Selected quad for the lemma: cause_n
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A35011
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The second part of Babel's-builders unmask't in an answer to a false charge against W.R. and T.C. in a book entituled, John Penington's complaint, &c.; Babel's-builders unmask't. Part 2
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Crisp, Thomas, 17th cent.
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1683
(1683)
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Wing C6953; ESTC R10391
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17,688
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16
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the Grace of God convince the Conscience is now termed a loose Plea and the Root of Ranterism with some of G. F's chief Men of War for they must Establish the Church in the Holy Order of the Gospel as they call it And this their hasty imposing G. F's Laws is the great cause of difference For W. R. c. do not oppose any Outward Oneness that Friends are by the Lords Hand brought into but incourages it And Is P's words allowed their plain and true meaning are not pinshing to W. R. for Is P. saith And the Vnity being thus kept c. which relates to something afore mentioned where he sayth He that hath a Tast of the one Heart and one Way knoweth that no variety of Practices which is of God can make a Breach in the true Vnity c. And every one keeping here there is one Heart kept in the midst of all variety and diversity of Practises Whereby it is clear that the Unity he believed admitted of diversity of Practises Which is the same with W. R. c. and is that J. P. and his Adherents are so against viz. Bearing with and not judging one another as Isaac Pennington says truly is likelier meanes to bring into One Outwardly than compelling And J. P. doth falsly and perversly say in his 5th pag W.R. durst not trust his Reader with those words For if it be so that all arc to be of one Mind or Practice Outwardly yet that doth not prove that all must come to Conformity to G. F. ' s Laws But it may as well be inferred from those words that G. F. c. will come into one with J. P's Father according to his many Testimonies viz. Not to strive to force into one Mind but walk sweetly together in Love although in diversity of Practices which is also according to Scripture and the antient Testimony and Christs Rule Do as you would be done by therefore more properly to be expected and pleaded for from this very pinching Sentence as J. P. calls it than to plead for Impositions And for that J. P. would reflect on W. R. in pag. 7.8 for using the words We and Our only as a flourish it is well known that abler and honester than J. P. have and will own themselves concern'd However W. R. needs no help against such as J. P. but his own work of Falshood is sufficient correction to himself who notwithstanding he hath not proved any wrong done by W. R. but that he hath performed what he said and that J. P. says is fair Dealing yet after all his other foul Language doth in the 9th pag. no less than term W. R a Forger but it appears that the cause of all their rage against him is because he hath endeavoured to prove G. F. but a fallable man unto whom Christopher Taylor and Solomon Eccles c. have given unsitting Titles and Names And forasmuch as J. P. hath not made good his charge of wrong done by W. R. to his Father in his Citations nor disproved any words that W. R. or T. C. cited as his Fathers but that they are really so nor any thing omitted by W. R. that was in the Part he cited Therefore it can be no Injury to Isaac Penington or the Reader that T. C. transcribed that Part of Isaac Peningtons Testimony from W. R's Book which was occasioned as afore And for that J. P. in pag. 8. reflects on T. C. that he did not Berean-like search his Fathers Writings Those Testimonies by T. C. are so agreable to the Truth and Scriptures that if J. P. and a hundred more of G. F's Men of War do deny or oppose them yet T. C. would not be ashamed to own them And they were not published as a Charge or Defamation to Is P. but will stand on Record to his Praise And if any Injury be to Is P. it is by him and his Adherents that would insinuate that his Father intended any other way than his words are and would make him contradict himself and Truth also And for that J. P. saith T. C. added wide Inferences of his own as of a Liberty in paying Tithes as a civil Right Indeed he sayeth true in that he saith wide Inferences for that Passage he is so offended at is about seven pages wide from his Fathers and two other Friends Testimonies between but if J. P. think that I should ask him c. licence to mention his Fathers Name or Writings he is mistaken Also J. P. saith far from his Fathers Sense and Practice I did not say it was his Fathers Sense or Practice but his Father doth say pag 64. Christ is sole Lord and Judge of the Conscience Rom. 14.4 and not either Minister or Church that is many times required to be left upon a further degree of Knowledge given which was not required to be left before c. This proves what T. C. affirms That we ought not to judge one another about Matters that relate to Conscience As for that cited as E. B's Vision It hath been so received and delivered from and to many Eminent Friends T.C. doth not pretend that he saw him write it but if any mistake were in the assigned Author the truth is no less truth And whereas J. P. faith T. C's Title is fallacious had any thing been set in the Title which was not in the Book then he might have so said nor do I understand it is deceit not to express all on the Title that is in the Book But to me there appears greater deceit in the Conclusion of his where he faith Let this be dispersed only where W. R's abusive Book hath gone which Caution pretends privacy Yet this Book was sold to Strangers that had no appearance like Quakers and lay publick on the Booksellers Boards to the view of any and sold to them that never saw W. R's Book And for that ' J. P. in pag. 8. about Tithes sayth It is a denying Christ come in the Flesh it needs his further Explanation especially since we find that many of the Believing Jews were found in the Practice of Circumcision equally abrogated with Tithes and not Judged for such their Practice whil'st through Faith they were not led from under it T. C. doth not plead for Tithes but believes them to be an oppression But that every one that pays them denyes Christ being come in the Flesh I think is too rash when the payment thereof is grounded on a Submission to the Established Laws and not on a Religious Score in pursuance of the Law under the First Covenant abrogated by Christ For the Tribute demanded of Christ was contrary to their Law yet he paid it Also to be smitten or compelled to go a Mile But yet Christ commanded to bear it and do them and for all J. P. c. are so angry I will adventure to add without their licence that I believe they that pay them only out of Christian Submission to
God they warn all to beware of them c. and to warn them to go home and be reconciled to their Brethren c. i.e. Submit to G.F. and say therein will ye acquit your selves in Gods Sight Whereby it appears what Value and Force they esteem their Orders that the bare observing them can absolve a cheap way to Heaven if you can believe all these Men say and that they be the only Dispensers of the Gospel but as conscientious and careful as these new Spiritual Lords would make the honest hearted believe they are for the Glory of God and Prosperity of Truth it appears by their severe Judgment and heathenising I.S. and I. W. c. and their condemning I. A. because out of Conscience they cannot conform to G. F's Laws and their excusing S. E. who speak Lyes in the Name of the Lord also the high Praises given the Barbadoes Church notwithstanding their so erroneous Judgment in pursuance of G. F's Laws as in Babel-Builders it more fully appears that their Care is for G. F's Laws more than the Laws of God And the consideration of the Inconsistency of the Principles of Truth with their Church-Government is cause of astonishment to many remembring that under pretences of every one walking as they were by the Light in their Consciences perswaded they gathered many honest People out of all Societies and now term Outward Orders about needless Ceremonies ordered by G. F. c. Christs Government and no being Members of Christs Church without so owning them and yet their own Liberty but at pleasure of others considering all Circumstances I think scarce any Imposers now extant if they be not and the consideration of what ill Consequence it may prove to the After-Ages if G.F. and his Party but gain that Point of Power viz. To give Laws to others and that it is their Duty to be conformable thereto although contrary to their Consciences Or that any one of G. F's Party pretending them seyes Publick Labourers or Ministers must not be denyed Inspection into others Affairs for fear of being accounted Imposers worse than any Court Assize or Sessions as G. F. did the Westmorland Friends I say the Apprehension of the ill Effects of these Principles and Practices If some others should but have the Confidence to give such Names and Dignities as G. F. c. have done to their Laws and Ceremonies now in use and some of them in themselves as inoffensive as G. F's only too much stress laid on them I dread to think the ill Consequences thereof it was truly said That Popery least suspected will do us most harm For when Constantinople pretended to the Universal Bishoprick Rome then seemed as much against what the now is as some now do for all they may now say Am I a Dog as one once did and yet did that he then seemed so to abhor and of all People in England miserable Slaves be we poor Quakers better and safer to submit to a Church that have their Atticles fixed or the Scripture for their Rule for thereby we may know what may be required their Power being limited but G. F's c. not For they have a High Tower where they think themselves so safe that none can reach them and that is their pretence to their Church-Power which others pretend to as well as they therefore it was truly said in Adr. to Prot. Eithor convince my Vnderstanding or shew me a Miracle but that failed for that Deceiver S.E. would have forged one on I.S. when in likelihood not to live long belying the Lord and saying That year he should dye but hath since confessed it was false A cheap way of buying Pardons and great Incouragement for other his Fellow Servants to G. F. to do the same who make such a noise of Vnsubjected Spirits to the Yoke of Christ as if there were no Yoke of Christ but G. F.'s Orders Is not Pure Religion now the same as ever Is the Lord changed or the Force of Faith abated for by that the Elders obtained a good Report and that Sure Word that Peter directed to was more sure than the Voice that was heard in the Mount and is now as Sure and Powerful as ever and if surer to that Church when Peter wrote to them then that formerly spoke to Christ in the Mount although Peter himself a Witness of it then more sure and safe than G. F's c. For as his great Champion and Servant S.E. was mistaken so may he and better to undergo their False Judgment than that of God in the Conscience although they may say You despise Dignities and disturb the Churches and be Apostates c. Remember it was Pharaoh of old that said to the Children of Israel Ye are idle and the Enemies to Jerusalem in Nehemiahs time said when they went to repair the Breaches They would Rebel and damage the Kings Tribute and the Jews cryed out of the Apostles That if they were let alone the Romans would come and take Place and Nation as G. F. c. faith Make us a Derision to the Heathen and lay wast Gods Heritage It is the Old Lording Spirit that hath followed and entred all Forms that hath entered G. F. c. who would Pharaoh like keep in Bondage therefore say Ye are Idle and weary of the Cross and would go back into Egypt but I know not what looks more like Egypt than being tasked by G. F. c. and be in Bondage to them who must give or rather command what and how much we must do to have our Work and Task set by them that is AEgypt and contrary to the Apostle who when desired to concern himself by complaint about the neglect of some Widdows he said Choose ye out faithful Men shall we leave the Work of the Lord to serve Tables But G. F's Party contrary to this Example they will call it Imposition and Independency worse than Court Assize or Sessions if you will not let them meddle with your Business when unconcerned altho they have liberty to deliver any thing they have from God Oh poor slaves the under Members of your Body For I would know the Security that any thing one hath is their own if but G.E. or S. E. pretend something on their Spirits which C.T. may term From the Oracle of Divine Breath you must be at Unity that is give up or else erred from your Measures The Dangerousness of these Doctrines and their such early Proceedings thereon causes some to think no pains ill spent to Detect and Lay Naked such Men and Principles that it may be known that G. F. c. are not the best among the Quakers nor the best of Gods Servants as C. T. c. have falsly affirmed For there be thousands among them abhor such things although the ruling Party term them Apostates c. who desire no more Liberty than they are willing to allow to others differing from them and desire as Christ said To