ministers will not observe this thy Canon to perform it then to be reputed Blame-worthy and noted as such and this thou wouldst have S. Cater subscribe But thy Canon or Prescription is illegal lame and defective yea it exceeds the severity and extent of the Conventicle Act which no where compels all Friends in the Ministry where thy are strangers to tell their Names and Habitations upon their apparent sight of Informers coming into a Meeting and taking Friends Names in writing or otherwise nor are any of the Meeters compelled by Law to tell their Names to Informers Thus Arbitrary Illegal and Foolish too art thou in thy Canon and Constitution thou wouldst enforce upon Friends of the Ministry where they are strangers who sometimes may be silent in a Meeting and sometimes ministring when Informers come in to take Names by thy Canon the Ministers in silence must tell their Names and Habitations to Informers and those that are ministring must stop to tell the Informers their Names and Habitations This illegal Imposition of thine I further except against in that it tends to gratifie the Informers and forward them in their designs and prosecution for a more speedy and easie Conviction for if they get their Names thus readily told aforehand as thy Canon and Prescription requires they go presently to the Justices swear the Offence and cause the Conviction in the absence of the party concerned In consideration of which divers of us even of late time in the Meetings at Westminster have not had freedom presently to tell our Names to Informers and Officers to leave them to inform the Justices what they please upon Oath without controul in our absence but rather we have chosen to go to the Justices that there we may tell our Names to them and have opportunity to object to their faces against any Mis-informations Thus thou hast failed and shewed thy shortness and shallowness in thy imperious and illegal Prescription and Imposition As for thy pressing for the Preachers who are Strangers to tell their Names as aforesaid and so to be in an Equal capacity with the Hearers in suffering 1 st We cannot make a Law to enjoyn them to tell their Names to Informers which the Law requires not I know none that refuse to tell their Names to the civil Magistrate We know the Preachers generally are most struck at and most liable to suffer and the Penalties are most severe upon them as 20 l. for a first and 40 l. for a second Offence so called and if Strangers they are not wholly free from Sufferings as thou sayest But all Preachers more lyable in the first place to suffer Imprisonment c. than others being most envyed and aimed at by the Persecutors 2 dly We cannot in point of Christianity Truth or good Conscience deem the Preacher an Offender if we own his Ministry So as to lay an Obligation upon him not only to tell his Name to Informers but to be the greatest Sufferer Truth 's interest and cause is but one in Minister and Hearer and Christian love leads us therein to sympathize and suffer one with another in Spirit yea and outwardly too if there be necessity and not to make preaching the Gospel an offence any more than meeting or hearing it Preacht seeing the Labour and Pains and greatest Hazard commonly is the Preachers the advantage thereof is the Hearers And if we have true Unity with the Gospel Preachers we shall not complain against them because of the Fines nor think our selves to be bound under thy Prescription or Canon who art both in Dis-union with them and Enmity against them much less to follow thy Crafty method to pay our selves out of their Estates when fined for them or for their not telling their Names to Informers on sight c. 3 dly If thou makest the Preachers such Offendors as that for want of telling their Names to Informers they must be Responsible to the full or wholly for the Fines laid upon Hearers on their account and thereupon thy Eye is so severe upon them as if they were the greatest Offendors This is but the same Spirit that 's in the Persecutors and Informers that 's not in unity with but in Enmity against the Gospel-Ministers This would not lay down its Life for the Brethren that will not suffer 5 l. or 10 l. for them And then I presume there 's no danger of thy suffering much on that account who couldst so craftily repay thy self the whole 15 l. from Samuel Cater In this very Action and thy malicious Book thou appearest a Person more ready to turn Informer against the true Ministers and Servants of Christ than to lose 10 l. on any of their account by thy offensive Characters and Popish Comparisons thou hast put upon them particularly upon George Fox William Penn
And as for those Papers so long since given forth by me not discerning what spirit did then influence me for so it is that the actions of men are many times influenced both by good and evil Spirits though they perceive it not how much soever the Notion of Spirits ridiculed by the Atheistick Philosophasters and wild Wits of this age I did many years since recall them and make it my request that any that had them in their custody might make no further ill use of them and to have found the contrary since has been no small grief to me especially to see so often repeated these personal Reflections by me used against G.F. and G.W. whom I truly honour in the Lord for their works and labours of Love However I would not have any malicious Persons from hence take occasion to think much less to say or represent that I have hereby revoked or do in the least intend to inervate any of the words in that or any other Paper so far as they are assertive of a just and equal Liberty of Conscience For I do firmly believe That there is no Principle maintained amongst Mankind that stands upon fâ—â—â—er Foundations that is more becoming the Rulers of this World in their respective Dominions nor more agreeable to the Life and Spirit of Christianity than is that of Liberty of Conscience Neither let any man on the other hand think or say That I do hereby in the least hinder the Church of Christ from judging condemning and testifying against things and Persons by the Spirit of Christ for preaching things which those persons erring from the spirit of Christ may judge not only to be allowable as their Christian Liberty but even look upon to be their very duty For as the Principle of Liberty of Conscience is in it self most reasonable and christian so is this latter of denying All Iudging upon any account most unreasonable blind and foolish And they that cannot see that these two Principles of Liberty and Judgment are not only consistent but very harmonious with each other are to be pitied for their weakness and half-sightedness of which perhaps God giving life and ability I may at another time say more In the mean while I wish heartily that all that profess and name the Name of Jesus the Prince of Peace would seek peace and ensue it Benjamin Furly Now Tho. Crisp and the rest concerned see by these Lines how far B. F. hath distinguished the point in Controversie and cleared himself upon a better understanding concerning the said Letter and against the perverse use thou hast made of it in Print to reproach me withal § 2. And since thou hast causlesly aspersed me with it and so far censoriously exposed me in Print as thou hast done when I sought no occasion against thee nor designed Controversie with thee and seeing thou art grown so hardy and confident as to make thy self such a publick Agent and Advocate for W. R. and his Party in the Controversie I have not yet done with thee but am concerned further to take notice of a few Passages in thy Pamphlets which I look upon as very corrupt and perverse and contrary to our antient and constant Testimony born among us on behalf of Christ. The first is in thy Pamphlet stil'd Several Testimonies 3 d Edition which is also printed in others of thy Pamphlets in these words viz. pag. 26. I fear you take more care for the strict Observation of your own Orders and Traditions than the Truth in the Heart for if any use not your Language or observe not to do just as others in Tythes or other CIVIL RIGHTS which the Laws of our Land require and ought to be observed unless God by his Spirit in the Heart doth forbid or any do really for Conscience sake refuse But if one cannot do so must he therefore judge his Brother That may be required of one that may not be required of another for Growth or Measure may differ Rom. 14. AND J. Crook saith We read of Cain and Abel two men performing the same Action attended with the same Formalities c. and yet the one accepted and the other rejected In like manner may two Persons be found in contrary Actions Postures Gestures and yet both accepted of God for if I should lay a Bond upon my self therein I transgress the liberty of the spirit either as to time constancy or place or if another should lay a Bond upon me or put a Yoke about the Neck of the Disciples this is no more justifiable than the former To the first part being thy words I must tell thee thy Proposition is unsound and inconsistent with our antient Testimony as well as Contradictory in its self Vnsound in that it bespeaks thou art not principl'd against the Payment of Tythes in this Gospel day and hast not retain'd a true or certain Judgment against them in thy esteeming and accounting of them amongst Civil Right but Rites in thy other Pamphlet which ought to be observed and implying that a Brother is not to be judg'd for observing or paying them I am sure this is contrary to the Testimony born and received among us from the beginning And to thy granting that God by his Spirit in the Heart may forbid them or that for Conscience sake some refuse them as if the Spirit of the Lord did allow one Brother to pay Tythes as a civil Right and forbid another or that from a different Growth or Measure of Grace one Brother may be required to refuse the Payment of Tythes and another Brother not so required and therefore not to be judged for the Payment of them being both under the same Profession and Dispensation Is not this Inconsistent Babylonish yea and tending to apparent Ranterism to render the Spirit and different Measures thereof so contrary and opposite in its requirings in a matter so eminent weighty as that of Tythes wherein our manifest Testimony hath been so positive and the Sufferings of many so deep and heavy for not paying Tythes and whereof the very first breaking forth of the Light and dawning of the Gospel Day did convince many Thousands when their Eyes were first opened to see the Corruption of that Ministry which is upheld by Tythes and forced Maintenance therefore T. C. thou art gone from the Light that first convinced thee in thus confusedly arguing for Tythes and thy Proposition is loose and fallacious and there 's no such contradiction in the different Measures of Grace and Spirit received from God as thou absurdly implyest If ever thou knew'st or wast sensible either that Tythes were ended by Christ or that the Ministry upheld by them is none of Christ's Ministry thou couldst never suppose that any measure or degree of his Grace or Spirit would allow or lead any who have been really convinced of the Evil thereof in the payment of them if thou wert not gone from the true sence and measure thereof in
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
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
draw the outward Jew off from the observation of their outward Ordinances to the Word and Law in the heart and because the new Covenant was not to be like unto the old he therefore appeals To every Ingenious and Impartial Reader whether it can consist with the tenor of the new Covenant for ANY to attempt the establishment or giving forth of outward Orders Prescriptions Sentences or Decrees to be a Bond upon the Consciences of those who have believed in the Everlasting Light especially those of the Gentiles stock his Chr. Qua. part 1. p. 73. How now William Is not here general Opposition c. detected and answered in our said Treatise Accuser c p. 88 89. Another Instance is where W. R. saith viz. We have no ground either from the Word of the Lord the appearance of Christ or from the Scriptures of Truth since Christ's appearance in the flesh to expect that any should be invested with Power from on high to establish such things relating to the Conscience i. e. outward Orders Prescriptions Sentences Decrees as before much less that the Children of Light under the new Covenant should be led by the eternal Spirit and Word in the heart unto such Conformity his Chr. Quaker part 1. pag. 75. What sayst thou yet William to these plain Instances out of thy own great Book Surely hadst thou but taken a more strict and serious notice of them as plainly cited in our Treatise thou wouldst not have charged any of us with false Suggestion or Forgery in representing as if thou hadst wrote against outward Orders Forms Discipline This is no Forgery nor Prevarication William Peruse thy great Book a little better with our Observations upon it in our said Treatise Consider in calmness if thou mayst not be ashamed thus to evade and deny thy own words and of thy clamour and saying That not a word is cited nor yet can be out of any thing thou hast written that may carry such an import viz. as if thou hadst wrote against outward Orders Forms Discipline c. in a general way p. 41. Thou writest That in one Book which thou denyest the plain import of as well as the matter in another saying and unsaying Be ashamed therefore and also of thy roaring and belching out such Slanders and Falshood also as The impious prevaricating Pen-man doth not quote any sentence of mine confuted c. p. 42. What hast thou done less than wrote against outward Orders Forms Discipline c What means thy saying before That we have NO GROUND either from the Word of God Christ or Scriptures to expect that ANY should be invested with Power from on high to establish such things as before Is not here general Opposition both to such things and to such a Conformity Please to review another instance or two of thy Opposition as before viz. 1 st Where in the Title-page of the 3d part of thy Christian-Quaker where to the inward Government of Christ thou opposest visible persons being invested with power from Christ to execute outward Laws Prescriptions Orders Edicts or Decrees in an outward Form of Government visible c. See now how general thy opposition is and detected in our Treatise Accuser p. 117 118 119 to p. 137. 2 dly The comparison before-cited between the Pope who is a visible man in accounting himself invested with Power to execute outward Laws Edicts and Decrees on the one part and the Pen-man and some of his Brethren on the other part herein thou sayst thou placest not much difference between them c. p. 18. of thy 7th part Who can here reasonably understand thee otherwise than that thou opposest the Doctrine or Principle it self as well as the Pope viz. That any visible man is invested with Power from Christ to execute outward Laws Edicts and Decrees under Christ's Government lest thou shouldst resemble the Pope For we may rationally take it for granted in those things doctrines or principles wherein thou comparest the Pope any of us thou wouldst be lookt upon as of a contrary mind and judgment that thou mightst not be thought like the Pope in any thing whereof thou condemnest others as either like him or as not much differing from him otherwise thy comparisons or similitudes do condemn thy self as well as others whom thou smitest at And so if thou countest it Popery or resembling the Pope to say That a visible man or men are invested with power from Christ to execute or put in practice any outward Laws Edicts or Decrees under Christ's Government then we must take thee as saying and as we have understood thee That no visible man or men are so invested with Power from Christ to execute outward Laws c. Which still shews thy oppositions and objections before rehearsed and clears thy opponent from the foul Imputations of Impious Prevaricator down right Forger Impious Prevaricating Pen-man c. and thy self a notorious Slanderer therein as well as shews thy inadvertency and overly shuffling and foully slubbering over matters under debate and controversie and with what blunt and dull tools and weapons thou art toiling and fighting Howbeit we may hear W. R. a little further in his attempts to clear himself and prove his charge of false Suggestion Impious Prevaricator c. he alledges chiefly two things viz. 1st That he owns the Government of Christ in his Church knowing that 't is his right to govern his Church which W. R. also confesseth The Pen-man signifies he understands by Church-Government Observe by the way this is general and not an Answer sufficient to clear him 't will not do his business Against whom did he alledge this when we never questioned Christ's Government in his Church But the Pen-man and his Friends viz. the peaceable People call'd Quakers own Christs Government both in the inward and in the outward parts of it both as he governs and rules immediately by his Spirit and instrumentally by his faithful Servants invested with power and wisdom from him as before explained which I find not that W. R. hath owned with any consistency or clearness but has appeared very inconsistent opposit and frequently contradictory both to us and to himself in the matter saying and unsaying first in one Book then in another as is fully evinced in our Treatise entituled The Accuser c. as from p. 83 to p. 91. and from p. 204 to p. 227. and also in this 2 dly He alledges that he has testified That the Apostles labours were to establish the Churches in the Faith and in the Power leaving them so established to be in the practice of THAT FORM which the Power either had or should lead them into Moreover saith W. R. My proceedings in the Marriage of two Daughters within three years last past and frequent concern amongst Friends in taking care that no proceedings in Marriages may be permitted in any such private Methods as may be scandalous to Truth shews my practice and principle to