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
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
THE Accuser of our Brethren Cast Down in Righteous Judgment AGAINST THAT SPIRIT OF Hellish Jealousie Vented in a great Confused Book falsly Entituled The Christian-Quaker Distinguished from the Apostate and Innovator In Five Parts The Fallacy and Force whereof being herein clearly Detected justly Repelled Jer. 2. 19. Thine own Wickedness shall Correct thee and thy Back-slidings shall Reprove thee know therefore and see that it is an Evil thing and Bitter that thou hast forsaken the Lord thy God and that my Fear is not in thee saith the Lord God of Hosts John 13. 27. That thou dost do Quickly London Printed for John Bringhurst at the Sign of the Book in Grace-Church-street near Cornhil 1681. A Short ADVERTISEMENT To faithful Friends called QUAKERS to whom this may come Christian-Friends IN this Treatise we the peaceable Christian People called Quakers are Conscientiously vindicated and cleared in our CRISTIAN SOCIETY CHURCH-ORDER and DISCIPLINE from the unjust Charge of APOSTACY and INNOVATION and from the great Envy horrid Abuses and Fallacies of WILLIAM ROGERS in his Book falsly Entituled THE CHRISTIAN-QUAKER DISTINGUISHED FROM THE APOSTATE AND INNOVATOR but his own Apostacy and Innovation is herein clearly Detected And this is recommended to your Care and Prudence to be reserved in your Hands and dispersed only where you in your respective Places and Counties shall in the Wisdom of God see a necessity to remove and prevent the great Scandal Infamy and Reproach of the said Book A Brief INTRODUCTION TO ALL Faithful Friends CALLED QUAKERS Tender and Beloved Friends in Truth A Holy concern of Soul and Conscience on behalf of our Lord Jesus Christ his Kingdom Church and People THAT only was the real Motive to this ensuing Treatise The matter whereof is not to trace the late Difference and present Controversie Historically nor to traverse the Way of the crooked Serpent in all his windings there 's no need of that the Eyes of many are open to see his perverse Wayes but clearly to Detect and set Judgment upon his Work of Enmity in WILLIAM ROGERS's said Book in the most Material Parts that are Wicked and Scandalous to Truth and Christ's Innocent Followers and Subjects and to Evince the most Subtil and Fallacious Pretences thereof and his most manifest Inconsistences and Self-Confutations as well as his Froward Oppositions and Contradictions to us as we are a Church and People gathered by the Lord and settled in good Order and Society by his holy Spirit The Ground and Cause of the present Division and Opposition furiously mannaged by W. R. and his Abettors against us has been and is originally placed upon a wrong Spirit in them a Murmuring Complaining Dividing Spirit a Rending Tearing Spirit a Dark Jealous Spirit a Loose Gainsaying Opposit Spirit a Proud Exalted Spirit a Contemning Scornful Spirit a Self-conceited Spirit a Turbulent Froward Wilful Spirit against this Spirit have the Complaints been by several Tender-hearted Friends among us If we be asked how we prove that to be the Spirit against which we are now engaged in this Treatise We may justly Answer W. R's Malicious Book is apparent Proof being a Birth of that same Spirit it bears the exact Image and Shape of all the Parts and Properties of it 't is Proof against him and all that own it being brought to the Test of Truth in all Consciences for it shews all that which is charged upon that Jealous Rending Dividing Proud Exalted Scornful Spirit c. from whence the Book proceeded It s Stile and Matter on his Jealousies and if Report be true c. bespeak all these to his and its great Shame and Disgrace He places the Apostacy and Innovation against us not only in outward Order Discipline and Form of Church-Government but even in the very Doctrine and Life of Christianity as if they were greatly extinguisht from among us and therefore has divulged his Book and that from a great pretended concern of Conscience on many that it might not be reputed that the Doctrine and Life of Christianity are wholly extinct among the People called Quakers but that both yet remain in some of them i. e. in W. R. and his Party But his termed Honourable Friend John Wilkinson gives a quite contrary Account concerning the Breach of Concord and Jarr The Cause saith he God hath shewed me that it is not in Principles of Truth nor in Christ's Doctrine nor in any Practice which Truth in the members of the heavenly Body leadeth into but about Prescriptions through the blind Zeal of the Weak c. And W. R. also grants 't is but about the SHELL and not the KERNEL soon after he has placed the Apostacy in Doctrine and Life as if both Christian Doctrine and Life were extinct among the greatest part of us as a People But how can that be true if no Breach of Concord nor Jarr in Principles of Truth nor in Christs Doctrine nor in any Practice which Truth leadeth into and that this be shewn of God too yea W. R. also confesseth that those small Differences which at first seemed but like unto little Sparks Pref. p. 2. 't is true indeed that great Endeavours in much Christian tenderness have been used for a Composure and matters were brought near it at Drawell but Satan has prevailed to make this fiery Agent an Incendiary to make the Breach wider having been secretly animated his abusive Book is Proof whereby he has abused divers of the Servants of Christ by Name and many not named in 's Book rendring them Apostates Innovators c. He has Abused and Scandalized our Meetings and our Order and Discipline as being but a Form and Government set up by man and Mans Tradition G. Fox's Form of Church-Government G. F's Orders c. These Expressions we own not they are not proper for though we grant that He hath been Instrumental in the hand of Christ for stirring up others to Unity and good Order yet we are satisfied that the great Builder Former and Orderer of the spiritual House is Christ Jesus and that HE is the Author and Foundation of that Christian Religion Care Over-sight and good Government among us as a Church and People the Substance Intent and End of all which is that pure Religion which is not only to visit the Fatherless and the Widows but to keep Unspotted of the World which we have Scripture-Testimony and Instances and Christ's and his Apostles Doctrine for W. R. has not spared to seek out occasions against Persons to gather up and divulge Weaknesses to pervert Truth and make false Constructions of mens words his Heart being filled with Pride and Envy his Head is loaden and confused with cloudy Conceits and perverse Imaginations against the Innocent After all his great Clamour and heavy Charge of Apostate and Innovator c. about Orders Prescriptions Impositions Innovations Form of Church-Government c. setting aside his Prejudice and Enmity his wrong and evil Jealousies Perversions false Inferences
'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
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
Properties or the Properties of any other People in outward Things but in the Name of the Lord are and stand for Justice and Right between Man and Man against all Injurious and Unjust Actions and Dealings we being for Doing to all men as we would they should do unto us God is our Record for our Christian Principle and Conscientious Tenderness in these matters However our Adversary has asperst us to the contrary from his Perverse and Cruel Jealousies Disaffect XLII In the Title page of the third part of the Christian-Quaker so called there is this Passage viz. W. R. Manifesting that there is but two sorts of Government owned by the Children of Light or Christian-Quaker One is the outward Government under which we live the other is the inward Government of Christ who alone is Lord over the Conscience which is 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 as aforesaid Observe First That W. R. and his Party are by him accounted the Christian-Quakers and Children of Light and that all those that are not in Unity with him and them nor of his Party are counted Apostates and Innovators And why so but because they are for some Outward Laws Orders c. in an outward Form of Order and Government in the Church of Christ that 's Visible Secondly That this Outward Order and Visible Form is such as by his Sence and State of the Case is both rendred Obnoxious to the outward Government under which we live and against the inward Government of Christ insomuch that all the People called Quakers who are for outward and visible Form and Order among them are put under the Character of the Apostate and Innovator and this still tends to expose them to Persecution whereas our Innocent Conversations and Peaceable Deportment towards the outward Government under which we live hath been and is well known to be such as neither our Opposer is able to disprove nor need we here Vindicate our selves therein although unjustly rendred as neither consistent with the Outward and National Government which has been the Charge of our Persecutors nor yet with Christ's Inward and Spiritual Government This appears not only Malicious but Absurd as if because Christ's Immediate Government and Kingdom is Inward and Spiritual in the Conscience therefore he must have No Visible Ministers in his Kingdom No Visible Order and Form of Government under his Dominion No Visible Persons exercised in any Rule outward Order Laws or Decrees under his Government as if all Christ's Ministers Apostles Elders Overseers Helps Governments which were appointed by him in his Church with all the Instructions Decrees and Commands of the Apostles setting in order things that were lacking doing all things decently and in order were aâ—â— Invisible and nothing Outward Visible or Formal because Christ's Inward and Spiritual Government whence these proceed is Invisible we can make no better arguing than this kind in our Adversaries Distinction of his Christian-Quaker from the Apostate and Innovator nor deduce a more Natural Inference from his opposition against Visible Persons being concerned in an Outward Form of Government and Order in the Church of Christ. But Thirdly How does he consist with himself in relation to the Paper which he sayes is accounted the Foundation of the Separation in the North 2d part pag. 78. which Paper was subscribed by his said honourable Friends J. W. and J. S. and above Eighty more Persons in which Paper are these words and terms viz. We who are chosen by the Churches and in their behalf to Act Some of other Counties and some amongst our selves not chosen by the Churches have usurped Authority over us The Meetings by whom we were Imployed Our Men who have their Authority given them by the Churches Choice and Consent are hindred by others not so appointed to whom we gave no Power by our Consent but do deny that they have had Authority from us to dispose of our Collections or Records or ORDERS or Matters of our Concerns Our Chosen Men They who are not chosen by the Churches You who are concerned and rightly Chosen by the Churches c. With many other Passages in the said Paper all which intimate Authority Power and Government together with Records Orders c. what Power as a Church they assurned to chuse Persons to act in their Concerns and give Power to Persons therein so that here was W. R's great Intimate Friends for a sort of a Church-Government Authority Orders Instructions Prescriptions c. Does he not deserve to be severely reproved by them for so manifestly contradicting them whose Cause he pretends to plead by his Publishing such a great Book against Church-Government Visible Forms Orders c. And now we would ask W. R. if those Churches chusing and giving Power to others and the Persons chosen to be Imployed in their Affairs were all Invisible and their Affairs and Business Invisible and their respective Meetings with the Methods they intended therein Invisible and their Records and Orders Invisible Surely the said Paper of theirs with the limitted Prescriptions therein was not Invisible any more than the Persons that formed them Fourthly but seeing W. R. is so much for Invisibility in Church-Order Government c. it had been well his great Book of Division and those his confused Oppositions and Gainsayings had never been so Visible but kept all Invisible that he might not have troubled poor simple-hearted Friends and the World with such his groundless Jealousies and ill mannaged Controversies We are perswaded if this his Fruitless Work had been all kept in Obscurity and Invisibility it had been far more Reputable for him than it now is or ever like to be in its Visibility Howbeit 't is observable that he varies in his Objection against Visible Persons being invested with Power to execute Laws Prescriptions Orders c. under Christ's Government in an Outward Visible Form whereas this Objection is absolute in other places he seems to restrict and qualifie it with this frequent Addition viz. Whether they see it their Duty or no that is that they are not bound to obey outward Prescriptions Orders c. unless they see it their Duty As for Instance see his 3d part p. 9. pretended On behalf of Christs Government and his Spirit 's Guidance into all Truth he gives this Testimony viz. That there is no ground either from the Scriptures of Truth without us or Light of Christ within us to believe that any Christian Professor can in Truth affirm That there are outward Prescriptions and Orders given forth by the Spirit of God through any one or more Mortal Men in this our day which others ought to obey and follow whether they see it their Duty or no. Observe again here That his Objection is not absolute as before against Visible Persons being invested with Power from Christ
propose their Intentions of Marriage to a Meeting shall pretend a Scruple of Conscience whether from themselves or as they are prepossest by others for not proposing it a Second Time and some pretending to sit as Overseers in the Meeting take part with them abet and plead for such Liberty therein against coming a Second Time and against the Sence of a great part of the Meeting who are Tenderly and Conscientiously concerned for that good and needfull Order of proposing the Marriage Twice they that oppose this and plead a Liberty to come but Once are therein Unsociable and what they stand for is not in Reality Tender Conscience but Flesh and Fleshly Will it looks not like the pure Spirit but Flesh nor like Tender Conscience but Self-Will and Humour What! a Tender Conscience against so much Patience Temperance and due Order as to forbear Consumnating the Marriage until laid before the Meeting a Second Time and that both for Example to others and Satisfaction of the Meeting touching the Parties Clearness there can be no Honest Pretence of Conscience for such Irregularity Hasty and Abrupt Procedure Let all things be done Decently and in due Order our God is the God of Order and they that fear him love good Order Now 't is evident our present Controversie lies not with Persons that being weak in the Faith scruple Meats and Esteem one day above another nor with such as do Conscientiously scruple to proceed with us in some Outward Matters of Order or Discipline and desire only to wait in quietness until satisfied by inward Light and Conviction but with some few Persons that think themselves Strong and Wiser than all their Brethren besides and thereupon are Restless and Turbulent in their Opposition and Gainsaying Spirit So that the Case in Controversie or Difference may be in General thus stated viz. They cry out Imposition too much Severity Urging with Severity c. We complain of OPPOSITION against things in themselves Innocent and Needfull for due Order and against drawing back into a Libertine Spirit Contempt and Gain-saying in W. R. and a few that are his Abettors They cry against outward Forms Methods and Order Visible Form of Church-Government and Discipline pretending a fear of getting too much into the Form going from the Power Inward Teacher c. We may rather plead a fear of the other Extream i. e. that by opposing Forms due Order and Methods they 'l be so in Form confused and void of good Order due Methods and Discipline that they are in danger to let up a Libertine Spirit Looseness Ranterism Wilfulness and Contempt in Youth against the godly Care Oversight good Government and Order in the Church of Christ that through their neglect of true Judgment due Care and Order they 'l let in Ranterism and Confusion and the Spirit and Anarchy of the Ranters over them This is our serious Sence and State of the Case which we recommend to God's faithful Witness inward and to the Consciences of all sincere tender-hearted Friends who are zealous for God's Glory and the Honour of his holy Name and Truth Disaffect XLV Preface pag. 11 12 13. W. R. on G. F ' s words in a Letter from Amsterdam the 14th of the 7th Moneth 1677. he thus cites G. F's words viz. And you that have given your Testimony against that Spirit stand in your Testimony till they answer by Condemnation And do not strive and make Bargains with That which is out of the Truth Against which W. R. proceeds thus viz. Clearly shews a design of Imposition and that so far as in him lies to obstruct Friends from Bargaining with such whom he condemns By which if his meaning be that he would not have Friends to discourse with such nor yet to agree about any orderly Conference in order to a Reconciliation or hearing of Differences then his own Practice afterward condemns his own Direction in submiting to a limitted Meeting with me within the City of Bristol in the 12th Moneth 1677. Gainsayers were to be convinced by sound Doctrine And whether 't is not Rational to conclude that G. F. who endeavours that others should avoid such Conferences doth not give just cause of Jealousie that he is of that Number whom the Apostle reputed Ungodly Vain Talkers and Deceivers But if otherwise his meaning be that such whom he condemns have no right to Bargain Buy or Sell until they answer by Condemnation then I may justly term that to be a Mark of the Beast spoken of Rev. 13. 17. where 't is thus said No Man might buy nor sell save he that had the Mark or Name of the Beast Let the Reader take either of these two Meanings for a third I cannot think of And 't is the Mark of a Deceiver of such as dwell on the Earth which are the Terms wherein John Rev. 13. 14. described the Beast He that hath an Ear to hear let him hear Observe He gives a Positive Judgment against G. F. as a Deceiver upon his own Uncertain Suppositions of his meaning And that because he cannot think of a Third he supposes doubtfully G. F's Meaning two wayes that is if his meaning By not making Bargains be that he would not have Friends discourse with such or not buy or sell with them concluding it must be the one or the other of these by bidding the Reader take either of these two Meanings and 't is the Mark of a Deceiver the Mark of the Beast c. He has falsly supposed two Meanings or two If 's and thereupon given his Positive Judgment to render G. F. a Deceiver comparing Him with the Beast and as causing others to receive his Mark c. And what for but for Exhorting Friends to keep to their Testimony against that Spirit to wit the Spirit of Division and Seperation and not to strive and make Bargains with that which is out of the Truth The true Intent whereof was not to make Peace with that Spirit in its own Terms nor to come under it contrary to Truth 's Testimony but W. R. turns the words from Spirit to Persons whereas G. F's meaning could not be to forbid Friends having any Discourse or orderly Conference for the Convincement of the Persons mistaken thereby nor yet to forbid Friends buying and selling or Trading with any of them therefore W. R's supposed Meanings are both False Dark and Silly and his positive Judgment Wicked and Malicious void of all Sincerity as well as of Reason or good Argument and if it be accounted plain Forgery materially to alter the Sence of another Mans words as W. R. confesseth 5th part p. 84. then is he himself guilty of plain Forgery in this case for he hath so materially altered the Sense and Meaning of G. F's words And W. R's Comparison betwixt G. F. and the Beast and between answering by Condemnation and the Mark of the Beast are Absurd Malicious and Wicked as if he had told us That G. F. in advising
by his Light in us or from the Scriptures of Truth since the Appearance of Christ in the Flesh to expect that any should be invested with Power from on High to establish such things relating to the Conscience muchless to expect that the Children of Light under the New Covenant should be led by the eternal Spirit and Word nigh in the Heart unto such a Conformity Part 3. pag. 82 83. 'T is a blessed thing for Brethren to dwell together in Love and Unity this ought to consist in the Truth I doubt not but there are many who are ready to conclude that an universal UNITY ought to be established in the Church by the assistance of OUTWARD INSTRUMENTS that as we are Members of one Body so we may not only be ONE in Faith ONE in Doctrine but also ONE in Practice with relation to Discipline Order OUTWARD FORMS of Government My Soul should rejoyce to see that day wherein we might all be SO led by the appearance of Christs Spirit in us under his Government which ought to be exalted over all as that THIS ONENESS might thereby be witnessed amongst all the Families of God's People at this day Qu. 1. Is it not evident that one while he declares that he and they have no ground to expect That Oneness which another while he should rejoyce to see the day we might all be led by Christ to witness it viz. Oneness in Faith Oneness in Doctrine Oneness in Practice Discipline Order and outward Forms of Government Qu. 2. How should that universal Unity be established by the assistance of outward Instruments or that Oneness in Faith Doctrine Practice Discipline Order and Forms of Government be witnessed by the leading of Christ's Spirit if we have no true Ground at all to expect that any should be invested with Power from on high to be Instrumental therein nor yet that the Children of the Light should be led into any such Conformity by the eternal Spirit Strange Confusion Part 2. pag. 27. Obj. How comes it to pass that divers among you called Quakers c. teling us that the Tree of Knowledge was NOT good for Food W. R's Answ. 'T is very true however that doth not prove that all such Expressions are according to Truth c. Pag. 28. As to the Tree of knowledge of Good and Evil though the Scriptures do not positively declare whether it was good for Food or no a Father may command his Child not to eat an Apple his rebellious Eating would be no Argument that the Apple in it self is not good for Food P. 29. We know not on what foot of Truth any one can assert that the Tree of Knowledge is not good for Food as in it self Part 2. page 29. I would NOT be understood to reflect on ALL that have used that Expression viz. THE TREE OF KNOWLEDGE IS NOT GOOD FOR FOOD because I question not but many have so expressed themselves to shew forth that if we should feed upon or admire any excellent Qualification or Endowment whatsoever not have the Eye of our Mind chiefly unto the Giver we might then come to a loss even as Adam did Qu. 1. If he counts the Doctrine Erronious or not of the Truth to say that the Tree of Knowledge is not good for Food does not this reflect on all that have used that Expression Qu. 2. And is it not Erroneous and Ignorance in W. R. not only to esteem the Tree of Knowledge an Excellent Qualification or Endowment but to compare it to THAT which is a DISCOVERER of Good and Evil and to the Knowledge of the only true God and Jesus Christ which is Life eternal quoting John 17. 3. pag. 28. And in Commendation of the Tree of Knowledge to prove it good for Food to add that 'T is EVIDENT that Knowledge is the Way to Life Qu. 3. Did God forbid the Knowledge of himself the Knowledge which is Life Eternal that Knowledge which is the Way to Life to Man in that state of Innocency in the beginning Let this be considered Qu. 4. Can it be good Doctrine to say that the Serpent perswaded Eve to that Knowledge which is the Way to Life or to the Knowledge of the true God and Jesus Christ which is Life Eternal Could THAT be the Knowledge that God forbad Man to eat of Were not this very Absurd to render the Serpent more kind to Man than his Maker was W. R. Part 2. pag. 43. We are so far from condemning all those who pay THEM that is Tythes and not as by constraint that we look upon it to be the DUTY of ALL professing Christianity to contribute c. And if the Charity of any should be such as to bestow upon them i. e. their Ministers one FIFTH part instead of a TENTH far be it from us to coudemn it Part 4. p. 39. J. W. and J. S. in their Testimony viz. As to TYTHES we can in Truth say 'T was never so much as in our Hearts to speak any words whatsoever with the least intent to strengthen any in the Payment thereof nor yet to weaken the Faith of any having a Testimony in our Hearts that TYTHES as at this day paid are ANTICHRISTIAN And Part 4. pag. 9. in J. W's Answer viz. I brought in a Testimony AGAINST TYTHES NO such word spoken by me as to put an Indifferency concerning Testimonies for God against the GRAND OPPRESSION of TYTHES the word of Life to stir them up with Testimonies against the GRAND OPPRESSION of TYTHES Observe Qu. VVhether the Liberty W. R. has here granted for the free Payment of Tythes be not an Innovation tending to beget into a Looseness and Apostacy from our Antient Christian Testimony against Tythes And whether it be not Contradictory to J. W. and J. S. their Testimony cited by himself against TYTHES Part 1. pag. 48. W. R. excepts against R. B's affirming That the Church of Christ hath power in some cases that are matters of Conscience to give positive Sentence or Decision which may be obligatory upon Believers and that their giving a positive Sentence in such cases will not import tyranny neither will the pretences of any Contradicting them or refusing to submit on the account THEY SEE IT NOT excuse them of being GUILTY of disobeying God W. R. objects viz. Clearly shews to us his meaning to be that in SOME CASES the Consciences of Believers ought to be bound by the positive Sentence of others THIS Meaning and Government we take to be contrary to the Principle of Truth and Liberty we have in Christ Jesus Part 1. pag. 43. Whereas it s jealoused some are run into Looseness and say The Light in my Conscience condemns me not and therefore 't is the Care of FAITHFUL BRETHREN to appear AS WATCH MEN OVER THE FLOCK WE SAY SO TOO And those who approve themselves WATCHMEN will endeavour to Convince such who in very deed run into Looseness c. that though they may
in leaving out Account of William Mead's Engaging on G. F's behalf for his giving W. R. a Meeting but W. R. would not accept of his Security in that Case The Matter was more particularly thus viz. William Mead understanding that Nicholas Lucas and John Barnard were concerned on William Rogers's behalf for the bringing forth of his Book in Print he asked them the reason Why they would bring forth such a Book as he heard it was They told him That George Fox would not give W. R. a Meeting William Mead replyed That he did believe that G. F. would not decline giving him a Meeting Nicholas Lucas asked him If he would Engage he should give him a Meeting William Mead told him 'T was not Proper so to engage till he had spoken with G. F. first VVhereupon William forthwith went and spake with G. F. about it who very freely and readily answered That if William Rogers desired it he would meet him in his own way before Persons chosen on each side provided he came within a certain time while he staid in or about the City VVith which Answer the very next day on the Exchange William Mead acquainted Nicholas Lucas then adding That he now would Engage on G. F's behalf that he should certainly give VV. R. a Meeting VVhereupon Nicholas Lucas seemed to be satisfied and said He would stay the coming forth of the Book and said He would write to VVilliam Rogers about it Some time after Nicholas Lucas meeting William Mead upon the Exchange told him He had writ to VVilliam Rogers and received his Answer which was THAT HE WOULD HAVE IT UNDER GEORGE FOX HIS HAND William Mead forthwith again spake with G. F. about it who said He mattered not the giving it under his Hand but that he was sensible they would make an ill use of it in Print for which very cause only he forbore giving it under his hand but did not refuse giving W. R. a Meeting However then William Mead did proffer very earnestly to Engage on behalf of G. F. for his certain giving W. R. a Meeting Nicholas Lucas his Answer was That VVilliam Rogers would not take his Security in this matter A summary Collection of more Passages and Acknowledgments in William Rogers his Book which may stand for Answer to him and in Condemnation against himself and to the manifest Confutation of all that he has written or can write in general against a Form of Church-Government outward Order Discipline c. in his own words granting to Truth OUr Expectations were that every Member should there appear in subjection to Christ the Head and higher Power unto which as Members of his Body we owe Obedience In this sence we readily embraced the Counsel to meet together to Serve but not to bear Rule over one anothers Consciences and the matters intended by us to be transacted in those Meetings and by others also as far as we understood were chiefly to take care of the Poor the Fatherless and the Widdow and that if any professed the Truth and Dishoncured the same by Prophane and Evil Conversation we might by such wayes and means as the Lord on every occasion might direct Part 1. pag. 38. We are not against appointed Meetings for the outward Services of Truth for that hath been and is our Practice knowing that there may be a Service therein as occasion offers provided all in such Meetings may be kept in Humility as Servants each to other and the Truth not Exercising Lordship over the Conscience which is God's Prerogative Part 2. pag. 64 65. The Author to the Hebrews tell us That Jesus is the Author and Finisher of our Faith No doubt this was not a work done in a Moment or Twinckling of an Eye for though he is the Authour Object of every true Christian Faith yet we learn from the holy Scriptures that such as believed that Jesus was the Lord stood in need of many Exhortations Reproofs and Instructions to build them up in the most holy Faith and all this may be attributed to Christ the Author thereof Part 3. pag. 34. The Apostles Labours were to establish the Churches in the Faith and in the Power having them so established to be in the Practice of that Form which the Power either had or should lead them into and therefore the Apostle might well say Be ye not unwise but understanding what the VVill of the Lord is submitting your selves one to another in the fear of God Part 3. pag. 41. If Differences arise between Brother and Brother I do conclude that going to Law before Unbelievers is an Indication that one or both are departed from the Truth and that it is the Duty of such who are at variance to request such Brethren as are skilled in the matters touching which they differ to hear and determine the Case and then of a willing and ready Mind and not as by constraint to submit unto such Determination and that it ought to be as an incumbant Duty on the Members of Christs Church to be watching over one another so as that by wholsom Counsel Admonition and sound Doctrine all Variance Strife Emulation Rents and Divisions both in relation to Temporal as well as Spiritual Matters may as much as in them lies be kept out from amongst the Members of Christs Body Part 3. pag. 23. Not that I would be understood that it s not necessary to be in the Exercise of outward Order with respect to that Gospel Discipline which becomes the Church of Christ Pag. 24. The Principle of Truth in these latter dayes hath and may further lead into the Practice of outward Order in Discipline with relation to the Church of Christ. This is a very fair Confession in words to the Overthrow of much of his Book Part 4. pag. 38. John Wilkinson and John Story their Testimony viz. That inward Sence and heavenly Understanding we have received from God hath and yet doth confirm us in this Judgment That 't is not agreeable with the Line of Truth to oppose others in the Exercise and appointed Service of the said Meetings as heretofore and yet settled and agreed upon who being Conscientious therein And if any of our words and actions have had any tendency to oppose we say the Truth in us would have condemned it even as it now doth Part 4. pag. 24. As perticular Members are become Marryed unto Christ and having all fellowship each with other in the Spirit those who are such ought to demean themselves each towards other full of Love Charity Bowels of Compassion Long-suffering Forbearance Meekness Humility Patience Gentleness and all other Virtues that are the Fruits of the Spirit of God A fair Acknowledgment good Words but these Virtues and Fruits are awanting in W. R. How do these Acknowledgments agree with his Uncharitable Unchristian Dealing in his Book Part 4. pag. 100. Such who contend that their Order for Gospel Discipline ought to spring from Truth within
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
the Year 1673. p. 82 83 84 85 86 87. Disaffect 32. W. R's Principal Objection against outward Orders Answered p. 88 89. Disaffect 33. His Objection against expecting that any should be invested with Power from on high to establish things relating to Conscience Confuted by his own Confession p. 90 91. Disaffect 34. Of the words No Unity but in Conformity brought upon Report p. 91 92. Disaffect 35. Of Womens-Meetings how abused by some and assented to by others Of Marriages how proposed according to an Epistle from a Meeting in Suffolk in the Year 1674. and some Advice given to Friends at Hartford concerning the Womens Meeting p. 92 93 94 95. Disaffect 36. W. R's Abuse and notorious Untruth about a Submission to the Womens Meetings and Jealousie of their Ruling p. 95 96 97. Disaffect 37. His Shameful and Jealous Story against the Womens Meeting and their becoming Rulers over both Men and Women with a Citation of two Seasonable Papers for the Womens Meeting the one from G. F. and the other from J. VVilkinson and above twenty Friends more of the Meeting at Kendall p. 97 98 99 100 101 102. Disaffect 38. Of entring into Possession of the Power of God VV. R's Story against some Incredible p. 103. Disaffect 39. His Scandal on the People called Quakers and their publick Meetings about unsavoury Testimonies and Division p. 103 104. Disaffect 40. Of Tythes VV. R's Objection and his loose and fallacious Answer contrary to our ancient Christian Testimony and to the Testimony given by J. Wilkinson and J. Story and tending also to false Liberty and Ranterism p. 104 105 106 107 108 109. Disaffect 41. Of the Tree of Knowledge W. R's opposing that Doctrine or saying that 'T was not good for Food His joyning with the Serpent that tempted the Woman to eat of it His great Ignorance and Error in going about to prove the Tree of Knowledge good for Food by that saying of Christ John 17. 3. p. 109 110 111 112 113 114. The matter relating to Church-Government principally aimed at on our parts included in five general Propositions p. 114 115 116. Disaffect 42. Of the two sorts of Governments as distinguished in W. R's Title page of the third part viz. the Outward Government under which we live and the Inward Government of Christ and his opposition to Visible Persons outward Form of Church-Government under Christ's Government examined and the Case fully resolved p. 116 117 118 119 120 121 122 123 124 125 126 127 128 129 130. Disaffect 43. Of his accusing of the People of the Lord called Quakers with many things in Church-Discipline wherein the Scriptures are silent not granted him yet that he has answered himself in assenting to a higher Rule than the Scriptures p. 131 132 133 134 135 136. Disaffect 44. Of Circumcision W. R's Error in accounting it A CHRISTIAN LIBERTY because of the Christian-Forbearance in that and other legal Bondages p. 137 138 139. The Case further explained with respect to the weak in the Faith who are distinguished from the Wilful and Contentious and from those of a Libertine Spirit p. 140 141 142 143 144 145. Disaffect 45. The use and great abuse W. R. makes on G. Fox's Words in a Letter from Amsterdam about making no Bargain with that Spirit which is out of the Truth W. R's gross and horrid Perversions and Comparisons thereupon as between G. F. and the BEAST Condemnation on that Spirit and the Mark of the Beast mentioned Rev. 13. 17. p. 145 146 147 148 149 150. Of Henry Sweetings M. B's and Edward Perkin's Certificates against G. F. examined and appear varying in the Relations p. 150 to p. 154. Disaffect 46. Of Fleeing in times of Persecution W. R's Charge against G. F. and Certificates or pretended Testimonies from some Persons in Bristol examined also p. 155 156 157 158 159 160 161. Disaffect 47. W. R's Charge and Judgment against G. F. about advising Friends to purchase Tythes Nathaniel Crips and Robert Arch their Certificates in the case Examined and shewn to be very Suspicious and Improbable p. 162 163 164 165 166 167 168 169 170 171 172. About the Censure of breaking Covenant hainously resented by W. R. yet he hath not cleared himself therein p. 173 174 175. Disaffect 48. J. W's Answer of liking well no Impression of Form unsound p. 175 176. Disaffect 49. VV. R's Unjust Insinuation of Dependency on some other Name than Christ Jesus p. 177 178. Disaffect 50. J. VV's foul Aspersion in his Letter p. 178 179 180. Disaffect 51. His bitter Insinuations in another and W. R's Reviling Partiallity and Injustice p. 180 181 182 183 184. Disaffect 52. W. R. of squaring with the Fifth-Monarchy Principle His false Comparison p. 184 185 186. A few Collections of VV. R's Concession to Truth in pretence of our Duty to follow the Appearance of the Spirit in the meanest Member p. 186 187 188. Disaffect 53. Of Submission that centers not in the Creature but in Christ p. 188 189. Disaffect 54. His Jealous Insinuations against G. F. and others Pernicious p. 189 190 191. Disaffect 55. His application of J. N's Words against G. F. p. 191 192. Disaffect 56. Of the Church built on the Rock p. 192 193 194 195 VV. R's Concessions confuting his Book p. 195 196. Of the John's Paper at Drawell and that counted the Foundation of the seperate Meeting p. 196 197. A few Questions to John Story and John VVilkinson p. 197 198 199. VV. R's Character and Comparison of J. W. and G. F. p. 200 201 202 203 204. VV. R. against VV. R. in some of his Contradictions to himself and to his Friends John Wilkinson and John Story p. 204 205 206 207 208 209 210 211 212 213 214 215 216 217 218 219 220 221 222 223 224 225 226 227 228 229. A Catalogue of some of VVilliam Rogers his Falshoods Slanders Abuses Perversions Railing Scoffing Flattering and Reviling against G. F. and others p. 230 231 232 233 234 235 236 237 238 239 240 241 242 243 244 245 246 247 248 249 250 251 252 253 254 255 256 257. A Passage in William Rogers's Postscript about a Meeting with G. F. and William Mead's Exception against it being concerned in the matter p. 254 255. A summary Collection of more of W. R's Acknowledgements in a full Confutation of himself p. 258 259 A Postscript partly by way of Question and partly some Friends Sence on VV. R's way of Writing p. 263 264 265. Something of Concern added by another Hand p. 266 267 268 269 270. The Accuser of our Brethren cast down in Righteous Judgment c. VVIlliam Rogers his Title of all the five Parts of his Treatise viz. Disaffection I. The CHRISTIAN-QUAKER Distinguished from the APOSTATE and INNOVATOR Observe That by Christian-Quaker we understand he means Himself and his Party by Apostate and Innovator he means all those of the People called Quakers whom he writes against and several of their
outward form of Government in the Church of Christ hereupon is a great part of his Contest throughout his Book yet he owns a Submission to his Brethren in a matter which was such a concern of Conscience to him but if any Direction Advice or Counsel be given by an Assembly Meeting or Church among us such as he himself formerly has owned to be the Church of Christ and joyned with in Counsel then he can easily evade it on this pretence It is not his Duty to obey without inward Conviction It is no Bond upon him when he sees it not They are not to submit to outward Orders Instructions or Prescriptions of any Assembly whether they see it to be their Duty or not it is not binding to them unless they see it with these and such like Exceptions is much of his Book made up to shun that Authority and Right of Judgment which Christ has given his Church and People that answer his Witness though these his Exceptions and Allegations as applyed contain a very Unjust Insinuation and Reflection upon our Meetings which are for the Service of Truth and one another in Love as if we imposed Rules and Methods for our Fellow Members to observe in an Implicit Faith or Blind Obedience which has ever been far from us and contrary to our Principle and Testimony since we knew any thing of Truth 's Inward Conviction and Work nor do our said Meetings give any Instructions or Advice relating to good Order in the Church c. to such as are Blind Faithless or Senseless and not belonging to us as a People but to such whose Eyes are opened in some measure to incite them to Faithfulness and Diligence in those things which the true Light will shew to be their Duty as they are watchful in it to receive and practise good Advice and Counsel from the Light both in themselves and in their Elder Brethren in Christ Jesus Disaffect X. W. Rogers to prove the Righteousness of his proceeding to Print and Publish his Book gives this Account dated Bristol the 10th of November 1680. Postscript pag. 25 26 27. viz. The Question needfull to be answered is this Whether 't is matter of Evil Fact in me to Publish in Print an Historical Relation of the Truth and that for the clearing of my Conscience c The Answer in short is Nay to every Impartial and Unprejudiced Reader I doubt not but that the Preface to the Reader the Introduction to the First and Fourth Parts of this Treatise may give sufficient Satisfaction but lest the Ignorance and Blindness of any should be so great as nâ—â— from thence to perceive the Righteousness of my present proceeding to Print or that the Partiality of any that do so should so abound as to strengthen Evil Insinuations against me on that account I have this to say That such aâ— have been of Party against us concerned in the Publication hereof have been the first and Frequent Promulgators by Declaration by Manuscript and by Printing that there hath been Divisions amongst the aforesaid People Passing by at present his Impertinent Instances relating to Declaration and Manuscript for perspicuity and brevity's sake we will insist on his chief Instance that relates to Printing which he gives to prove the Righteousness of his proceeding to Print or to Promulgate or Publish by Printing according to his own Terms his pretended Historical Relation his Instance follows viz. But that which on this occasion is chiefly my concern is to Evidence that there hath been a Publication of the aforesaid Divisions in Print before the Publication hereof and that by and on the behalf of some of G. Fox's Party On the 8th Instant came to my hands two Sheets of Printed Paper Entituled An Epistle c. Anne Whitehead and Mary Elson the Subscribers I should now proceed to cite a few Sentences out of it which amounts to a Publication of Divisions Thus far W. R. To evince the Righteousness of his proceeding to Print and Publish his great Book of Divisions Be pleased to observe then That what he alledges for Instance in this Case to prove his Proceeding Righteous bears this Sense that the Instances he cites for this end are not only Occasions and Causes justly provoking him to proceed to Print but also that they were all such Occasions given him before he proceeded to Print or to Promulgate Divisions by Printing which we judge are both very Unjustly pretended and nothing parallel to his Work in his Book nor demeriting any such publick Volumnious and Remaining Infamy and Reproach as his Book contains against certain faithful Men in particular and the People called Quakers in general And now we will presently detect his Fallacy and manifest Injustice in this his Principal Instance relating to his Printing Query Whether W. R. did not know in his own Conscience that he had proceeded to Print his Book some time before the 8th day of November 1680 which he confesseth to be the time that the said two Sheets of Printed Paper came to his Hands We Answer Yes he knew in his Conscience that he had Printed most of his Book before that Day or Time for he confesseth Post. p. 24. in these words Bristol the 8th of November 1680. which was the same day that the two Printed Sheets came to his Hands notwithstanding that all this Treatise excepting the Postscript Index and Errata is already Printed So that all his Treatise excepting as is excepted was Printed before the two Printed Sheets came to his Hand and therefore that could be no Reason of his proceeding to Print his Book or to Promulgâ—te or Publish it by Printing it being Printed before that Epistle For Note also That by W. R ' s own Letter to John Bringhurst dated the 21st of the 8th Moneth 1680. it appears much of his Book viz. of all the Five Parts was then already Printed about Eighteen Days before the said Printed Epistle of two Sheets came to his Hands being about Eighteen Dayes from the 21st of the 8th Moneth to the 8th of the 9th Moneth 1680. In the said Letter to John Bringhurst the Printer W. R. adviseth him thus viz. This Morning I received another small Parcel I want two Sheets of the Third Part from pag. 113. to pag. 128. and one Sheet of the Fifth Part from pag. 69 to 83. And when I have those Sheets then the Sheets I shall have from thee will be as followeth First three Sheets of the Preface Of the First Part to page 72. Of the Second Part to pag. 80. Of the Third Part to pag. 136. All the Fourth Part viz. to pag. 108. Of the Fifth Part to pag. 84. Not more to add then to desire thy Expedition Thus W. R. in the said Letter dated the 21st of the 8th Moneth 1680. as before By all which its apparent First That on the 21st of the 8th Moneth 1680. much of W. R ' s Book was Printed and received by him at
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
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
pag. 61 62. Many professing Truth do look upon G. F. as one whom the Lord in these Latter Dayes hath raised up and set in the like place amongst the Children of Light as Moses was c. and that whosoever shall oppose him shall never prosper which we are perswaded hath so over-awed MANY that they become Sacrificers of their own Sence and Understanding to the will of man and p. 62. We firmly believe he will become Despised and Vile before the People c. and pag. 86. A slighting of G. F's Rules Methods and Orders with respect to Church-Government is in their Sence a slighting the Cause of God and p. 91. If a Conscientious slighting of G. F's pretended Motions with respect to Forms of Church-Government imposed contrary to Faith and a Charitable Belief that he intended not to urge his Papers relating thereto on any of Gods faithful People with Severity c. Observe We are very sensible of our Adversary's great Envy against G. F. and his great Abuse and Scandalous work in his Book to render him Odious and Vile but he has known better things and given another manner of Testimony on G. F's behalf than now he has done slighting his Directions and Instructions without Distinction as having taken it upon him to give them forth from his pretended Motions not owning him now as a Servant of Christ or moved by him at all therein but only renders him one assuming to himself a Power to direct others Time was when W. R. gave a better account of G. F. witness an Epistle dated London the 26th of the 3d Moneth 1673. and subscribed by Thomas Briggs William Rogers Arthur Eastmead John Rance Charles Marshall Morgin Watkins Jasper Batt William Gibson Samuel Cater Stephen Crisp John Moon William Penn Robert Barclay George Whitehead Thomas Green and above Twenty more of the People called Quakers at a Meeting at Anne Traver's House at Horslie-down the day and year above-said wherein William Rogers and the rest do thus testifie concerning G. F. viz. DEar Friends let the Authority of God's Power heavenly and Peaceable Wisdom be Eyed in all your Assemblies that the Government of Truth and Righteousness may be Exalted over all that true Judgment and Mercy may have their place And though a General Care be not laid upon every Member touching the good Order and Government in the Churches Affairs nor have many travelled therein yet the Lord hath laid it more upon some in whom he hath opened Counsel for that end and particularly in our dear Brother and God's faithful Labourer G. F. for the help of many and God hath in his Wisdom afforded those Helps and Governments in the Churches which are not to be despised being in Subjection to Christ the one Head and Law-giver answering his Witness in ALL and so all necessary Counsel Admonitions or Testimonies that have been given forth and received in the Universal Spirit of Life and Unity have their Service for God in subjection to his Light and subservency to and in order to answer the great Rule and Law of the Spirit of Life as proceeding from it and they that are spiritual will acknowledge those things spoken or written from this Spirit and for this end to be the Requirings of the Lord. Thus far the said Epistle Wherein W. R. and the rest have plainly confessed First To that Care the Lord hath laid on some with respect to good Order and Government in his Churches And Secondly To the Counsel which the Lord has opened for that end particularly in G. F. And Thirdly That G. F. is therein owned to be a Dear Brother and God's faithful Labourer Fourthly That God hath in his Wisdom afforded those Helps and Governments in the Churches which are not to be despised c. which things do Answer Confute and Condemn much of W. R's Book against Church-Government Outward Methods Orders and Rules c. with respect to Church-Government which he calls G. F's Methods and Orders pag. 86. 1st part but though in his Letter to G. F. cited in his 4th part pag. 93. he tells of some New Prescriptions which they cannot embrace for Conscience-sake and which G. F. is accounted either the Author or Countenancer of Howbeit W. R. produceth not any New Prescription Methods Rules Orders and Forms of Church-Government set up and imposed by G. F. at his pretended Motion and that contrary to Faith since the date of the said Epistle of the 3d Moneth 1673. and signed by W. R. c. he having justified G. F. in his Service until that time Now he should have produced some such new Orders Forms of Church-Government introduced among us since that time to prove his Charge of Apostacy and Innovation against G. F. and those he calls His Party or otherwise have forborn such Unjust Judgment And comparing W. R's Book against G. F. and Forms of Church-Government with the said Epistle on behalf of both it will plainly appear that W. R. is guilty of Apostacy and that his Book is a Scandalous Innovation against the Truth and People of God called Quakers And further W. R. his opposing Outward Rules Orders Precepts c. with respect to Church-Government appears Contradictory to what his Honourable Friend J. S. hath granted as is cited p. 87. 1st part viz. That John Story took occasion to give his Sence touching such things which G. F. had given forth on this wise viz. That he did not believe that G. Fox intended any such thing that they meaning his Papers directed to the Churches should with Severity be urged upon any of God's Faithful People but as Instructions or Directions commending them to the Churches leaving the Effect thereof to God and his leading Grace in his People to make use thereof as he should manifest a need of such Direction Counsel or Advice Thus far J. S. whose Sence herein appears contrary to W. R's both in respect to G. F. and to those Outward Instructions or Directions J. S. granting also That God and his Leading Grace in his People might lead them to make Use thereof as he should manifest a need of such Counsel or Advice which Answers and Confutes W. R. in his opposing Outward Directions Methods and Forms relating to Church-Government Thus his Pleading and Advocating on his honourable Friends behalf is run to a Contradiction to them and their Sence as well as to himself in many things and that on the same Objections he makes to prove G. F. and others Apostates and its very much if he do not fly out against J. S. and J. W. as Apostates also if so be they should but plainly oppose the Unsoundness and Inconsistency of his Work which to Evince farther on the point observe what follows viz. Disaffect XXXII W. R. pag. 73. first part We now appeal unto every Understanding Ingenious and Impartial Reader whether since the Labour of the Apostles of Christ 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 Law written therein under the New Covenant which was not to be like unto the Old can consist with the tenour of the New Covenant for any to attempt the establishment or giving forth of outward Orders Prescriptions Sentences or Decrees to be on that Foot a Bond upon the Consciences of those who have believed in the Everlasting Light especially if they are of the Gentiles stock Observe His principal Objection against outward Order Prescriptions Sentences Decree c. in the Church of Christ lies in the difference between the Old Covenant and the New Answer God had his Ministers Officers and Messengers both under the Old and New Covenant and also Outward Instructions and Doctrines of Faith and Practice under both though the New far excel the Old in Spirituality and Brightness yet there was a Condescention to low Estates under both to believing Jews and Gentiles even in outward Ministries Helps and Services but all center in the Inward Life and Substance Christ's Ministers both Immediately and Instrumentally both in Doctrine of Faith and Practice both with respect to divine Faith and a Christian Conversation good Order and Society under his Government in his Church and therefore all the Effects and Precepts of the New Covenant are not confined within to an Invisibility because that Covenant is inward and the Law of it first written in the Heart we cannot reduce and confine our Assemblies Societies and Christian Counsel and Admonitions which many have need of all to an Invisibility because the New Covenant is Invisible for Visible and Religious Actions Good Instructions and Conversations outward proceed from the Law of the New Covenant in the Heart being of the Nature thereof and that for the Universal benefit and help of others and such as own not this cannot endure sound Doctrine especially the Practical Doctrine Disaffect XXXIII W. R. pag. 75. 1st part We have no ground either from the Word of the Lord the Appearance of Christ or from the Scriptures of Truth since the appearance of Christ in the Flesh to expect that any should be invested with Power from on High to establish such things relating to the Conscience i. e. outward Orders Sentences Decrees c. much less to expect that the Children of Light under the New Covenant should be led by the Eternal Spirit and Word in the Heart unto such a Conformity Observe This still relates to his General Objection against outward Rules and Directions Form of Church-Government Discipline c. but is still contrary to the said Epistle signed by him Arthur Eastmead and others at Anne Traver's 1673. as also Contradictory to what he himself has granted p. 23. 3d part in these words viz. NOT THAT I WOULD BE HEREBY UNDERSTOOD THAT IT S NOT NECESSARY TO BE IN THE EXERCISE OF OUTWARD ORDER WITH RESPECT TO THAT GOSPEL DISCIPLINE WHICH BECOMES THE CHURCH OF CHRIST Thus W. R. has granted both Outward Order and Gospel Discipline as becoming the Church of Christ and as necessary to be Exercised whereby he hath still fairly given away his Cause against Church-Government and the outward Methods and Forms thereof As also observe further how manifestly he hath overturned his Work by what follows and therein behold W. R's Self-Confutation in his own words 3d part p. 82 83. viz. I doubt not but there are many who are ready to conclude That an Universal Unity ought to be established in the Churches by the Assistance of outward Instruments that as we are Members of one Body so we may not only be One in Faith One in Doctrine but also One in Practice with Relation to Discipline Order and Outward Forms of Government My Soul should rejoyce to see that day wherein we might be all so led by the Appearance of Christ's Spirit in us under his Government which ought to be exalted over all as that THIS ONENESS might thereby be witnessed amongst all the Families of God's People at this day Thus far W. R. We need not Explicate upon this Passage it s so plain and Evident a Confutation of the greatest part of his Gainsaying and most general Objections against us in relation to Church-Government and Order among us the People called Quakers Disaffect XXXIV W. R. 1st part pag. 72. Moreover 't is observeable if Report be true this Doctrine hath of late been Exalted No Unity but IN Conformity Observe Here in pursuance of Report as else-where of his Jealousies Doubts and Fears he brings an Ambiguous Doctrine as Reported which as its laid down and Charged without Distinction we own not and do question the Truth of the Report let him place it where he can Disaffect XXXV Of Womens Meetings W. R. 1st part pag. 63. There is amongst many Friends a Difference touching the Meetings of Women separate from the Men. Observe Not amongst many Friends does a Difference appear but amongst a few Heady Rash Spirits who despise those Meetings and the Service of them calling them an Image an Idol c. but W. R. appears more warey in this point in not so directly and absolutely opposing the Meetings themselves as some have done but only giving a History of the different Sences and Jealousies of some about them as also his Friends J. W. and J. S. write more Cautiously in this point of Womens Meetings in these words viz. That 't is not agreeable with the Line of Truth to oppose others in the Exercise and appointed Service of the said Meetings who being Conscious therein c. And if it shall please the Lord to manifest a Service in those Meetings in the Countries as well as Cities the same Integrity towards God which hath dwelt with us these many Years past we believe will become a Bond on us to joyn Hand and Heart with others our Brethren and Sisters therein c. Thus far J. W. and J. S. 4th part pag. 38. Herein they appear'd more moderate than some that take their parts who Oppose Contemn and Vilifie those Meetings Pag. 64. In process of Time some Friends thought it necessary that Marriages might be proposed to the VVomens-Meetings but yet several Friends in divers Counties would not assent that they should be concerned in Marriages at length several of those who appeared for those distinct Meetings to be concerned said The Faithfull see a Necessity and Cause to propose Marriages to the faithful Men and Womens Meetings This being uttered with those of Party with G. F. c. Observe Many faithful Friends who are not for Party for Man but Followers of Christ do see a real Conveniency and Service in proposing Marriages both to the Faithful Men and Faithfull VVomens Meetings distinctly and because our Adversary gives us no valid Reason nor Proof to the contrary we shall only at present cite the Reason given in an Epistle from the Quarterly-Meeting in Suffolk dated Mendlesham the 29th day of
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
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 have a Tendence towards the great Ends of true Religion and Christian Society as having a Godly Care among us over one another the Strong to help the Weak and that all may be preserved out of the World 's Evil Wayes and Polutions in that pure Religion that is to Visit the Fatherless and Widows and keep Unspotted of the World so as we may provoke one another to Love and Good Works and to serve one another in Love as the Primitive Christians did knowing that all our Care and the very Intent of our Proceedings in the Church of Christ are for these Ends and all center in that Love which is the fulfilling of the Law and having these things in our Eye we can the more easily concur and accord as to Circumstances and outward Methods and in the Wisdom of God so condescend one to another and accommodate matters as not to divide about them and therefore we do profess seriously we see no real Cause or valid Reason our Opposer shews for the great Noise and Rumble he makes about outward Laws Prescriptions Orders Edicts or Decrees outward Form of Government Apostacy Innovations Impositions Lording over Faith over Conscience c. whilst he shews us no Unjust no Unlawful nor Uncomely Order or Proceedings among us as a People nor yet gives us any Instances or Catalogue of those Impositions Innovations New Doctrines or Practices brought in and received among us which are either Inconsistent with our first Testimony to the Light and Grace of God within and the Teachings thereof or thereby condemned as Evil or wholly Unnecessary in themselves He should have given us a Catalogue of those Innovations he complains of and what Order and Methods he would prescribe to the contrary whether any or none and not go to fill the Peoples Ears with a general Clamour of Apostacy Innovations and Impositions scandalously to render us as bad as the Church of ROME He often charges us with Uncertain Qualified Persons that usually Assemble in our Meetings which concern the Affairs of the Church among us Which is a very Impertinent Objection for granting some Persons Uncertainly or not Rightly Qualified may come into such Meetings such sway not the Meetings in Truth 's Affairs but there is an Eye to the Universal Power of God to sway and rule in our Proceedings and Concerns of Truth and what Reason and Evidence is in Truth given in matters before us these have place in our Meetings and 't is very needfull that some that are not grown into the Exercise of Help and Government in the Church who are Honest-minded should be present at such Meetings that they may have the Advantage thereof in order to their furtherance in the Truth and Service as the Lord shall make them capable for the least sound Member hath its Service in the Body But W. R. appears not of the Apostles Mind who said Those Members of the Body which seem to be more feeble are necessary and those Members of the Body which we think to be less honourable upon these we bestow more abundant Honour c. see 1 Cor. 12. 22 23 24. and Chap. 9. 22. we do not disgrace them in Print as W. R. hath done and therefore those our Meetings are not confined to a Select Number for our Opposer grants That the Children of God may be Instrumental in his Hand to Establish one another in the Faith of God's Elect 3d part pag. 12. as also pag. 19. he has these words viz. I am abundantly satisfied that set and appointed Meetings on certain prefixed dayes being with the joynt Concurrence of those Members assembling and from time to time to be assembled to take care of the Poor and discharge other Charitable Duties to inspect Marriages that none come together Disorderly and to take Care that Truth may not be Scandalized through the backsliding of such who have been in fellowship with the Children of Light are not Inconsistent with that FORM that the Power of God may lead into for I am a Witness for many Years past even to this day that such Meetings have been serviceable to answer those Righteous ends Observe He has here granted the point for Church-Government to his own Confutation and that which is the end of such our Assemblies What 's then his complaint of Rules outward Orders Forms of Government c And who among the Children of Light do not see these to be needful as well as serviceable And what Forms Prescriptions Rules or Laws are executed or put in Practice among us which tend not to answer those Righteous Ends to wit the taking care of the Poor discharge of other Charitable Duties inspecting Marriages to prevent disorder therein and to take care that Truth be not Scandalized through the back-slidings of such who have been in Fellowship among us These are the very Righteous Ends and Services intended and aimed at in those our Meetings which being granted in the General we would ask this Person or any one adhereing to him 1st What are those Innovations he complains of among us in respect to an outward Order Discipline and Form of Government 2dly What Impositions Orders Prescriptions Laws or Rules can he justly charge the People called QUAKERS who are not of his Party withal which the Spirit of Truth hath not Unity with and which therefore the Members of Christ's Body and Children of Light are not obliged to obey or practise as not seeing it their Duty Disaffect XLIII And seeing he affirms That the People of the Lord called Quakers are in the Practice of many things with respect to Church-Discipline wherein the Scriptures treating of those things given forth by Christ and his Apostles are silent Third part pag. 20. compared with what he affirms pag. 24. That part of that outward Order in Discipline wherein divers of the People of the Lord called Quakers have been acted is such as that there is not the least Foot-steps thereof to be found in the Scriptures as Exhorted to or as Practised by the Apostles And what suppose this were true which yet we do not grant him so long as they are the People of the Lord and they waiting on him he is their Shepherd and Guide by his holy Spirit and Principle of Truth within which leads not contrary to any Wholsome and Evangelical Precept or Christian Conversation and Practice recorded in the holy Scriptures And W. R. so far Answers himself in this matter as that he grants The Principle of Truth in these latter dayes hath and may lead into the Practice of OUTWARD ORDER in Discipline with relation to the Church of Christ. Whereby he assents to a higher Rule than the Scriptures namely the Principle of Truth and then the Question is 1st What those many things are with respect to Church Discipline wherein the Scriptures are silent We find him only in reference to this point telling us thus 3d part pag. 24. viz. I could give many Instances hereof but one
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
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