false Reports and the like The Matters of Fact wherein he can place a real Difference as to Church-Order and Discipline may be summed up in this narrow Compass under these Heads viz. I. W. R. and some others his Party seem to be ONLY for a select Company of Elders and Deacons to order in Church-Affairs about the Poor Marriages c. Our Meetings in that case are more free and open for others also of the Younger sort to be present whose Conversations are Honest and Sober II. W. R. in his Contest with R. B. seems not to own that the Church of Christ hath Power or Right of Judgment to decide Controversies in matter of Evil Fact or Trespass of one Brother against another in things of outward Property c. but only the Parties differing to have an equal Choice of Persons to determine the Difference yet he varyes and is not altogether consistent with himself but is some-what off and on in these cases as is more fully evinced in this Treatise Whereas we distinguish between a wilfull Injury and an Offence whether real or supposed only through mistake In the first the real not supposed Offender has not an equal right of Choice with the Offended but the Offended Brother hath Power to proceed with the Offending according to the Doctrine and Order prescribed by Christ Mat. 18. 15 16 17. so far as if there be necessity to make his Complaint to the Church and if he refuse to hear the Church then he is to be accounted as an Heathen Man accordingly we assert the Power and Right of Judgment in the true Light to be in the Church of Christ in cases of real Trespass of one Brother against another which is not to set the general Judgment of Truth in the Church in opposition to any measure of true Light and Judgment in any particular Member but to the real Offence which the Light in all condemns In the second Where the Offence is not wilfull but through Mistake both the Parties differing are more easily perswaded either to compose the matter between themselves or to submit to a hearing and determination of two or three just judicious and discreet Persons in the Truth whom neither Party hath any just Exception against III. They are against proposing Marriages before the distinct Meetings of faithful Women amongst us We judge it very convenient and sociable to lay them before those Meetings where they are settled IV. They are against recording Condemnations to Posterity VVe judge it needful in many Cases for the clearing us from Reproach and vindicating of Truth and that both the Condemnations and Repentance be recorded and Testimonies kept against such as continue Impenitent whose Conversations are reproachful and scandalous to Truth and to our Society as a People gathered by the Lord's Power Now if these things seem inconsiderable to divide and seperate upon and that they might easily be accommodated or reconciled upon amicable conference We say so too therefore the greater is the Enmity of that Spirit that will seperate on any of them cast the odiums of Imposition Apostacy Innovations c. upon us for our Christian Care and Advice about them urging with Severity we need not among our tender-hearted Friends and 't is to no purpose to those that are in prejudice and hardness only we would have them who profess the same Light and Spirit with us to studdy to be quiet that whilst they pretend Liberty of Conscience they might not maintain Opposition to others for those things which they are Conscientious in the Light of Truth in the Practice and Counsel of for that were to plead Liberty of Conscience to themselves and allow it to none but themselves Whereas our pleading for Liberty of tender Conscience to the outward Powers was never intended for a Liberty to make Discord Schisms or Strife among our selves but singly as a People intending nothing but Love and Unity among our selves in Gods Way and Worship a Liberty of Conscience in Christ Jesus as to us from those outward Laws Penalties and Persecutions which we have suffered under NOT a Liberty from the Yoke of Christ nor from the Judgment of Truth nor from Unity or good Order in him no more than a Liberty of gross Enormities from the hand of Justice not a Liberty for Disorder and Confusion not a Liberty to set Conscience against Conscience under the Profession of the same Light and Spirit of Christ as the great and certain Rule of Conscience for that were to let up Ranterism and cause our Adversaries to Blaspheme against the true Light As for W. R's Book against Church-Government 't is outragiously Wicked Clamorous and Abusive it admits of no Mediation nor moderate Qualification or Accommodation no better Character than Apostates and Innovators will serve his turn against the very Body of Friends who are not of his Party his Book is revengeful and scornful it gratifies the Ranters and Atheists and tends to make our Enemies rejoyce and us a scorn to Fools if they take him for a Quaker which now he is not it tends in many things to expose us not only to the Censure of our profest Adversaries but to the Fury of our Persecutors and to bring open Persecution upon us by Implicity rendring us Obnoxious to the outward Government The Lord rebuke that Malicious Proud Spirit from whence his Book came and he will rebuke it and send it to its place and stop the Mouth of Iniquity for his Name and Seed's sake His Title Christian-Quaker is a false Title as his Unchristian Work evinceth His Text also which he begins with is Mis-applyed viz. the words of Christ which are As I hear I judge this is his Text. 1st As it s applyed only to outward Hearing and Evidence 't is Misapplyed Christ intended his hearing of the Father and that true and just Judgment given him of the Father who bore witness of him John 5. 30. ch 8. 16 18. And the Father hath committed all Judgment to the Son Joh. 5. 22. for Christ had and gives also a spiritual Judgment that is not after the sight of the Eyes nor after the hearing of the Ears Isa. 11. 3. yet in Cases Criminal Infamous and Injurious we grant outward and certain Evidence Proof and Knowledge very needful safe and judicial though a true and spiritual Discerning Sence Judgment of Spirits in the Church of Christ cannot in Truth be denyed it being a spiritual gift But 2dly As the said Text As I hear I judge is applyed by W. R. to himself or his Judgment in 's Book 't is Hypocritically and Unjustly applyed for he has not given Judgment as he has learned or heard of God or Christ but in many things as he has heard by Reports and from his own Jealousies according to his common phrase If Reports be true this Jealousie has entred me I am Jealous full of Jealousie c. which we are sure proceeded not from God nor
Meeting for the Worship of God within the City of Bristol the 21st of the 11th Moneth 1678. as he saith where some were present not accounted to be of the People called Quakers though there was but very few such there then as Credible Account was given from Bristol but at that Meeting the People present were mostly Friends as in an Account dated Bristol the 25th of the 11th Moneth 1678. And what though some others were present and heard it read What knows he but it had a good Effect on some of them seeing Division Contention and Discord have both before and since that happened in that Meeting according as he has related in Print there was the more need of such a Testimony going forth against such a Spirit of Contention and Discord that hath so openly appeared in that place 4thly Neither is there any just or equal Comparison between the said Printed Epistle and W. R. his great Invective Book which tends to the Perpetual Reproach Scandal and Infamy of divers Faithful Persons by Name and of the People called Quakers the Truth and Christian Religion professed by them whereas the said Epistle by Mary Elson and Anne Whitehead was not to Infamize any Friends or Professors of Truth by Name but according to the Title An Epistle for True LOVE UNITY and ORDER in the Church of Christ against the Spirit of Discord Disorder and Confusion c. All which considered W. R. hath manifested his Injustice in these his several Instances as well as his apparent Fallacy and Impertinency in that one principal Instance of the said Printed Epistle so that the Foundation of W. R's proceeding to Print is evidently proved Deceit and Falshood But come on we have dwelt some-what long upon this point let 's now briefly sum up and present the Case in W. R. his own sence and see how far that will go thus viz. The said Epistle of two Printed Sheets given out by Anne VVhitehead and Mary Elson amounting to a Publication of Divisions though Reflecting on no Persons by Name coming to my Hands the 8th of November 1680. it was a great Provocation to me and the chief concern upon me to Publish my Book of Eighty Sheets or above reflecting on many of the Chieftains among the People called Quakers by Name in Particular and upon the greatest part of that People in General who own them as also upon their Meetings that are for an Outward Form of Church-Government Visible Orders c. as being Apostates and Innovators c. To all which it may be said Oh! great Champion Scribe of the Schisme and Faction and Popular Person wa st thou so provoked by two poor VVomen with their but two Printed Sheets against the Spirit of Discord that thou must needs revenge thy self with a Furious Confused Book of above EIGHTY Sheets in Print Is this thy Justice Manhood and Valour so Excessively to vent thy Fury for the sake of two such in thy esteem doubtless Inconsiderable persons their two Sheets At this rate we may expect that we shall so hugely provoke thee by this Treatise against thy work of Darkness and Confusion that thou wilt severely pay us off with a Book of Five or Six Hundred Sheets at least but then thy Friends must very highly advance their Purses towards the Charge if they 'l be so Mad or Silly Be sure if thou writest against us make it a huge big Book or else thou wilt not proceed according to thy former GREAT CONCERN OF CONSCIENCE and JUSTICE against the TWO Womens TWO Sheets and many more because thereof However if thou pretends to make Answer or Reply hereunto let it be as big as it will let it but refer to holy Scripture and be Argumentative and it may probably be the more taken notice of but if it be a kind of History made up of Stories Reports and thy own Jealousies to expose Weaknesses and to render Persons by Name Odious 't will then be No Answer but a Dirty Revengeful Clamour like much of thy Unchristian Book already extant to thy and thy Abettors great Shame and Disgrace Disaffect XI First Part pag. 9. W. R. frames an Objection in which are these words viz. And that we ought to believe as the Church believes compared with his 4th Sect. pag. 23. The Title whereof with some other words objected by him follows viz. Sect. 4. An Answer to the Third Position deduceable from an Objection raised toward the Conclusion of the first Section viz. That 't is Folly and Hypocrisie to profess our selves Members of the true Church and yet not believe THUS as the true Church believes VV. R. To this we say We are altogether dissatisfied especially when we consider what a Body of Darkness hath entred under the Belief of this Position We must believe as the Church believes And pag. 24. May it not further be said we know how Papists and Protestants describe their Church c. Observe That herein our Adversary still persists in his course of Envy and Persecution by thus seeking to render us as like Papists as he can as if we were imposing an Implicit Faith concerning our Assemblies without Conviction on the bare Terms of Believing as the Church believes which Imposition we Abhor being alwayes for that Faith that 's Explicit Clear and Evident grounded upon the plain Evidence of the Spirit besides to render us Odious and Obnoxious in this matter W. R. hath Fallaciously wronged the Citation in his said 4th Section and whereon he grounds his whole Section leaving out the very foregoing words which are the most Material and Explanatory words as in the Title of his said Section compared with the Book he took them out of Entituled THE APOSTATE INCENDIARY REBUKED c. pag. 16. the words are these viz. I affirm That the true Church is in the true Faith that is in God and we must either believe Thus as the true Church believes or else it were but both a Folly and Hypocrisie to profess our selves Members thereof See how plain the words are principally relating to the Faith that is in God which explains the matter but W. R. though in his first Sect. pag. 9. cites the words viz. The True Church is in the True Faith that is in God in his 4th Sect. he wholly leaves them out and places his Exceptions and Answer upon the latter part some-what varied into a Position which he deduces from an Objection of his own framing and then cryes out We are altogether dissatisfied when we consider what a Body of Darkness hath entred under the Belief of this Position WE MUST BELIEVE AS THE CHURCH BELIEVES Thus crookedly and perversly has he Scribbled to put the Odium of POPERY upon us but if we should ask him Is it not in it self true Doctrine That the true Church is in the true Faith that is in God and we must either believe thus i. e. in God as the true Church believes or else it were but Folly
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
any of those Monethly or Quarterly Meetings among Friends are not gathered together in the Name of Christ Part 1. p. 14. This Doctrine frequently of late publisht among us That the Apostacy shall never enter the generality more doth give us just occasion to be Jealous c. Part 3. pag. 78. I would NOT be understood to say that the Church of Christ is not Invested with Power from on high or that the Apostacy shall enter the Generality again Qu. Then why does he so often Quarrel with the Doctrine frequently published as he saith viz. That the Apostacy shall never enter the Generality more Part 1. pag. 47. On Mat. 18. 15 16 17. and 1 Cor. 6. 1 2 4. WE REASONABLY CONCLUDE that the words of Christ and the Apostle ONLY hinted at either Personal Offences or Differences touching WORLDLY Matters and that THEREIN the Duty of the Church was only to exhort to submit to their Connsel which if they did not they might justly be esteemed as Heathen men Part 3. pag. 36. On Mat. 18. 15 16 17. Some may object thus This relates not to outward Affairs but to Offences that are of a SPIRITUAL Nature In answer it may be said As to that the Scripture is wholly silent and therefore EVERY CASE wherein one Brother may Trespass against another may in RIHGHT REASON be comprehended in it Qu. Whether EVERY CASE be to be limitted only to WORLDLY MATTERS and not extend to any Cases or Offences of a Spiritual Nature Part 3. pag. 64. NOT the least Tittle to countenance this Sentence that the positive Sentence or Decision of the Church in matters of Conscience may be obligatory on Believers NAY in that very Case Mat. 18. 15 16. 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 to look upon him as an Heathen Man but it saith Let him be unto THEE as an Heathen Man 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 Part 3. pag. 36. If he neglect to hear the Church let him be unto thee as an Heathen Man when a Brother is through the DECLARATION of the Church become so to the other Brother c. EVERY CASE wherein one Brother may Trespass against another may according to Right Reason be comprehended in it Qu. Why then not a Heathen Man to the rest of the Church if they may justly be esteemed as Heathen Men that would not submit to the Churches Counsel seeing 't is confessed by W. R. to his own Confutation Part 1. pag. 52. That they who refuse to take the Churches wholsom Counsel or Admonition the Church may then declare such unworthy of their Society And is not this then obligatory on other Believers and Members Part 3. pag. 82. on Gal. 5. 2. 4. 9 10 11. This did not at that time condemn that CHRISTIAN LIBERTY and Forbearance which the Apostle before approved IN and with respect unto such as made Conscience of CIRCUMCISION And pag. 83. There were such as practised Circumcision yet a CHRISTIAN LIBERTY was so exercised as that we find not 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 Part 5. p. 74 75. NEITHER DID THEY i. e. the Apostles ENDEAVOUR to oblige those who practised Circumcision after they believed to forbear the same before by the Spirit they were led from it Pag. 75. on Gal. 5. 2. 4. 9 10 11. This did not at that time condemn that CHRISTIAN LIBERTY in such as made Conscience of Circumcision Part 1. pag. 73. The labour of the Apostles of Christ in the primitive Dayes was to DRAW the outward Jew FROM OFF the Observations of these Ordinances which were really established by the appointment of God himself having exalted instead thereof the WORD nigh in the Heart and Law written therein as a fulfilling of that which according to the Word of the Lord by the Mouth of his Prophet was to come to pass under the NEW COVENANT which was not like unto the OLD And Part 3. pag. 82. and Part 5. pag. 75. on Gal. 5. 2. I Paul say unto you If ye be CIRCUMCISED Christ shall profit you nothing a Qu. How can it be good Doctrine to account Circumcision a CHRISTIAN LIBERTY and an Exercise not Condemnable in Believers when the labour of the Apostles was To DRAW the outward Jew from off the Observation of these Ordinances Part 1. pag. 73. We appeal unto every understanding ingenious Reader whether it can consist with the tenure of the new Covenant for any to attempt the establishment or giving forth of outward Orders Prescriptions Sentences or Decrees to be a bond upon the Consciences of them who have believed in the everlasting Light Part 3. Title page The inward Government of Christ not represented by Persons visible by carnal Eyes invested with Power from him to Execute outward Laws Prescriptions Orders Edicts or Decrees in an outward Form of Government visible Part 3. pag. 23 24. NOT that I would be understood that it is not necessary to be in the Exercise of OUTWARD ORDER with respect to that Gospel-Discipline which becomes the Church of Christ. 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. Qu. Is not this a very fair Confession What would this man be at does he know Has he not here very plainly granted the thing we plead for viz. Outward Order and Gospel-Discipline in the Church What 's now become of W. R's contest against outward Order Discipline and Form of Church-Government visible c Part 3. pag. 34. The Apostle might well say Be ye not unwise but understand 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 Part 3. pag. 34. Though I say as aforesaid 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 Qu. If Christ and his Church be not divided How does he oppose the will of the Church to the Will of the Lord His telling us of the Wills of those who depart from Christ this is not the will of the Church in Unity with him therefore his dividing the Church and Christ in Will stands not with that Unity Part 1. pag. 75. Outward Conformity to outward Rules and Orders relating to the Conscience establisht amongst the People called Quakers We have no ground either from the Word of God by the Mouths of his Prophets or from the Appearance of Christ
24. r. the matter about Church-Government p. 145. l. 8. f. in Form r. Inform. p. 147. l. 17. f. or r. on p. 167. l. 19. f. Probatione r. Probationes p. 174. l. 14. f. Disaffections r. Dissatisfactions p. 176. l. 26. f. likening r. liking p. 184. l. 12. f. at him r. at them p. 189. l. 4. r. Persons p. 230. l. 10. dele Interlineary l. 17. r. Dissention Some other litteral Errors excuse Books Printed for John Bringhurst An Epistle of Caution to Friends to beware of that Spirit that is entred into W. R. c. Price Three half Pence The Accuser of our Brethren cast down in Righteous Judgment against that Spirit of Hellish Jealousie vented in a Book written by William Rogers Entituled The Christian-Quaker c. Price 1 s. A few Ingredients against the Venom of William Rogers's Book stiled The Christian-Quaker c. Price 1 d. The Life of Christ Magnified c. being the Testimonies of several Friends concerning that faithful Servant of the Lord Giles Barnardistan Price 3 d. Something concerning Agbarus Prince of the Edesseans Price 1 d. An Epistle of Paul to the Laodiceans Price 1 d. Pref. p. 2 3. Par 4. p. 77. * Pref. p. 8. * Prov. 27. 4. 6. 34. Ezek. 8. 3. Numb 5. 14. Cant. 8 6. * Que. Where are those Printed Terms Pag. 26. Pag. 27. Pag. 28. * As he pleaded at a Meeting at Devonshire-house London the 27th of the 3d Moneth 1681. * The Son of God may give forth his own Spiritual Law and Testimony in his Ministers and Servants not only in One but Many of them as he pleaseth and his Law and Ministry is not to be kept hidden * This Passage he has Contradicted in his Third Part pag. 36. where he grants That every Case of one Brother's â—respassing against another may according to Right Reason be comprehended So here 's his Right Reason against his Reasonable Conclusion †Disaffect 21. Pag. 2â— 2 Cor 11. 3. 1 Cor. 12 * Compare this with the Paper which W. R. signed at Anne Travers's House 1673. and that in 1672. relating to a Godly Care Order and Government in the Church wherein Advice is given to Friends who have a Care and Oversight committed to them in their respective places by the Lord for good Order and Comfort of the Church as the words are therein which Epistle was signed by James Parks Jasper Batt John Story Thomas Curtis John Crook Stephen Crisp Thomas Green and thirteen more Friends and was a very Seasonable Epistle dated the 31th of the 3d Moneth 1672. Third part pag 12. †Can this be justly Insinuated when many of them had heard both Parties at Drawell in Matter of Fact And why does W. R. take no better notice of the Advice given by the said Subscribers for Reconciliation And can he think that none of them could shew Reason for such Advice and that from their own Knowledge who were Persons of more Credit than himself * Qu. Did W. R. know his Parentage how many degrees were they meaner than his own However he would have us all know what an Industrous Merchant he is and how able to assist others thus he has divulged his own Fame in Print part 5. pag. 22. †Gross and Abusive Insinuations what better than to render him an Epicurian or Gluttonous Person Is this W. R's concern of Conscience to write thus sordidly They that fear God had need to have a care how they eat and drink at his Table or at any of theirs that own his Book lest he upbraid them with it in Print Part 4. p. 3 4. * Lye 30. * Note that W. R. has only published this Subscription thereto viz. John Ware and twenty seven Persons more as if poor John Ware was the chief of them all This is but a Silly Fallacious Cover to lessen the Credit of their Testimony * Lye 41. * See 2 King 17. 34. and 41. vers Part 1. pag. 15 16. * Not because it contains a Form relating to Church-Government but because it hath in it such limitted kind of Terms and Prescriptions as could not be received in the Universal Spirit of Christ or Unity thereof because it tended to a Separation as strictly stood upon by the Proposers and Subscribers
't is much doubted that some Ignorant People have concluded that frequenting those Meetings is an Evidence that they are Heirs of Life and Salvation Observe He is now upon his doubts Reflecting by way of Inference upon he knows not whom among us and what is this but to render some Men or Women or both among Friends both Silly and Ridiculous as taking up such an Ignorant Conclusion as that their frequenting those Meetings were Evidence that they are Heirs of Life and Salvation which consists in the Power of Christ What Silly and Tedious Work has he made from his Doubts false Jealousies and Prejudice Disaffect XIX W. R. 1st part pag. 42. That the meaning of this Exhortation frequently uttered Have an Eye to the Brethren is chiefly meant with respect to that i. e. General Meeting this we take to be both Limitation and a Design of Imposition Observe This we take to be a Dark and Causless Reflection Whom doth he accuse with this frequent Exhortation and Design of Imposition We deny any such Design Disaffect XX. W. R. 1st part p. 46. And now as to the meaning of the word Church-Government in the sense of our Opposers we take it to be thus viz. That some who account themselves Members of the Body of Christ claim a Power to Rule over other some if not all the rest and give forth Sentences Directions or Orders which they ought to own receive or obey though they may pretend they see it not their Duty Observe This still we deem a Dark and Implicit way of smiting and may be construed to extend farther than can be proved and that to the Reproach of such Directions Orders c. as are really necessary and convenient we own no such a Claim of a Power to Rule OVER Christs Members or over their Consciences what Gospel-Power we have 't is given us not claimed by us as he imagins besides W. R. confesseth pag. 8. That 't is taken for granted that the Authority of all those Meetings ought to be the Power of God then we say this Power gives forth no Sentences Directions or Orders in the Church of Christ but such as the Light will give his Members a Sight and Sence of as to their true Use and Service as they wait in it By Church-Government we understand the Government of Christ in his Church who hath his Ministers Servants and Instruments therein as he alwayes had in his Church when gathered into visible Order and Society W. R. 1st part pag. 46 47. We think it necessary to quote those Scriptures from whence so far as ever we understood the most pertinent Arguments might be produced to prove Church-Government Mat. 18. 15 16 17. we find Christ thus saying Moreover if thy Brother shall Trespass against thee go tell him his Fault if he will not hear thee take with thee one or two and if he shall neglect to hear them tell it to the Church but if he neglect to hear the Church let him be unto thee as an Heathen Man Verily I say unto you whatsoever ye shall Bind in Earth shall be Bound in Heaven Compare this Scripture touching the Trespass of one Brother against another with what Paul writes 1 Cor. 6. 1 2 4. Dare any of you having a matter against another go to Law before the Unjust Do ye not know that the Saints shall judge the World If then ye have Judgment of things pertaining to this Life set them to judge who are leaft esteemed in the Church We REASONABLY conclude that the words of Christ and of the Apostle ONLY hinted at either PERSONAL Offences or Differences touching worldly Matters and that therein the Duty of the Church was only to Exhort to submit to their Counsel which if they did not they might justly be esteemed as Heathen men but this is nothing to the Purpose of those who have approved a Plea for such a Church-Government as claims a Power of deciding matters relating to Conscience and outward things also on the occasion of Differences raised touching Worldly Estate and that others ought to obey such Decisions which in its natural Consequence hath as we take it no less tendency than to claim Power over our Properties as well as Consciences Observe In these Passages we judge our adversary has writ very Confusedly Contradictorily for 1st he grants from the words of Christ and the Apostle that the Church ought to be heard to judge in Personal Offences and Differences in Worldly Matters yea that therein the Duty of the Church was to Exhort to submit to their Counsel Query What Counsel if not tending to decide the Difference But 2dly he undoes that again in opposing the Churches Power of deciding matters relating to Conscience and outward things also on occasion of Differences raised touching Worldly Estate as tending to claim a Power over Properties as well as Consciences which is not only Contradictory but unjustly deduced for in that the Church is to be heard even in Personal Offences or Differences and to Exhort to a Submission touching Worldly Matters as he grants and in those matters the least esteemed in the Church have power to judge This is not to claim a power over the Properties of others as he very unjustly chargeth but by a right Judgment to compose the Differences and set them to Rights each man in his own that they may not wrong one another in their Properties nor go to Law with each other But whereas W. R. would bind up the words of Christ and the Apostle as ONLY hinting at Personal Differences touching Worldly Matters we find him again Inconsistent with himself in his 3d part pag. 36. on the words of Christ Mat. 18. 15 16 17. in these words viz. W. R. Perhaps some may object thus This relates not to outward Affairs but to Offences that are of a Spiritual Nature In Answer it may be said as to that the Scripture is wholly silent and therefore EVERY CASE wherein one Brother may Trespass against another may according to RIGHT REASON be comprehended in it Thus far W. R. Hence observe his Inconsistence is plain 1st on pretence of a Reasonable Conclusion he Limits the words of Christ and the Apostle and so the Church's Power therein to judge and counsel in that case only to Differences touching Worldly Matters 2dly He grants that Every Case wherein one Brother may trespass against another may be comprehended in it that is in what Christ saith Mat. 18. 17. and that according to Right Reason which Every Case may therefore include Cases relating to Conscience or Offences of a Spiritual Nature as well as those about Worldly Concerns Outward Properties c. Those that are Spiritual have Power from Christ to judge also concerning a Mistaken and Offending Conscience and a Wrong Spirit without Usurpation And 't is no difficult matter for the least Child of Light to give a right and absolute Judgment in the case of our Adversaries conscience
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
both him and our said Meeting from any such Imputation as either Assuming or Exercising an absolute Jurisdiction Power or Dominion over mens properties in outward things for R. B. affirmeth That they have greatly mistaken him who did suppose that he did Ascribe to Friends an absolute Jurisdiction over men's Properties in outward things nor was our said Meeting in London or any of us in the least designed or principled to any such thing whose Ox or whose Ass have we taken c Therefore hath our Adversary most grosly mis-represented and abused us therein to the great scandal and reproach of us and the Holy Truth professed by us As to the taking up and composing of Differences among our selves as to outward things and R. B's avering That as a people gathered together by the Lord unto the same Faith we have Power and Authority to decide and remove these things Against this W. R. immediatly testifies in these Words viz. Disaffect XXIV W. R. first part pag. 51. This we testifie is repugnant to the Light of Christ Jesus within us and Testimony of the Scriptures of Truth without us for as Christ's Kingdom is not of this World so 't is not likely that his Members should by his Authority claim a Jurisdiction in the matters relating to this World and if Christ himself when he was desired by a certain man to bid his Brother divide the Inheritance with him refused to be a Judge in that matter relating to Property when desired by one party saying Who made me a Judge over you How much more unreasonable is it for his Members to assume a Jurisdiction when desired by neither party c Observe We look upon this Testimony in the first place Unsound and the Allegation Impertinent for 1st That as a People of the Lord or Church of Christ we have Power to compose Differences as to outward things This is neither repugnant to the Light of Christ within nor to the Testimony of the Scriptures without us see 1 Cor. 6. 1 2 3 4 5. Maâ— 18. 15 16 17. 2dly claim a Jurisdiction What Jurisdiction do Christ's Members claim by his Authority other then what he himself has given them viz. to Counsel Advise and Admonish for the ending of Differences and to give true Judgment 3dly What does Jurisdiction mean properly but a pronouncing right Equity or Justice though in the common Law it is Power and Authority to minister and execute Laws which in a Gospel Way and Order is not excluded the Church of Christ seeing the Law shall go forth of Sion 4thly Christ's refusing to be a Judge in that matter relating to property when desired by one party Luk. 12. 13 14. argues not that none of his Members Church or Saints have power to judge in matters relating to outward Property for that were to contradict the Apostle's Testimony 1 Cor. 6. 3. Know ye not that we shall judge Angels how much more things that pertain to this Life 5thly That of Luke 12. 13 14. alledged proves not that either Christ had not Power and Right to judge among his Disciples in matters relating to this World nor yet that the Saints or his Members were altogether to refuse judging in matters relating to Property among themselves or them of the same Faith 6thly In the Scripture alledged Luke 12. 13. its said One of the company said unto him Master speak to my Brother that he divide the Inheritance with me It is not said 't was one of his Disciples Nor would it have been Judicial for him to have given Judgment in the matter upon the motion and determination of one paâ—ty assigning what he would have done in 's own case aforehand and whose fault Christ seems to reprehend in the following Words Luk. 12. 15. Take heed and beware of Covetousness for a man's Life consisteth not in the abundance of the things which he possesseth Nor was it so properly Christ's Ministry and Work to be concerned in determining those outward matters of Property having given a higher Ministry and sufficient Law Light and Judgment in mens Consciences to determine what 's Right and to do Right in those cases especially in his Church and Followers The Lord is exalted when Sion is filled with Judgment and Righteousness And now whereas R. B. pleads for the Church of Christ having Power in some cases of Conscience to give a positive Sentence or Decision which may be obligatory upon Believers This W. R. opposeth as being a Government over the Consciences of Believers contrary to the Principle of Truth and Liberty they have in Christ Jesus pag. 48. because his Plea is for a Liberty for a Believer to refuse to submit on account of not seeing it his Duty This is still to divide the Church of Christ and Believers as if the Church did see and Believers were blind which is Absurd and Ignorant He now neither allows the Church power in cases of Conscience nor outward things to give positive Sentence or Judgment to decide difference pag. 48 51. but both these he has sufficiently contradicted 1st in concluding the words of Christ and the Apostle Mat. 18. and 1 Cor. 6. did concern Personal Offences or Differences touching Worldly Matters 2dly In granting that Every Case wherein one Brother may Trespass against another may be comprehended in it But now to his Opposition against the Churches Judgment set case the Church of Christ in some or any matters of Conscience or Property where a Difference is doth give a positive Sentence or Judgment which in it self is Just and Reasonable Our Opposer is for a Liberty for Believers to refuse to submit on account of not seeing it their Duty that is to say That Believers who are Members of Christ's Church may refuse Submission to their Brethren in things that are in themselves Just and Reasonable according to the Law of Truth in the Conscience on the pretence of not seeing it their Duty which is a most Blind and Irrational way of pleading and arguing and we can make nothing of it but what tends to Confusion Rebellion and Ranterism and to a Contempt of the Church of Christ and an undervaluing of the Light of Truth and Righteousness which is in all true Believers ready to engage in a concord in whatsoever things are Honest Just and Reasonable And that which aggravates the Offence of our Adversary is his Fathering this Contradiction and Opposition which he would make in the Church of Christ and this Liberty for Believers refusing to submit to this Church upon the Liberty that is in Christ Jesus which is as Absurd as to tell us the Church of Christ may in some things have a Liberty in Christ to give a Righteous Judgment both in matters of Conscience and Property but Believers who are Members of the same Church must have a Liberty in Christ to refuse to submit to the same Judgment and not only so but a liberty in Christ to plead That they see it not to
be their Duty as the Reason of such their refusal What a large extent would he make this Liberty in Christ Jesus and how Contradictory to it self God preserve his People from this Libertine Spirit But he has contrarywise stated the matter which may be taken for both an Answer and Confutation to himself 1st part pag. 43. where he confesseth plainly thus viz. Some may run into Looseness and say The Light in Conscience condemns me not and therefore 't is the care of Faithfull Brethren to appear as Watchmen 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 Note Now he has granted some to be Watchmen over the Flock and their care as such and that the Blindness and false Liberty is placed upon such as run into Looseness and become hardned and not upon any Innocent Members of the true Church or tender-hearted Believers whose Liberty is in Christ Jesus and this Blindness and Hardness cannot excuse them in Sin or Evil whether in Omission or Comission because the Light doth condemn the same and both their Blindness and Hardness being effects of their disobedience to the Light of Christ in them Ignorance can be no excuse for Sin when it self is Sin as also W. R. confesses pag. 52. That the Church of Christ hath Power to Admonish the Parties differing to their Duty and if they refuse to take their wholsome Counsel may then declare such Unworthy of their Society whereby he has granted the Churches Power both of Admonition and giving Judgment against those that refuse the Churches wholsome counsel and admonition so that 't is plain that Power of Judgment and Rejection he has granted the Church in which he has granted the Authority and Government pleaded for by us for Power of Coertion or Force we claim not and this leaves no room for W. R. or any else to plead a Liberty in Christ for the Members of his Church either for not seeing it their Duty to practise such Counsel or for refusing to submit on that score Disaffect XXV W. R. 1st part pag. 52. For any Members under the Notion of the Church to say We have Power to decide and remove these things without the assent of the Parties differing is an Usurpation and that the Assent of Parties was not intended by the Approvers of the said Book of Government is evident to us for that there is not in any part of the said Book one Tittle to that purpose Here are two gross Untruths in this Passage insinuated against us First Without the Assent of the Parties Differing When did any of us so pretend a Power to remove the Difference We cannot force Unjust Injurious Persons to make Restitutions for Wrongs done but leave them to the outward Power to subject them to common Law and Justice though we have Power by Perswasive Means with those among us who design nothing but Justice and Right to all men that they may do accordingly Secondly That the Assent of Parties was not intended by the Approvers of the said Book is a very gross Abuse and Untruth for it is most acceptable to us as we are a People for Peace and Concord to have all Parties differing among us assent to a just decision and fair end of the Differences by faithful and competent Persons among our selves to prevent their going to Law one with another Thirdly And if the very words Assent of Parties differing to the Decision of honest men in the Church skilled in the Matters be not expressed yet we take the thing to be all along implyed in the said Book viz. the assent of the Parties differing to be concluded by some or other Judicious Persons in the Church and not to go to Law before Unbelievers there is much in the said Book will prove that their Submission in that case is urged His telling us pag. 50. That the Author to the Hebrews speaks nothing of the Churches Authority as Judges is still to lessen the Churches Authority contrary to the Doctrine of Christ and his Apostle viz. If he will not hear the Church let him be unto thee as an Heathen Man Mat. 18. And The Spiritual man judgeth all things the Saints shall judge the World Know ye not that we shall judge Angels how much more things that pertain to this Life 1 Cor. 6. And wherein judge Angels but in higher things than those of this Life therefore the Church is not to be denyed a Judgment in those lower things pertaining to this Life Disaffect XXVI W. R. pag. 48 49. Mixt and Uncertain Assemblies as to Number and Qualification may call themselves the Church and under that Notion give forth Orders Rules and Sentences telling the rest of those whm they account their Fellow Members 'T is your Duty to Obey though you pretend you see it NOT. Observe This we take to be not only a slight but an Unjust and Implicit Charge upon our Assemblies therefore we demand Proof of any Assembly or Assemblies among us that under the Notion of the Church have given forth Orders and Rules in these Terms as telling the rest of their Fellow-Members 'T IS YOUR DUTY TO OBEY THOUGH YOU PRETEND YOU SEE IT NOT. We dare say this is a Forgery of his own contrivance When did any of our Assemblies so tell their Fellow-Members 'T is to be noted that in such places where he in his Book allows not the Church of Christ power to judge or to give positive sentence in cases of Difference nor yet so much as to chuse or set a part any for the persons differing to decide their Differences but only those at variance to make their own choice as in pag. 53. Herein he has endeavoured wholly to make void all Church-Government and Authority allowing more Power to the persons differing yea to the person offending than to the Church the person offending to make his own choice as well as the person offended whenas the Offender if one unwilling to make Restitution for the Injury done he will be apt to chuse some partial persons of his own party to serve his own turn if he can which no wayes can tend to bring the difference to a fair and just end Now to allow such Offender an equal power of choice is not according to Christ's Doctrine Mat. 18. where the Brother offended was to make his Complaint and tell the offender his fault who refusing to hear then two Witnesses and for want of hearing them lastly to tell the Church and if he would not hear the Church then to count him as an Heathen man c. So the innocent offended Brother was to make his choice and had an esteem of the Churches Authority and right of Judgment in
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
be feared many do Eye more the Orders from thee than they Eye the Lord in them accusing and judging all out of Truth that Practice not with all speed from them using all FORCE they can devise according to the Power they have to Compell all to them Censuring all Friends out of the Unity that come not to Practice with them which is the greatest Penalty and Persecution they can Inflict for WANT OF OUTWARD POWER Compared with the following Passage pag. 78 79. viz. For the Enemy of Truth hath taken occasion from thy Orders to beget a false Birth in many And Angry Proceedings about them of late declare which was not before in our Age neither did Heads nor Horns of the Dragon appear to cast down the holy People by lying against them saying that they oppose the holy Orders and by approving of such Proceedings is Satan let loose in our Time to deceive and all that see his Transformings he casts Floods out of his Mouth against them to carry them away and cast such to the Earth wanting nothing to effect his Design but the OUTWARD POWER to carry them on to KILL for his Wrath is against them that keep the Testimony of Jesus Christ and such he accuseth of fleshly Liberty and loose Walking Observe We look upon these unkind and bitter Passages and Insinuations to be very Pernitious and as proceeding from a wrong Conception and Birth of Cruel Jealousies under the pretence of fear concerning many and not from the Spirit of Christ and the Construction made of some's Censuring some out of the Unity for their Opposition to such Orders or orderly proceedings as they account good and wholsome as the greatest Penalty and Persecution they can Inflict and that they would Inflict greater if they had but outward Power this appears very Uncharitable even the same that our open professed Adversaries have often Insinuated against us and greatly tends to stir up Persecution against us as do also the following words viz. WANTING NOTHING TO EFFECT HIS DESIGN BUT THE OUTWARD POWER TO CARRY THEM ON TO KILL Here John thou hast severely prejudged many which we are assured thou hast no Proof for but thy own Jealousie Remember how thy Friend and Advocate W. R. hath severely censured such kind of Prejudicate Proceedings as the censuring and judging Persons without a Hearing or Proof of Matter of Fact but hast thou heard any Friends ever grant they want only the outward Power to carry them on more severely to Persecute and Kill you Oh John we are perswaded thou must meet with an Hour of Tribulation for this Prejudicial and Uncharitable Dealing Were ever worse things exposed in Print against us before And wouldst thou be thus dealt by We pray God to give thee a sight of the Danger of these things and tender thy Heart unto Repentance and a Return to thy first Love for thou hast known better things than these thy Printed Letters bespeak which if thou gavest way to the Printing them thou wast not aware how they would and assuredly do make against thy Interest and your Cause which W. R. Pleads and Advocates for And we would seriously ask Whether such bitter Invectives and Infamies cast upon G. F. and others in thy Letters do not rather shew forth the Heads and Horns of the Dragon than the Zeal of any Friends doth in testifying for good Order and Government in the Church of Christ and against fleshly Liberty and loose Walking which if any such have exceeded in their zeal or their zeal at any time hath not been so prudently and warily mannaged in thy or your account as should have been yet to judge them as so far possessed with the Wrath of the Dragon as that by them he accuseth such as keep the Testimony of Jesus with fleshly Living and loose Walking this we think is very Hard and Uncharitable and we pray thee consider these things And let it be observed also that in W. R's Letter to G. F. part 4. pag. 97. is this passage viz. Therefore is the zeal of the Lord of Hosts kindled against that ungodly insinuating Spirit that makes it its business to bespatter J. S. and J. W. whereby the Simple-hearted may be in danger to be turned out of the Way Upon which we must needs note how Zealous he is for these two Persons and what a great stress he layes upon them their Reputations as if to write or speak what reflects upon them might indanger the turning the Simple-hearted out of the Way and why so We may suppose 't is because he thinks that many Simple-hearted have a good Opinion of them though we would tell him not so many since VV. R. became such a furious Advocate for them as before a great many are offended at his Book and at him for suffering it to come forth and him to go on in their defence without shewing publick and absolute dislike thereof The truth on 't is whatever J. S. and J. W. may think of W. R. he has been Instrumental extreamly to lessen their Esteem though we do not approve of any making it their business to bespatter them neither do we know of any Friends that so do However W. R. has made it a great part of his business to Bespatter and Revile many of the Servants of Christ whom many simple-hearted Ones has a good belief and esteem of He has taken but little care to prevent their being turned out of the way by his bespattering such and that by Name in Print wherein his great Partiality and Injustice is the more evident Disaffect LII W. R. third part pag. 28. I now appeal to God's Witness in all Consciences whether the outward establishment of outward Government under the Notion of Christ's Government doth not seem to square more with the Principles of such who look for his second coming in some outward Bodily Appearance than with the Principles of those who conclude his second coming to be by his Spiritual Appearance in the Heart Observe Under pretence of this solemn Appeal here is a perverse Insinuation and false Comparison to represent us as squaring with as we take it he means the Principle of Christ's Personal Reign i. e. by himself alone in outward Power and Dominion This compared with J. W's words before-cited about wanting the outward Power c. tends to make us Offensive still and to expose us to Suffering Why will he admit of no outward Government in the Church called Christ's Government Is not this to account all outward Government Antichrist's And doth not this square with such whom he compares us to Surely William Rogers has known otherwise and better things of US that is of the People called QUAKERS who own Christ's Second Coming to be by his Spirit in the Heart Principally and Immediately to set up His Government there and to bring forth true Judgment Righteousness and good Order in his Church and People which extends and appears even Outwardly Christ Rules both Inwardly
hath so much advocated and pleaded in your defence and so bitterly exclaimed against many others who as we believe are faithful Servants of Christ And seeing he hath made the Paper subscribed by Sixty six Friends one great occasion of his Printing and made a huge Out-cry against it and them that signed it as no better than Apostates and have run in the very Way of Cain c. Part 2. pag. 91 92. and Part 1. pag. 45. And that the Form they take is worse then the Forms of divers Apostate Christians which appear very uncharitable Judgments and a severe Excommunication We would seriously ask you these few Questions viz. 1st If you own W. R. his Printing and what he has Printed on that subject 2dly If you own his Reviling so many Friends and Brethren in Print as he has done several by Name and others not by Name 3dly Had he no Counsel Advice or Encouragement from you or either of you to Print his Book 4thly Seeing he makes the said Paper of Sixty six so much the subject of his Complaint and Contest as also takes occasion at that from Drawell and an Epistle written by a publick Preacher as he saith Postscript pag. 26. Had he not done more fairly to have Printed all those Papers without diminishing together with his Reformed Narrative in commendation of the Meeting at Drawell than to Print but pieces and small parcells of them that so the occasions pretended of his Complaints might more clearly have appeared 5thly Do you really believe or own W. R. to be a Person so Conscientious in his Writing and Printing and so to have the Evidence of the Spirit of God for his proceeding therein as he himself pretends 6thly Do you really believe W. R. a Person meetly accomplished and qualified to maintain the Contest on your behalf in Writing and in Print both as to History and Doctrine as he hath endeavoured 7thly If you do not put a stop to his Proceeding Reviling and Abusive Work against Friends and Antient Brethren nor shew any publick Dislike against his Book already Printed so much on your behalf as Persons chiefly concerned and vindicated therein whether this will not give just occasion to suspect or rather conclude That he is secretly abetted and countenanced therein by you 8thly IS HE DEPUTED BY YOU HAVE YOU IN TRUSTED YOUR CAUSE WITH HIM to Mannage as he doth or doth he make himself Officious as one seeking Popularity therein 9thly His Book being thus signed viz. By WILLIAM ROGERS on behalf of himself and other Friends in Truth concerned Do not you count your selves some of those other Friends concerned on whose behalf he hath so subscribed or hath he therein presumed for you without your order he having greatly concerned you in his Book 10thly If you do not shew some publick Dislike to his Printed Book being so much in your Defence nor give us any Plain or Satisfactory Answer to these Questions then whether your Silence and Connivance in the Case doth not give occasion for his Book in some Sence to be reputed or esteemed your Book though not immediately yours but as made and promulgated by an Advocate and Agent for you Pray let 's have your plain and ingenious Answer to these Questions either in Writing or in Print if in your Hearts and Consciences you find freedom thereunto to free and acquit your selves therein for we are willing at present rather to induce you to a tender Consideration of the dangerous Tendency of W. R's proceedure than to lay the Charge thereof immediately upon you desiring rather you might find out a way to quit your selves of his fruitless Contention These things are recommended to your Consideration with the Light of Truth It may not be amiss to note what Comparison W. R. makes between G. F. and J. W. on the Character he gives of each the Character W. R. gives J. W. as not deferving to be termed of an High and Lofty Spirit is concerning the value of his Estate his Exercises in Bodily Labour sometimes at Plough c. his having no more Land than at first his Travels often alone but at all times without any Attendant as his proper Servant his being content with the meanest of Meats and Drinks c. Part 4. pag. 63 64. To all which we say though we grant all these commendable in their places and do not understand that he was charged in these things with a High or Lofty Spirit yet we must tell W. R. he pleads but Impertinently as well as Pharisaically in these Instances for J. W. unless it be a certain Proof that every man is of a Lowly Humble Spirit that has but an Estate of 15 l. or 20 l. per annum and sometimes goes to Plough and other Bodily Exercise c. according as he pleads for J. W. and can according to his Education be contented with indifferent mean Dyet On the other hand W. R. shews his Spight and Contempt against G. F. to prove him a man of a High and Lofty Spirit Reflecting on his Honest Trade of a Poor Shoemaker and of mean Parentage as his slight Language is Reflecting also on his Poor Relations implying that of late Years their Outward Man wanted some Refreshment and Comfort with necessary Food Rayment c. as in Part 5. pag. 49. By all which he endeavours to make G. F. as contemptible as he can but we never heard such an Account before of those Relations this appears meer Malice And what cause have any to believe him in it We may wonder when-ever any of those Relations did complain to W. R. of their Indigency or Poverty He also Reflects upon G. F. his Marriage and his Travelling with a Man and his Enjoyment of things Lawful in the Creation and necessary for the Ease of the Body and Pleasure of the Pallet Thus our Persecutors have falsly upbraided us when we lay in Cold Prisons teling of his often freely making use of those things when to be had so far saith he as we can understand c. We cannot but take notice how Scurrilously and Basely this man treats G. F. and what Beggarly Sordid Stuff he is willing to make use of to cast an Odium and Contempt upon him He addeth this Character of J. W. viz. He takes not upon him to give forth an Outward Directory for the Children of Light to walk by Is not this a manifest Untruth Was there no Outward Directory in that Paper which J. W. and J. S. with above Eighty Persons more signed wherein they made their Propositions Terms and Directions pretended for a Reuniting which these are some of viz. That they who are not chosen by the Churches do cease meddling about the Churches concerns and that all cease meddling for time to come in your Work who are not concerned and only keep unto their own whether it be of God given unto them or of outward things concerning Mankind to offer them and SO DEPART Now