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
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
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
praise and confess him to his Glory they are to be Obedient as it is in other Womens Meetings So once a Moneth to have a Womens Meeting in the County Town or other places convenient then the other Neighbouring Women may come and go Home they Meeting together about the Tenth Hour of the Day and so they may keep a little Stock among themselves to help the Poor and them that be in Necessity and what they cannot do themselves they may inform the Men of all the poor Widows and poor Mens Children that are fit to go to be Apprentices and to Services to Friends that they may be trained up in the fear of God and in the New Covenant that they may be the Children of the New Covenant where all may come to know the Lord who is blessed for evermore Amen So no more but my Love in the blessed Seed Christ Jesus in whom you have all Wisdom of God to order all things to his Glory by which they were made G. F. At the Quarterly-Meeting at Kendall the 6th day of the 8th Moneth 1671. this Paper before being read and joyned with with an unanimous Consent to be put in Practice as hereafter doth appear by the Names hereafter Subscribed IT is further agreed upon that this Paper be read in every particular Meeting that the Women Friends who are faithful may be stirred up to a serious Consideration in the Light of the Lord to Examine themselves and feel his Requirings and so to answer the Lord with Diligence and Willingness of Mind that so every one that profess the living Truth of God may be serviceable Instruments in his hand to extol his Name and to perfect his Praise in our day and time And in the Womens Assembling together to see and consider that all Women Young and Old who profess the Truth do walk therein in good Order in Modesty and Moderation in Chastity out of the Customs and Fashions of the World and that nothing be lacking And so herein the Females will become very sensible of the Necessities of the Body and so you will Rejoyce with them that do Rejoyce and Suffer with them that Suffer and Mourn with them that Mourn who are not gotten out of the Bondage and Captivity of the Adversary and so be ready to lend unto such a helping hand and encourage every good Desire and reprove the Wilfull and Obstinate And so every one acting in the just Principle of God in our selves Justice will be executed and Righteousness established and herein Male and Female is serviceable in our Place and Calling in this our Day and Generation And so all Women Friends who feel secret Desires in themselves to be Instruments of Good unto others let them meet together as aforesaid and in this Desire certainly the Lord will assist you in his Wisdom and Counsel to act and speak that which is convenient And all the faithful Women who are thus inclined and affected herewith may signifie their Minds and Intents to the Mens Meetings and so be encouraged by us whose Names are hereafter subscribed John Wilkinson Henry Story James Clarkson Richard Pinder Thomas Langhorn John Pearson Bryan Lancaster William Robinson Thomas Atkinson Miles Bateman Rich. Stephanson Thomas Camm Thomas Robertson Peter Moser Thomas Airy Henry Garnet William Whitehead Robert Thompson Anthony Bownes John Airy Robert Barrow Richard Robinson Edward Atkinson Joseph Baines Disaffect XXXVIII W. R. p. 66. Some who as they may take it seem Affecters of Government and Lovers of Pre-eminence concluding they are entred into the Possession of the Power of God because they take upon them to be Members of a Woman's Meeting Observe A Silly and Incredulous Story still to render the Women Ridiculous we do not believe this Conclusion justly chargeable upon any who are really Members of the Womens Meetings or are esteemed meet to be conversant among them but this is his Dark way of smiting against some frequently using the word Some when he proves not any one guilty we have only his own Jealousie instead of Proof Disaffect XXXIX W. R. Sect. 9. pag. 69. Unsavoury Testimonies and Unchristian-like Discourses in our Publick Meetings so frequently that 't is thereby known both to Professors and Prophane that the People called Quakers are divided Observe Here he has Scandalized the People called Quakers and their Meetings Query VVhat publick Meetings are frequently thus served He has a very Fallacious way of writing in laying his Charges and Accusations so General as in this Passage that they tend to render the People called Quakers and their Meetings suspicious of what he Charges whereas there are many yea the generality of our publick Meetings are kept clear of any such Unsavoury Testimonies and Unchristian-like Discourses Besides 't is not the People called Quakers that are divided but some Backsliding Loose Contentious Spirits are permitted to trouble them Disaffect XL. Concerning Tythes 2d part pag. 43. William Rogers puts an Objection thus viz. But what if it please the Supream Powers to bestow on the National Ministry Tythes how prove you from the Scriptures that those who freely pay it do ill or that 't is not Lawful for them to receive it from such and Sue for it by the Law from others who are not free to pay it W. R. Answ. We are so far from condemning all those who freely pay them and not as by Constraint that we look upon it to be the Duty of all professing Christianity to Contribute toward the Outward Maintenance of such whom they usually hear and account to be the true Ministers of Christ though not obliged thereto by Law in case they have need and if the Charity of any should be such as to bestow upon them one Fifth Part instead of a Tenth far be it from us to condemn it but the Testimony of Truth is against all those who under pretence of being Gospel Ministers have received Carnal Things from any who give them not freely but by virtue of Humane Institution Observe We are wholly dissatisfied with this his Answer it appears to us both Loose and Fallacious In the first part he grants a freedom of paying Tythes as being far from condemning all who freely pay them without Constraint in the second place he prevaricates and alters from the Terms of the Objection that is from freely paying Tythes unto Contributing towards the outward Maintenance as being the Duty of all professing Christianity with respect to those they usually hear and account the true Ministers so that his Answer looks with two Faces as if it would please the Tythe-Payers and yet save himself from the Censure of Truth by varying from Paying Tythes which was Jewish and Typical to a Contribution towards an outward Maintenance or Relief of Christs Ministers in case they have need which is a Moral and Christian Act not limited to a particular Proportion or Number whereas the Number Tenth or Tythe was Jewish and Typical not Moral nor Christian. But what Indifferent
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
And 5th part pag. 75. on Gal. 5. 2. 4. 9 10 11. to the same purpose he saith Yet 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 the Observing of Days before they had so received the Spirit as to be led out of it that is many of the Believing Jews whom he saith the Apostles did not condemn the same in until by Faith they saw beyond it 3d part pag. 81. Observe Here it is evident what kind of Liberty this Person would Introduce an Indulgence of under the Notion and Title of Christian-Liberty but his Mistake in this matter appears very great for he takes that to be Christian-Liberty which was no other in it self than a Legal Bondage or Servitude as Circumcision was with the Legal Observation of days which were not only Shadows and meer Types abolished by Christ and nayled to his Cross as inconsistent with that Evangelical Dispensation the Apostles and Primitive Christians were in but also counted a Yoke and Bondage Acts 15. 10. Gal. 5. cap. and not a Christian-Liberty their Testimony was absolute for Christ's abolishing and ending these Types and Shadows under the Law but Christ did not abolish Christian-Liberty nor did the Apostles forbear their absolute Testimony to Christ as the End of the Law because many of the Jews did not see the end of things abolished nor yet did they tell them that they were in a Christian-Liberty in the Practice of Circumcision or those things abolisht but that the Vail was over their Hearts that they did not see to the End of things abolished We grant there was a Christian-forbearance towards the weakness of believing Jews in Circumcision c. but not a Christian-Liberty declared in the Practice thereof Our Opposer has greatly erred in this point and extended his Liberty too far in this and many other matters and not only so but hath manifestly Contradicted himself having in his first part pag. 73. confessed That the Labour of the Apostles of Christ in the Primitive dayes was to draw the outward Jew off from the Observation of these Ordinances which were established by the Appointment of God himself having exalted instead thereof the Word nigh in the Heart and the Law written therein See now how inconsistent this Mans Work is surely the Apostles did not Labour to draw them off from a Christian-Liberty nor the Exercises thereof and did not the Apostles witness to the Inward Circumcision of the Heart by the Spirit as well as the Jew inward and Law inward This man who is thâ—s Discomposed in his Work should not have meddled so much with points of Divinity which he appears so little skilful in he Dreams so much of Liberty that he is greatly bewildered in the Mannagement of it and what is the Tendence of his Work but to Invalidate the Christian Authority Care and Oversight that God has set up in his Church and People among us The Case further Explained But to take W. R's Notion of Christian-Liberty in the best and most Charitable Sence of his Intention viz. not to judge one another about the outward Circumstances of Discipline nor urge them with Severity on Rom. 14. 1 2 3 4. Him that is weak in the Faith receive but not to doubtfull Disputations One man believeth that he may eat all things another who is weak eateth Herbs let not him that eateth despise him that eateth not and let not him that eateth not judge him that eateth for God hath received him And Vers. 5. One Man esteemeth one day above another another esteemeth every day alike Let every man be fully perswaded in his own Mind We do testifie in the Name of the Lord Jesus Christ that where this is really the case of any one weak in the Faith who is under some private Scruple or Dissatisfaction of Conscience yet peaceably minded and having his Faith to himself there ought to be Christian Tenderness and Forbearance towards such and no urging with Severity for too much of that we mean of Severity or Zeal without true Knowledge or Wisdom from God may possibly discourage the weak drive and scatter from Truth into Prejudice and make some Desperate Hard and Careless but tender Perswasion and Instruction towards such is needfull and far be it from us to be Severe in such Cases the Lord Jesus Christ hath taught and daily teacheth his Servants how to bear the Burden of the Weak Ones and their Weakness and Infirmities to help them and not drive them out for a Private Difference in Opinion or Judgment in one that 's peaceable though but Weak may be better born than Publick Opposition and Contention in the Church But where Persons may differ only in Judgment in some outward Thing or Circumstance from the Society they belong to and yet will be Contentious Strive with Oppose and Disturb their Brethren or the Meetings they belong to and seek to make Parties raise Annimosities sow Discord and Strife cause Divisions and Seperations Whisper Murmur Backbite and Complain against their Brethren who are Unanimous and Conscientious towards God in what they believe is Convenient and good Order the Opposers Imagining themselves to be stronger and wiser than all the rest not being content to be quiet nor to demean themselves peaceable under their differing Opinions this is not Tender Brotherly nor Sociable but to be avoided and they marked Mark them that cause Divisions and Offences and avoid them If any Man lust to be Contentious we have no such Custom in the Church of Christ. There can be no Unity in orderly proceedings in the Church without Love Concord there can be no true Society held without Agreement Due Order and Method Be of One Mind be of One Judgment be of One Accord do all things without Murmuring and Disputings let nothing be done through Strife or Vain Glory whosoever would appear to be Elders and Overseers in the Church and be at Variance and do not accord with faithfull Brethren in publick wholsome Counsel and Advice to the Younger sort nor to agree in due Methods and orderly Proceedings these are Wrong this their way tends to distract those that are weak in the Faith who should be helped by good and Unanimous Counsel and Advice Those that mind not Peace nor Unity Concord with their Brethren in due and orderly Proceedings are not fit to advise others they had better keep at Home than disturb Meetings and confound the Weak 't is a shame for such to undertake the Place or Office of Elders Overseers and Counsellors of others who are neither Sound nor Unanimous in Judgment and Advice themselves with them who are for Peace and good Order and to prevent Reproach and Scandal but are ready to let Loose Youth and let up a Spirit of false and fleshly Liberty under pretence of Conscience For Instance set Case two Young Persons about to
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
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
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
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