and Outwardly Inwardly by his Spirit and Outwardly by his faithful Ministers not by the Will of Man nor by the Arm of Flesh nor by Carnal Force but in a Gospel way and of the Increase of his Government and Peace there shall be no End His Government is a peaceable Government and Endless in the Increase and Peace The manner and Extent of his Government and the Concern of his Ministers and Servants therein is more fully opened before Here follows a few Collections on a Re-view of some of W. R's Concessions or Acknowledgments to Truth and his Severe Uncharitable smiting against G. F. and others with brief Notes on them omitted in the precedent Discourse also a few Questions added of Concern to J. S. and J. W. A Concession to Truth in pretence Part 1. pag. 56. We account it our Duty to follow the Appearance of the Spirit of God in the meanest Member when our Consciences are Convicted that 't is the Appearance of the Spirit Observe The great difference then is in this that all Instructions and Precepts these men oppose are such as they do not believe the Spirit of God to be the Mover of nor have they an esteem of such Members or Ministers whose Counsel they reject for all who feel Unity in the Spirit are of one Heart and Mind in the great Essential Commands relating to Godliness and Honesty and are not willing to be at variance about any â—â—â—er Outward or Circumstantial Matters but to be so tenderly condescending one to another in those things as they may keep their Peace and sweet Society so as their Actions may concur to one good and principal End here the weak are supported and the feeble strengthened as the Fathers and Aged know how to bear with Children in their Infancy 't is the Contentious and Obstinate the Self-willed and Conceited that make Opposition and Disturbance and cause Divisions and Strife their Minds are not peaceable nor they Sociable but break the Bonds of Society like Unruly Cattle that will not be quiet but be Wincing Pushing and Biting at their Fellows until seperated being such as run into Looseness against all Order and Government till the very Spirit and Anarchy of the Ranters becomes their Liberty from all which God preserve his People Disaffect LIII W. R. pag. 92. The Submission spoken of clearly centereth in a Submission to G. F. and the NAME of Monethly and Quarterly Meetings compared with his Postscript part 1. viz. The blind Zealot Principled to Eye the Brethren instead of the Light in himself and his consideration how fruitless all Mans outward Endeavours under the Notion of Church-Government hath been to preserve in a Real True Heavenly Society It appears to us a meer Badge of Apostacy for any to have a depency on any such Means of Preservation Part 1. pag. 43. Observe I st These are manifest Untruths relating to Submission for we are for that Submission which centureth in Christ our Lord and Law-giver and not in any man besides though an Instrument in Christ's Hand much less in the meer NAME of those said Meetings nor do we exalt the Power of any Assemblies as Assemblies of Men one above another further than the Power of God appears more Eminent in degree in one than another which W. R. has plainly granted Part 3. pag. 78. So the Submission we owe is to the Power of God 2dly We dare Challenge him to prove any zealous or other Person so Principling any or any Person so Principled among the People called Quakers as to EYE THE BRETHREN INSTEAD OF THE LIGHT IN THEMSELVES Where can he find such Zealots among us What Gross and Scandalous Insinuations have we from him 3dly Of all Man's outward Endeavours c. he should have distinguished between Man's Endeavours without Christ and Man's Endeavours in and by Christ who said Without me ye can do nothing for Christ makes use of Instruments good Men and Persons to stir up others to Love and heavenly Union and good Mens Endeavours in him and by his Assistance have been and are blessed and not fruitless towards a real heavenly Union Society and Order in Christ Jesus to whom we owe the Submission in the Performance of such outward Directions and Order as we see and feel him to be the Author of Disaffect LIV. W. R. pag. 93. The Argument used by the Serpent to tempt Eve was this YE SHALL BE AS GODS EVEN SO we are perswaded that there hath not been wanting unto him a Tempting Eve which hath been too aspiring after such a State 'T is to be DOUBTED that this Aspiring Mind hath had so much place with him as that he hath taken too much upon him Pag. 94. We dare not say that his preaching the Light in the Beginning of his Travel as well as by others his fellow Servants was not the Ministration given them of God 'T is certainly known that MANY did on a suddain admire the Creature as if not only the Planting and Watering were by him but the Increase also Pag. 95. And 't is too much to BE FEARED that the Imprudent Acceptation of what was unduely offered viz. of more Respect than was meet hath begotten a Spirit of Pride and Exaltation in G. F. which the Lord is determined to bring into the Dust. Observe 1st 'T is to be doubted c. These Jealous Insinuations Doubts and pretended Fears tend not only to render G. F. and those that have a tender Respect to him Obnoxious and Odious but to expose them to the Fury of the Adversary and so to Persecution however such his Doubts and Jealousies are no Proofs 2dly That many did on a suddain admire the Creature c. 'T is much to be feared that the Imprudent Acceptation c. We look on these to be Gross and Jealous Aspersions cast upon many and to vilifie G. F. also still tending to betray him and many others to the Jealous Censure and Fury of Persecuting Adversaries But the Lord hath created a Defence upon the Glory of his Heritage Disaffect LV. W. R. pag. 95. WE CANNOT be otherwise perswaded but that he is fallen from the Truth and that the words reported to be spoken by J. N. when he said in relation to his own fallen State I am but the Figure of another are now fulfilled in him Oh! that the Lord would Change his Heart and bring him to a true sight and sorrow for his Sin as he did J. N. after his fall and then we hope as he has been an Offence unto the Church of God c. Observe We may presume that he has abused J. N. in misapplying his Intention However these Jealousies still tend to expose G. F. to Persecution and to the like Suffering and Reproach which J. N. under-went by rendring him Guilty of the like fall or rather worse and W. R. is so Tenatious in his ill Opinion that he CANNOT be otherwise perswaded as he saith so he assumes to himself to be an
the case of Offences which such Injurious offending Brother had not and therefore to be rejected as an Heathen man chiefly for refusing to hear the Church and herein consists the Nature of the Controversie between Us and W. R. We take part with the Innocent Brother that is injured and offended who is willing to bring his Case before the Church of Christ and to hear the Church as in point of Judgment and as knowing his presence in the midst But W. R. plainly appears to take part with that injurous offending Brother that will not hear the Church And as for the Power W. R. grants it any Members of the Church for deciding and removing Differences only when given by the assent of Parties He confesseth that any Heathen man might claim the like Power p. 53. What Power then has he here allowed the Members of Christ's Church in these cases more than to any Heathen man But mark if this Gainsaying Spirit be not drawing back among the Heathen that hath so little esteem of the Church of Christ but he often contradicts himself confessing to divers Truths against his own Oppositions so that the Light sometimes interposeth though Darkness has moâ—â— prevailed in his Work Disaffect XXVII W. R. third part pag. 64. Christ's Doctrine well described by his Sermon in the Mount Mat. 5. and Chap. 6. wherein there is not the least Tittle to countenance this Sentence that the positive sentence or decission of the Church in matters of Conscience may be obligatory on Believers Observe His main Work is still to Invalid the Authority and Sentence of the true Church whereby here he would set Believers in opposition to the Church as not oblieged by the Churches Sentence without exception let it be as really from Christ and as true just and reasonable as may be but if the Sentence or Decision of the Church in matters of Conscience be no wayes obliging on Believers then why has he told us of the Counsel and Admonition of the Church which they that will not submit unto are to be rejected by the Church His Inconsistences and Self-contradictions are numerous what was that counsel which he that did but say to his Brother Racha should be in danger of as Christ said Mat. 5. 22. Was not this counsel in the Church of Christ under the Gospel as well as in the Church of the Jews under the Law But still our Adversary proceeds in his Inconsistency Disaffect XXVIII W. R. pag. 64. third part Nay in that very Case Mat. 18. 15 16. where 't is said If thy Brother trespass against thee go tell him his Faults if he hear thee not take with thee one or two if he hear not them tell it to the Church if he refuse to hear the Church let him be unto thee as an Heathen man The Scripture doth not say that Sentence ought to be obligatory on all other Members of the Church of Christ who might be no way concerned either in the Admonition or Sentence to look upon him as an Heathen man but it saith Let him be unto Thee as an Heathen Man Observe This we do except against as unsound Doctrine the sentence in this place against that Brother that refuseth to hear the Church was Christ's and the offence for which he is sentenced as an Heathen man is both against a Brother in particular and against the Church in his refusing to hear the Church and therefore seeing its Christ's Admonition and Sentence to let him be to thee as an Heathen man how could the rest of the Members of the Church of Christ look on him otherwise than as an Heathen man having refused to hear the Church Strange Doctrine that one Member of the Church of Christ should have occasion and that according to Christ's Doctrine to look upon a Brother so offending against him and the Church as an Heathen man and yet other Members of the Church of Christ not to look upon him as an Heathen man what then may they look upon him as a good Christian contrary to Christs own Sentence And what though there be other Members of the Church of Christ that are not immediately concerned in the Admonition or Sentence against the Offender being not present in the Church when he refused to hear them Does it therefore follow that they must be so far divided in their Sence and Judgment either from the Sentence of Christ the Sence of the Church to whom complaint was made against the Brother Trespassing or from the Sence of the Brother offended as to look on him not as Christ or the Offended Brother or the Church whom he refused to hear have judged of him that is as an Heathen Man What Confusion would this make in the Church and Contradiction to Christ's own Sentence Much might be said to shew the Absurdity of this but W. R. in his own contradiction has granted 3d part pag. 36. viz. Since the case is stated between two Brethren and that on an orderly Proceeding and Admonition of the Church the Sentence for not hearing the Church is Let him be unto thee as an Heathen Man Here he has granted both Authority Order and Government in the Church of Christ in respect to such Judicial proceeding as is confirmed by the Sentence of Christ himself This is the man whose Work is much of it to oppose Church-Government and to render the Sentence or Decision of the Church of Christ not obligatory on Believers We have rarely known any of Truth 's Adversaries more confounded in their Attempts against the Truth and People of God than he is howbeit we will grant him that nothing that is Outward whether it be Sentence Judgment Order or Decree in the Church of Christ that can be a Bond on such to forsake Sin and embrace the Truth as are run into Looseness Evil Deeds and are become hardned as he saith pag. 43. 3d part Until their Consciences be awakened to hear Gods Witness in themselves This is true but then it s no Proof against Church-Government or that the just Sentence Admonition or Judgment of the Church of Christ is no wayes binding on Believers who are Members of the same Church but only that they are not obliging to such as are hardned through Sin that they see not their Duty whose part our Adversary has taken and their cause he has pleaded against Church-Government and against the Authority Sentence Judgment Outward Directions c. of the Church Again W. R. grants 1st part pag. 48. That though we find the Author to the Hebrews chap. 13. v. 7. saying on this wise Remember them which have the Rule over you yet he doth not say Such who had the Rule were the Church but describes them to be such who had spoken unto them the Word of God so that if any Authority be given to any to Rule as Members of Christ's Body it appears from the Scriptures of Truth to be unto such who had spoken the Word of God unto
them over whom they had the Rule Thus far W. R. Whereby he has fairly given away his Cause for here he has granted Authority of Rule or Government given to such Members of Christ as had spoken the Word of God unto them over whom they had the Rule whence it follows that all such Members of Christ's Body whether Elders or Overseers c. as have the Word of God to speak or a Testimony from him committed to them to bear to others may have a share and right in Rule and Government in the Church of Christ with respect to them unto whom they speak the Word of God and this may extend to as many faithful Members as grow up in Truth and unto a Testimony so as to have the Word of God to speak But then we ask If such be not of the Church seeing he seems not to own them that had the Rule to be the Church What! were only the Hearers and not the Preachers the Church however W. R. has granted Rule to the Preachers which is not to be tyed up to the First Preachers but also to extend to Others whom God shall raise up and fit for his Service though he has opposed and gainsay'd many faithful Ones in his Book yet he grants such Preachers to be Members of Christ's Body however it appears that the Inferiour Members or Weaker part of the Church owed a Submission to those Superiour in the Church obey them that have the Rule over you c. yet all in the Lord in the Light and clear sight of their Duty in Humbleness of Mind submitting themselves one to another as the Primitive Christians did Also the Members of the true Church were not come to the same Growth to the same Dignity to the same Degree of Judgment to the same Measure of the Gift of Christ nor to the same Stature in him some were more Eminently dignified for the Service of the Church than others were and accordingly were required to be helpful to others and a suitable Submission one to another according to the heavenly Order of the Gospel Church and Body of Christ and diversities of Gifts Operations and Degrees of Growth through the same holy Spirit do not oppose nor contradict nor clash one against another and even they that were appointed Elders and Overseers in his Church were to hold fast the faithful Word as they had been taught that they might be able by sound Doctrine both to exhort and convince the Gainsayers Moreover the Church of Christ and every faithful Member thereof hath Power to give Testimony absolute Judgment and Sentence against all Loose Disorderly and Scandalous Wayes and Conversations when duely manifest among any Professors of Truth which dishonour our holy Profession and let up a Spirit of Ranterism and false Liberty and these ought to be testified against judged and condemned and 't is not justly in the Power of any Offender in those cases to make their own choice of any Person whatsoever to evade or make void any such Judgment or Sentence nor ought the Offender to be at his own choice in such criminal Cases of Looseness and Disorderly walking but the Universal Judgment of Truth to be set over the Transgressors Head in a Gospel Way and Order on a Judicial hearing and discovery of the Offence for the Church of Ephesus was commended in not bearing them that were Evil and hating the Deeds of the Nicolaitans Rev. 2. 2 6. But the Church in Pergamos was blamed for having them that held the Doctrine of Balaam and the Doctrine of the Nicolaitans which tended to Ranterism Fornication or Community of Women which was to be judged out with the Light of Truth forever see Euseb. Hist. l. 3. c. 26. W. R. is Impertinent also in his Gainsaying where in pag. 53. 1st part he hath these words viz. Disaffect XXIX It appears evidently to us that preaching up Obedience to that wherein the Conscience through Faith is not satisfied is a handling the Word of God deceitfully This as 't is generally stated and as it is designed is not only unfound but a kind of an Implicit smiting at those whom he writes against tends to make void that first preaching of the Gospel to People Unconvinced and Unsatisfied in their Consciences concerning the most Essential Truths relating to Salvation as that of the Light the Cross of Christ the Narrow Way being Crucified to the World and the Vain Fashions thereof c. which are preached to many before they are satisfied or convinced in their Consciences to come into Obedience in these things yet these things must be preacht that they may be convinced and converted too and we have a Ministry from Christ for that end and as we have received Mercy we faint not but preach the Gospel in much Boldness and Assurance in Christ of the good Effects thereof and are one with the Apostle's Testimony as having renounced the Hidden things of Dishonesty not walking in Craftyness not handling the Word of God deceitfully but by Manifestation of the Truth commending our selves to every mans Conscience in the sight of God 2 Cor. 4. 2. Our preaching is to convince the Conscience and not to leave it dark or unsatisfied in that wherein the Duty of Obedience stands A Blind Conscience is Convincible by Spiritual and Effectual Preaching which hath the Evidence of the Spirit of Christ in it making its way into the Conscience if not wholly hardned and seared through Rebellion and Stubbornness even Gainsayers are to be Exhorted and Convinced by sound Doctrine Titus 1. 9. Disaffect XXX W. R. 1st part pag. 53 54. proceeds thus viz. We have been informed That We are Dark and Blind even by such who tell us They do see publickly Preaching on this wise If you do not see your selves you must then follow us that do see yet we cannot on that foot embrace such Doctrine lest like Blind Men we fall all together into the Ditch Observe This is such a Reflection upon some publick Preachers and Preaching as tends to Scandalize our Friends and Meetings as if still our Design were to preach up a Blind Obedience and an Implicit Faith and to Impose on others to follow us therein and this he often and much harps upon but tells us not who they are that thus preach for we do not approve of such preaching for any to follow us in their Blindness and though 't is probable some may have publickly commended the Example of the Faithfull to be followed by others yet not Exclusive of all sight and sence in the Hearers and Followers of their Examples for our Travel and Desires have always been and are that the Eyes of Peoples Understandings may be opened and enlightned first to see their way and how to follow the Foot-steps of Christ's Flock in his Divine Light and Faith Disaffect XXXI W. R. Sect. 8. pag. 61. first part G. F. hath taken upon him to give forth Directions and Instructions to others and
to execute or put in Practice outward Prescribed Instructions and Orders c. nor against such outward Prescriptions and Orders being given forth by the Spirit of God through one or more Men or Persons in this our day for there are many wholsome and binding Rules Precepts and Commands outwardly recorded in the Scriptures of Truth that proceeded from the holy Spirit in the Servants of God and Christ which are now renewed by the same Spirit in his Servants but his Objection is against their being given forth with intent to be obeyed by others whether they see it their Duty or not wherein the Objection does not only vary from that in his Title Page but is very Frivolous and Loose and will serve only for a pretence to Loose Spirits who to evade just Precepts and Instructions proceeding from the Spirit of Truth in the Servants and Ministers of Christ will be apt to pretend They see it not their Duty which yet is no proof that any thing Just and Lawfull in it self is not their Duty On the other hand seeing whatever Precept Direction or Command is given forth from the Spirit of Truth which concerns our Duty either towards God or Man and the keeping a Conscience void of Offence towards both is not given forth to be left Indifferent as to be Accepted or Rejected but to be put in Practice it cannot reasonably be supposed That the Spirit of Truth in that Case leaves the Conscience without Evidence or the Creature to whom it directs in such Blindness as not to see that a Duty which in it self is Just and Righteous having a necessary Tendence to that Godly Righteous and Sober Life which the Grace of God Universally appears to teach and lead men into and therefore for any professing Truth and the Guidance of the Spirit and Light thereof to pretend That Spirit may through Instruments direct such Orders and Rules unto them as they see not to be their Duty This will not excuse them in the Day of the Lord for if they sin against Sight and Knowledge given of God that is their Rebellion and Stubbornness if they are become Blind and Ignorant of what 's their Duty towards God or Man through their own careless Neglect of his Grace given them they are justly condemnable therein their want of Sight proceeding from their idle Sloath and want of Diligence if he grants that every one has a measure of the true Light and Spirit On the other hand whatever is really any ones Duty in relation to a good Conscience it cannot be livingly and acceptably performed as in God's sight without keeping in a true Sight and Sence of that divine Light and holy Spirit which is near to shew man his Duty both in shunning Evil and doing good as also to lead him into all Truth as he gives up to it and attends upon its Guidance But further the Members of Christ the true and spiritual Believers have so much inward sence and feeling of those outward Instructions and Precepts that proceed from the Spirit of Truth in their Brethren that they have Unity therewith and have some discerning of the Nature good Tendence and End thereof and even such as are but weak in the Faith being tender and honest-hearted as the Lord layes no more upon them than what they can bear so they are so far from opposing any thing of God's Counsel through his Servants which they have not a present sight of that they apply their Hearts to the Lord with diligent Attention that he may reveal that unto them For in assurance of God's revealing what should be needful to the true Believers in the Primitive Christians dayes as they walked by one and the same Rule and minded the same thing the Apostle to the Philipians saith If in any thing ye be otherwise minded God shall reveal even this unto you Phil. 3. 15. and to the Thessalonians We have Confidence in the Lord touching you that ye both do and will do the things which we command you 2 Thess. 3. 4. The true Ministers and Servants of Christ writ and spoke in a Holy Confidence in Christ Jesus and preached in Much Assurance that their Testimony would meet with Reception in the Hearts of them who received the Love of Truth They did not leave the Concerns of Truth and of the Churches of Christ relating to Unity or good Order upon Loose and Indifferent Terms as when the Spirit of the Lord required them to Teach Exhort or Command any thing needful to be practised in Churches of Christ with respect to good Order Society Unity and Holiness of Conversation they faithfully signified it and did not leave the matter loose and indifferent in this wise viz. These things we are required of the Lord to signifie to you as very needfull in such and such Cases but they are not Binding upon you you need not Practise them unless you see them to be your Duty or if the Lord doth not let you see them to be your Duty you may let them alone you are not Bound to Practise any thing we Preach Direct or Counsel you to do if you do not see it to be your Duty This would be a very feeble kind of Preaching and bespeak such Inconsistency and Distrust in their Testimony as if the Lord would not open their Eyes to see that which his Spirit Directs to and Leads his Servants to Testifie and not only so but such kind of Loose Indifferent Preaching would be a means to leave them Blind and Dim-sighted who are so instead of opening their Eyes by the plain Evidence of the Spirit and Power of God whereas the true Ministers and Servants of Christ by the Manifestation of Truth did commend themselves to every mans Conscience in the sight of God as having Faith Confidence and Assurance That they should have an Evidence and Answer in the Conscience being unto God a sweet savour of Christ in them that were saved and in them that perished to the one the savour of Death unto Death and to the other the savour of Life unto Life 2 Cor. 2. 15 16. They preacht both in Assurance and Divine Authority These things Command and Teach Preach the Word be Instant in Season out of Season Reprove Rebuke Exhort with all Long-suffering and Doctrine I Charge thee c. Charge them that are Rich c. In such Terms Paul writ to Timothy And concerning a Bishop or Overseer and Elder in the Church he gives the Description to Titus how he must be Qualified Titus 1. 5 6 7 8 9. Holding fast the faithfull Word as he hath been taught that he may be able by sound Doctrine both to Exhort and Convince the Gainsayers And blessed be the Lord we know nothing we practise among us as a People gathered by him in our Assemblies and Congregations either in respect to Unity Church-Government Order or Discipline but such things as we have the Evidence of the Spirit of God for the Practice of
propose their Intentions of Marriage to a Meeting shall pretend a Scruple of Conscience whether from themselves or as they are prepossest by others for not proposing it a Second Time and some pretending to sit as Overseers in the Meeting take part with them abet and plead for such Liberty therein against coming a Second Time and against the Sence of a great part of the Meeting who are Tenderly and Conscientiously concerned for that good and needfull Order of proposing the Marriage Twice they that oppose this and plead a Liberty to come but Once are therein Unsociable and what they stand for is not in Reality Tender Conscience but Flesh and Fleshly Will it looks not like the pure Spirit but Flesh nor like Tender Conscience but Self-Will and Humour What! a Tender Conscience against so much Patience Temperance and due Order as to forbear Consumnating the Marriage until laid before the Meeting a Second Time and that both for Example to others and Satisfaction of the Meeting touching the Parties Clearness there can be no Honest Pretence of Conscience for such Irregularity Hasty and Abrupt Procedure Let all things be done Decently and in due Order our God is the God of Order and they that fear him love good Order Now 't is evident our present Controversie lies not with Persons that being weak in the Faith scruple Meats and Esteem one day above another nor with such as do Conscientiously scruple to proceed with us in some Outward Matters of Order or Discipline and desire only to wait in quietness until satisfied by inward Light and Conviction but with some few Persons that think themselves Strong and Wiser than all their Brethren besides and thereupon are Restless and Turbulent in their Opposition and Gainsaying Spirit So that the Case in Controversie or Difference may be in General thus stated viz. They cry out Imposition too much Severity Urging with Severity c. We complain of OPPOSITION against things in themselves Innocent and Needfull for due Order and against drawing back into a Libertine Spirit Contempt and Gain-saying in W. R. and a few that are his Abettors They cry against outward Forms Methods and Order Visible Form of Church-Government and Discipline pretending a fear of getting too much into the Form going from the Power Inward Teacher c. We may rather plead a fear of the other Extream i. e. that by opposing Forms due Order and Methods they 'l be so in Form confused and void of good Order due Methods and Discipline that they are in danger to let up a Libertine Spirit Looseness Ranterism Wilfulness and Contempt in Youth against the godly Care Oversight good Government and Order in the Church of Christ that through their neglect of true Judgment due Care and Order they 'l let in Ranterism and Confusion and the Spirit and Anarchy of the Ranters over them This is our serious Sence and State of the Case which we recommend to God's faithful Witness inward and to the Consciences of all sincere tender-hearted Friends who are zealous for God's Glory and the Honour of his holy Name and Truth Disaffect XLV Preface pag. 11 12 13. W. R. on G. F ' s words in a Letter from Amsterdam the 14th of the 7th Moneth 1677. he thus cites G. F's words viz. And you that have given your Testimony against that Spirit stand in your Testimony till they answer by Condemnation And do not strive and make Bargains with That which is out of the Truth Against which W. R. proceeds thus viz. Clearly shews a design of Imposition and that so far as in him lies to obstruct Friends from Bargaining with such whom he condemns By which if his meaning be that he would not have Friends to discourse with such nor yet to agree about any orderly Conference in order to a Reconciliation or hearing of Differences then his own Practice afterward condemns his own Direction in submiting to a limitted Meeting with me within the City of Bristol in the 12th Moneth 1677. Gainsayers were to be convinced by sound Doctrine And whether 't is not Rational to conclude that G. F. who endeavours that others should avoid such Conferences doth not give just cause of Jealousie that he is of that Number whom the Apostle reputed Ungodly Vain Talkers and Deceivers But if otherwise his meaning be that such whom he condemns have no right to Bargain Buy or Sell until they answer by Condemnation then I may justly term that to be a Mark of the Beast spoken of Rev. 13. 17. where 't is thus said No Man might buy nor sell save he that had the Mark or Name of the Beast Let the Reader take either of these two Meanings for a third I cannot think of And 't is the Mark of a Deceiver of such as dwell on the Earth which are the Terms wherein John Rev. 13. 14. described the Beast He that hath an Ear to hear let him hear Observe He gives a Positive Judgment against G. F. as a Deceiver upon his own Uncertain Suppositions of his meaning And that because he cannot think of a Third he supposes doubtfully G. F's Meaning two wayes that is if his meaning By not making Bargains be that he would not have Friends discourse with such or not buy or sell with them concluding it must be the one or the other of these by bidding the Reader take either of these two Meanings and 't is the Mark of a Deceiver the Mark of the Beast c. He has falsly supposed two Meanings or two If 's and thereupon given his Positive Judgment to render G. F. a Deceiver comparing Him with the Beast and as causing others to receive his Mark c. And what for but for Exhorting Friends to keep to their Testimony against that Spirit to wit the Spirit of Division and Seperation and not to strive and make Bargains with that which is out of the Truth The true Intent whereof was not to make Peace with that Spirit in its own Terms nor to come under it contrary to Truth 's Testimony but W. R. turns the words from Spirit to Persons whereas G. F's meaning could not be to forbid Friends having any Discourse or orderly Conference for the Convincement of the Persons mistaken thereby nor yet to forbid Friends buying and selling or Trading with any of them therefore W. R's supposed Meanings are both False Dark and Silly and his positive Judgment Wicked and Malicious void of all Sincerity as well as of Reason or good Argument and if it be accounted plain Forgery materially to alter the Sence of another Mans words as W. R. confesseth 5th part p. 84. then is he himself guilty of plain Forgery in this case for he hath so materially altered the Sense and Meaning of G. F's words And W. R's Comparison betwixt G. F. and the Beast and between answering by Condemnation and the Mark of the Beast are Absurd Malicious and Wicked as if he had told us That G. F. in advising
THE Accuser of our Brethren Cast Down in Righteous Judgment AGAINST THAT SPIRIT OF Hellish Jealousie Vented in a great Confused Book falsly Entituled The Christian-Quaker Distinguished from the Apostate and Innovator In Five Parts The Fallacy and Force whereof being herein clearly Detected justly Repelled Jer. 2. 19. Thine own Wickedness shall Correct thee and thy Back-slidings shall Reprove thee know therefore and see that it is an Evil thing and Bitter that thou hast forsaken the Lord thy God and that my Fear is not in thee saith the Lord God of Hosts John 13. 27. That thou dost do Quickly London Printed for John Bringhurst at the Sign of the Book in Grace-Church-street near Cornhil 1681. A Short ADVERTISEMENT To faithful Friends called QUAKERS to whom this may come Christian-Friends IN this Treatise we the peaceable Christian People called Quakers are Conscientiously vindicated and cleared in our CRISTIAN SOCIETY CHURCH-ORDER and DISCIPLINE from the unjust Charge of APOSTACY and INNOVATION and from the great Envy horrid Abuses and Fallacies of WILLIAM ROGERS in his Book falsly Entituled THE CHRISTIAN-QUAKER DISTINGUISHED FROM THE APOSTATE AND INNOVATOR but his own Apostacy and Innovation is herein clearly Detected And this is recommended to your Care and Prudence to be reserved in your Hands and dispersed only where you in your respective Places and Counties shall in the Wisdom of God see a necessity to remove and prevent the great Scandal Infamy and Reproach of the said Book A Brief INTRODUCTION TO ALL Faithful Friends CALLED QUAKERS Tender and Beloved Friends in Truth A Holy concern of Soul and Conscience on behalf of our Lord Jesus Christ his Kingdom Church and People THAT only was the real Motive to this ensuing Treatise The matter whereof is not to trace the late Difference and present Controversie Historically nor to traverse the Way of the crooked Serpent in all his windings there 's no need of that the Eyes of many are open to see his perverse Wayes but clearly to Detect and set Judgment upon his Work of Enmity in WILLIAM ROGERS's said Book in the most Material Parts that are Wicked and Scandalous to Truth and Christ's Innocent Followers and Subjects and to Evince the most Subtil and Fallacious Pretences thereof and his most manifest Inconsistences and Self-Confutations as well as his Froward Oppositions and Contradictions to us as we are a Church and People gathered by the Lord and settled in good Order and Society by his holy Spirit The Ground and Cause of the present Division and Opposition furiously mannaged by W. R. and his Abettors against us has been and is originally placed upon a wrong Spirit in them a Murmuring Complaining Dividing Spirit a Rending Tearing Spirit a Dark Jealous Spirit a Loose Gainsaying Opposit Spirit a Proud Exalted Spirit a Contemning Scornful Spirit a Self-conceited Spirit a Turbulent Froward Wilful Spirit against this Spirit have the Complaints been by several Tender-hearted Friends among us If we be asked how we prove that to be the Spirit against which we are now engaged in this Treatise We may justly Answer W. R's Malicious Book is apparent Proof being a Birth of that same Spirit it bears the exact Image and Shape of all the Parts and Properties of it 't is Proof against him and all that own it being brought to the Test of Truth in all Consciences for it shews all that which is charged upon that Jealous Rending Dividing Proud Exalted Scornful Spirit c. from whence the Book proceeded It s Stile and Matter on his Jealousies and if Report be true c. bespeak all these to his and its great Shame and Disgrace He places the Apostacy and Innovation against us not only in outward Order Discipline and Form of Church-Government but even in the very Doctrine and Life of Christianity as if they were greatly extinguisht from among us and therefore has divulged his Book and that from a great pretended concern of Conscience on many that it might not be reputed that the Doctrine and Life of Christianity are wholly extinct among the People called Quakers but that both yet remain in some of them i. e. in W. R. and his Party But his termed Honourable Friend John Wilkinson gives a quite contrary Account concerning the Breach of Concord and Jarr The Cause saith he God hath shewed me that it is not in Principles of Truth nor in Christ's Doctrine nor in any Practice which Truth in the members of the heavenly Body leadeth into but about Prescriptions through the blind Zeal of the Weak c. And W. R. also grants 't is but about the SHELL and not the KERNEL soon after he has placed the Apostacy in Doctrine and Life as if both Christian Doctrine and Life were extinct among the greatest part of us as a People But how can that be true if no Breach of Concord nor Jarr in Principles of Truth nor in Christs Doctrine nor in any Practice which Truth leadeth into and that this be shewn of God too yea W. R. also confesseth that those small Differences which at first seemed but like unto little Sparks Pref. p. 2. 't is true indeed that great Endeavours in much Christian tenderness have been used for a Composure and matters were brought near it at Drawell but Satan has prevailed to make this fiery Agent an Incendiary to make the Breach wider having been secretly animated his abusive Book is Proof whereby he has abused divers of the Servants of Christ by Name and many not named in 's Book rendring them Apostates Innovators c. He has Abused and Scandalized our Meetings and our Order and Discipline as being but a Form and Government set up by man and Mans Tradition G. Fox's Form of Church-Government G. F's Orders c. These Expressions we own not they are not proper for though we grant that He hath been Instrumental in the hand of Christ for stirring up others to Unity and good Order yet we are satisfied that the great Builder Former and Orderer of the spiritual House is Christ Jesus and that HE is the Author and Foundation of that Christian Religion Care Over-sight and good Government among us as a Church and People the Substance Intent and End of all which is that pure Religion which is not only to visit the Fatherless and the Widows but to keep Unspotted of the World which we have Scripture-Testimony and Instances and Christ's and his Apostles Doctrine for W. R. has not spared to seek out occasions against Persons to gather up and divulge Weaknesses to pervert Truth and make false Constructions of mens words his Heart being filled with Pride and Envy his Head is loaden and confused with cloudy Conceits and perverse Imaginations against the Innocent After all his great Clamour and heavy Charge of Apostate and Innovator c. about Orders Prescriptions Impositions Innovations Form of Church-Government c. setting aside his Prejudice and Enmity his wrong and evil Jealousies Perversions false Inferences
his Instance of that Epistle being publick before his Book for his Intention of Printing as also his often Threatning to Print was a long time before that Epistle ever was in being and when he gave his said Supplymental Reasons in his Postscript on the 10th of November 1680. he had Printed his Treatise except the Postscript Index and Errata as he confesseth the 8th of November 1680. being the same day that Epistle came to his Hands and therefore his Intention of Printing and Publishing Divisions could have no Relation to that Epistle as any Cause or Reason of his Intention And how could that Epistle be any Reason of his Printing when it was not in being till after he had Printed a great part of his Book in the Five Parts of it 4thly If he yet alledge That in the Title Page of the said Epistle 't is said to be Printed by Andrew Sowle and to be sold at his Shop in Devonshire-Buildings and that therefore he was the more concerned for the Publication of his Book when it was Printed To this we say That Addition shewing by whom it was Printed and Sold was the Printer's own Addition and not the Authors and yet suitable enough for him to add being cautioned in the same Title Page how far it was intended by the Authors to be published being plainly Recommended to Friends in Truth chiefly for the sake of the Weak and Unstable-minded for Information and Encouragement in our Christian Unity and Society held in the Spirit of Christ both in Faith and Practice as their words are so that the Advice where to have that Epistle was for Friends to whom it was recommended that they might know where to have it whereas W. R. has given no such Caution in his Title page but leaves his whole Book and Friends Reflected on therein to the Censure and Judgment of the World Unbelievers and Truth 's Adversaries to the great Scandal and Reproach of Truth and Friends in it Qu. But hath not W. R. placed the Publication of his Book upon a higher Motion and Necessity than the occasion pretended of the aforesaid Epistle Answ. Yes a far higher and what is it 'T is upon such a great concern of Conscience pretended that the Publication of it could no longer be forborn The Accounts he gives in the case are these viz. So great a concern of Conscience lies on many to encourage the Publication thereof as that we can no longer forbear lest it should be reputed that the Doctrine and Life of Christianity were wholly extinct among the aforesaid People as in his Preface And pag. 77. 1st part The Righteous God bears us Record that the very reason why this Treatise is now prepared is because our very Consciences on behalf of God's People are concerned Thus far William Rogers William Ford the Subscribers Note That these high Pretences of Conscience both for the Preparation and Publication of their Book as that they could no longer forbear must needs be before 't was Printed here was two great concerns in the case the one to Prepare it the other to Print or Publish it by Printing both which Concerns were before the aforesaid Epistle of A. Whitehead and M. Elson was in being at least before ever W. R. knew or saw that Epistle and therefore that Epistle could not be the cause of such concern of Conscience to Prepare Print or Publish W. R's great and Chargeable Book besides it may be observed that all the Allegations used by some of his Party for the Publication of his Book as about G. F's not giving him a Meeting or not giving it under his hand to meet him appear but meer Pretences and slight Covers having placed a Necessity to encourage the Publication thereof upon a higher and more absolute concern of Conscience as namely to prevent such a Misrepute as that of the Doctrine and Life of Christianity being wholly extinct amongst the People called Quakers And there 's not the least Colour or Pretence of Reason that this Danger should be placed either upon the said Epistle or upon G. F's not meeting W. R. in his time This his pretence of such concern of Conscience is far higher than these But if it shall yet be pretended by any that G. F's not giving W. R. a Meeting was cause of his publishing his Book Then how Unjust and grosly Unreasonable was it to expose the Names of divers other Faithfull Friends in Print and that to Infamy without any such particular Offer to them and Refusal on their parts Moreover W. R. is so far from proving himself Just or Righteous in his proceeding to Print by those Instances he gives of a Publication of Divisions by Declaration by Manuscript and by Printing that his great Injustice and Iniquity therein appears there being no just Comparison between these so far as he yet gives Instances and his great Book in Print either as to the Nature Quality or Quantity For 1st What he mentions of Declaration in their Meetings if it were all true it was not published in Print to the World until he himself did it neither do we understand that such Unprinted Declaration can Equalize his Book in the Pernicious Nature and Tendence of it in many particulars which are Scandalous to us as a People and against divers honest Men by Name and not only so but 't is against Church-Government and Order among us 2dly The Forty Four Articles he mentions were not in Print nor the Paper of Sixty Six nor the Narrative at Drawell nor were these ever intended to be exposed in Print or to the World as his Book is but to be reserved within the Church till matters might be cleared and Reconciliation and Union effected which divers faithful Friends among us have earnestly desired and travelled for whose Work and Reward is with the Lord though this Perverse Spirit turns all into Bitterness Gall and Wormwood 3dly And as to that Epistle written by a Publick Preacher as he saith Post. pag. 26. that was not in Print nor any Persons by Name reflected on in it though mention be made in it of Rents Schisms Contention Strife Distraction Discord c. A faithful Testimony was therein given against the Spirit of Discord Division and Separation refering it to the Witness of Truth in all Consciences and the Spirit of Judgment in themselves to make the Application to Persons and not by Name to Infamize any G. Whitehead owns the said Epistle and saith he hath stood by it and hopes ever to stand by the Testimony and tender Counsel therein in the same Spirit that moved him to write it as also that since W. R. has made such an occasion and pretence of it to justifie his own proceeding to Print he had done him more Right if he had printed it together among others in his Book which Epistle and the publick reading of it was approved by divers of W. R's own Friends And what if it were read in such a publick
even as to his high pretences of Conscience to bring forth his great Book which is filled with Envy Confusion and false Jealousies That his Conscience therein is not a Good Conscience 't is not a Conscience void of Offence towards God and Man but very Offensive to both And that his Contradiction is obvious in his ONE WHILE limiting the words of Christ and the Apostle Mat. 18. 15. 1 Cor. 6. ONLY to Personal Offences about Outward Matters and that upon pretence of a Reasonable Conclusion ANOTHER WHILE granting that in the words of Christ Mat. 18. 17. EVERY CASE may be comprehended wherein one Brother may Trespass against another and that according to RIGHT REASON whereby he has set his RIGHT REASON in Contradiction to his REASONABLE CONCLUSION You may see what a Master of Reason this Person is In pursuance of his Charge against us of claiming power over the Properties and Consciences of Believers he proceeds thus viz. Disaffect XXII W. R. 1st part pag. 47. We are sensible that many Friends will be even startled at this and ready to query Are there any such amongst the People called Quakers We Answer Yes verily and that those who may be accounted Chieftains too viz. those who approved in the Second Dayes Meeting at London the before-cited Book of R. B. relating to Government in the Church Observe His charge of claiming Power over the Properties as well as Consciences of Believers upon those counted Chieftains among the People called Quakers and the Second Dayes Meeting at London we do judge to be very Scandalous as well as Unjust and tending to render us the People called Quakers Obnoxious to the Civil Government as assuming an Arbitrary and Absolute Dominion over the Properties and Consciences of others which is an Abhorence to us And what he alledges out of R. B.'s Book in the case does not appear to us any proof of his charge against us being rightly and ingeniously considered as to what R. B. affirms of the Church of Christ having power in some cases that are matters of Conscience to give positive Sentence or Decision which may be obligatory upon Believers We would ask this Opposer if in no cases of Conscience the Church of Christ hath power to give such positive Sentence as is Just and Righteous for the true Church neither pretends nor claims any other if she hath then whether such Sentence be not obligatory to other Believers concerned And then whether there can be any Just pretence for a Believer to refuse to submit as not seeing that his duty which is Just and Equal which no doubt but the Light of Christ within will discover and oblige him to if he obey it and therefore W. R. his Inference that this Meaning and Government over the Consciences of Believers he takes to be contrary to the Principle of Truth and Liberty we have in Christ Jesus appears to us both Perverse and Impertinent for all just Sentences given and Decision made either by the Church of Christ or faithful Members thereof is done in his Service and according to his Mind and in Subjection to his Power and therein the Dominion over the Conscience is his Dominion which is neither claimed nor assumed out of his hands by his Church or any faithful Members thereof we claim no Power nor assume any Dominion of our selves the power and dominion over Conscience is Christ's and we are but his Ministers or Servants but it appears our Adversary allows the Church of Christ no Power in cases of Conscience to give positive Sentence or Decision which may be Obligatory upon Believers if he saith he doth then why does he oppose affirming the Church hath such Power But to proceed upon his Scandalous Charge against the second dayes Meeting in London see what he further saith pag. 51 52. 1st part viz. Disaffect XXIII W. R. Some there are amongst the People called Quakers who may be accounted Chieftains too that approve of a Plea for Government among themselves which in its natural Consequence hath no less Tendency than to claim a power over our Properties as well as Consciences for proof whereof we say the second Dayes Meeting of Ministring Friends in London took upon them the Approbation of the aforesaid Book relating to Government whereby they are intituled to the matter therein contained compared with what he saith pag. 52. viz. saying in our Hearts blessed be the Lord that neither the second Dayes Meeting nor those who are at Unity with them as Approvers of the said Book have any Jurisdiction over our Properties c. Observe In these passages we do still positively judge that our Adversary has grosly Scandalized our said Meeting in London as claiming a Power and assuming a Jurisdiction over their Properties c. and so hath rendred the said Meeting Arbitrary and usurping a Dominion in things Spiritual and things Temporal which appears to us Horrid and Odious tending to expose the People called Quakers to Suffering and Ruin by the Temporal Power and Government And his principal Instance for proof of his Charge against our said Meeting in London we cannot judge amounts to any real proof thereof he takes it out of R. B's Book Entituled The Anarchy of the Ranters c. pag. 37. in these words viz. In what Cases and how far this Government Extends and first as to Outwards and Temporals pag. 39. in the second place this order reacheth the taking up and composing of Differences as to outward things We do boldly Aver that as a People gathered together by the Lord unto the same Faith and distinguished from all others by our joynt Testimony and Sufferings that we have Power and Authority to decide and remove these things We request the Friendly Reader to note this Instance that there is not one Word in it that either in it self or Natural Consequence amounts to a proof of his Charge against us or our said Meeting that is of claiming a Power or assuming a Jurisdiction over the Properties of Friends or others but only a Power given us in Truth to compose decide and remove Difference in outward things among our selves as a People gathered by the Lord into the same Faith and to make no other composure or decision thereof than what consists with Truth as appears more fully in the Words following the same passage in R. B's Book quoted by our Adversary as where R. B. saith pag. 40. If the Truth we profess have not Efficacy as to reconcile us among our selves in the matters of this World if we be forced to go out to others for Equity and Justice because we cannot find it among our selves how can we expect to invite them to come among us This with many other passages in R. B's said Book together with his own Explication thereupon dated Aberdene Prison the 6th of the 1st Moneth 1679. cited at large by W. R. in his third part from pag. 99 to pag. 122. We do at least really suppose doth fully clear
shew forth that if we should feed upon or admire any excellent Qualification or Endowment whatsoever and not have the Eye of our mind chiefly unto the Giver we might then come to a loss From all whîch observe that our Adversary has here found out a Salve or better Construction for the said Doctrine than his opposing and contradicting of it before as not being according to Truth At this rate he may make large Books against us but to what purpose thus to Say and Unsay as if he should tell us 't is unsound Doctrine to say The Tree of Knowledge is not good for Food But to turn about again It may be used in a good and sound Sense and therefore I would not be understood to reflect upon all that have used that expression viz. The Tree of Knowledge is not good for Food What kind of Preacher would he make if he should tell People The Tree of Knowledge is good for Food The Tree of Knowledge is not good for Food And what if some as he saith have reflected on the Wisdom that is Sensual when they have declared the Tree of Knowledge not good for Food What unsoundness can he prove therein as to the Allusion The Question is whether Man by transgressing God's command in eating of that Tree did not fall into that Wisdom that was Earthly and Sensual or Devilish Whether that Sensual Wisdom was not produced in Man by that Transgression And therefore W. R's telling us That which is a discoverer of Good and Evil being in it self Good as the Tree of Knowledge is cannot be a proper Allusion c. We are sure his Allusion and Comparison here is not proper nor according to Scripture He here confounds the Discoverer which is Christ the Tree of Life with the Tree of Knowledge As if man in Innocency were forbidden to eat of the Tree of Life For our Opposer in his very next instance p. 28. hath these Words John the Evangelist testifies This is Life Eternal that they might know thee the only true God and Jesus Christ whom thou hast sent A very good Scripture but no Proof that the Tree of Knowledge was good for Food or that God did forbid the knowledge of himself and of his Son to man in Innocency when he gave him this command But of the Tree of Knowledge of Good and Evil thou shalt not eat of it for in the day thou eatest thereof thou shalt surely dye Gen. 2. 17. This Tree was excepted from every Tree yielding Seed and good for Food which was allowed unto Man Gen. 1. 29. and 2. 9. Did God forbid man in Innocency the knowledge of his Maker or command him not to eat of that which was good for his Souls Food No sure Who then presented the Tree of Knowledge as good for Food to be eaten to make one Wise c 'T was the Serpent Therefore the Scripture is not silent in it The Serpent said unto the Woman Ye shall not surely dye For God doth know that in the day ye eat thereof your Eyes shall be opened and ye shall be as Gods knowing Good and Evil And when the Woman saw that the Tree was good for Food and a Tree to be desired to make one Wise she took of the Fruit thereof and did eat c. Gen. 3. 4 5 6. Did the Serpent say true in saying Ye shall not surely dye No sure For God had said the contrary In the Day thou eatest thereof dying thou shalt dye Therefore when the Woman saw that the Tree was good for Food she saw not aright she had let in the Serpents perswasion to eat thereof contrary to God's command There was an Eye open giving way to the Temptation which God did not open a mistaken sight It was the same by which she saw it was a Tree to be desired to make one Wise. VVhence came that Desire but from the Serpent's allurement That begot a false sight a misapprehension not consistent with the Law of Innocence or Uncorruptness of mind that stood in the Simplicity of the Truth All which considered our Opposer is so far from proving any of us Apostates and Innovators in saying That the Tree of Knowledge is not good for Food that he has discovered his own Apostacy and Innovation in introducing the Serpent's Doctrine contrary to God's command and the Doctrine anciently preached among us And therein we cannot believe that God or Christ is his Teacher but the Serpent who beguiled Eve through his Subtilty So he hath corrupted the minds of some from the Simplicity that is in Christ Jesus to feed upon that which brings Death over them and to fall into that Knowledge which puffs up the Fleshly Mind And that Eye that the Serpent opens is not a Single but an Evil Eye which Christ came to blind and to bring that Knowledge to nought that puffs up before men can clearly see with that Innocent Single Eye that Christ opens or partake of that true Divine Knowledge which is Life Eternal The Matter we Principally aim at and stand for both in the foregoing and following Controversie on our parts is included in these general Propositions viz. I. That since the Term Church-Government is of late so much cast upon us we do thereby intend Christ's Government in his Church exercised by him both Immediately and Instrumentally II. That Christ Jesus our Lord and Master Governs Rules and Orders in his Church and People Immediately and Principally by himself and Instrumentally in some measure by his Ministers and Servants as well as he Teaches and Instructs both Immediately and Instrumentally III. That Christ's Governing and Ruling Instrumentally by his Ministers and Servants relates to the Godly Care good Instructions Admonition and true Judgment given to and Ministred by such his Faithfull Servants Ministers and Elders in Truth whom the holy Ghost has made Overseers and appointed for Helps and Governments in the Church for the sake especially of the Younger and Weaker Members Children and such as are under Age as to Truth and Experience in the Work of the Lord. 'T is about this last Proposition that the Controversie does most depend for Christ's Immediate Rule and Government in the Conscience is in words owned by our Opposers IV. No other kind of Government in the Church of Christ in Substance Nature and End do we at this day plead for than what was exercised in the Primitive Christian Churches before the Apostacy in a Spiritual Perswasive Convincing Way and Manner suitable to Christ's Spiritual Kingdom which prospers by his Truth and Meekness Righteousness and true Judgment wherein we acknowledge him to be our King Lord and Lawgiver all Carnal Force and Rigour being excluded his Kingdom V. In the Name of the Lord Jesus Christ we utterly deny and detest Exercising Lordship over God's Heritage or seeking Dominion over the Faith and Conscience of his People and assuming to our selves any Power Dominion or Arbitrary Jurisdiction over their
shall suffice viz. the form of proceedings in Marriages wherein the Scriptures are wholly silent as to the Primitive Christians By which you may see what a narrow compass his great noise of Innovations outward Order in Discipline is brought to he should have made his Book wholly on this subject about the form of proceedings in Marriages among us and not have made such a great impertinent blunder upon general Scandalous Charges to no purpose and then it would have appeared whether he could have disapproved our proceedings therein or not or prove them inconsistent with those Righteous Ends that he himself has granted 2dly In his Preface he only mentions outward Forms relating to Marriages Relief of the Poor c. About which he saith a great part of the Contention seems to be and yet he is the hotest Maintainer of the Contention 3dly And though in some Circumstances every thing be not specified in the Scriptures yet whether there is any part of Church-Discipline practised among us that does not tend to answer the Apostolick Doctrine in respect to Good Order a Holy Conversation a Heavenly Society and things that are Honest Just Reasonable and of good Report What Form or Discipline do we practise that is unsuitable to these Righteous Ends We affirm that his crying out Impositions Innovations 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 the particulars thereof that he condemns us for as Apostates and that we practise as Church-Discipline or else forever be ashamed of such Impertinency and Scandalous charging the Meetings of the People of God called Quakers which are concerned in and about those Outward Affairs and Christian Services for which they were intended as Charitable Duties inspecting Marriages taking care that Truth be not Scandalized c. which he hath confessed and the Service of such our Meetings being to answer those Righteous and Good Ends. As also to the same purpose in reference to Friends care about Printing in these Words viz. Third part pag. 31. I would not be understood that it is unnecessary for the Members of the Church of Christ to take care that nothing Scandalous to the Truth come forth in publick under the Name of any who make Profession thereof and were it so that I had ought upon me on Truths behalf to bring to publick view I should be glad of the opportunity to lay it before such Brethren with whom the Word of Wisdom Knowledge and Discerning of Spirits dwelt Hence it appears that this Man would seem to be for Order and Society with such Brethren as he has a good esteem of and to be so conformable and submissive as to have their Counsel and Approbation of what he brings to publick view granting it necessary for the Members of the Church of Christ to take care that nothing Scandalous to Truth come forth in publick which is one main end of our Meeting in London so much struck at and vilified by him But who those Brethren are with whom he accounts the Word of Wisdom and Knowledge dwells and before whom he would lay what he would bring to publick view for their Care and Approbation he tells us not but we may easily guess by his high Characters of Ancient and Honourable Friends Labourers in the Gospel c. And whether they did see and approve of this confused scandalous Book of his or not is best known to themselves either they did or they did not if they did then by his own Inference they are entituled to the matters contained in it if neither of them did see and approve of it then that omission contradicts his own pretence it not being probable that he can justly plead he wanted opportunity to lay it before any of his honourable Brethren in two or three Years time Third part pag. 82. There is great need for every one to watch against a Censorious judging Spirit lest whilst they are judging their Brethren they themselves become cast-awayes p. 83. It behoves every one diligently to watch that we judge not one another by reason of these differing Exercises c. Observe how well this man can Counsel others but how contrary thereto he acts himself in giving forth such a censorious judging Book as he has done tending to render many Innocent Persons and People Apostates and Innovators wherein he is far more loud in his Charge and Exclamation than in his Proof or Instances of that Apostacy or those Innovations But if he could prove such Innovations or New matters in Discipline or differing Exercises therein as he would Insinuate which yet is not granted him then by his own rule he ought not to have brought forth his Censorious Book but rather have watched and studied to be quiet Pag. 80. I would not be understood to judge Apostles or Elders when they shall find freedom from the Lord being met together for giving forth any thing by way of Recommendation to the Consciences of their Brethren Answ. We know nothing given forth as Duty to God or Man to be practised among us by Apostles or Elders but what is in Truth intended at least to be recommended to the Consciences and hath an Answer and Reception in the Consciences of Friends in Truth what we write or preach on behalf of Truth and true Religion is recommended by Divine Authority and Evidence in the Apostles sence by the Manifestation of Truth commending our selves to every mans Conscience in the sight of God and this may be either by good Exhortation Counsel Admonition Reproof Judgment Testimony Warning Charge Command c. all which the holy Apostles used But it appears our Opposer has another sence of Recommendation as leaving matters more indifferent and loose by way of doubtful Proposition as on these or the like Terms viz. You are not Bound to submit whether you see it your Duty or not And whereas this Person is frequently judging our Friends for Imposition Innovation c. We would be understood that those things commended among us as necessary for good Order and Holiness of Conversation are not recommended doubtfully or upon meer Supposition nor as Matters of Indifferency to be Practised or Rejected but in Faith and full Assurance as answering God's Witness and Truth in the Consciences and that such will meet with a tender Reception and not Opposition in all tender and upright Hearts Disaffect XLIV Third part pag. 83. Amongst the Primitive Believers there were such as practised Circumcision some made Conscience of keeping a Day and some that abstained from eating Flesh and others that did not and yet a Christian-Liberty and Forbearance was so Exercised as that they were not to be judging one another about these things and that we find not that these Differing Exercises in a CHRISTIAN Liberty did subject any of those Believers exercised therein to the Censure of being out of the Unity of the Body
for Condemnation upon that Spirit of Division did advise Persons to receive the Mark of the Beast and on the other hand that the Beast in causing both small and great to receive his Mark did cause them to own Condemnation upon that Spirit of Division We never had such a Description given of the Mark of the Beast before And why did W. R. draw his supposed doubtful Meanings on his IF 's and give his positive Judgment against G. F. as a Deceiver causing men to receive the Mark of the Beast c. without first enquiring of and hearing G. F. give his own Sense and Meaning Is not he herein condemned out of his own Mouth even in that which he has much pleaded and insisted upon to wit in his enveighing against Judging any man without hearing him Judging the Merit of the Cause without hearing the same Judging and Censuring a Person Unheard in the Defence of himself as being a Grand Mark of Apostacy Has he not greatly condemned this in his Preface and other parts of his Book and that upon the Law and Manner of the Romans citing John 7. 51. Acts 25. 16. and yet now is sound presently after Accusing and Condemning a Person without any Judicial hearing Face to Face upon his own Malicious Suggestion contrary to the plain Intent and Sence of his words whereas if he had first heard the Person accused Face to Face no doubt but he could have given him a better Meaning upon his own words than either to forbid Friends convincing Gainsayers or buying and selling with them But his great pretence for this false Interpretation is what he says in his Marginal Note of One of his Correspondents that hath been Partner with him in a Merchandizing Trade breaking off dealing with him in Partnership giving for his Reason these words viz. I CANNOT BUT REASONABLY EXPECT THE HAND OF THE LORD MAY BE AGAINST THEE AND THAT PERADVENTURE IN THE THINGS OF THE WORLD The Person 's Name W. R. omits which if he had told would not have added any weight to his Cause nor Credit to him in Religious Concerns However it appears this his Correspondent had a Concern and Fear upon him according as he expresses which no wayes proves that G. F's words were intended to discourage him or others from buying and selling with him 'T was his own Concern and Care who so broke off with W. R. which is none of G. F's or any of our Business Let W. R. consider what Occasion he has given to provoke the Lord against him by his Envy and Bitterness against his People And whereas W. R. 5th part pag. 87. cites what John Story said to the matter of Charge contained in Henry Sweeting's Certificate viz. That these are not the first Lyes G. F. hath reported both against my self and the Meeting they call Seperate he hath not given us ground of late Years to expect any Right of Justice from him Whereby if these be J. S. his words he takes it for granted 1st That the said H. S. his Certificate contains nothing but Truth in the Citation of G. F's words And 2dly He gives positive Judgment that G. F. has reported Lyes therein as not being the first Lyes Howbeit the Charge as laid down and contained in the said Certificate G. F. denyes as a Perversion and Confounding his words yea as Horrid Lyes except that of Drunkards and Swearers as W. R. has cited G. F's Answer and Negation before H. S. his Certificate 5th part pag. 83. We think that J. S. should not have taken the words so Hardly and Censoriously up against G. F. until he had been sure G. F. would have owned them directly as laid down by H. S. and that upon a fair hearing Face to Face Now the Question is whether W. R. and J. S. have heard G. F. and his Accusers Face and Face concerning this Matter whereof he is accused by H. S. before he was Condemned and recorded as a Lyar therein If not as we presume they have not then whether they have therein done Judicially and Justly according to their own Pretentions of Justice and Right and their severally declaring against condemning any man before heard judging and censuring him when unheard in defence of himself concerning the Crime laid against him And if it be a grand Mark of Apostacy and Persecution so to do as W. R. signifies we would know how they can escape their own Judgment herein thus to condemn a Person and that in Print before he be heard or duely tryed in the Case And seeing also W. R. 2d part pag. 76 77. thus saith viz. That which to us seems to aggravate the Offence of the Sixty Six Subscribers is this J. S. doth POSITIVELY affirm That a great part of the Subscribers never spoke or sent to him about the matter we have great cause to doubt that not a few but many of the Subscribers IF NOT ALL have given Judgment without hearing of either Party Now we may still Question 1st Whether J. S. and W. R. did ever speak or send to G. F. the Party accused in this matter before they condemned him to such Infamy as W. R. hath recorded him in Print for a Lyar. 2dly Whether J. Story gave way to allowed or advised or doth really own the Printing of what he saith to H. Sweeting's Certificate against G. F. J. S. his plain Answer hereunto may justly be expected 3dly The Question is also whether H. Sweeting and the rest that Certified against G. F. on this point were not a Party against him when their Certificates were written 4thly Whether their Certificates do not so much vary in their relations as may justly render them of less Credit and to be looked on as from Parties set against G. F. H. Sweeting certifies G. F. did say That to the Seperate Meeeting there was Whores and Rogues Drunkards and Swearers and that there came a couple to be Marryed and one stood up and said Master Story I take such a one to be my Wife c. M. B. testifies to G. F. thus viz. That thou saidst Master Story I take such a one to be my Wife and I take such a one to be my Husband and eat Bread and drink Wine go together like Whores and Rogues See now how various differing the Certificates are as between saying That to the said Meeting there was Whores Rogues Drunkards c. and go together like Whores and Rogues c. Seeing these Certificates are so differing in the manner of stating the matter the Question is whether these Persons might not mistake in both upon failure of Memory or Prejudice and might possibly mis-place the Words if spoken However they might have been better imployed than to make such sorry Certificates and so might W. R. than to publish a Judgment upon them without any Judicial hearing of the Parties Face to Face And as for E. P. he appears angry against G. F. as one willing to be his
Accuser casting on him this perverse Insinuation with an IF viz. So IF he did speak a Rabble of Lyes of People behind their Backs be it upon his own Head W. R. has publisht this doubtful and infamous Insinuation among his Testimonies against G. F. and its pretended in vindication of Truth too pag. 84 85. part 5. And not only this but there 's another IF against G. F. in E. P's pretended Testimony viz. as IF he had surrounded the Countries to get up all the Miscarriages and Failings done and committed in time past Was ever such senseless Testimonies Printed before Herein E. P. has neither appeared Impartial nor done Friendly nor as he would be done by howbeit to do him Right on the other hand we understand that he gave not his consent to the Printing these angry Words of his how willing therefore was W. R. to rake up gather and receive any pittiful sorry Stuff up and down the Nation to help to make up his partial confused and revengeful Book withal Disaffect XLVI About Fleeing in Times of Persecution W. R. 1st part p. 30. Neither can we be at unity with the appearance of that spirit in any one that villifies others for Fleers in time of Persecution when such an one hath appeared a Fleer himself This compared with W. R.'s Charge in his Letter to G. F. dated the 3d day of the 10th Moneth 1677. pag. 93 94. 4th part There are endeavours to send Papers to and fro to be spatter J. S. for going out of a Meeting when the Persecutors came yet I know that thou thy self hast been found in the like Action and If Reports be true the FREQUENTEST of any Man that ever I heard called by the Name of a Quaker Observe A very high and foul Charge to render G. F. a Flyer in times of Persecution yea the frequentest Flyer or Goer out of Meetings when Persecutors came of any man that ever he heard called by the Name of a Quaker Oh sad Will any that has known G. F's many and frequent Sufferings and long Imprisonments for the Truth 's sake believe this Accusation so grosly cast upon him and that on no better Proof than IF REPORTS BE TRUE when doubtless W. R. could not but know such Reports to be false This is that Judicious and Conscientious Person William Rogers that 's so severely set against Censuring and Judging Persons upon Reports without hearing the Accusers and the accused Face to Face who thus extrajudicially and grosly hath represented a Person in Print as the most frequent Flyer in times of Persecution of any called a Quaker that ever he heard of and that upon Reports with an If i. e. IF REPORTS BE TRUE but his pretences of Justice will not hide his manifest Injustice It is to be noted that W. R. in his 2d part pag. 88. has Printed these Reports against Jasper Batt viz. That he went abroad Preaching thereby occasioning sometimes twenty Pound Fines sometimes forty Pound Fines to be imposed on the Hearers whilst his Estate was well secured out of the Persecutors reach And yet W. R. would be thought a very Just man in this case by this False and Hypocritical pretence pag. 89. viz. We are not willing to accuse on Report When it is his frequent Practice against G. F. and others which if he be Just towards Jasper Batt in not accusing him upon Report then he is very Unjust to G. F. in accusing and judging him upon Reports And he hath not shewn himself Ingenious towards J. B. in Printing those Reports against him to cast and leave an Odium upon him which we are not bound to Credit all either as undeniable Verities or as justly stated by him upon bare Report And this is not all as to G. F. we must proceed further to find some more likely proofs for his Charge against G. F. of Flying in time of Persecution and that is to some pretended Certificates and Testimonies in his fifth part pag. 62 63. in the first whereof mention is made Of a Meeting held in Broad-Mead in the City of Bristol when Persecution attended Friends and that G. F. stood up and spoke in the Meeting and after departed out of the Meeting at a back pair of Stairs a very considerable time before the Meeting broke up and was not taken Prisoner that day and the ground of his departure at that time we have cause to believe was to avoid being taken Prisoner Now M. G. M. N. and A. D. who are the Subscribers we are sorry your Names should be exposed in Print to such an impertinent and silly Testimony as this to gratifie an Envious Spirit against G. F. and we testifie the Charge contained in it is no matter of Testimony but an Accusation on your own belief that his departure then was to avoid being taken Prisoner nor do we remember any back pair of Stairs belonging to that Meeting but such as were a common passage to it such Insinuation therefore was not kind nor friendly To your Testimony so called William James saith He also can bear Witness And also Nathaniel Day saith thus viz. I believe his so departing was to save himself from being taken by the Persecutors How now N. D how comest thou in Print as a Witness for W. R Look at home and mind thy own condition But to the Matter we have this to say That as your Belief imports no matter of Testimony so if the belief of all those who have appeared a Party with W. R. were taken and Recorded for Certificates and Testimonies against G. F. we might have more strange Testimonies suppose they believe as W. R. does and are full of Jealousie as he is they might Write and Print such Testimonies as this viz. We believe and are jealous that G. F. is an Apostate an Innovator an Imposer of Blind Obedience a Deceiver a Lyar one that hath the Mark of the Beast the greatest Fleer in times of Persecution that ever we heard of among any called Quakers c. according as W. R. hath represented him pray what kind of valid Testimonies would these be and of what Credit with impartial Readers from such as are a party with W. R. against G. F. Oh Friends consider what Impertinencies and silly Occasions PREJUDICE is apt to produce and we must tell W. R. that this kind of his proceeding to Print such pretended Testimonies or rather Accusations grounded on the Belief or Jealousie of a Party is a new kind of process neither Christian nor Legal has he heard the Accusers and the accused Face to Face in this matter according to his own rule We presume he has not then what a new uncouth and irregular course has he taken to Infamize a Person in Print upon pretended Testimonies and Certificates without any real Proof or lawful Evidence on any Judicial procedure At what an easie rate can he Defame and Expose Friends by Name to publick censure in Print Besides Friends M. G. M. N. A.
a fuller Account Demonstration of his Perfidious and Injurious Proceeding contrary to Agreement in this Case and therefore we do not understand that he has gotten himself from under the aforesaid Censure but that the more he strives in it and other Matters that we esteem him justly charged and chargeable with the more he will but manifest his own Impertinency as he has in this and many other Cases Disaffect XLVIII In G. F's Questions to J. W. 4th part pag. 8. Question 3. Whether didst thou read or consent to be read in a Quarterly-Meeting at Kendall a Paper that directed that the VVay of Truth should be as the Way of a Ship in the Sea or such like He Answers thus viz. Answ. Nay but if they mean no Impression of Form left behind I like it well And J. S. gives this Answer viz. I consented to a Paper that had some such Words but knew not 't was A. Pearson ' s pag. 13. Observe We are wholly dissatisfied with this Answer yet in point of Charity we may suppose that they intended not to exclude the Power of Godliness from having its remaining Impressions upon the Hearts but how this can be without leaving any Impression of the Form of Godliness appears not consistent with our ancient Testimony viz. The Power brings forth its own Form there is the form of Godliness the form of sound Words the Example of Christ and his faithful Followers and Ministers the Foot-steps of the holy Flock of Christ which we are to walk in as J. W. but a few Words after his Answer in the same page granteth But what a sad thing would it be if Friends in our Age should give way to such an Opinion as to leave no Impression of the form of Godliness upon their Children that succeed them who are to be trained up in the way that they should walk in the fear of God It had been more safe and clear for J. W. to have testified against the precedent VVords viz. That the Way of Truth should be as the Way of a Ship in the Sea than to allow them such a meaning and likening as no Impression of Form to be left behind for in Prov. 30. 19. where the VVay of an Eagle in the Air the VVay of a Serpent upon a Rock the VVay of a Ship in the midst of the Sea c. are mentioned it follows that such is the Way of an Adultrous Woman vers 20. Her way is compared to that of a Ship in the Sea c. but so is not the VVay of Truth VVe hope in the Lord that both the Power and Form of Godliness Christian Order and Examples in our Age will have lasting and remaining IMPRESSIONS on many Souls for Ages to come Disaffect XLIX Fourth part pag. 31 32. VV. R. Pride must have a fall and that my Perswasion is the Lord hath suffered this great Evil to come upon him and to be thus manifested unto those who have professed his Name that they may have no dependency on any other Name that may be given under Heaven but the Name of Jesus the Eternal Son of the Living God Observe We are not only greatly dissatisfied with the severe judgment contain'd in these words against G. F. to his defamation but also with the more general Censure unjustly insinuated thereby against such as profess the Name of the Lord among us as having been at least in danger of a Dependency on some Other Name under Heaven than the Name of Christ Jesus the Eternal Son of the Living God This is to expose Friends to the Jealousie and Suspition of their Enemies and Persecutors as for being incident to Idolize and set up Mortal Man or the Name of some Mortal above the Name of the Eternal Son of God for Salvation which we abhor as Idolatrous and contrary to the Testimony and Sence we have of the Son of God revealed in his People for Life and Salvation Disaffect L. Fourth part pag. 43. in J. W's Letter to G. F. are these words viz. If J. N's Opposition consisted in NOT REPROVING HIS COMPANY when they Bowed to him and Cryed HOSANA let it be a Warning to thee and Reprove THY COMPANY when they give thee the Titles and Honour due to the Highest Observe REPROVE THY COMPANY c. An Odious and Foul Aspersion as well as General upon all that have a tender Respect for G. F. for who else can he term his Company and we utterly detest and abhor both the Accusation and Practice of giving to any Creature the Titles and Honour due to the Highest And what is the Tendency of such Reproach but even to render many Innocent Friends Blasphemous and consequently and especially as now in Print to raise great Enmity Persecution and Contempt in Truth 's Adversaries against G. F. and others if the Lord did not prevent and stand by the Innocent Is it possible such bitter Invective words should proceed from J. W. against his Elder Brother and other Friends 'T is real matter of Grief unto us to see such black Lines from him who has known better things And set Case any in Weakness have spoken too highly unadvisedly or unwarrantably out of an esteem of any Person could it be either tender or like a Christian Spirit to expose them to the World to the Reproach and Fury of their Adversaries Has not this been the way of our Profest Enemies to render some Friends Admirers and Adorers of Persons or Creatures setting up Man c What better in these Cases do these professed Friends than John Pennyman Robert Rich Jeoffery Bullock Controversie Ended Tyranny Hypocrisie Quakers Quibbles Spirit of the Hat c Perverse Pamphlets Oh John where is the Antient Love Tenderness and Regard to the Honour of Truth Thou hast known many of us understand better than to Idolize Men or Creatures How came thy Letter in Print wherein thou hast shewn so much Harshness and Severity against G. F. and those thou slightly termest HIS COMPANY Dost thou not know that this kind of smiting at G. F. and those that own him or have a tender esteem of him tends to bring the People called Quakers into Infamy and Reproach and to add to their Affliction by smiting at them through him or smiting them upon his Back And canst thou reasonably think thou servest Truth 's Interest by such kind of smiting at thy Brethren and Fellow-Servants as thou hast formerly esteemed them And did W. R. Print these thy Letters by thy Advice or Order or did he do it Voluntarily on his own Head And dost thou own his Printing them or not If thou art but so far unconcerned in his Work as not to approve or allow of his thus Printing we desire thy plain and ingenious Answer and whether W. R. has rightly cited thy words which we have recited and complain of Disaffect LI. Part 4. pag. 77 78 79. In another Letter of J. W's to G. F. are these Passages viz. It may
absolute Judge an Unalterable Infallible Judge that will not be perswaded nor convinced contrary to the Judgment he has taken up and presented for himself and others in the Plural Number WE CANNOT be otherwise perswaded c. but who these WE are besides himself he signifies not save only some pages before i. e. pag. 87. we find William Ford's Name subscribed with William Rogers who hath known better things in his time than thus to be concerned with W. R. in his work of Strife and Enmity in his old Age the Lord bring him to a sence from whence he is fallen Disaffect LVI Part 2. Sect. 3. About Infallibility and Perfection VV. R. pag. 13. Albeit we must acknowledge that the Church of Christ which is built on the Rock Christ cannot whilst abiding on the Rock be prevailed against yet no Argument from hence may rationally be brought to prove any one Member of this Church whilst on this side the Grave not liable through Temptation to Err and DEPART FROM the Rock whilst there is an Enemy ready to enter all if they watch not Compared with part 3. pag. 34. The Apostle might well say Be not unwise but understanding what the Will of the Lord is He doth not say what the Will of the Church is but what the Will of the Lord is submitting your selves one to another in the fear of God Observe 1st Whilst abiding on the Rock c. yet no Argument c. This implies a danger in the whole Church and in every Member of Christ of not abiding on the Rock of not Watching and of Erring yea and of DEPARTING also from the Rock but this is but the condition of a weak Faith and of little Growth short of being built fixt and established in the Faith upon the Rock which Christ's Promise in this case extends to i. e. Upon this Rock will I build my Church and the Gates of Hell shall not prevail against it and they that trust in the Name of the Lord shall be as Mount Sion that shall never be removed Obs. 2dly The Apostle doth not say what the will of the Church is but what the Will of the Lord is This Parenthesis is to oppose the will of the Church to the Will of the Lord and so render Christ and his Church divided but then he contradicts this Parenthesis in the very next Words Submitting your selves one to another in the fear of God Very well and was not this the Will of the Church so to submit in the fear of God And could this be any other than in his Will Doth the Church in the fear of God Will any other submission than Christ wills in his Church No sure Christ does not will one thing and his Church in him another contrary But to qualifie or mend the matter W. R. as one inwardly interrupted in his Attempts but six Lines after in the same page saith I say not the Church but what the Will of the Lord is yet hereby I would not be understood to render Christ and his Church divided but rather to shew that his Will who cannot Err is a surer Foundation to build upon than the Wills of those who if they depart from Christ their Rock may Err. VVhich we 'l readily grant him but 't is nothing to purpose 't will not serve his turn for his opposing the Will of the Church as undivided from Christ to his Will but only to signifie that his meaning is that the Will of the Lord who cannot Err is a surer Foundation to build upon than the Wills of those who depart from Christ their Rock But here he has varied from the Will of the Church as undivided from Christ to the wills of those who if they depart from Christ may Err. How Impertinent to his purpose is this If they depart from Christ their Rock they Unchurch themselves and cease to be his Church But then how if they do not depart from Christ what then which is the Case we aim at and he should have kept to then they are his Church and in his Will and what they will and command as in Unity with him is Christ's will and command and if so then W. R's Parenthesis before on the Text Ephes. 5. 17 21. is wholly Impertinent and Improper and his Inference remote and forreign thereto yea contradictory to his desiring not to be understood to render Christ and his Church divided Thus he sayes and unsayes he is off and on he marrs and he mends he mends and he marrs he darkens Counsel with his many VVindings Twistings and Tossings Concessions to Truth which confute much of W. R's Book W. R. pag. 35. We do testifie the Principle of Truth leads none to be Rude either in Word or Action nor yet to cross the Customs Fashions of other Societies which in themselves are Comely Decent and of good Report Pag. 36. 'T is good for every one in all things to mind the Inward Divine and Spiritual Teacher and then doubtless such will be led to take up the Cross in denyal of Self and not be active in any thing that may justly be termed Rude or Ignorant but in those things that are Comely Decent and of good Report Observe This Concession overthrows much of his work against outward Methods Rules c. and condemns his Rudeness in much of his Book And if the Principle of Truth leads none to cross the Customs and Fashions of other Societies which in themselves are COMELY DECENT and of Good Report then not to cross nor oppose any Order Form or Custom of our Society which in it self is Comely Decent and of good Report and dare he affirm that there are no such Customs among us in our Societies and Meetings as in themselves are Comely Decent and of good Report or has he more Charity for the Customs and Fashions of other Societies than for ours which he has for so many Years owned and been in W. R. pag. 77. That J. VV. and J. S. gave forth a Paper at Drawell That he still owns with that Interpretation he and J. VV. give which if it will not bear then let them be judged c. Qu. Is not W. R. Partial in his History in not citing and publishing that Paper as he has others and yet still advocating for and highly applauding the Men as Ancient and Honourable Friends not exceeded in Godliness by any Mortal Man c. VVe ask if that Paper implies not something that was blamable on their parts but that they were wholly Innocent Touching that Paper accounted the Foundation of the seperate Meeting in the North as W. R. saith he appears Partial also in not citing it fully but leaving out what chiefly concerns Order and Discipline yea something of a form of Church-Government then owned by them where they mention their Chosen men to whom they gave Power their RECORDS their ORDERS Matters of their Concern c. And now John Story and John Wilkinson seeing William Rogers
by his Light in us or from the Scriptures of Truth since the Appearance of Christ in the Flesh to expect that any should be invested with Power from on High to establish such things relating to the Conscience muchless to expect that the Children of Light under the New Covenant should be led by the eternal Spirit and Word nigh in the Heart unto such a Conformity Part 3. pag. 82 83. 'T is a blessed thing for Brethren to dwell together in Love and Unity this ought to consist in the Truth I doubt not but there are many who are ready to conclude that an universal UNITY ought to be established in the Church by the assistance of OUTWARD INSTRUMENTS that as we are Members of one Body so we may not only be ONE in Faith ONE in Doctrine but also ONE in Practice with relation to Discipline Order OUTWARD FORMS of Government My Soul should rejoyce to see that day wherein we might all be SO led by the appearance of Christs Spirit in us under his Government which ought to be exalted over all as that THIS ONENESS might thereby be witnessed amongst all the Families of God's People at this day Qu. 1. Is it not evident that one while he declares that he and they have no ground to expect That Oneness which another while he should rejoyce to see the day we might all be led by Christ to witness it viz. Oneness in Faith Oneness in Doctrine Oneness in Practice Discipline Order and outward Forms of Government Qu. 2. How should that universal Unity be established by the assistance of outward Instruments or that Oneness in Faith Doctrine Practice Discipline Order and Forms of Government be witnessed by the leading of Christ's Spirit if we have no true Ground at all to expect that any should be invested with Power from on high to be Instrumental therein nor yet that the Children of the Light should be led into any such Conformity by the eternal Spirit Strange Confusion Part 2. pag. 27. Obj. How comes it to pass that divers among you called Quakers c. teling us that the Tree of Knowledge was NOT good for Food W. R's Answ. 'T is very true however that doth not prove that all such Expressions are according to Truth c. Pag. 28. As to the Tree of knowledge of Good and Evil though the Scriptures do not positively declare whether it was good for Food or no a Father may command his Child not to eat an Apple his rebellious Eating would be no Argument that the Apple in it self is not good for Food P. 29. We know not on what foot of Truth any one can assert that the Tree of Knowledge is not good for Food as in it self Part 2. page 29. I would NOT be understood to reflect on ALL that have used that Expression viz. THE TREE OF KNOWLEDGE IS NOT GOOD FOR FOOD because I question not but many have so expressed themselves to shew forth that if we should feed upon or admire any excellent Qualification or Endowment whatsoever not have the Eye of our Mind chiefly unto the Giver we might then come to a loss even as Adam did Qu. 1. If he counts the Doctrine Erronious or not of the Truth to say that the Tree of Knowledge is not good for Food does not this reflect on all that have used that Expression Qu. 2. And is it not Erroneous and Ignorance in W. R. not only to esteem the Tree of Knowledge an Excellent Qualification or Endowment but to compare it to THAT which is a DISCOVERER of Good and Evil and to the Knowledge of the only true God and Jesus Christ which is Life eternal quoting John 17. 3. pag. 28. And in Commendation of the Tree of Knowledge to prove it good for Food to add that 'T is EVIDENT that Knowledge is the Way to Life Qu. 3. Did God forbid the Knowledge of himself the Knowledge which is Life Eternal that Knowledge which is the Way to Life to Man in that state of Innocency in the beginning Let this be considered Qu. 4. Can it be good Doctrine to say that the Serpent perswaded Eve to that Knowledge which is the Way to Life or to the Knowledge of the true God and Jesus Christ which is Life Eternal Could THAT be the Knowledge that God forbad Man to eat of Were not this very Absurd to render the Serpent more kind to Man than his Maker was W. R. Part 2. pag. 43. We are so far from condemning all those who pay THEM that is Tythes and not as by constraint that we look upon it to be the DUTY of ALL professing Christianity to contribute c. And if the Charity of any should be such as to bestow upon them i. e. their Ministers one FIFTH part instead of a TENTH far be it from us to coudemn it Part 4. p. 39. J. W. and J. S. in their Testimony viz. As to TYTHES we can in Truth say 'T was never so much as in our Hearts to speak any words whatsoever with the least intent 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 And Part 4. pag. 9. in J. W's Answer viz. I brought in a Testimony AGAINST TYTHES NO such word spoken by me as to put an Indifferency concerning Testimonies for God against the GRAND OPPRESSION of TYTHES the word of Life to stir them up with Testimonies against the GRAND OPPRESSION of TYTHES Observe Qu. VVhether the Liberty W. R. has here granted for the free Payment of Tythes be not an Innovation tending to beget into a Looseness and Apostacy from our Antient Christian Testimony against Tythes And whether it be not Contradictory to J. W. and J. S. their Testimony cited by himself against TYTHES Part 1. pag. 48. W. R. excepts against R. B's affirming That the Church of Christ hath power in some cases that are matters of Conscience to give positive Sentence or Decision which may be obligatory upon Believers and that their giving a positive Sentence in such cases will not import tyranny neither will the pretences of any Contradicting them or refusing to submit on the account THEY SEE IT NOT excuse them of being GUILTY of disobeying God W. R. objects viz. Clearly shews to us his meaning to be that in SOME CASES the Consciences of Believers ought to be bound by the positive Sentence of others THIS Meaning and Government we take to be contrary to the Principle of Truth and Liberty we have in Christ Jesus Part 1. pag. 43. Whereas it s jealoused some are run into Looseness and say The Light in my Conscience condemns me not and therefore 't is the Care of FAITHFUL BRETHREN to appear AS WATCH MEN OVER THE FLOCK WE SAY SO TOO And those who approve themselves WATCHMEN will endeavour to Convince such who in very deed run into Looseness c. that though they may
pretend the LIGHT CONDEMNS THEM NOT yet that their Deeds are evil and that the Light doth condemn the same though they may BE HARDNED AND SEE IT NOT so endeavour to awaken the Conscience that God's Witness may be heard Part 1. pag. 47. The duty of the Church was to exhort TO SUBMIT TO THEIR COUNSEL which if they did not they might JUSTLY be esteemed AS HEATHEN MEN. And pag. 52. If they refuse to take their WHOLSOME COUNSEL THE CHURCH may then declare such UNWORTHY of their Societies Part 3. pag. 36. EVERY CASE i. e. outward or Spiritual may in RIGHT REASON be Comprehended in it viz. in the Case mentioned by Christ in Mat. 18. 15 16 17. Query For what End then is the Church of Christ to admonish or counsel and the faithful Brethren to watch and take care over the Flock if their Sentence or Judgment be not binding to them in any case of Conscience Whether it relate to Spiritual or Temporal matters And why should God make use of Instruments to build Believers up in the most holy Faith as he confesseth part 2. pag. 65. if the Exhortations Reproofs and Instructions which he also grants be not binding on those other Believers For is not the most holy Faith a Spiritual matter and relating to Conscience As also Part 3. pag. 33. he confesseth That those who are invested with Power from on high may be Instruments in God's hand according to the Dispensation thereof given them of God to stir up the pure mind in others sometimes by way of ADMONITION EXHORTATION and SOUND DOCTRINE and sometimes by CHARGE or COMMAND according as the Spirit of the Lord MOVES and OPPERATES A plain Confession to Truth Now he speaks like some Embassadour of Christ but keeps not to this he is inconsistent we would ask him if such Admonition Charge and Command by such Instruments in God's hand be not binding on others to whom they are directed and if they be not obliging to their Consciences and if the Light in their Consciences doth not the more enforce them and make them binding VVhere is then the Imposition And hath the Church of Christ no Power to give forth any Commands or Precepts that are binding to Conscience All just Ones are binding But has not W. R. in his fifth part pag. 91 92. denounced a Sentence of Excommunication against G. F. as one that hath cut him-himself off from being a Member of the Body of Christ by departing from the Rock Christ and as one that for sometime past hath stood in a state of Separation Is not this a Sentence of Excommunication seeing he on this occasion saith It is not in the Power of any Mortal man or Assembly to Excommunicate from amongst the true Members of Christ's Body a Servant of the Living God Can W. R. expect this his Sentence of Excommunication to be binding on true Believers Consciences when he has so much opposed the Power of the Church of Christ to give forth Sentences and Judgments to be binding to the Consciences of Believers Has not he here assumed a Power and Jurisdiction above the Church of Christ And is not this Pope-like or Antichrist-like Doubtless he would have all Friends in Truth believe and receive his positive Sentence or else he would not have taken so much pains as he has done in Reviling setting at Naught Judging and Condemning many others far more Righteous and Innocent then himself for which and the Reproach he has brought upon Truth we are perswaded the Judgments of God hang over his Head and the Hand of the Lord is against that cruel jealous Spirit in him and God's Truth and Power hath Excluded and Excommunicated all his uncharitable Judgments usurped and unjust Excommunications his gross Abuses against the Innocent and Perversions of Truth and foul Aspersions together with his Fallacies and Self-contradictions are numerous and manifold We wish the Lord in Mercy may yet incline his Heart to seek Repentance before he dye that he may not end his dayes in Horror and Anguish A Catalogue of some of WILLIAM ROGERS his manifest FALSHOODS Notorious SLANDERS Scandalous ABUSES PERVERSIONS RAILING SCOFFING FLATTERING and REVILING in the 4th and 5th Parts of his Book and Preface against George Fox and others in W. R's own words and terms with Interlineary Notes upon them I. THat of THOSE who in derision have been called QUAKERS by whom the Principle of Truth hath been held forth and owned it may be now said the Enemy hath so prevailed as that the Seeds of Discention and Discord sown amongst them have taken so deep Root as that THEIR PUBLICK Meetings for Worship in several parts of this Nation have been the Stages of Contention These we take to be Infamous and Scandalous too general to be true against the said People and their Meetings II. Page 4. That they are Persecuting Opposers who oppose J. W. and J. S. VVould W. R. be counted a Persecutor for his opposing others more vehemently III. Page 5. That Imagination hath so possessed the Hearts of MANY that travel under the notion of Ministring Friends as that instead of manifesting a divine Understanding or speaking the Word of Truth they have brought forth the Fruits of an unsound Mind shewing forth no better Resemblances than the confused Chaos before the Creation c. A gross Scandalon many Ministring Friends IV. Pag. ibid. That either the multitude of Iniquity or great Hatred through the Influence of G. F. possessing the Hearts of such is the occasion thereof viz. of their shewing no better Resemblance A great Scandal still V P. ibid. Of the present Seperation in some parts c. that G. F. hath been one of those very Persons occasioning the Differences to arise unto the heighth they now are And pag. 6. One chief Instrument that a destroying and devouring Spirit hath entred into some among the Flock and that many a simple Honest-hearted Friend to Truth and Righteousness have received and believed Lyes and slanderous false Reports against many Brethren c. Pag. 6. And that the Blood of many such if they Perish before true Repentance will be laid at G. F's Door Gross and Abusive Charges against G. F. and many Honest-hearted Friends VI. Pag 15 16. That in G. F's second Query to J. VV. seems to be implyed if from a Query any thing may properly be implyed then it must be asserted that there is either one or more that have Power to impose in the Will of Man that which the Scripture gives no Authority or Warrant for compared with his foregoing words pag. 15. viz. That the People called Quakers ought to practise things imposed by Man or in the Will of Man c. A most slanderous Perversion VII Pag. 30. That G. F. hath described himself one unto whom Infallible Judgment hath been committed in ALL things This is suspected at least for an Untruth till proved VIII Pag. 32 33. That some amongst the People called Quakers known to
stand by G. F. in Vindication of many Errors have published with seeming Zeal and thundring Lungs such like kind of Doctrine and Exhortation as this Away with this Jealous Spirit Oh Friends Exclude the Reason the Wisdom and the Jealousie and have an Eye to the Brethren if you do not see your selves then follow us that do see compared with page 35. viz. If you do not see your selves you must follow us that do see A not able Expedient whereby the Leader and those who may be led may like blind men fall into the Ditch together and instead of following the bright Beams of â—â—e SUN may be found Followers of the dark Body of the MOON These are at least suspected Untruths and highly Scandalous as laid down and his Allusion to the dark Body of the Moon is Improper whether he intends really to that Body called the lesser Light or some Person under that Name if the latter 't is but an idle Scoff IX Pag. 35. That there are many at this day that have no better measure to discover whether one professing the Truth be right and in the Light and Power of God but by understanding how they stand affected to G. F. and his outward Prescriptions as if ALL the Labours Tryals Sufferings and Travels of Friends were to center in the Exhaltation of G. F. A sordid Reproach on many and a foul Perversion X Pag. 76. That what G. F. hath written by way of Reflection to J. W. is the Fruit either of Ignorance Pride Scorn and Disdain in the BEST SENCE and that he hath been of so proud a Spirit as to expect a sort of Reverence and Submission to him which the Truth could not own These appear insolent and defaming Charges bespeaking rather this Accusers Pride and Arrogancâ— XI Page 85. In W. R's Letter to G. F. dated Bristol the 27th of the 1st Moneth 1677. are these words viz. and that thou hast no less esteem than the repute of an elder Brother by all Friends which as far as I know thou hast not how can it be less than thy duty to Interpose c Compared with pag. 89. My plain Lines are the Fruit of a plain hearted Friend with my Love to thee c. I remain a Friend to thee c. William Rogers This last passage appears false and feigned his Love and Frinedship to G. F. is now apparent Enmity to bite and devour him what in him lies yet these his smooth pretences appear contradictory to his manifest abuse of G. F. in many other passages in treating him neither as an Elder according to 1 Tim. 5. 1. nor like a Friend compared also with what follows XII VV. R. in his Letter to G. F. dated Bristol the 3d of the 10th Moneth 1677. pag. 92. That Darkness has overshadowed the Hearts of many so that they seem like men void of ALL Wisdom and ALL Reason whereby they seem to me i. e. to VV. R. as Proselites of such amongst the Sixty six Subscribers at E. H. his Chamber who coming with another Gospel than that which stands in the Wisdom of God have Preacht against ALL Wisdom and ALL Reasoning These are very scornful Abuses without proof or instance of the Persons who the MANY or the SUCH charged are XIII Page 93. Those who stand in and for the same Faith and Practice they were in from the beginning are now judged Apostatized because they cannot imbrace for Conscience sake some NEW PRESCRIPTION which thou art accounted either the Author or Countenancer of VVhat new Prescription that 's but one in the Singular else-where 't is Prescriptions in the Plural And who are so judged that so stand He should have made his Book on that one Prescription if it were unsound and not have made such a great hollow and empty noise about Prescriptions Prescriptions XIV Page 93 94. I know that thou thy self hast been found in the like Action that is of going out of a Meeting when Persecutors came and if Reports be true the frequentest of any Man that ever I heard called by the Name of a Quaker and 't is to me a broad sign that this would not have been omitted as a grand Article against J. S. amongst others at Drawell hadst not thou been guilty in the like case Here he has not only scandalized G. F. but the Meeting at Drawell or at least many concerned thereat but that 's but only his own evil Jealousie XV. Page 96. Gross Ignorance and thick Darkness for any to look upon thee as THAT PROPHET whom the Lord by his Servant Moses Prophesied he would raise up like unto him c. I cannot believe thou art ignorant that such there are who so look on thee This is at least suspected for a great Scandal and is very Pernicious XVI Page 98. Truly Friend 't is much taken notice of that ALL Reasoning and ALL Wisdom is preacht against of late This we look on as a Falshood frequently reiterated and here aggravated still without any Instance or Proof of such Preachers or Preaching amongst us XVII Part 5. pag. 20. That the Faith of many are IN him i. e. in G. F. as one that cannot Err so that if he affirm any thing never so false we take it to be unto MANY as an infallible proof c. This we judge is a horrid abuse against many as also against G. F. W. R. in his Paper and Queries against and to G. F. dated Bristoll the 20th of the 7th Moneth 1678. hath these passages pag. 26 27. viz. XVIII That when the Persecuters came up one pair of Stairs in our Meeting-Room in Broadmead whilst he was speaking he of such a Spirit distrustful and dispairing as on a sudden to step down and hasten out of the Meeting at a back pair of Stairs which he once did and of which my Eyes with many more were Witnesses The like in p. 70. Against which G. F. testifies as a false Accusation and though he pretends many more Eyes as Witnesses besides his Eyes yet we find not any more so attesting it besides himself for neither the Women M. G. M. N. A. D. nor William James nor Nathaniel Day nor Samuel Hollister do testifie any such thing in their Certificates pag. 62 63. produced by him as that their Eyes were Witnesses that when the Persecuters came up one pair of Stairs whilst G. F. was speaking he once on a sudden stept down and hastened out of the Meeting at a back pair of Stairs There is no such thing attested by them in their Certificates but that he departed before the Meeting broke up nor has W. R. told the Reader when this ONCE was as what Day and Year he so suddainly stept down and hastened out as the Persecutors came up Stairs which G. F. denyes and accounts W. R's Eyes false Eyes or rather his Evil Eye and Mind is no sufficient proof against him without other Eyes more clear and impartial than his own XIX W. R. pag. 27. I
in leaving out Account of William Mead's Engaging on G. F's behalf for his giving W. R. a Meeting but W. R. would not accept of his Security in that Case The Matter was more particularly thus viz. William Mead understanding that Nicholas Lucas and John Barnard were concerned on William Rogers's behalf for the bringing forth of his Book in Print he asked them the reason Why they would bring forth such a Book as he heard it was They told him That George Fox would not give W. R. a Meeting William Mead replyed That he did believe that G. F. would not decline giving him a Meeting Nicholas Lucas asked him If he would Engage he should give him a Meeting William Mead told him 'T was not Proper so to engage till he had spoken with G. F. first VVhereupon William forthwith went and spake with G. F. about it who very freely and readily answered That if William Rogers desired it he would meet him in his own way before Persons chosen on each side provided he came within a certain time while he staid in or about the City VVith which Answer the very next day on the Exchange William Mead acquainted Nicholas Lucas then adding That he now would Engage on G. F's behalf that he should certainly give VV. R. a Meeting VVhereupon Nicholas Lucas seemed to be satisfied and said He would stay the coming forth of the Book and said He would write to VVilliam Rogers about it Some time after Nicholas Lucas meeting William Mead upon the Exchange told him He had writ to VVilliam Rogers and received his Answer which was THAT HE WOULD HAVE IT UNDER GEORGE FOX HIS HAND William Mead forthwith again spake with G. F. about it who said He mattered not the giving it under his Hand but that he was sensible they would make an ill use of it in Print for which very cause only he forbore giving it under his hand but did not refuse giving W. R. a Meeting However then William Mead did proffer very earnestly to Engage on behalf of G. F. for his certain giving W. R. a Meeting Nicholas Lucas his Answer was That VVilliam Rogers would not take his Security in this matter A summary Collection of more Passages and Acknowledgments in William Rogers his Book which may stand for Answer to him and in Condemnation against himself and to the manifest Confutation of all that he has written or can write in general against a Form of Church-Government outward Order Discipline c. in his own words granting to Truth OUr Expectations were that every Member should there appear in subjection to Christ the Head and higher Power unto which as Members of his Body we owe Obedience In this sence we readily embraced the Counsel to meet together to Serve but not to bear Rule over one anothers Consciences and the matters intended by us to be transacted in those Meetings and by others also as far as we understood were chiefly to take care of the Poor the Fatherless and the Widdow and that if any professed the Truth and Dishoncured the same by Prophane and Evil Conversation we might by such wayes and means as the Lord on every occasion might direct Part 1. pag. 38. We are not against appointed Meetings for the outward Services of Truth for that hath been and is our Practice knowing that there may be a Service therein as occasion offers provided all in such Meetings may be kept in Humility as Servants each to other and the Truth not Exercising Lordship over the Conscience which is God's Prerogative Part 2. pag. 64 65. The Author to the Hebrews tell us That Jesus is the Author and Finisher of our Faith No doubt this was not a work done in a Moment or Twinckling of an Eye for though he is the Authour Object of every true Christian Faith yet we learn from the holy Scriptures that such as believed that Jesus was the Lord stood in need of many Exhortations Reproofs and Instructions to build them up in the most holy Faith and all this may be attributed to Christ the Author thereof Part 3. pag. 34. The Apostles Labours were to establish the Churches in the Faith and in the Power having them so established to be in the Practice of that Form which the Power either had or should lead them into and therefore the Apostle might well say Be ye not unwise but understanding what the VVill of the Lord is submitting your selves one to another in the fear of God Part 3. pag. 41. If Differences arise between Brother and Brother I do conclude that going to Law before Unbelievers is an Indication that one or both are departed from the Truth and that it is the Duty of such who are at variance to request such Brethren as are skilled in the matters touching which they differ to hear and determine the Case and then of a willing and ready Mind and not as by constraint to submit unto such Determination and that it ought to be as an incumbant Duty on the Members of Christs Church to be watching over one another so as that by wholsom Counsel Admonition and sound Doctrine all Variance Strife Emulation Rents and Divisions both in relation to Temporal as well as Spiritual Matters may as much as in them lies be kept out from amongst the Members of Christs Body Part 3. pag. 23. Not that I would be understood that it s not necessary to be in the Exercise of outward Order with respect to that Gospel Discipline which becomes the Church of Christ Pag. 24. The Principle of Truth in these latter dayes hath and may further lead into the Practice of outward Order in Discipline with relation to the Church of Christ. This is a very fair Confession in words to the Overthrow of much of his Book Part 4. pag. 38. John Wilkinson and John Story their Testimony viz. That inward Sence and heavenly Understanding we have received from God hath and yet doth confirm us in this Judgment That 't is not agreeable with the Line of Truth to oppose others in the Exercise and appointed Service of the said Meetings as heretofore and yet settled and agreed upon who being Conscientious therein And if any of our words and actions have had any tendency to oppose we say the Truth in us would have condemned it even as it now doth Part 4. pag. 24. As perticular Members are become Marryed unto Christ and having all fellowship each with other in the Spirit those who are such ought to demean themselves each towards other full of Love Charity Bowels of Compassion Long-suffering Forbearance Meekness Humility Patience Gentleness and all other Virtues that are the Fruits of the Spirit of God A fair Acknowledgment good Words but these Virtues and Fruits are awanting in W. R. How do these Acknowledgments agree with his Uncharitable Unchristian Dealing in his Book Part 4. pag. 100. Such who contend that their Order for Gospel Discipline ought to spring from Truth within