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.

The Accuser of our Brethren cast down in Righteous Judgment , &c.

WIlliam 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 Meetings , which he Reflects upon ) whether by Name , or not Named in his Book ( and that his Book is in Pursuance of the Title , as appears at large in it ) this we judge to be both False and Scandalous , and also , as absolute a Sentence of Excommunication , and much like a Bull from Rome , against many faithful Servants of Christ : And herein hath W. R. unjustly assumed a Power of Excommunication , never given him by Christ Jesus our Lord , nor allowed by his Church .

In the Title pages of his three first Parts , he writes thus , viz.

Disaffect . II.

By WILLIAM ROGERS , on behalf of himself , and other Friends in Truth concerned .

To those he writes against , he gives these Titles , viz.

Preface . Adherents to George Fox , Apostates or Innovators : George Fox his Party : Those of Party with G. F. &c.

Observe .

First , We cannot believe that W. R. in this his Book truly represents Friends in Truth : But , secondly , That many Friends in Truth are Scandalized and Abused thereby .

Disaffect . III.

William Rogers's Preface saith , Now , so it is , that so great a concern of Conscience lies on many to encourage the Publication thereof , as that we can no longer forbear , lest it should be reputed , that the Doctrine and Life of Christianity were wholly extinct amongst the aforesaid People .

Observe .

This Passage we also judge tends to the great Reproach and Scandal of the People called Quakers , as implying , that they by a great Apostacy have given occasion to be so reputed , and that therefore W. R. and his Party only are so deeply concern'd to Vindicate the Doctrine and Life of Christianity ( in themselves only ) by the Publication of his Book . But who those many are , that had such concern of Conscience lying on them for its Publication , is yet to be enquired ; And what Antient Doctrine , or Doctrines of Christianity are those People called Quakers ( whom he writes against ) Apostatized from ? And what New and Unchristian Doctrines or Practices are they fallen into ? We find no Proof nor Discovery thereof in all his Book , but the said People greatly abused thereby .

The Passage before-cited about such concern of Conscience , as that they could no longer forbear the Publication of his Book , to prevent the Thoughts of the Doctrine and Life of Christianity being wholly Extinct amongst the People called Quakers , together with many Passages in the Second Part of his Treatise , do shew , that it was designed to be published not only among the People called Quakers , but among the World's People , and such as are our Adversaries and Opposers , as appears by these Objections , amongst others , in his second Part , Chap. 2. page 6. viz.

Obj. Do you not think that those Jews who Crucified Christ , acted not from the Light within , since some of them verily thought they did God good Service therein ? ( which having given an Answer to ) he frames another Objection , thus , viz.

However some Objecting may say , What is this to a Light Within ? 'T is very plain that John the Evangelist meant nothing of the Light within , in your sence , but of the Personal Appearance of Christ without , &c.

Observe .

That these Objections are taken from our Adversaries and Opposers of the Light of Christ within ( and not from any called Quakers ) which W. R. accordingly undertakes to Answer , in Vindication of the Light within ; and therefore it appears , he designed his Treatise to go among Truth 's Adversaries , as well as Friends ; whence it follows , that wherein it either charges or reflects on the People called Quakers , or the greatest part of them , as being Apostates , Innovators , &c. or gone from the Doctrine and Life of Christianity , the Scandal and Reproach thereof against the said People , and the holy Truth professed by them , is the more Notoriously aggravated . And though W. R. has shewn himself as a strong Oak and tall Cedar in this Work of Division , we doubt not but some that have lean'd upon him , and been mistaken in his Design , will be ashamed of their Oak .

Disaffect . IV.

W. R. Preface , pag. 3. Many in that City ( i. e. Bristol ) retain their antient Respect for John Story and John Wilkinson , two Antient and Honourable Labourers in the Gospel of Christ , whose Conversations and Doctrine I have not known or understood to be exceeded in Godliness by any MORTAL MAN WHATSOEVER .

Observe .

By this it appears , that W. R. seems to be a great Admirer of , and Advocate for these Persons , whom he thus highly applauds and contends for ; but whether his being so greatly afficious for them will redound to their Reputation , or the Credit of their Cause , we refer to God's Witness in all Impartial Friends , and even to the same in their Consciences for whom he thus highly Advocates : and we disown his Admiration and Comparison of them , as not safe , nor a preaching up Christ , but setting up Man and Creatures , the same he has accused others for : He has neither Known , nor so much as UNDERSTOOD their Conversations and Doctrine to be Exceeded in Godliness by any Mortal Man WHATSOEVER . He has not understood that either Righteous Abel , Enoch , Daniel , Job , Elijah , Elisha , Jeremiah , or any of the holy Prophets of God , or Apostles of our Lord Jesus Christ , did exceed these Persons ( whom he so highly contends for ) in Godliness of Conversation and Doctrine ; We cannot own his Judgment or Comparison herein ; and we ask , if J. S. and J. W. do really approve thereof or not ?

Disaffect . V.

W. R. Preface , p. 6. These kinds of Declarations frequently published amongst the aforesaid People , viz. LET US EXCLUDE THE REASONING , THE WISDOM AND THE JEALOUSIE , AND LET US HAVE AN EYE TO THE BRETHREN ; further Insinuating , as if God had ordained Ministers among them that are to see and hear for the Body , and common Members of the Church ( as the Printed Terms are * * Que. Where are those Printed Terms ? ) I cannot but be full of Jealousie , that these things have a tendency to insinuate Submission without Conviction , and nurture up Ignorance , instead of Wisdom , and to introduce Bondage , instead of Freedom in Christ , as much as ever was under the cover of a Black-coat in the Dark Night of Apostacy , where this Maxime , viz. Ignorance is the Mother of Devotion , is known to be true , with respect to a zealous Observation of what the Clergy have imposed and taught .

Observe .

First , That [ These kinds of Declarations are frequently published among the People called Quakers ] we utterly deny ; he hath therein ( as we judge ) uttered Falshood , and abused the said People . And yet to his own Contradiction he hath granted the matter herein opposed by him in pag. 18. first Part , in his Marginal Note , the words are these , viz. We would not be understood , that it is not fit to have an Eye to faithfull Brethren in any thing ; whereby he grants , that an Eye is to be had to faithful Brethren in some things at least ; the more unjust he to make such ill use , as he has done , of the words before-cited by him .

Secondly , If any of the said People have at any time so published , as , Let us exclude the Reasoning , the Wisdom and the Jealousie , and have an Eye to the Brethren , we cannot but in point of Justice , as well as Charity , conclude , that the words will bear a better sence than W. R. hath ( as we judge ) most unjustly deduced from thence , and that from his own false and perverse Jealousie , which he appears to be full of ; and that the intent of the words was to exclude Fleshly Wisdom and Reasoning , and Evil Jealousie , and to have an Eye to such faithfull Brethren in their Doctrine and Example , as shew forth Righteousness and Christianity in both , as he hath in part granted ; and not that those eying them therein should be kept in Blindness , or brought under a Submission without Conviction , or kept under a Blind Obedience to be nurtured up in Ignorance or Bondage , like those in the Dark Night of Apostacy , where Ignorance is the Mother of Devotion ; for how should they eye faithful Brethren , if they be Blind or have no Eyes to see the Christian Example ? nor have we any such Doctrine among us , as to shut out the Reason , the Wisdom and Jealousie without Distinction ( that is , Wisdom and Reason of all kinds ) as he falsly saith , pag. 18 , & 27. first part ; as if we were taught to shut out True Reason , Divine Wisdom and Godly Jealousie , as his words [ Without Distinction ] and all kinds ] imply ; Oh Horrid Abuse ! These things considered , we judge W. R. hath most Unjustly inferred his false Jealousies against us , tending to render us , the said People , highly guilty of gross Popery , wherein he has taken up the Persecutors Weapon against us , tending to make us so Obnoxious , as that our Persecutors may take the more occasion to destroy us , but that the Lord stands by us ; and herein we judge W. R. has written and acted Wickedly , and shewn himself a Publick Adversary against the Interest of Truth and God's People , as well as against the Protestant Interest in general ; and consequenly , his Work herein greatly tends to gratifie our Enemies the Papists : And of this his wicked Work of charging us with Rank Popery , he ought to Repent , and to Retract and Condemn it ; and we do believe , there are but few ( if any ) of his own Friends , who dare publickly own or stand by him in it ; for 't is most shameful and abusive , and shews the Spirit of Apostacy & Persecution to be deeply entred him ; the time was when he knew better things , than thus to write of the People of God called Quakers , but his Condition is now to be Lamented ; the Lord forgive him .

Disaffect . VI.

W. R. In his first part , p. 8. thus frames the Objection , viz. But suppose some Persons in their respective Countries should undertake to meet together quarterly , and at such Meetings chuse two Persons to go to the said General-Meeting , as was endeavoured the last Year . W. R. Answers , viz. We deny that it can be agreeable to the Truth , for such to assert , that from thence they are invested with Power to Ordain and Appoint certain things unto which others as Members of Christ's Body ought therefore to yield Obedience , whilst not perswaded by Christs Light in their Consciences of their duty therein .

Observe .

These passages compared , we look upon them as unjustly reflecting on those Meetings of our Friends mentioned , and a gross mistake , at least , in his so stating the matter against the Persons desired or chosen to attend the General-Meeting , and upon this mistake depends much of his Book , from whence he hath deduced most scandalous Consequences , to render the Members of our said Meeting , as from their choice , assuming a Power to ordain and appoint certain things to impose upon their fellow Members , to yield Obedience unto , whilst not perswaded by Christs Light in their Consciences of their duty therein ; this we testifie against as a falshood , and as a scandalous Aspersion cast upon the members of our said Meeting , as tending still to render the People called Quakers assertors or imposers of Blind Obedience , to make us look as like Papists as he can ; but if he cannot prove that either our said Meeting , or the Friends of the Country , who come to it , do so assert , as he saith , That they are Invested with Power to ordain and appoint certain things unto which others as Members of Christs Body ought therefore to yield Obedience , and that whilst not perswaded by Christs Light in their Consciences , &c. ( as we are satisfied he cannot ) then 't is a manifest Forgery in him to place this as their assertion , and in this his framing of Objections and general Answers to the scandal of the said People , without either Naming or Enumerating those certain things so appointed and imposed , as he pretends , he appears a very unfair disingenious as well as impertinent Writer , that fights with his own Shadow , and quarrels with his own Unjust Forgery ; and we are still to query , What those certain things are that are appointed in our said Meeting , which the Light of Christ in his Members hath not Unity with ? And secondly , when did ever our Meeting , or our Country Friends attending it , assert , that They are Invested with Power to ordain certain things , unto which other Members of Christs Body ought to yield Obedience , WHILST NOT PERSWADED by CHRIST's LIGHT IN THEIR CONSCIENCES OF THEIR DUTY THEREIN ? For since our Adversary has framed this passage in pursuance of his Charge in his Title , viz. Apostate and Innovator , he might as truly have told the World , that the Quakers in their Meetings do ordain and impose such Innovations or New things , that in themselves are so unjust , dishonest or corrupt as that the Light within cannot own so as to perswade his Members thereunto , ( but he has known the contrary in his own Conscience ) for whatsoever things are just , honest , commendable , and of good report , consistent with Truth , Christian Charity , Love and Good Works , the Light of Christ within doth own and perswade to such things , and for such things , Christian Ends and Services we testifie our Meetings are , and to stir up thereunto in Practice , whatever Satan ( the Accuser of the Brethren ) or his Agents say to the contrary .

Disaffect . VII .

In W. R. his Preface to the Reader , he puts the Question thus .

Query , Why hast thou omitted to mention the Names of some Persons and Authors of some Books and Papers reflected on in this Treatise ?

In answer to this , he gives this principal consideration and reason , viz.

Though hardness of Heart hath so over-taken some , as that they may still continue to oppose their Brethren in the Truth , without the least just ground or pretence either from the Light of Christ within , the Scriptures of Truth or right Reason ; yet I am not without hope that some others ( concerned against their Brethren in the present Differences ) may in some time come to a sence of their failings , and Repent , and then either the Memory of their Offence may be blotted out , or their Repentance therewith ( if timety known ) Recorded , and that according as Opportunity may permit and Truth require . [ Thus far W. R. ]

Hence observe : 1st , That the Reason why he has reflectingly mentioned the Names of some Persons in his Book , is , their hardness of Heart , and continuing to oppose , as he judges .

2dly , The Reason why the Names of others reflected upon are omitted in his Book , is , That he hath hope of their coming to a sense of their failings ana Repent .

And 3dly , That when they Repent , either the memory of their Offence may be blotted out , or their Repentance therewith Recorded . See now what Authority and Judgment he hath , ( Diotrephes-like ) assumed to himself ( without the Church , or consent thereof ) to Excommunicate , to Condemn , and Record such Persons as oppose him , and with what distinction some by Name , as hopeless of their Repentance , others not by Name as having hope for them : hence it follows , that all whom he hath censured and condemned by Name , are in his account hardned past Recovery , as George Fox , Charles Marshal , Jasper Batt , Robert Barclay , John Blaykling , Robert Barrow , and others ( Men more Righteous than himself ) he has reflected on and severely judged by Name , and that on Record , rendring them Infamous ( what in him lies ) to Posterity , in his printed Volumn ; and when is such a Record and Memory like to be blotted out , as he pretends ? But if to get off this hanck , he should alledge , That his meaning was not so severe as to render them whom he has named Irrecoverably Hardned , or Without Hope , ( though it most evidently follows , from his Reason before cited , why he has omitted the Names of others , Persons reflected on ) for that he hath intimated some hopes concerning G. F. in his fifth part , p 92. in these Words , ( viz. ) On this score I am now concerned in my Conscience thus to declare , and conclude , that for sometime past G. F. hath stood in a state of Seperation from many of the Lord's People ; May the God of Heaven give him a true sight and sense thereof unto Repentance , that so before his Body be turned to Dust , from whence it came , he may be restored into fellowship with them again , saith my Soul , William Rogers .

'T is true , that he has herein intimated that there is yet some hope for G. F. as that his Offence is not so great , nor he so irrecoverably hardned , but that he may possibly Repent , and be restored into Fellowship with the Lord's People ; that is , in his sence , with W. R. and his party : but then how fairly doth this contradict his Reason for omitting the Names of others , as not being without hope of their coming to a Sence and Repentance ? for by the same Reason , he should have omitted to name G. F. and others upon Record , so Infamously as he has done , if he be not without hope of their Repentance and Restoration , otherwise he has dealt very partially and unjustly in recording G. F. and others by Name , whilst there is the same Reason for to have omitted their Names , that he gives for omitting others ; thus this severe Judge , and Excommunicator , runs himself into a Labyrinth of Confusion ; and this is not all , but there lies another palpable Contradiction in the case , he appears for recording Persons Offences , and their Repentance also , as his great Book in Print contains matter of Record and Condemnation against many Friends , some by Name , and others not , all as being the Apostate and Innovator , from whom he distinguishes the Christian-Quaker in his Title page , and yet as Persons not Irrecoverably fallen , but that they may be restored to a true sight and sence unto Repentance ; but how Notoriously in this matter hath he contradicted the Testimony of his frequently termed two Ancient and Honourable Friends and Brethren , J. W. & J. S. cited in his fourth part , pag. 39. where they thus declare , viz. From that Inward Sence and Heavenly Understanding we have , we see no necessity to leave them ( i. e. Condemnations ) upon Record to Posterity , or retain them when the Sin is blotted out and remitted by the Lord , neither to be extended farther then the Offence is known , nor yet to continue longer than the Memory of the Offence abideth . Thus far W. R's said Brethren .

But W. R. hath recorded Condemnations in his great Book in Print , that are like to be of farther Extent and longer Continuance then either the Offences supposed , or Memory of them otherwise would have been , and that in a very infamous and disgraceful manner against particular Persons by Name , whom yet upon serious thoughts , he dares not finally condemn as Persons Irrecoverable : See how apparently contradictory his Work is to it self , and to his Brethrens Testimony , he is contradicting them whom he advocates for ; so that his Judgment against particular Persons will be of less Credit with all Judicious Readers , because of its inconsistency .

Disaffect . IX .

W. R. has pleaded his being concerned to oppose an Erroneous and Persecuting Spirit , which he saith , He hath beheld entring among the Flock of God , and his being preserved by the Arm of the Lord's Power , in his acting to keep a Conscience void of offence , and his concern of Conscience to prepare his Manuscript , his frequent breathing unto the Lord that he might not bring forth an untimely Birth , but might answer the Witness of God in all Consciences : On all which he tells the Reader thus , viz. That to my inward Peace and Joy in the Lord , I can say , that I have the Evidence of his Spirit ( notwithstanding what any Man may say to the contrary ) that he hath owned my proceeding therein hitherto .

These are very fair and specious Pretences , but his Work appears otherwise , an untimely Birth , and monstrous , both scandalous to Truth , and the People of God among us , called Quakers , as is evidently proved in this Treatise , and as it will farther appear , his Delusion under these fair pretences is the stronger , and the Witness of God hath searched and found it out , in his reproachful abusive Work ; By all which we find that he has not singly nor Innocently waited upon the Lord , nor in a right Spirit breathed unto him for Counsel ; but rather with a False Heart , a Double Mind and a Self-Will , inclined and bent towards this his perverse Work of Discord , which was conceived in Sin , and brought forth in Iniquity , and is found to be a confused , deformed , monstrous Birth ; we mean his great Book , stiled , The Christian-Quaker , &c. Though he farther pretends , that As he was seriously waiting on the Lord , he became satisfied in his Conscience , to forbear Reflecting in his Treatise on the Names of many reputed Quakers . Albeit he has so Characterized many , not named by him , that 't is easily understood whom he smites at , for all his great pretences in the matter , and his Forbearance , which he pretends was upon the Intercession of several of his Brethren , for which Submission to them , he cites the Apostles counsel to the Ephesians , To submit themselves to one another in the fear of God : Whereby it seems then he owns an outward submission to his Brethren , though he has much opposed outward Orders , Directions , Laws , Decrees , 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 n●● 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 , Pag. 26. I have this to say , That such a● 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 Pag. 27. 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 Pag. 28. 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 Promulg●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 Bristol ; two several Parts of it almost finish't , as appears by the pages . Secondly , That W. R. was then Earnest for the Expedition of it , that it might be Printed , which was about Eighteen Dayes before the said Epistle came to his Hands . And to be sure , his Book was put to the Press a considerable time before that ; the Printer saith , 't was begun withal in the Press in the Moneth called August , 1680. which was about or near two Moneths before the said Epistle ( alledged by him ) was in being ; for it was not delivered unto the Printer until the 25th of the 8th Moneth , 1680. which was Four Dayes after the date of W. R's said Letter to J. B. the Printer , which intimates so much of his Book then already Printed , and requires Expedition for the rest .

Qu. But then why was W. R. so ready to catch up the said Epistle that came to his Hands but the 8th of November , 1680. for to make such a Principal Instance of it to prove the Righteousness and Reasonableness of his proceeding to Print his Book of Divisions ? seeing he knew in his Conscience he had proceeded so far in the Printing his Book so long before , and not only so , but confesseth the same 8th of November , 1680. That all his Treatise , excepting Postscript , Index and Errata , was then already Printed ? We can make no better of it , than that he was befool'd in his Craft , so as to manifest his own Fallacy and Unrighteousness in his Silly Pretences and Deceitful Subterfuges , and the plain Truth of it is , the said Epistle by Anne Whitehead and Mary Elson was so far from being the Cause of of W. R's Printing and Publishing his Contentious Book , that his Printing thereof was an Occasion of their Writing and Printing their Epistle , as they were concerned in Conscience , when they heard that W. R's Book was in the Press , and had been for some time Printing before they writ heirs , and they understanding what kind of Book his was ( when some Sheets of it were handed up and down ) tending to Strife and Division ; whereas their end in writing theirs was to warn Friends against the Spirit of Discord , and not against Persons by Name ; so that W. R. has not Imitated that Copy , what-ever Occasion he makes of it .

If he alledges , that the Publication of his Book was not till after he met with the said Epistle . We Answer , That 's an Unjust and Silly Evasion again , only varying from his Terms Proceeding to Print ( for which he brings the Instance of their Epistle ) unto the Term Publication , which leaves him without his chief Plea of Righteousness in Printing . This Equivocal and Fallacious way of Writing and Pleading will not excuse or cover him , as an Innocent or Righteous Person in his proceeding to Print , or in his Allegations for himself therein , against others ; for he has granted Printing to be a Promulgation or Publication , as in his words [ Frequent Promulgators by Printing ] ( which is a Falshood ) and he has confessed , his Treatise was Printed when the said Epistle came to his Hands , being the 8th of November , 1680. so that in Printing his Book of Divisions , he did Promulgate or Publish it , only it was so Bulkey that he could not get it all Compleated , Bound up , and sold abroad , before the said Epistle was Printed ; however , that was Accidential , the Bigness , Trouble and Charge of his Book made it not so Expeditious as an Epistle of two Sheets , which no whit proves his Intention or Proceeding to be Righteous , in first putting his to the Press , and having gotten it Printed before the two Sheets came to his Hands ; besides , was not W. R. so earnest for Expedition , in the Printing his Book , that ( in its several Parts ) it was put into several Hands of the World's Printters , Persons not called Quakers ? and not only so , but being Printed , it appears to be designed to go abroad in the World .

And further , if to evade the Charge of Fallacy and Injustice , Deceit and False cover laid on W. R. in this matter , he flies to his Gramatical sence of his Words , and pleads his Intention , &c. as thinking himself safe in both — 1st , We say his present proceeding to Print cannot in reason be confined to his Postscript , wherein the Words are — Nor Answer the SOME of the People called Quakers he tells of , that have judged him Wicked as for intending to Print against Friends , Post. pag. 25. ( whom he undertakes to Answer in that case ) nor vindicate him , as to his Historical Relation mentioned in the same page , which includes his Book , which cannot be confined to , nor included in his Postscript .

2dly , The Reasons he gives in his Postscript to prove himself Righteous in his proceeding to Print , cannot relate only to that his Postscript , but to his whole Book , because they areadded for a Supplyment to his Preface to the Reader , his Introduction to the First and Fourth Parts of his Treatise , which Preface and Introduction concern his whole Book , or Historical Relalation ( as he calls it ) and which Preface and Introduction he thinks may give sufficient satisfaction to every Impartial and Unprejudiced Reader ; but lest the Ignorance or Blindness of any should be so great , as not from thence to perceive the Righteousness of his present proceeding to Print , &c. he gives his Additional Reasons and Instances in his Postscript , the chief whereof is that relating to the two Printed Sheets which came to his Hands the 8th of November , 1680. as aforesaid , wherein the Supplymental Reason given , was more clearly to evince the Justness of his proceeding to Print , than he had done before in his said Preface or Introduction , as that it was even to prevent such great Ignorance and Partiality , as would hinder any from perceiving his Righteousness in proceeding to Print .

3dly , If W. R. says , That he thinks himself safe , both in his Intention and Gramatical Sense * * As he pleaded at a Meeting at Devonshire-house , London , the 27th of the 3d Moneth 1681. of his Words , viz. That such as 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 have been Divisions among the aforesaid People , as thence concluding , the words being Conjunctive , only to import that FREQUENT cannot relate to each one abstractly , but to all joyntly , viz. to Publishing by Declaration , by Manuscript , and by Printing , and that he intended by PRINTING , only the said Epistle of two Sheets being Published before his Book came out of the Press . We say , that then he writes Fallaciously and Prevaricatingly ; for [ Frequent ] doth as well relate to Printing as to Declaration and Manuscript , wherein we cannot think that he intended only that there was but Once a Publication by Declaration , and but Once by Manuscript , and so but Once by Printing , as if only those three Publications , in these three wayes , did amount to make up the Frequent Publication intended ; for he quotes several Declarations and several Manuscripts , and but that One Epistle in Print , for his Printing ; as also his Intentions in Printing cannot be proved Righteous , by his Instance of that Epistle being publick before his Book ; for his Intention of Printing , as also his often Threatning to Print , was a long time before that Epistle ever was in being ; and when he gave his said Supplymental Reasons in his Postscript , on the 10th of November , 1680. he had Printed his Treatise , except the Postscript , Index and Errata , as he confesseth the 8th of November , 1680. being the same day that Epistle came to his Hands , and therefore his Intention of Printing and Publishing Divisions could have no Relation to that Epistle , as any Cause or Reason of his Intention ; And how could that Epistle be any Reason of his Printing , when it was not in being till after he had Printed a great part of his Book in the Five Parts of it ?

4thly , If he yet alledge , That in the Title Page of the said Epistle , 't is said to be Printed by Andrew Sowle , and to be sold at his Shop in Devonshire-Buildings , and that therefore he was the more concerned for the Publication of his Book , when it was Printed . To this we say , That Addition , shewing by whom it was Printed and Sold , was the Printer's own Addition , and not the Authors , and yet suitable enough for him to add , being cautioned in the same Title Page how far it was intended by the Authors to be published , being plainly Recommended to Friends in Truth , chiefly for the sake of the Weak and Unstable-minded , for Information and Encouragement in our Christian Unity and Society , held in the Spirit of Christ , both in Faith and Practice , as their words are ; so that the Advice , where to have that Epistle , was for Friends , to whom it was recommended , that they might know where to have it ; whereas W. R. has given no such Caution in his Title page , but leaves his whole Book , and Friends Reflected on therein , to the Censure and Judgment of the World , Unbelievers and Truth 's Adversaries , to the great Scandal and Reproach of Truth and Friends in it .

Qu. But hath not W. R. placed the Publication of his Book upon a higher Motion and Necessity , than the occasion pretended of the aforesaid Epistle ?

Answ. Yes , a far higher ; and what is it ? 'T is upon such a great concern of Conscience pretended , that the Publication of it could no longer be forborn . The Accounts he gives in the case are these , viz. So great a concern of Conscience lies on many to encourage the Publication thereof , as that we can no longer forbear , lest it should be reputed , that the Doctrine and Life of Christianity were wholly extinct among the aforesaid People [ as in his Preface . ]

And pag. 77. 1st part , The Righteous God bears us Record , that the very reason why this Treatise is now prepared , is , because our very Consciences , on behalf of God's People , are concerned . [ Thus far William Rogers , William Ford , the Subscribers .

Note , That these high Pretences of Conscience , both for the Preparation and Publication of their Book , as that they could no longer forbear , must needs be before 't was Printed ; here was two great concerns in the case , the one to Prepare it , the other to Print or Publish it by Printing , both which Concerns were before the aforesaid Epistle of A. Whitehead and M. Elson was in being ( at least , before ever W. R. knew or saw that Epistle ) and therefore that Epistle could not be the cause of such concern of Conscience to Prepare , Print or Publish W. R's great and Chargeable Book ; besides , it may be observed , that all the Allegations ( used by some of his Party ) for the Publication of his Book , as about G. F's not giving him a Meeting , or not giving it under his hand to meet him , appear but meer Pretences and slight Covers , having placed a Necessity to encourage the Publication thereof upon a higher and more absolute concern of Conscience , as namely , to prevent such a Misrepute , as that of the Doctrine and Life of Christianity being wholly extinct amongst the People called Quakers . And there 's not the least Colour or Pretence of Reason , that this Danger should be placed either upon the said Epistle , or upon G. F's not meeting W. R. in his time : This his pretence of such concern of Conscience is far higher than these .

But if it shall yet be pretended by any , that G. F's not giving W. R. a Meeting , was cause of his publishing his Book . Then how Unjust , and grosly Unreasonable was it , to expose the Names of divers other Faithfull Friends in Print , and that to Infamy , without any such particular Offer to them , and Refusal on their parts ?

Moreover , W. R. is so far from proving himself Just or Righteous in his proceeding to Print , by those Instances he gives of a Publication of Divisions by Declaration , by Manuscript , and by Printing , that his great Injustice and Iniquity therein appears , there being no just Comparison between these ( so far as he yet gives Instances ) and his great Book in Print , either as to the Nature , Quality or Quantity ; For , 1st , What he mentions of Declaration in their Meetings , if it were all true , it was not published in Print to the World until he himself did it ; neither do we understand , that such Unprinted Declaration can Equalize his Book , in the Pernicious Nature and Tendence of it , in many particulars , which are Scandalous to us as a People , and against divers honest Men by Name , and not only so , but 't is against Church-Government and Order among us .

2dly , The Forty Four Articles he mentions , were not in Print , nor the Paper of Sixty Six , nor the Narrative at Drawell , nor were these ever intended to be exposed in Print , or to the World , as his Book is , but to be reserved within the Church , till matters might be cleared , and Reconciliation and Union effected , which divers faithful Friends among us have earnestly desired and travelled for , whose Work and Reward is with the Lord , though this Perverse Spirit turns all into Bitterness , Gall and Wormwood .

3dly , And as to that Epistle written by a Publick Preacher , as he saith , Post. pag. 26. that was not in Print , nor any Persons by Name reflected on in it , though mention be made in it of Rents , Schisms , Contention , Strife , Distraction , Discord , &c. A faithful Testimony was therein given against the Spirit of Discord , Division and Separation , refering it to the Witness of Truth in all Consciences , and the Spirit of Judgment in themselves , to make the Application to Persons , and not by Name to Infamize any . G. Whitehead owns the said Epistle , and saith , he hath stood by it , and hopes ever to stand by the Testimony and tender Counsel therein , in the same Spirit that moved him to write it ; as also , that since W. R. has made such an occasion and pretence of it , to justifie his own proceeding to Print , he had done him more Right , if he had printed it together among others , in his Book , which Epistle , and the publick reading of it , was approved by divers of W. R's own Friends : And what if it were read in such a publick Meeting for the Worship of God within the City of Bristol , the 21st of the 11th Moneth , 1678. ( as he saith ) where some were present not accounted to be of the People called Quakers ? though there was but very few such there then , as Credible Account was given from Bristol ; but at that Meeting the People present were mostly Friends , as in an Account , dated , Bristol , the 25th of the 11th Moneth , 1678. And what though some others were present , and heard it read ? What knows he but it had a good Effect on some of them ? seeing Division , Contention and Discord have ( both before and since that ) happened in that Meeting , according as he has related in Print , there was the more need of such a Testimony going forth against such a Spirit of Contention and Discord , that hath so openly appeared in that place .

4thly , Neither is there any just or equal Comparison between the said Printed Epistle , and W. R. his great Invective Book , which tends to the Perpetual Reproach , Scandal and Infamy of divers Faithful Persons by Name , and of the People called Quakers , the Truth and Christian Religion professed by them ; whereas the said Epistle by Mary Elson and Anne Whitehead was not to Infamize any Friends or Professors of Truth by Name , but according to the Title , An Epistle for True LOVE , UNITY and ORDER in the Church of Christ , against the Spirit of Discord , Disorder and Confusion , &c. All which considered , W. R. hath manifested his Injustice in these his several Instances , as well as his apparent Fallacy and Impertinency in that one principal Instance of the said Printed Epistle , so that the Foundation of W. R's proceeding to Print is evidently proved Deceit and Falshood .

But come on , we have dwelt some-what long upon this point , let 's now briefly sum up and present the Case in W. R. his own sence ( and see how far that will go ) thus , viz. The said Epistle of two Printed Sheets , given out by Anne Whitehead and Mary Elson , amounting to a Publication of Divisions ( though Reflecting on no Persons by Name ) coming to my Hands the 8th of November , 1680. it was a great Provocation to me , and the chief concern upon me to Publish my Book of Eighty Sheets , or above , reflecting on many of the Chieftains among the People called Quakers , by Name in Particular , and upon the greatest part of that People in General , who own them , as also upon their Meetings that are for an Outward Form of Church-Government , Visible Orders , &c. as being Apostates and Innovators , &c.

To all which it may be said , Oh! great Champion Scribe of the Schisme and Faction , and Popular Person ! wa st thou so provoked by two poor Women , with their but two Printed Sheets against the Spirit of Discord , that thou must needs revenge thy self with a Furious Confused Book of above EIGHTY Sheets in Print ? Is this thy Justice , Manhood and Valour so Excessively to vent thy Fury , for the sake of two such ( in thy esteem doubtless ) Inconsiderable persons , their two Sheets ? At this rate we may expect , that we shall so hugely provoke thee , by this Treatise , against thy work of Darkness and Confusion , that thou wilt severely pay us off with a Book of Five or Six Hundred Sheets at least ( but then thy Friends must very highly advance their Purses towards the Charge , if they 'l be so Mad or Silly . ) Be sure ( if thou writest against us ) make it a huge big Book , or else thou wilt not proceed according to thy former GREAT CONCERN OF CONSCIENCE and JUSTICE against the TWO Womens TWO Sheets , and many more because thereof . However , if thou pretends to make Answer or Reply hereunto , let it be as big as it will , let it but refer to holy Scripture , and be Argumentative , and it may probably be the more taken notice of ; but if it be a kind of History , made up of Stories , Reports ( and thy own Jealousies ) to expose Weaknesses , and to render Persons by Name Odious ; 't will then be No Answer , but a Dirty Revengeful Clamour , like much of thy Unchristian Book already extant , to thy ( and thy Abettors ) great Shame and Disgrace .

Disaffect . XI .

First Part , pag. 9. W. R. frames an Objection , in which are these words , viz. And that we ought to believe as the Church believes , compared with his 4th Sect. pag. 23. The Title whereof , with some other words objected by him follows , viz.

Sect. 4. An Answer to the Third Position , deduceable from an Objection raised toward the Conclusion of the first Section , viz. That 't is Folly and Hypocrisie to profess our selves Members of the true Church , and yet not believe THUS as the true Church believes .

W. R. To this we say , We are altogether dissatisfied ( especially when we consider what a Body of Darkness hath entred under the Belief of this Position [ We must believe as the Church believes ] ▪ And pag. 24. May it not further be said , we know how Papists and Protestants describe their Church , &c.

Observe .

That herein our Adversary still persists in his course of Envy and Persecution , by thus seeking to render us as like Papists as he can , as if we were imposing an Implicit Faith , concerning our Assemblies , without Conviction , on the bare Terms of [ Believing as the Church believes ] which Imposition we Abhor , being alwayes for that Faith that 's Explicit , Clear and Evident , grounded upon the plain Evidence of the Spirit ; besides , to render us Odious and Obnoxious in this matter , W. R. hath Fallaciously wronged the Citation in his said 4th Section , and whereon he grounds his whole Section , leaving out the very foregoing words , which are the most Material and Explanatory words , as in the Title of his said Section , compared with the Book he took them out of , Entituled ; THE APOSTATE INCENDIARY REBUKED , &c. pag. 16. the words are these , viz. I affirm , That the true Church is in the true Faith that is in God , and we must either believe Thus as the true Church believes , or else it were but both a Folly and Hypocrisie to profess our selves Members thereof . See how plain the words are , principally relating to the Faith that is in God , which explains the matter ; but W. R. though in his first Sect. pag. 9. cites the words , viz. The True Church is in the True Faith , that is in God ; in his 4th Sect. he wholly leaves them out , and places his Exceptions and Answer upon the latter part , some-what varied into a Position , which he deduces from an Objection of his own framing , and then cryes out , We are altogether dissatisfied , when we consider what a Body of Darkness hath entred under the Belief of this Position , WE MUST BELIEVE AS THE CHURCH BELIEVES . Thus crookedly and perversly has he Scribbled , to put the Odium of POPERY upon us ; but if we should ask him , Is it not in it self true Doctrine , That the true Church is in the true Faith , that is , in God , and we must either believe thus [ i. e. in God ] as the true Church believes , or else it were but Folly and Hypocrisie to profess our selves Members thereof ? Dare he say , that to believe in God , as the true Church believes , is Unsound Doctrine ? But be it noted , how he hath contradicted himself in confessing to that which he hath made a Section against , as before ; see his Third Part , pag. 74. his words are these , viz. I confess the true Church is in the true Faith , and every Member thereof is in some Measure ( at least ) of the same Faith , that all the Elect of God are of , so that it may in Truth be said , every Member of the Church doth in some Measure believe as the rest of the Members do . Behold , here he hath granted the matter , which he hath made so much ado against , in his 4th Section of his 1st Part , aforesaid . Thus one while he Opposeth ; another while he Grants the Thing Opposed ; one while he Condemns ; another while Retracts ; but that we do not impute to his Ingenuity , but to his Enmity , Inadvertency , and Discomposedness and Prolixity in his writing .

Disaffect . XII .

W. R. first part , pag. 9. He frames the Objection , viz. 'T is true , Friends in the beginning were turned to the Light in their own Consciences as their Guide ; but when it pleased the Lord to gather so great a number into the Knowledge and Belief of the Truth , as were in few Years gathered , then the Heavenly Motion came upon G. F. as the Lord 's Anointed and Chosen , having the care of the Churches , as being the great Apostle of Christ Jesus , and as one whom the Lord had ordained to be in that place amongst the Children of Light in this our day , as Moses was amongst the Children of Israel in his day , to set forth Methods and Forms of Church-Government , and to establish Monethly and Quarterly-Meetings of Men , and of Women distinct from Men , &c.

Observe .

Here he has heaped up divers matters to make up this Objection , as one scraping up and devising what he can to render us odious ; never was any such intire Objection made by any real Quaker ; he has framed it much like an open Adversary ( and then deduceth his own Positions and Inferences ) to render Friends , who are for outward Order and Methods in the Church , not only weak and silly in their Arguing , but Apostates from the Light in their Consciences , to which they were turned in the beginning .

The design of this whole Objection forged by him , is to render us a People departed from the Light and Law of Christ within , to set up Man and Men's Precepts instead thereof , which is wicked and scornful , tending also to render the very Profession of the heavenly Motion Contemptible ; which heavenly Motion ( in opposition to his Contempt and Scorn ) we affirm , came not only on G. F. but also on many other faithful Brethren , for due Methods and Order , as to Church-Government , no wayes repugnant to the Light of Christ within . And for G. F. though an Apostle and Servant of Christ , yet to be in this our Gospel day , in that very place amongst the Children of Light , as Moses was amongst the Children of Israel in his day ; This Comparison we own not , nor does G. F. own it ; for it is to render the Gospel day of Christ no brighter than Moses's Day under the Law , and the Children of Light in this Gospel Day , as in no further Dispensation than the Children of Israel under the Law ; but such Doctrine we utterly disown , neither does G. F. own the Comparison , but as a faithfull Servant of Christ , his Labour was and is to turn People to Christ , his Light and Spirit in them ; neither he nor we do own any Sect Masters , nor making of Sects among us , but seek to bring all to the Universal Spirit and Unity , and Bond of Peace in Christ Jesus , and we all as Servants of Christ , and Sufferers for his Name and Testimony ; and do own the Dispensation of Christ , as far excelling that of Moses , as being more bright , inward and spiritual ; for thus far only the Comparison in Scripture is between Moses and Christ , Heb. 3. 1 , 2 , 3. Consider the Apostle and High-Priest of our Profession , Christ Jesus , who was faithful to him that appointed him , as also Moses was faithfull in all his House ; for this man was counted of more Glory than Moses , inasmuch as he who buildeth the House , hath more honour than the House ; and Moses was faithfull in all his House as a Servant , but Christ as a Son over his own House ; see vers. 4 , 5 , 6. But farther observe our Adversaries Jealousie in this Case , namely , in his 4th Part , pag. 83 , 84.

W. R. in his Letter to G. F. dated , Bristol , the 27th of the 1st Moneth , 1677. Among other things , this Jealousie enters me , viz. That thou lookest upon thy self that man , at least , in whom the Son of God hath appeared to give forth his Law * * 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 . ( and to be recorded as his Law ) under the Dispensation of the Gospel , even as Moses was the giver forth of the Law in that day , if this be so , &c. And in his Margenal Note on the same passage , he hath these words , viz. The Reader may take notice , that G. F. in his Letter on the 14th of the 11th Moneth , 1676. hints at something written by me to him , thus ; And thou ( meaning my self ) sayest , that there is a Spirit risen at this day , that gives many occasion to be Jealous , that thou ( meaning G. F. ) art looked upon by some AS THAT Prophet which Moses testified of , that God would raise up , &c. And thou sayst , Christ is that Prophet that is to be heard , &c. and he is the only Lawgiver , and no outward man .

Observe .

We testifie against W. R's Jealousie , and the Jealousie of those he represents against G. F. as tending to Persecution , and that the Jealousie of his being looked upon by some , as that Prophet which Moses testified of , that God would raise up ( viz. Christ Jesus ) is not only in it self a Jealousie tending to Cruelty and Persecution , but a Jealousie that proceeds from Enmity and Darkness ; and not only so , but this Jealousie is contradicted by W. R. his own Jealousie , that has entred him , viz. of G. F's looking upon himself that Man IN whom the Son of God hath appeared ; and not only so , but confesseth , that G. F. thus answers , viz. Then is not this Prophet ( meaning Christ ) to be in man to give forth his Law , & c ? And what I am I am by the Grace and Love of God , &c. 4th part , pag. 83 , 84. [ Marg. Note . ]

Mark how W. R. has gone about to accuse and bespatter G. F. and others , with his own and others Jealousies , though inconsistent , as well as he shews himself Impertinent and Envious in his writing against the Servants of Christ , who confess Christ to be in Man , and not themselves to be Christ .

Disaffect . XIII .

W. R. 1st part , pag. 4. And that whosoever should endeavour by Outward Wayes and Means to establish an Outward Government and Outward Rules , Orders , Laws or Prescriptions OVER the Heritage of God , under the Notion of CHRIST's Government , would be found Invaders of Christs Prerogative ; this compared with what he writes , pag. 13. viz. That Spirit that would remove us from that Teacher that cannot be removed into a Corner , to follow the Dictates of Fallible Men.

Observe .

First , We judge both these are unjust Reflections , as well as unjustly applyed ; for we know no Outward Rules , Orders , Laws or Prescriptions practised among us , that are the meer Dictates of Fallible men , but such as Christ is originally the Author of , and which answer his pure Law of Love of Truth within .

Secondly , Our Adversary to prove us and our Meetings Apostate from the inward Teacher , is very uncertain , and frequently various in his Opposition , as one while , 't is against Outward Rules , Orders , &c. another while , against them , as being the Dictates of Fallible men ; another while , as being imposed or urged with too much Severity ; another while , as Imposed on our Fellow Members without Conviction , Sight or Sence of their Duty therein ; another while , as being Innovations , and such as Christs Light within parswades not to : And so he is at a loss in his Uncertainty , not assigning what those Rules , Orders , Laws or Prescriptions are , that are liable to all these Exceptions , which while he does not , his Work , and great Clutter and Noise therein , appears very Impertinent and Contentious , Silly and Rediculous .

And what are his chief Allegations against the Mens Meetings of our Friends ? See what follows .

Disaffect . XIV

W. R. 1st part , pag. 16. That Mens Meetings have most usually CONSISTED of Men Uncertain in Numbers , as well as to Qualifications , may assume Power over Conscience , under the Notion of the Church of Christ . Pag. 7. Persons Uncertain in Qualifications , do take upon them to call themselves a General Meeting .

Query , But do these Meetings most usually consist of such Persons Uncertain in Qualification ? No , we deny that , and take his own words to shew his Inconsistence therein , viz ,

W. R. pag. 12. Though we dare not conclude , that none in those Meetings were Members of the Church .

Observe .

Then they are not all Uncertain in Qualifications .

Disaffect . XV.

W. R. pag. 7. [ concerning Friends said Meeting ] To be very plain , we cannot but appeal to the Consciences of all such honourable Friends , who are both Intelligent and Impartial , whether some who have usually there assembled , or may pretend Right to be Members thereof , have not been false Accusers , and Man-Pleasers , and MANY OF THEM a sort of Persons , who being Lovers of Preheminence , and Time-Servers , take that as an Opportunity to appear unto others , that which they are not in themselves ?

Observe .

These Accusations we do judge are not only Scandalous against many Friends , but tending to the great Reproach and Scandal of our said Meeting , and the Truth professed among us .

Disaffect . XVI .

W. R. 1st part , pag. 11. Sect. 3. 'T is well remembred , that that one Man G. F. went some Years past into many parts of this Nation , advising Friends to hold such Meetings , viz. Monethly and Quarterly , and in many places his Counsel was readily embraced ; but for our parts , we understood not at that day that it was designed by him , or any else , that those Meetings should not only be accounted the Church , but also such as professed the Truth , ought to believe as this Church believes ; had he so exprest himself , Testimonies would have risen as a Flood against such Darkness ; for this would have plainly appeared to us to have opened a Door whereby that Babylonish Rubbish , which we had been long testifying against , might have been exalted in one day .

Observe .

This passage we judge does greatly bespeak the Mans Enmity and perverse Jealousie , both against G. F. and those Meetings , to render him one that has acted upon some Hidden , Selfish and Unchristian Design , to set up an absolute Dominion in and by those Meetings , over the Faith and Consciences of their Brethren ; which we utterly testifie against , and look upon it to be very grosly Scandalous and Reproachful ; for the very Intent and Design of those Meetings hath been from the beginning manifest to be for the Service of the Lord , his Truth and People , in the Unity of true Faith and Love , as Fellow-helpers one of another .

Query , And why may not these Meetings be accounted the Church , or any of them a Church of Christ , when gathered in his Name and Fear ? Has not W. R. counted them such formerly ? Are none of them now worthy of the Name Church , in his Esteem ? Would he Unchurch them all at once ? if so , why does he come at any of them then ? But see his 3d part , pag. 78. what he confesseth , viz. That the Word CHURCH is most used in Scriptures with respect to Particular Congregations or Assemblies ; and pag. 79. Where two or three are gathered together in Christs Name , there is the Church of Christ . And dare he say , there is not so many as two or three that gather together in Christ's Name among us ? No ; he has confest , He dare not conclude , that none in those Meetings were Members of the Church , 1st part , pag. 12. Thus he shews his Uncertainty in his Gain-sayings .

Disaffect . XVII .

W. R. pag. 14. 1st part , An Eminent Person , professing Truth , being at Bristol , did take occasion to signifie at a Mens Meeting held in that City , to this Effect , That in London , and other parts of this Nation , where such Meetings were usually held , the Sence of the Generality hath been taken for the Sence of such Meetings ; comparing this with this Doctrine frequently of late published amongst us , That the Apostacy shall never enter the generality more ; doth give us just occasion to be Jealous , that our Opposers , for the carrying on of THEIR DESIGNS against us , have contrived this Method of carrying all things by the Generality , or Major Number of Voices .

Observe .

He draws Inferences from his own perverse Jealousie still , which we affirm are Unjustly deduced from what here he falsly pretends doth give just occasion thereof ; for such Designs and Contrivance to carry all things by the Major Number of Voices , we plainly disown ; but by the Sence and Influence of the Power of God , and Demonstration of Truth , and where that makes the generality of one accord , 't is no Design or Contrivance against Persons .

Query , We ask him , if he believes a general Apostacy shall come over the Church of Christ , or enter the generality thereof in these latter dayes ▪ seeing he seems so much concerned against such a Doctrine , as that , the Apostacy shall never enter the generality more ; how then doth ▪ he consist with his own Confession , 3d part , pag. 77. viz. My Faith is , that a Remnant will be preserved so watchful , as that being built on the Rock , Christ , the Gates of Hell shall never prevail against them .

Disaffect . XVIII .

W. R. pag. 21. 1st part , Marginal Note , This Sentence , as Heirs of the Gospel of Life and Salvation ; take your Possessions , of late Years frequently expressed — by way of Encouragement , to continue Mens and Womens Meetings — By which means '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 * * This Passage he has Contradicted in his Third Part , pag. 36. where he grants , That every Case of one Brother's ●respassing against another , may according to Right Reason , be comprehended . So here 's his Right Reason against his Reasonable Conclusion . 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 † † Disaffect 21. of deciding matters relating to Conscience , and outward things also , on the occasion of Differences raised touching Worldly Estate ; and that others ought to obey such Decisions , which in its natural Consequence , hath ( as we take it ) no less tendency , than to claim Power over our Properties , as well as Consciences .

Observe .

In these Passages we judge our adversary has writ very Confusedly & Contradictorily ; for , 1st , he grants from the words of Christ and the Apostle , that the Church ought to be heard , & to judge in Personal Offences , and Differences in Worldly Matters ; yea , that therein the Duty of the Church was to Exhort to submit to their Counsel . Query , What Counsel , if not tending to decide the Difference ?

But , 2dly , he undoes that again , in opposing the Churches Power of deciding matters relating to Conscience , and outward things also , on occasion of Differences raised touching Worldly Estate , as tending to claim a Power over Properties , as well as Consciences ; which is not only Contradictory , but unjustly deduced ; for in that the Church is to be heard , even in Personal Offences or Differences , and to Exhort to a Submission touching Worldly Matters , as he grants ; and in those matters , the least esteemed in the Church have power to judge . This is not to claim a power over the Properties of others , as he very unjustly chargeth ; but by a right Judgment to compose the Differences ; and set them to Rights , each man in his own , that they may not wrong one another in their Properties , nor go to Law with each other .

But whereas W. R. would bind up the words of Christ and the Apostle , as ONLY hinting at Personal Differences touching Worldly Matters , we find him again Inconsistent with himself , in his 3d part , pag. 36. on the words of Christ , Mat. 18. 15 , 16 , 17. in these words , viz.

W. R. Perhaps some may object thus , This relates not to outward Affairs , but to Offences that are of a Spiritual Nature — In Answer , it may be , said as to that the Scripture is wholly silent , and therefore EVERY CASE wherein one Brother may Trespass against another , may according to RIGHT REASON be comprehended in it [ Thus far W. R. ]

Hence observe , his Inconsistence is plain , 1st , on pretence of a Reasonable Conclusion , he Limits the words of Christ and the Apostle , and so the Church's Power therein , to judge and counsel in that case , only to Differences touching Worldly Matters .

2dly , He grants , that Every Case ( wherein one Brother may trespass against another ) may be comprehended in it ( that is , in what Christ saith , Mat. 18. 17. ) and that according to Right Reason , which Every Case may therefore include Cases relating to Conscience , or Offences of a Spiritual Nature , as well as those about Worldly Concerns , Outward Properties , &c. Those that are Spiritual have Power from Christ to judge also concerning a Mistaken and Offending Conscience , and a Wrong Spirit , without Usurpation . And 't is no difficult matter for the least Child of Light to give a right and absolute Judgment in the case of our Adversaries conscience , even as to his high pretences of Conscience to bring forth his great Book , which is filled with Envy , Confusion and false Jealousies , That his Conscience therein is not a Good ▪ Conscience , 't is not a Conscience void of Offence towards God and Man , but very Offensive to both . And that his Contradiction is obvious , in his ONE WHILE limiting the words of Christ and the Apostle ( Mat. 18. 15. 1 Cor. 6. ) ONLY to Personal Offences about Outward Matters , and that upon pretence of a Reasonable Conclusion ; ANOTHER WHILE , granting that in the words of Christ , Mat. 18. 17. EVERY CASE may be comprehended , wherein one Brother may Trespass against another , and that according to RIGHT REASON , whereby he has set his RIGHT REASON in Contradiction to his REASONABLE CONCLUSION ; You may see what a Master of Reason this Person is .

In pursuance of his Charge against us , of claiming power over the Properties and Consciences of Believers , he proceeds thus , viz.

Disaffect . XXII .

W. R. 1st part , pag. 47. We are sensible that many Friends will be even startled at this , and ready to query , Are there any such amongst the People called Quakers ? We Answer , Yes verily ; and that those who may be accounted Chieftains too , viz. those who approved in the Second Dayes Meeting at London the before-cited Book of R. B. relating to Government in the Church .

Observe .

His charge of claiming Power over the Properties as well as Consciences of Believers , upon those counted Chieftains among the People called Quakers , and the Second Dayes Meeting at London , we do judge to be very Scandalous as well as Unjust , and tending to render us the People called Quakers Obnoxious to the Civil Government , as assuming an Arbitrary and Absolute Dominion over the Properties and Consciences of others , which is an Abhorence to us .

And what he alledges out of R. B.'s Book in the case , does not appear to us any proof of his charge against us , being rightly and ingeniously considered , as to what R. B. affirms , of the Church of Christ having power in some cases that are matters of Conscience to give positive Sentence or Decision , which may be obligatory upon Believers : We would ask this Opposer , if in no cases of Conscience the Church of Christ hath power to give such positive Sentence as is Just and Righteous ? ( for the true Church neither pretends nor claims any other ) if she hath , then whether such Sentence be not obligatory to other Believers concerned ? And then whether there can be any Just pretence for a Believer to refuse to submit , as not seeing that his duty which is Just and Equal ? which no doubt but the Light of Christ within will discover and oblige him to , if he obey it ; and therefore W. R. his Inference , that this Meaning and Government over the Consciences of Believers , he takes to be contrary to the Principle of Truth , and Liberty we have in Christ Jesus , appears to us both Perverse and Impertinent ; for all just Sentences given , and Decision made , either by the Church of Christ , or faithful Members thereof , is done in his Service , and according to his Mind , and in Subjection to his Power , and therein the Dominion over the Conscience is his Dominion , which is neither claimed nor assumed out of his hands by his Church , or any faithful Members thereof ; we claim no Power , nor assume any Dominion of our selves , the power and dominion over Conscience is Christ's , and we are but his Ministers or Servants ; but it appears , our Adversary allows the Church of Christ no Power in cases of Conscience , to give positive Sentence or Decision , which may be Obligatory upon Believers ; if he saith he doth , then why does he oppose affirming the Church hath such Power ? But to proceed upon his Scandalous Charge against the second dayes Meeting in London , see what he further saith , pag. 51 , 52. 1st part , viz.

Disaffect . XXIII .

W. R. Some there are amongst the People called Quakers , who may be accounted Chieftains too , that approve of a Plea for Government among themselves , which in its natural Consequence hath no less Tendency than to claim a power over our Properties as well as Consciences ; for proof whereof , we say , the second Dayes Meeting of Ministring Friends in London took upon them the Approbation of the aforesaid Book relating to Government , whereby they are intituled to the matter therein contained : compared with what he saith , pag. 52. viz. saying in our Hearts , blessed be the Lord , that neither the second Dayes Meeting , nor those who are at Unity with them , as Approvers of the said Book , have any Jurisdiction over our Properties , &c.

Observe .

In these passages we do still positively judge , that our Adversary has grosly Scandalized our said Meeting in London , as claiming a Power and assuming a Jurisdiction over their Properties , &c. and so hath rendred the said Meeting Arbitrary , and usurping a Dominion in things Spiritual and things Temporal , which appears to us Horrid and Odious , tending to expose the People called Quakers to Suffering and Ruin by the Temporal Power and Government .

And his principal Instance for proof of his Charge against our said Meeting in London , we cannot judge amounts to any real proof thereof ; he takes it out of R. B's Book , Entituled , The Anarchy of the Ranters , &c. pag. 37. in these words , viz.

In what Cases , and how far this Government Extends ; and first as to Outwards and Temporals , pag. 39. in the second place this order reacheth the taking up and composing of Differences as to outward things ; We do boldly Aver , that as a People gathered together by the Lord unto the same Faith , and distinguished from all others by our joynt Testimony and Sufferings , that we have Power and Authority to decide and remove these things .

We request the Friendly Reader to note this Instance , that there is not one Word in it , that either in it self , or Natural Consequence , amounts to a proof of his Charge against us , or our said Meeting , that is , of claiming a Power or assuming a Jurisdiction over the Properties of Friends or others ; but only a Power given us in Truth to compose , decide , and remove Difference in outward things among our selves , as a People gathered by the Lord into the same Faith , and to make no other composure or decision thereof , than what consists with Truth , as appears more fully in the Words following the same passage , in R. B's Book , quoted by our Adversary , as where R. B. saith , pag. 40. If the Truth we profess have not Efficacy as to reconcile us among our selves in the matters of this World , if we be forced to go out to others for Equity and Justice , because we cannot find it among our selves , how can we expect to invite them to come among us ?

This with many other passages in R. B's said Book , together with his own Explication thereupon , dated , Aberdene Prison , the 6th of the 1st Moneth , 1679. cited at large by W. R. in his third part , from pag. 99 , to pag. 122. We do at least really suppose , doth fully clear both him and our said Meeting from any such Imputation , as either Assuming or Exercising an absolute Jurisdiction , Power or Dominion over mens properties in outward things ; for R. B. affirmeth , That they have greatly mistaken him , who did suppose that he did Ascribe to Friends an absolute Jurisdiction over men's Properties in outward things ; nor was our said Meeting in London , or any of us , in the least , designed or principled to any such thing ; whose Ox or whose Ass have we taken , & c ? Therefore hath our Adversary most grosly mis-represented and abused us therein , to the great scandal and reproach of us , and the Holy Truth professed by us .

As to the taking up and composing of Differences among our selves as to outward things , and R. B's avering , That as a people gathered together by the Lord unto the same Faith , we have Power and Authority to decide and remove these things . Against this W. R. immediatly testifies in these Words , viz.

Disaffect . XXIV .

W. R. first part , pag. 51. This we testifie is repugnant to the Light of Christ Jesus within us , and Testimony of the Scriptures of Truth without us ; for as Christ's Kingdom is not of this World , so 't is not likely that his Members should by his Authority claim a Jurisdiction in the matters relating to this World ; and if Christ himself , when he was desired by a certain man to bid his Brother divide the Inheritance with him , refused to be a Judge in that matter relating to Property , when desired by one party , saying , Who made me a Judge over you : How much more unreasonable is it for his Members to assume a Jurisdiction when desired by neither party , & c ?

Observe .

We look upon this Testimony in the first place Unsound , and the Allegation Impertinent ; for , 1st , That as a People of the Lord , or Church of Christ , we have Power to compose Differences as to outward things ; This is neither repugnant to the Light of Christ within , nor to the Testimony of the Scriptures without us ; see 1 Cor. 6. 1 , 2 , 3 , 4 , 5. Ma●. 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 pa●ty assigning what he would have done in 's own case aforehand , and whose fault Christ seems to reprehend in the following Words , Luk. 12. 15. Take heed and beware of Covetousness ; for a man's Life consisteth not in the abundance of the things which he possesseth . Nor was it so properly Christ's Ministry and Work , to be concerned in determining those outward matters of Property , having given a higher Ministry and sufficient Law , Light and Judgment in mens Consciences to determine what 's Right , and to do Right in those cases , especially in his Church and Followers . The Lord is exalted when Sion is filled with Judgment and Righteousness .

And now , whereas R. B. pleads for the Church of Christ having Power in some cases of Conscience , to give a positive Sentence or Decision , which may be obligatory upon Believers . This W. R. opposeth , as being a Government over the Consciences of Believers , contrary to the Principle of Truth , and Liberty they have in Christ Jesus , pag. 48. because his Plea is for a Liberty , for a Believer to refuse to submit on account of not seeing it his Duty . This is still to divide the Church of Christ , and Believers , as if the Church did see , and Believers were blind , which is Absurd and Ignorant . He now neither allows the Church power in cases of Conscience , nor outward things , to give positive Sentence or Judgment , to decide difference , pag. 48 , & 51. but both these he has sufficiently contradicted , 1st , in concluding the words of Christ and the Apostle , Mat. 18. and 1 Cor. 6. did concern Personal Offences , or Differences touching Worldly Matters : 2dly , In granting , that Every Case wherein one Brother may Trespass against another , may be comprehended in it .

But now , to his Opposition against the Churches Judgment , set case , the Church of Christ in some , or any matters of Conscience or Property ( where a Difference is ) doth give a positive Sentence or Judgment , which in it self is Just and Reasonable . Our Opposer is for a Liberty for Believers to refuse to submit , on account of not seeing it their Duty ; that is to say , That Believers , who are Members of Christ's Church , may refuse Submission to their Brethren in things that are in themselves Just and Reasonable ( according to the Law of Truth in the Conscience ) on the pretence , of not seeing it their Duty , which is a most Blind and Irrational way of pleading and arguing ; and we can make nothing of it , but what tends to Confusion , Rebellion and Ranterism , and to a Contempt of the Church of Christ , and an undervaluing of the Light of Truth and Righteousness , which is in all true Believers ready to engage in a concord , in whatsoever things are Honest , Just and Reasonable . And that which aggravates the Offence of our Adversary is his Fathering this Contradiction and Opposition , which he would make in the Church of Christ , ( and this Liberty for Believers refusing to submit to this Church ) upon the Liberty that is in Christ Jesus ; which is as Absurd as to tell us , the Church of Christ may in some things have a Liberty in Christ to give a Righteous Judgment , both in matters of Conscience and Property ; but Believers , who are Members of the same Church , must have a Liberty in Christ to refuse to submit to the same Judgment ; and not only so , but a liberty in Christ to plead , That they see it not to be their Duty , as the Reason of such their refusal . What a large extent would he make this Liberty in Christ Jesus ! and how Contradictory to it self ! God preserve his People from this Libertine Spirit .

But he has contrarywise stated the matter , which may be taken for both an Answer and Confutation to himself , 1st part , pag. 43. where he confesseth plainly thus , viz. Some may run into Looseness , and say , The Light in Conscience condemns me not , and therefore 't is the care of Faithfull Brethren to appear as Watchmen over the Flock , WE SAY SO TOO , and those who approve themselves Watchmen , will endeavour to convince such , who in very deed run into Looseness , &c. that though they may pretend , the Light condemns them not , yet that their Deeds are Evil , and that the Light doth condemn the same , though they may be hardned and see it not .

Note , Now he has granted some to be Watchmen over the Flock , and their care as such , and that the Blindness and false Liberty is placed upon such as run into Looseness , and become hardned , and not upon any Innocent Members of the true Church , or tender-hearted Believers , whose Liberty is in Christ Jesus ; and this Blindness and Hardness cannot excuse them in Sin or Evil , whether in Omission or Comission , because the Light doth condemn the same , and both their Blindness and Hardness being effects of their disobedience to the Light of Christ in them , Ignorance can be no excuse for Sin , when it self is Sin ; as also W. R. confesses , pag. 52. That the Church of Christ hath Power to Admonish the Parties differing to their Duty , and if they refuse to take their wholsome Counsel , may then declare such Unworthy of their Society ; whereby he has granted the Churches Power , both of Admonition and giving Judgment against those that refuse the Churches wholsome counsel and admonition ; so that 't is plain , that Power of Judgment and Rejection he has granted the Church , in which he has granted the Authority and Government pleaded for by us ( for Power of Coertion or Force we claim not ) and this leaves no room for W. R. or any else , to plead a Liberty in Christ for the Members of his Church , either for not seeing it their Duty to practise such Counsel , or for refusing to submit on that score .

Disaffect . XXV .

W. R. 1st part , pag. 52. For any Members under the Notion of the Church to say , We have Power to decide and remove these things , without the assent of the Parties differing , is an Usurpation ; and that the Assent of Parties was not intended by the Approvers of the said Book of Government , is evident to us , for that there is not in any part of the said Book one Tittle to that purpose .

Here are two gross Untruths in this Passage , insinuated against us .

First , [ Without the Assent of the Parties Differing ] When did any of us so pretend a Power to remove the Difference ? We cannot force Unjust & Injurious Persons to make Restitutions for Wrongs done , but leave them to the outward Power to subject them , to common Law and Justice , though we have Power by Perswasive Means with those among us , who design nothing but Justice and Right to all men , that they may do accordingly .

Secondly , That the Assent of Parties was not intended by the Approvers of the said Book ; is a very gross Abuse and Untruth ; for it is most acceptable to us , as we are a People , for Peace and Concord , to have all Parties differing among us , assent to a just decision , and fair end of the Differences , by faithful and competent Persons among our selves , to prevent their going to Law one with another .

Thirdly , And if the very words [ Assent of Parties differing , to the Decision of honest men in the Church , skilled in the Matters ] be not expressed , yet we take the thing to be all along implyed in the said Book , viz. the assent of the Parties differing to be concluded by some or other Judicious Persons in the Church , and not to go to Law before Unbelievers ; there is much in the said Book will prove that their Submission in that case is urged .

His telling us , pag. 50. That the Author to the Hebrews speaks nothing of the Churches Authority as Judges , is still to lessen the Churches Authority , contrary to the Doctrine of Christ and his Apostle , viz. If he will not hear the Church , let him be unto thee as an Heathen Man , Mat. 18. And The Spiritual man judgeth all things ; the Saints shall judge the World ; Know ye not , that we shall judge Angels ? how much more things that pertain to this Life ? 1 Cor. 6. And wherein judge Angels , but in higher things than those of this Life ? therefore the Church is not to be denyed a Judgment in those lower things pertaining to this Life .

Disaffect . XXVI

W. R. pag. 48 , 49. Mixt and Uncertain Assemblies , as to Number and Qualification , may call themselves the Church , and under that Notion , give forth Orders , Rules and Sentences , telling the rest of those whm they account their Fellow Members , 'T is your Duty to Obey , though you pretend you see it NOT.

Observe .

This we take to be not only a slight , but an Unjust and Implicit Charge upon our Assemblies ; therefore we demand Proof of any Assembly or Assemblies among us , that under the Notion of the Church , have given forth Orders and Rules in these Terms , as telling the rest of their Fellow-Members , 'T IS YOUR DUTY TO OBEY THOUGH YOU PRETEND YOU SEE IT NOT. We dare say , this is a Forgery of his own contrivance : When did any of our Assemblies so tell their Fellow-Members ?

'T is to be noted , that in such places where he in his Book allows not the Church of Christ power to judge , or to give positive sentence in cases of Difference , nor yet so much as to chuse or set a part any for the persons differing to decide their Differences , but only those at variance to make their own choice , as in pag. 53. Herein he has endeavoured wholly to make void all Church-Government and Authority , allowing more Power to the persons differing , yea , to the person offending , than to the Church ; the person offending to make his own choice as well as the person offended ; whenas the Offender , if one unwilling to make Restitution for the Injury done , he will be apt to chuse some partial persons of his own party , to serve his own turn , if he can ; which no wayes can tend to bring the difference to a fair and just end . Now to allow such Offender an equal power of choice , is not according to Christ's Doctrine , Mat. 18. where the Brother offended was to make his Complaint , and tell the offender his fault , who refusing to hear , then two Witnesses , and for want of hearing them , lastly , to tell the Church ; and if he would not hear the Church , then to count him as an Heathen man , &c. So the innocent offended Brother was to make his choice ; and had an esteem of the Churches Authority , and right of Judgment in the case of Offences , which such Injurious offending Brother had not , and therefore to be rejected , as an Heathen man , chiefly for refusing to hear the Church ; and herein consists the Nature of the Controversie between Us and W. R. We take part with the Innocent Brother , that is injured and offended , who is willing to bring his Case before the Church of Christ , and to hear the Church as in point of Judgment , and as knowing his presence in the midst : But W. R. plainly appears to take part with that injurous offending Brother that will not hear the Church .

And as for the Power , W. R. grants it , any Members of the Church for deciding and removing Differences only when given by the assent of Parties : He confesseth that any Heathen man might claim the like Power , p. 53. What Power then has he here allowed the Members of Christ's Church in these cases more than to any Heathen man ? But mark , if this Gainsaying Spirit be not drawing back among the Heathen , that hath so little esteem of the Church of Christ ; but he often contradicts himself , confessing to divers Truths against his own Oppositions ; so that the Light sometimes interposeth , though Darkness has mo●● prevailed in his Work .

Disaffect . XXVII .

W. R. third part , pag. 64. Christ's Doctrine well described by his Sermon in the Mount , Mat. 5. and Chap. 6. wherein there is not the least Tittle to countenance this Sentence , that the positive sentence or decission of the Church in matters of Conscience may be obligatory on Believers .

Observe .

His main Work is still to Invalid the Authority and Sentence of the true Church , whereby here he would set Believers in opposition to the Church , as not oblieged by the Churches Sentence without exception , let it be as really from Christ , and as true , just and reasonable as may be ; but if the Sentence or Decision of the Church in matters of Conscience be no wayes obliging on Believers , then why has he told us of the Counsel and Admonition of the Church , which they that will not submit unto , are to be rejected by the Church ? His Inconsistences and Self-contradictions are numerous ; & what was that counsel which he that did but say to his Brother Racha should be in danger of ? as Christ said , Mat. 5. 22. Was not this counsel in the Church of Christ under the Gospel , as well as in the Church of the Jews under the Law ? But still our Adversary proceeds in his Inconsistency .

Disaffect . XXVIII .

W. R. pag. 64. third part , Nay , in that very Case , Mat. 18. 15 , 16. where 't is said , If thy Brother trespass against thee , go tell him his Faults ; if he hear thee not , take with thee one or two ; if he hear not them , tell it to the Church ; if he refuse to hear the Church , let him be unto thee as an Heathen man . The Scripture doth not say , that Sentence ought to be obligatory on all other Members of the Church of Christ ( who might be no way concerned either in the Admonition or Sentence ) to look upon him as an Heathen man ; but it saith , Let him be unto Thee as an Heathen Man .

Observe .

This we do except against , as unsound Doctrine ; the sentence in this place against that Brother that refuseth to hear the Church , was Christ's ; and the offence for which he is sentenced as an Heathen man , is both against a Brother in particular , and against the Church , in his refusing to hear the Church ; and therefore seeing its Christ's Admonition and Sentence , to let him be to thee as an Heathen man ; how could the rest of the Members of the Church of Christ look on him otherwise than as an Heathen man , having refused to hear the Church ? Strange Doctrine ! that one Member of the Church of Christ should have occasion , and that according to Christ's Doctrine , to look upon a Brother so offending against him and the Church , as an Heathen man , and yet other Members of the Church of Christ not to look upon him as an Heathen man ; what then may they look upon him as a good Christian contrary to Christs own Sentence ? And what though there be other Members of the Church of Christ , that are not immediately concerned in the Admonition or Sentence against the Offender , being not present in the Church when he refused to hear them ? Does it therefore follow , that they must be so far divided in their Sence and Judgment , either from the Sentence of Christ , the Sence of the Church ( to whom complaint was made against the Brother Trespassing ) or from the Sence of the Brother offended , as to look on him not as Christ , or the Offended Brother , or the Church ( whom he refused to hear ) have judged of him , that is , as an Heathen Man ? What Confusion would this make in the Church , and Contradiction to Christ's own Sentence ? Much might be said to shew the Absurdity of this ; but W. R. in his own contradiction has granted , 3d part , pag. 36. viz. Since the case is stated between two Brethren , and that on an orderly Proceeding and Admonition of the Church , the Sentence for not hearing the Church , is , Let him be unto thee as an Heathen Man .

Here he has granted both Authority , Order and Government in the Church of Christ , in respect to such Judicial proceeding as is confirmed by the Sentence of Christ himself . This is the man whose Work is , much of it , to oppose Church-Government , and to render the Sentence or Decision of the Church of Christ not obligatory on Believers : We have rarely known any of Truth 's Adversaries more confounded in their Attempts against the Truth and People of God , than he is ; howbeit , we will grant him , that nothing that is Outward , whether it be Sentence , Judgment , Order or Decree in the Church of Christ , that can be a Bond on such to forsake Sin , and embrace the Truth , as are run into Looseness , Evil Deeds , and are become hardned , as he saith , pag. 43. 3d part , Until their Consciences be awakened to hear Gods Witness in themselves . This is true , but then it s no Proof against Church-Government , or that the just Sentence , Admonition or Judgment of the Church of Christ is no wayes binding on Believers , who are Members of the same Church , but only that they are not obliging to such as are hardned through Sin , that they see not their Duty , whose part our Adversary has taken , and their cause he has pleaded against Church-Government , and against the Authority , Sentence , Judgment , Outward Directions , &c. of the Church .

Again , W. R. grants , 1st part , pag. 48. That though we find the Author to the Hebrews , chap. 13. v. 7. saying on this wise , Remember them which have the Rule over you ; yet he doth not say , Such who had the Rule were the Church ; but describes them to be such who had spoken unto them the Word of God ; so that if any Authority be given to any to Rule as Members of Christ's Body , it appears from the Scriptures of Truth to be unto such who had spoken the Word of God unto them , over whom they had the Rule : Thus far W. R. Whereby he has fairly given away his Cause ; for here he has granted Authority of Rule or Government given to such Members of Christ as had spoken the Word of God unto them , over whom they had the Rule ; whence it follows , that all such Members of Christ's Body , whether Elders or Overseers , &c. as have the Word of God to speak , or a Testimony from him committed to them to bear to others , may have a share and right in Rule and Government in the Church of Christ , with respect to them , unto whom they speak the Word of God ; and this may extend to as many faithful Members as grow up in Truth , and unto a Testimony , so as to have the Word of God to speak . But then we ask , If such be not of the Church , seeing he seems not to own them that had the Rule to be the Church ? What! were only the Hearers , and not the Preachers the Church ? however , W. R. has granted Rule to the Preachers ( which is not to be tyed up to the First Preachers , but also to extend to Others whom God shall raise up , and fit for his Service ) though he has opposed and gainsay'd many faithful Ones in his Book , yet he grants such Preachers to be Members of Christ's Body ; however , it appears , that the Inferiour Members , or Weaker part of the Church , owed a Submission to those Superiour in the Church , obey them that have the Rule over you , &c. yet all in the Lord in the Light and clear sight of their Duty , in Humbleness of Mind , submitting themselves one to another , as the Primitive Christians did : Also , the Members of the true Church were not come to the same Growth , to the same Dignity , to the same Degree of Judgment , to the same Measure of the Gift of Christ , nor to the same Stature in him ; some were more Eminently dignified for the Service of the Church , than others were , and accordingly were required to be helpful to others , and a suitable Submission one to another , according to the heavenly Order of the Gospel , Church and Body of Christ , and diversities of Gifts , Operations and Degrees of Growth through the same holy Spirit , do not oppose nor contradict , nor clash one against another ; and even they that were appointed Elders and Overseers in his Church , were to hold fast the faithful Word , as they had been taught , that they might be able by sound Doctrine , both to exhort and convince the Gainsayers .

Moreover , the Church of Christ , and every faithful Member thereof , hath Power to give Testimony , absolute Judgment and Sentence against all Loose , Disorderly and Scandalous Wayes and Conversations , when duely manifest among any Professors of Truth , which dishonour our holy Profession , and let up a Spirit of Ranterism and false Liberty , and these ought to be testified against , judged and condemned ; and 't is not justly in the Power of any Offender , in those cases , to make their own choice of any Person whatsoever , to evade or make void any such Judgment or Sentence ; nor ought the Offender to be at his own choice in such criminal Cases of Looseness , and Disorderly walking , but the Universal Judgment of Truth to be set over the Transgressors Head , in a Gospel Way and Order , on a Judicial hearing and discovery of the Offence ; for the Church of Ephesus was commended , in not bearing them that were Evil , and hating the Deeds of the Nicolaitans , Rev. 2. 2 , 6. But the Church in Pergamos was blamed for having them that held the Doctrine of Balaam , and the Doctrine of the Nicolaitans , which tended to Ranterism , Fornication or Community of Women , ( which was to be judged out with the Light of Truth forever ) see Euseb. Hist. l. 3. c. 26.

W. R. is Impertinent also in his Gainsaying , where in pag. 53. 1st part , he hath these words , viz.

Disaffect . XXIX .

It appears evidently to us , that preaching up Obedience to that wherein the Conscience through Faith is not satisfied , is a handling the Word of God deceitfully .

This , as 't is generally stated ( and as it is designed ) is not only unfound , but a kind of an Implicit smiting at those whom he writes against , & tends to make void that first preaching of the Gospel to People Unconvinced and Unsatisfied in their Consciences concerning the most Essential Truths relating to Salvation , as that of the Light , the Cross of Christ , the Narrow Way , being Crucified to the World and the Vain Fashions thereof , &c. which are preached to many , before they are satisfied or convinced in their Consciences to come into Obedience in these things , yet these things must be preacht , that they may be convinced and converted too ; and we have a Ministry from Christ for that end , and as we have received Mercy , we faint not , but preach the Gospel in much Boldness and Assurance in Christ of the good Effects thereof , and are one with the Apostle's Testimony , as having renounced the Hidden things of Dishonesty , not walking in Craftyness , not handling the Word of God deceitfully , but by Manifestation of the Truth , commending our selves to every mans Conscience in the sight of God , 2 Cor. 4. 2. Our preaching is to convince the Conscience , and not to leave it dark , or unsatisfied in that wherein the Duty of Obedience stands . A Blind Conscience is Convincible by Spiritual and Effectual Preaching , which hath the Evidence of the Spirit of Christ in it , making its way into the Conscience , if not wholly hardned and seared through Rebellion and Stubbornness ; even Gainsayers are to be Exhorted and Convinced by sound Doctrine , Titus 1. 9.

Disaffect . XXX .

W. R. 1st part , pag. 53 , 54. proceeds thus , viz. We have been informed , That We are Dark and Blind , even by such who tell us , They do see ; publickly Preaching on this wise , If you do not see your selves , you must then follow us that do see ; yet we cannot on that foot embrace such Doctrine , lest , like Blind Men , we fall all together into the Ditch .

Observe .

This is such a Reflection upon some publick Preachers and Preaching , as tends to Scandalize our Friends and Meetings ; as if still our Design were to preach up a Blind Obedience , and an Implicit Faith , and to Impose on others to follow us therein ; and this he often and much harps upon , but tells us not who they are that thus preach ; for we do not approve of such preaching , for any to follow us in their Blindness ; and though 't is probable , some may have publickly commended the Example of the Faithfull to be followed by others , yet not Exclusive of all sight and sence in the Hearers and Followers of their Examples ; for our Travel and Desires have always been and are , that the Eyes of Peoples Understandings may be opened and enlightned , first to see their way , and how to follow the Foot-steps of Christ's Flock , in his Divine Light and Faith .

Disaffect . XXXI .

W. R. Sect. 8. pag. 61. first part , G. F. hath taken upon him to give forth Directions and Instructions to others : and 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 Womens-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 Womens 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 the 7th Moneth , 1674. and directed , To be read at the several Monethly Meetings , and Womens Meetings , and at every particular Meeting of Friends in Suffolk ( in which Epistle our dear Friend Robert Duncon , and many other good Friends were concerned ) their Advice and Reason given in the said Epistle follows in these words , viz.

ANd as at our Men Friends Meetings we have advised together in the Wisdom of God to order all things , so we shall also be ready and willing to confer with our Women Friends , who feel it laid upon them by the Lord to meet together , and to take care especially in the Houshold of the Faithful ; and we have real Unity with their so Meeting together , and taking care in the Church of Christ ; and also in those Parts where God hath put it into our Women Friends to meet together , we desire that those Friends that have Intentions to Marry together , do acquaint our Women Friends with their Intentions of Marriage , — that our Women Friends may ask Questions , that they may also be satisfied , as is but Reasonable , that Women Friends should be satisfied in this matter , as well as the Men , seeing we cannot make a Marriage without a Woman , and that Women are Members of the true Church , and that Women are Competent Witnesses in the Case , &c.

Also , we may add another Passage , being the 9th Article of Advice , given by George Whitehead , Robert Duncon , Charles Harris and John Crook , dated , Hartford , the 18th of the 1st Moneth , 1678/9. For the Monethly and Quarterly Meeting at Hartford , for a quiet and peaceable Management of Truth 's Affairs , therein the Advice is this , viz. That all Women Friends , who are or may be fully perswaded in their own Minds that they have a Service in the Church in Meeting distinct from the Men , be left free therein , without Interruption , Molestation or Reflection upon them , yet so as not to Limit or Restrain them ( or any of them ) from coming among the Men Friends , if they shall find Freedom and Service in the Lord .

Disaffect . XXXVI .

W. R. pag. 64 , 65. 1st Part , Many Friends Jealous , that a Submission was not only intended to Meetings of Men , but Womens Meetings also , and therefore FRIENDS , who in Simplicity submitted to the latter Meetings ( as supposing Women in some Cases fitter to pry into the Necessities of the Poor than Men ) did at length begin to be Jealous , that the words of the Prophet Isaiah , chap. 3. 12. were again fulfilled in our Age , As for my People , Children are their Oppressors , and Women Rule over them .

Observe .

Friends , who in Simplicity assented to the Womens Meetings , without Exception , are charged with this Jealousie of Women Ruling over them , which is a Notorious Untruth and Scandal against many honest-hearted Friends , who never entertained any such Jealousie against the Womens Meetings ; but in the Love of God do encourage them and their Wives in frequenting them , with respect to their Religious and Christian Service , in Submission to the Royal Law of Love ; and therefore the Jealousie pretended of such Submission and Rule , as is Insinuated , is Groundless , and a false Imagination ; for the Submission intended , in both our faithful Men and Womens Meetings is to the Power and Spirit of Christ Jesus in them , and not to a Rule or Dominion of meer Creatures , either Men or Women ; neither has he proved the said Jealousie ( against our Women Friends and their Meetings ) reasonable by telling of some rendring such Dark Spirits , as opposed proposing Marriages to the faithful Womens Meetings ; for the Opposition of some , both to That and the Meetings themselves , has sufficiently discovered the Darkness of their Spirits , as W. R. hath shewn his dark Jealousies , and taken part with Opposers herein , contrary to what J. W. and J. S. have confessed , That ' t is not agreeable with the Line of Truth to oppose others in the Exercise and appointed Service of those Meetings , as settled and agreed upon ; and then if the Opposition be not agreeable with the Line of Truth , it must needs proceed from the Darkness of their Spirits .

Disaffect . XXXVII .

W. R. pag. 65. This Jealousie encreasing , many of those who were contented , that Women should hold their Meeting apart from the Men , to take care of the Poor in some Cases , became less affected to such Meetings , lest instead of being Servants to the Poor for the Truth's-sake , and taking that weight and burden of that Care from the Men , they should become Rulers over both Men and Women — The Reasonableness of the said Jealousie , &c.

Observe .

A shamefull Jealous Story still , and Scandalous to many who owned the Erecting those Meetings ; and 't is not only shameful , but unmanly , to render so many such , so Disaffected and Jealous of the Women in their Meetings becoming Rulers over both Men and Women ; he might as well tell us , that many Faithful Men are Jealous of their Innocent Wives , and afraid they should Rule over them ; no less Ridiculous and Absurd is W. R's Jealous Story against the Womens Meetings . But seeing W. R. has vented so much Jealousie against our Women Friends , and their Meetings , it may not be amiss to insert upon what Terms they were encouraged and assented to ; to which purpose , see a Paper by G. F. and another annexed , wherein some of W. R's Friends are concerned .

Dear Friends ;

TO whom is my Love , in that which changes not : It would do well , and be of Service for you to have a Womens Meeting , as they have in other parts , that the Women may come into the practice of the pure Religion , which is to visit the Fatherless and Widdows , and to see that all be kept from the Spots of the World ; and so the Lord Jesus redeeming you by his Spirit , out of the old Adam in the Fall , into the Image of God's Righteousness and Holiness , that Man was in before he fell , in which you are all Helps-meet to the Men , in Righteousness , and Truth , and Holiness , and Justice , and the Wisdom of God ; And ye may assist and inform the Men of Necessities , in what you cannot do your selves : For Man and Woman being both in the Power and Seed of Christ , they are both Helps-meet . And so it would do well for the Women to have a Distinct Meeting by themselves , as it is in other places , and to see that nothing be lacking , then all is well amongst you , that you all may be Perfect and Compleat in Christ Jesus your Head , holding him , from whence you have Understanding and Wisdom , to order all things to his Praise and Glory : And when you do see that all is well , and nothing is lacking , to honour ▪ God , that all may be kept out of that which dishonoureth him , and all may be kept in their Testimony of Jesus , and to see that nothing is lacking outwardly in God's House , in his Family , who have the Mind of Christ , To do good unto all , especially to the Houshold of Faith . And when you see that all is well , then whose Mouth the Lord opens , in the Womens Meetings , to praise and confess him , to his Glory , they are to be Obedient , as it is in other Womens Meetings ; So once a Moneth to have a Womens Meeting in the County , Town , or other places convenient ; then the other Neighbouring Women may come and go Home , they Meeting together about the Tenth Hour of the Day ; and so they may keep a little Stock among themselves , to help the Poor , and them that be in Necessity ; and what they cannot do themselves , they may inform the Men , of all the poor Widows , and poor Mens Children that are fit to go to be Apprentices and to Services to Friends , that they may be trained up in the fear of God , and in the New Covenant , that they may be the Children of the New Covenant , where all may come to know the Lord , who is blessed for evermore ; Amen .

So no more , but my Love in the blessed Seed , Christ Jesus , in whom you have all Wisdom of God , to order all things to his Glory , by which they were made .

G. F.

At the Quarterly-Meeting at Kendall , the 6th day of the 8th Moneth , 1671. this Paper before being read , and joyned with , with an unanimous Consent , to be put in Practice , as hereafter doth appear by the Names hereafter Subscribed .

IT is further agreed upon , that this Paper be read in every particular Meeting , that the Women Friends , who are faithful , may be stirred up to a serious Consideration in the Light of the Lord , to Examine themselves , and feel his Requirings , and so to answer the Lord with Diligence and Willingness of Mind , that so every one that profess the living Truth of God , may be serviceable Instruments in his hand , to extol his Name , and to perfect his Praise , in our day and time . And in the Womens Assembling together , to see and consider , that all Women , Young and Old , who profess the Truth , do walk therein in good Order , in Modesty and Moderation , in Chastity , out of the Customs and Fashions of the World , and that nothing be lacking . And so herein the Females will become very sensible of the Necessities of the Body ; and so you will Rejoyce with them that do Rejoyce , and Suffer with them that Suffer , and Mourn with them that Mourn , who are not gotten out of the Bondage and Captivity of the Adversary , and so be ready to lend unto such a helping hand , and encourage every good Desire , and reprove the Wilfull and Obstinate . And so every one acting in the just Principle of God in our selves , Justice will be executed , and Righteousness established ; and herein Male and Female is serviceable in our Place and Calling in this our Day and Generation . And so , all Women Friends , who feel secret Desires in themselves to be Instruments of Good unto others , let them meet together ( as aforesaid ) and in this Desire , certainly the Lord will assist you in his Wisdom and Counsel , to act and speak that which is convenient . And all the faithful Women , who are thus inclined and affected herewith , may signifie their Minds and Intents to the Mens Meetings , and so be encouraged by us , whose Names are hereafter subscribed .

John Wilkinson , Henry Story , James Clarkson , Richard Pinder , Thomas Langhorn , John Pearson , Bryan Lancaster , William Robinson , Thomas Atkinson , Miles Bateman , Rich. Stephanson , Thomas Camm , Thomas Robertson , Peter Moser , Thomas Airy , Henry Garnet , William Whitehead , Robert Thompson , Anthony Bownes . John Airy , Robert Barrow , Richard Robinson , Edward Atkinson , Joseph Baines .

Disaffect . XXXVIII .

W. R. p. 66. Some who ( as they may take it ) seem Affecters of Government , and Lovers of Pre-eminence , concluding , they are entred into the Possession of the Power of God , because they take upon them to be Members of a Woman's Meeting .

Observe .

A Silly and Incredulous Story , still to render the Women Ridiculous ; we do not believe this Conclusion justly chargeable upon any who are really Members of the Womens Meetings , or are esteemed meet to be conversant among them ; but this is his Dark way of smiting against some , frequently using the word [ Some ] when he proves not any one guilty ; we have only his own Jealousie instead of Proof .

Disaffect . XXXIX .

W. R. Sect. 9. pag. 69. Unsavoury Testimonies and Unchristian-like Discourses in our Publick Meetings so frequently , that 't is thereby known both to Professors and Prophane , that the People called Quakers are divided .

Observe .

Here he has Scandalized the People called Quakers and their Meetings .

Query , What publick Meetings are frequently thus served ?

He has a very Fallacious way of writing , in laying his Charges and Accusations so General , as in this Passage , that they tend to render the People called Quakers and their Meetings suspicious of what he Charges ; whereas there are many , yea , the generality of our publick Meetings are kept clear of any such Unsavoury Testimonies and Unchristian-like Discourses . Besides , 't is not the People called Quakers , that are divided , but some Backsliding , Loose , Contentious Spirits are permitted to trouble them .

Disaffect . XL.

Concerning Tythes , 2d part , pag. 43. William Rogers puts an Objection thus , viz. But what if it please the Supream Powers to bestow on the National Ministry Tythes , how prove you from the Scriptures , that those who freely pay it do ill , or that 't is not Lawful for them to receive it from such , and Sue for it by the Law from others , who are not free to pay it ?

W. R. Answ. We are so far from condemning all those who freely pay them , and not as by Constraint , that we look upon it to be the Duty of all professing Christianity , to Contribute toward the Outward Maintenance of such whom they usually hear , and account to be the true Ministers of Christ ( though not obliged thereto by Law ) in case they have need ; and if the Charity of any should be such , as to bestow upon them one Fifth Part , instead of a Tenth , far be it from us to condemn it ; but the Testimony of Truth is against all those who under pretence of being Gospel Ministers have received Carnal Things , from any who give them not freely , but by virtue of Humane Institution .

Observe .

We are wholly dissatisfied with this his Answer ; it appears to us both Loose and Fallacious : In the first part , he grants a freedom of paying Tythes , as being far from condemning all who freely pay them without Constraint ; in the second place , he prevaricates , and alters from the Terms of the Objection , that is , from freely paying Tythes , unto Contributing towards the outward Maintenance , as being the Duty of all professing Christianity , with respect to those they usually hear , and account the true Ministers ; so that his Answer looks with two Faces ; as if it would please the Tythe-Payers , and yet save himself from the Censure of Truth , by varying from Paying Tythes , which was Jewish and Typical , to a Contribution towards an outward Maintenance or Relief of Christs Ministers , in case they have need , which is a Moral and Christian Act , not limited to a particular Proportion or Number ; whereas the Number Tenth or Tythe was Jewish and Typical , not Moral nor Christian. But what Indifferent or Judicious Readers can reasonably take W. R's words [ Contribute toward the outward Maintenance ] to mean any other Maintenance than Tythes , the Objection being wholly about Tythes , and he presenting a [ We ] that are so far from condemning those that so freely pay Tythes , that he grants them one Fifth part instead of a Tenth , if the Charity of any be such as to bestow it on them they account Ministers of Christ . Thus we judge he hath declined our antient Testimony against Tythes , and shewn his own Apostacy and Innovation , and given away the true Christian Right and Freedom ( under the Gospel ) from that Yoke of Tythes , which his Friends J. S. and J. W. have accounted Antichristian . But W. R. though he has opposed Tythes as claimed , either upon a Divine Right or Humane Institution under the Gospel , as in the same cap. 8. 2d part ; yet in his Answer he grants a Liberty for the freely paying them as an outward Maintenance of their Ministers ; which being compared with his Friends Testimony against them , amounts to thus much , viz. Tythes in these dayes are an Antichristian Yoke , yet nevertheless we are far from condemning any that will freely put their Necks under it , and bear it without Compulsion or Sueing at Law ; whereas there is no need of Compelling them by Law , who can freely submit to bear that Yoke ; but we deny that Freedom assented to by W. R. 't is not a true Christian Freedom , nor a Freedom in Christ ; before he had given the said Fallacious Answer , he should have considered whether it would not thwart or lessen the Testimony of J. W. and J. S. cited by him in his 4th part , pag. 39. in these words , viz. As to Tythes , we can in Truth say , 't was never so much as in our Hearts 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 .

But to W. R's Indulgence to the Blindness of those that freely pay Tythes to them they account Christ's Ministers , in being so far from condemning them for that Practice ( or rather seeming to render it their Duty ) This is to make void Christ's Ministry and Testimony , to make it suit with mens Ignorance and Blindness , and not to answer his Light in them ; this is to leave them in Blindness under their Priests , & not to bring them to Christ ; this will never be the way to convert People to Christ , the true Shepherd ; but is to leave them under their false Shepherds and Hirelings ; had we taken this Course in Preaching , what success should we have had in our Ministry ? ( How little has W. R. ever known of the Work of Christ's Ministry ? 'T is a Question whether ever he Converted one Soul to God in all his Days ? ) This kind of Liberty and Indulgence to Ignorance and Blindness , yea , to Erroneous Practices on the one hand , and to neglect what 's good on the other , on pretence of not seeing it their Duty , as also to make Opposition , Dissention and Separation , under pretence of Different Gifts and Measures of Grace ; this appears to us as the very Nature and Medul of W. R's Contest , and a kind of Ranterism , which Solid Truth and Gospel Light can never admit of ; it appears to us no better than to preach thus to People , viz. Far be it from us , to condemn you for doing Unchristian Practices , if you see not your way out of them , you may continue in them ; And ( so by the Rule of Contraries ) far be it from us , to condemn you for omitting Christian Practices ( or to lay any good Commands or Things upon you ) if you see them not your Duty ; or if the Light doth not discover them to you , you may remain in Darkness , and that uncondemned all your Dayes . Away with such Doctrine , or any thing of this Tendence ; It s to introduce Carelesness , and a False and Fleshly Liberty ; on the one hand , to leave People in Blindness and Ignorance , in Judaism and Popery ; on the other hand , to let loose a shunning the Cross , and to let up an Apostatizing , Dividing , Rebellious Spirit , that will pretend want of Sight and Conviction , or to a Differing Measure of Grace , against True Light , Grace and Knowledge ; all which is highly to pervert the Gospel , and oppose good Order , and to make void the Divine Authority of the true Christian Ministry of the New Testament , which was preacht even to them that had the Vail over their Hearts ( that they saw not the end of things abolished ) to bring them from under the Law , and Ministration of Condemnation .

Disaffect . XLI .

Second part , pag. 27. He forms ( or rather imagins ) the Objection thus , viz. W. R. You seem to exalt Knowledge as an excellent thing : How comes it then to pass , that divers amongst you called Quakers have Preached reflectingly on such as are endued with Knowledge above many of their Brethren — telling us , that the Tree of Knowledge was not good for Food ?

To which W. R. answers thus , ' T is very true ; However , that doth not prove all such Expressions according to Truth . 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 , as in it self , yet it clearly imports that Adam's Sin in eating thereof was the Sin of Rebellion . A Father may command his Child not to eat an Apple , — His rebellious eating , no Argument to prove the Apple in it self not good for Food — It may reasonably be concluded that there is no ground to assert , that the Tree of Knowledge of Good and Evil was not good for Food , as in it self : pag. 29. We know not on what Foot of Truth any one can assert that the Tree of Knowledge is not good for Food .

Observe .

By all this opposition to the Doctrine , that the Tree of Knowledge of good and evil is not good for Food ; W. R. seems to account it good for Food , because that Tree in it self , or in its own Nature is good ; and so it might ; and yet it follows not that it was good for Food , for the Soul to feed upon in a state of Innocency . And we may presume that W. R. may remember that 't is no Innovation in Doctrine , to say , that the Tree of Knowledge of Good and Evil was not good for Food . Have not some ancient and faithful Friends said this , who have ended their dayes in Peace ? And therefore for W. R. now to object it against us , or any of us , to bring us under his terms Apostate and Innovator , shews his evil design of Envy : Howbeit , he appears still inconsistent with himself in varying from his charge in these Words , pag. 29. viz. But yet , I would not be understood to reflect on all that have used that Expression , to wit , the Tree of Knowledge is not good for Food ; because I question not , but many have so expressed themselves ; not thereby to represent that Wisdom which is accounted Sensual and Devilish , but rather to 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 Pag. 2● . 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. Whence 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 2 Cor 11. 3. 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 , 1 Cor. 12 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 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 * * 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. 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 a●● 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 , 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 , Third part , pag 12. 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 shall suffice , viz. the form of proceedings in Marriages , wherein the Scriptures are wholly silent , as to the Primitive Christians : By which you may see what a narrow compass his great noise of Innovations , outward Order in Discipline is brought to , he should have made his Book wholly on this subject about the form of proceedings in Marriages among us , and not have made such a great impertinent blunder upon general Scandalous Charges to no purpose ; and then it would have appeared , whether he could have disapproved our proceedings therein or not , or prove them inconsistent with those Righteous Ends , that he himself has granted .

2dly , In his Preface he only mentions outward Forms relating to Marriages , Relief of the Poor , &c. About which he saith , a great part of the Contention seems to be ; and yet he is the hotest Maintainer of the Contention .

3dly , And though in some Circumstances every thing be not specified in the Scriptures , yet whether there is any part of Church-Discipline practised among us , that does not tend to answer the Apostolick Doctrine , in respect to Good Order , a Holy Conversation , a Heavenly Society , and things that are Honest , Just , Reasonable , and of good Report . What Form or Discipline do we practise that is unsuitable to these Righteous Ends ? We affirm , that his crying out Impositions , Innovations , Form of Church-Government , Orders , Prescriptions , &c. in general , is no answer , nor any proof of his Charge of Apostate and Innovator against us ; let him either specifie the particulars thereof that he condemns us for as Apostates , and that we practise as Church-Discipline , or else forever be ashamed of such Impertinency and Scandalous charging the Meetings of the People of God called Quakers , which are concerned in and about those Outward Affairs and Christian Services ( for which they were intended ) as Charitable Duties , inspecting Marriages , taking care that Truth be not Scandalized , &c. which he hath confessed , ( and the Service of such our Meetings being to answer those Righteous and Good Ends. ) As also to the same purpose ( in reference to Friends care about Printing ) in these Words , viz.

Third part , pag. 31. I would not be understood that it is unnecessary for the Members of the Church of Christ to take care , that nothing Scandalous to the Truth come forth in publick under the Name of any who make Profession thereof ; and were it so , that I had ought upon me on Truths behalf to bring to publick view , I should be glad of the opportunity to lay it before such Brethren with whom the Word of Wisdom , Knowledge and Discerning of Spirits dwelt .

Hence it appears that this Man would seem to be for Order and Society with such Brethren as he has a good esteem of , and to be so conformable and submissive , as to have their Counsel and Approbation of what he brings to publick view , granting it necessary for the Members of the Church of Christ to take care , that nothing Scandalous to Truth come forth in publick which is one main end of our Meeting in London , so much struck at and vilified by him — But who those Brethren are , with whom he accounts the Word of Wisdom and Knowledge dwells , and before whom he would lay what he would bring to publick view , for their Care and Approbation , he tells us not ; but we may easily guess by his high Characters of Ancient and Honourable Friends , Labourers in the Gospel , &c. And whether they did see and approve of this confused scandalous Book of his or not , is best known to themselves ; either they did , or they did not ; if they did , then by his own Inference they are entituled to the matters contained in it ; if neither of them did see and approve of it , then that omission contradicts his own pretence , it not being probable that he can justly plead he wanted opportunity to lay it before any of his honourable Brethren in two or three Years time .

Third part , pag. 82. There is great need for every one to watch against a Censorious judging Spirit , lest whilst they are judging their Brethren , they themselves become cast-awayes . p. 83. It behoves every one diligently to watch , that we judge not one another by reason of these differing Exercises , &c.

Observe how well this man can Counsel others , but how contrary thereto he acts himself , in giving forth such a censorious judging Book , as he has done , tending to render many Innocent Persons and People Apostates and Innovators , wherein he is far more loud in his Charge and Exclamation than in his Proof or Instances of that Apostacy or those Innovations . But if he could prove such Innovations or New matters in Discipline or differing Exercises therein , as he would Insinuate , which yet is not granted him , then by his own rule he ought not to have brought forth his Censorious Book , but rather have watched , and studied to be quiet .

Pag. 80. I would not be understood to judge Apostles or Elders , when they shall find freedom from the Lord ( being met together ) for giving forth any thing by way of Recommendation to the Consciences of their Brethren .

Answ. We know nothing given forth ( as Duty to God or Man ) to be practised among us by Apostles or Elders , but what is in Truth intended ( at least ) to be recommended to the Consciences , and hath an Answer and Reception in the Consciences of Friends in Truth ; what we write or preach on behalf of Truth and true Religion , is recommended by Divine Authority and Evidence , in the Apostles sence , by the Manifestation of Truth , commending our selves to every mans Conscience in the sight of God ; and this may be either by good Exhortation , Counsel , Admonition , Reproof , Judgment , Testimony , Warning , Charge , Command , &c. all which the holy Apostles used . But it appears our Opposer has another sence of Recommendation , as leaving matters more indifferent and loose , by way of doubtful Proposition , as on these , or the like Terms , viz. You are not Bound to submit , whether you see it your Duty or not .

And whereas this Person is frequently judging our Friends for Imposition , Innovation , &c. We would be understood , that those things commended among us , as necessary for good Order and Holiness of Conversation , are not recommended doubtfully , or upon meer Supposition , nor as Matters of Indifferency to be Practised or Rejected , but in Faith and full Assurance , as answering God's Witness and Truth in the Consciences , and that such will meet with a tender Reception ( and not Opposition ) in all tender and upright Hearts .

Disaffect . XLIV .

Third part , pag. 83. Amongst the Primitive Believers , there were such as practised Circumcision ; some made Conscience of keeping a Day , and some that abstained from eating Flesh , and others that did not ; and yet a Christian-Liberty and Forbearance was so Exercised , as that they were not to be judging one another about these things ; and that we find not , that these Differing Exercises in a CHRISTIAN Liberty did subject any of those Believers exercised therein , to the Censure of being out of the Unity of the Body . 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 th●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 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 for Condemnation upon that Spirit of Division , did advise Persons to receive the Mark of the Beast ; and on the other hand , that the Beast in causing both small and great to receive his Mark , did cause them to own Condemnation upon that Spirit of Division : We never had such a Description given of the Mark of the Beast before . And why did W. R. draw his supposed doubtful Meanings on his [ IF 's ] and give his positive Judgment against G. F. as a Deceiver , causing men to receive the Mark of the Beast , &c. without first enquiring of , and hearing G. F. give his own Sense and Meaning ? Is not he herein condemned out of his own Mouth ? even in that which he has much pleaded and insisted upon , to wit , in his enveighing against Judging any man without hearing him ; Judging the Merit of the Cause , without hearing the same ; Judging and Censuring a Person Unheard , in the Defence of himself , as being a Grand Mark of Apostacy : Has he not greatly condemned this in his Preface , and other parts of his Book ? and that upon the Law and Manner of the Romans , citing John 7. 51. Acts 25. 16. and yet now is sound presently after Accusing and Condemning a Person without any Judicial hearing Face to Face , upon his own Malicious Suggestion , contrary to the plain Intent and Sence of his words ; whereas if he had first heard the Person accused Face to Face , no doubt but he could have given him a better Meaning upon his own words , than either to forbid Friends convincing Gainsayers , or buying and selling with them . But his great pretence for this false Interpretation is what he says in his Marginal Note , of One of his Correspondents that hath been Partner with him in a Merchandizing Trade , breaking off dealing with him in Partnership , giving for his Reason these words , viz. I CANNOT BUT REASONABLY EXPECT , THE HAND OF THE LORD MAY BE AGAINST THEE , AND THAT PERADVENTURE IN THE THINGS OF THE WORLD . The Person 's Name W. R. omits , which if he had told , would not have added any weight to his Cause , nor Credit to him in Religious Concerns . However , it appears , this his Correspondent had a Concern and Fear upon him , according as he expresses , which no wayes proves , that G. F's words were intended to discourage him or others from buying and selling with him . 'T was his own Concern and Care , who so broke off with W. R. which is none of G. F's or any of our Business . Let W. R. consider what Occasion he has given to provoke the Lord against him , by his Envy and Bitterness against his People .

And whereas W. R. 5th part , pag. 87. cites what John Story said to the matter of Charge contained in Henry Sweeting's Certificate , viz. That these are not the first Lyes G. F. hath reported both against my self and the Meeting they call Seperate ; he hath not given us ground of late Years to expect any Right of Justice from him .

Whereby ( if these be J. S. his words ) he takes it for granted , 1st , That the said H. S. his Certificate contains nothing but Truth in the Citation of G. F's words . And 2dly , He gives positive Judgment , that G. F. has reported Lyes therein , as not being the first Lyes . Howbeit , the Charge , as laid down and contained in the said Certificate , G. F. denyes , as a Perversion and Confounding his words , yea , as Horrid Lyes , except that of Drunkards and Swearers , as W. R. has cited G. F's Answer and Negation before H. S. his Certificate , 5th part , pag. 83. We think , that J. S. should not have taken the words so Hardly and Censoriously up against G. F. until he had been sure G. F. would have owned them directly , as laid down by H. S. and that upon a fair hearing Face to Face . Now the Question is , whether W. R. and J. S. have heard G. F. and his Accusers , Face and Face , concerning this Matter whereof he is accused by H. S. before he was Condemned and recorded as a Lyar therein ? If not ( as we presume they have not ) then whether they have therein done Judicially and Justly , according to their own Pretentions of Justice and Right , and their severally declaring against condemning any man before heard ; judging and censuring him when unheard in defence of himself , concerning the Crime laid against him ? And if it be a grand Mark of Apostacy and Persecution so to do , as W. R. signifies , we would know how they can escape their own Judgment herein , thus to condemn a Person , and that in Print , before he be heard or duely tryed in the Case ? And seeing also W. R. 2d part , pag. 76 , 77. thus saith , viz. That which to us seems to aggravate the Offence of the Sixty Six Subscribers is this , J. S. doth POSITIVELY affirm , That a great part of the Subscribers never spoke or sent to him about the matter ; we have great cause to doubt , that not a few , but many of the Subscribers ( IF NOT ALL ) † † 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 ? have given Judgment without hearing of either Party .

Now we may still Question , 1st , Whether J. S. and W. R. did ever speak or send to G. F. ( the Party accused ) in this matter , before they condemned him to such Infamy ( as W. R. hath recorded him in Print ) for a Lyar.

2dly , Whether J. Story gave way to , allowed or advised , or doth really own the Printing of what he saith to H. Sweeting's Certificate against G. F. J. S. his plain Answer hereunto may justly be expected .

3dly , The Question is also , whether H. Sweeting , and the rest that Certified against G. F. on this point , were not a Party against him , when their Certificates were written ?

4thly , Whether their Certificates do not so much vary in their relations , as may justly render them of less Credit , and to be looked on as from Parties set against G. F. ?

H. Sweeting certifies G. F. did say , That to the Seperate Meeeting there was Whores and Rogues , Drunkards and Swearers , and that there came a couple to be Marryed , and one stood up and said , Master Story , I take such a one to be my Wife , &c.

M. B. testifies to G. F. thus , viz. That thou saidst , Master Story , I take such a one to be my Wife , and I take such a one to be my Husband , and eat Bread and drink Wine , go together like Whores and Rogues .

See now how various & differing the Certificates are , as between saying , That to the said Meeting there was Whores & Rogues , Drunkards , &c. and go together like Whores and Rogues , &c.

Seeing these Certificates are so differing in the manner of stating the matter ; the Question is , whether these Persons might not mistake in both upon failure of Memory or Prejudice , and might possibly mis-place the Words , if spoken ? However they might have been better imployed than to make such sorry Certificates , and so might W. R. than to publish a Judgment upon them without any Judicial hearing of the Parties Face to Face .

And as for E. P. he appears angry against G. F. as one willing to be his Accuser , casting on him this perverse Insinuation , with an [ IF ] viz. So IF he did speak a Rabble of Lyes of People behind their Backs , be it upon his own Head .

W. R. has publisht this doubtful and infamous Insinuation among his Testimonies against G. F. and its pretended in vindication of Truth too , pag. 84 , 85. part 5. And not only this , but there 's another [ IF ] against G. F. in E. P's pretended Testimony , viz. as IF he had surrounded the Countries to get up all the Miscarriages and Failings done and committed in time past ; Was ever such senseless Testimonies Printed before ? Herein E. P. has neither appeared Impartial , nor done Friendly , nor as he would be done by ; howbeit , to do him Right on the other hand , we understand that he gave not his consent to the Printing these angry Words of his ; how willing therefore was W. R. to rake up gather and receive any pittiful sorry Stuff up and down the Nation , to help to make up his partial , confused and revengeful Book withal ?

Disaffect . XLVI . About Fleeing in Times of Persecution .

W. R. 1st part , p. 30. Neither can we be at unity with the appearance of that spirit in any one that villifies others for Fleers in time of Persecution — when such an one hath appeared a Fleer himself . This compared with W. R.'s Charge in his Letter to G. F. dated the 3d day of the 10th Moneth , 1677. pag. 93 , 94. 4th part . There are endeavours to send Papers to and fro , to be spatter J. S. for going out of a Meeting when the Persecutors came ; yet I know that thou thy self hast been found in the like Action , and ( If Reports be true ) the FREQUENTEST of any Man that ever I heard , called by the Name of a Quaker .

Observe .

A very high and foul Charge to render G. F. a Flyer in times of Persecution , yea , the frequentest Flyer or Goer out of Meetings , when Persecutors came , of any man that ever he heard called by the Name of a Quaker . Oh sad ! Will any that has known G. F's many and frequent Sufferings , and long Imprisonments for the Truth 's sake , believe this Accusation , so grosly cast upon him , and that on no better Proof , than IF REPORTS BE TRUE ; when doubtless W. R. could not but know such Reports to be false . This is that Judicious and Conscientious Person William Rogers , that 's so severely set against Censuring and Judging Persons upon Reports , without hearing the Accusers and the accused Face to Face , who thus extrajudicially and grosly hath represented a Person in Print as the most frequent Flyer in times of Persecution , of any called a Quaker , that ever he heard of , and that upon Reports , with an If , i. e. IF REPORTS BE TRUE , but his pretences of Justice will not hide his manifest Injustice .

It is to be noted that W. R. in his 2d part , pag. 88. has Printed these Reports against Jasper Batt , viz. That he went abroad Preaching , thereby occasioning sometimes twenty Pound Fines , sometimes forty Pound Fines to be imposed on the Hearers — whilst his Estate was well secured out of the Persecutors reach . And yet W. R. would be thought a very Just man in this case , by this False and Hypocritical pretence , pag. 89. viz. We are not willing to accuse on Report : When it is his frequent Practice against G. F. and others , which if he be Just towards Jasper Batt , in not accusing him upon Report , then he is very Unjust to G. F. in accusing and judging him upon Reports : And he hath not shewn himself Ingenious towards J. B. in Printing those Reports against him , to cast and leave an Odium upon him , which we are not bound to Credit all , either as undeniable Verities , or as justly stated by him upon bare Report .

And this is not all , as to G. F. we must proceed further to find some more likely proofs for his Charge against G. F. of Flying in time of Persecution , and that is to some pretended Certificates and Testimonies in his fifth part , pag. 62 , 63. in the first whereof mention is made , Of a Meeting held in Broad-Mead in the City of Bristol , when Persecution attended Friends , and that G. F. stood up and spoke in the Meeting , and after departed out of the Meeting at a back pair of Stairs , a very considerable time before the Meeting broke up , and was not taken Prisoner that day ; and the ground of his departure at that time , we have cause to believe , was to avoid being taken Prisoner .

Now M. G. M. N. and A. D. who are the Subscribers , we are sorry your Names should be exposed in Print to such an impertinent and silly Testimony as this , to gratifie an Envious Spirit against G. F. and we testifie , the Charge contained in it is no matter of Testimony , but an Accusation on your own belief , that his departure then was to avoid being taken Prisoner , nor do we remember any back pair of Stairs belonging to that Meeting , but such as were a common passage to it ; such Insinuation therefore was not kind nor friendly . To your Testimony , so called , William James saith , He also can bear Witness . And also Nathaniel Day saith thus , viz. I believe his so departing was to save himself from being taken by the Persecutors . [ How now N. D ? how comest thou in Print , as a Witness for W. R ? Look at home and mind thy own condition . ]

But to the Matter , we have this to say , That as your Belief imports no matter of Testimony , so if the belief of all those who have appeared a Party with W. R. were taken and Recorded for Certificates and Testimonies against G. F. we might have more strange Testimonies ; suppose they believe as W. R. does , and are full of Jealousie , as he is , they might Write and Print such Testimonies as this , viz.

We believe and are jealous that G. F. is an Apostate , an Innovator , an Imposer of Blind Obedience , a Deceiver , a Lyar , one that hath the Mark of the Beast , the greatest Fleer in times of Persecution , that ever we heard of , among any called Quakers , &c. according as W. R. hath represented him ; pray what kind of valid Testimonies would these be ? and of what Credit with impartial Readers ? from such as are a party with W. R. against G. F. Oh Friends ! consider what Impertinencies and silly Occasions PREJUDICE is apt to produce ; and we must tell W. R. that this kind of his proceeding to Print such pretended Testimonies , or rather Accusations , grounded on the Belief ( or Jealousie ) of a Party , is a new kind of process , neither Christian nor Legal ; has he heard the Accusers and the accused Face to Face in this matter , according to his own rule ? We presume he has not ; then what a new uncouth and irregular course has he taken to Infamize a Person in Print , upon pretended Testimonies and Certificates , without any real Proof or lawful Evidence on any Judicial procedure ? At what an easie rate can he Defame and Expose Friends by Name to publick censure in Print ? Besides , ( Friends , M. G. M. N. A. D. W. J. and N. D. ) your pretended Testimonies bear no Date , as to the Day and Time , when that Meeting in Bristol was held , when G. F. departed ( as you believe ) to avoid Imprisonment , nor as to the day and time of the making and signing your said Testimonies , nor do you shew how long it was between the time of the said Meeting , and the making and signing your said Testimonies , and we may question whether they were formed and drawn up by your selves , or by W. R. or whether you were not drawn by him to sign them ? And whether it was by your advice or consent that he Printed them ? However , Pray , for the time to come , be you more careful , and no more drawn to sign such Insignificant and Impertinent Testimonies or Certificates against any Friend or Brother , to gratifie an Envious Revengeful Spirit , as is W. R's .

And now Samuel Hollister , how comest thou to expose thy Ancient deceased Uncle's Name in such a Certificate as this ? viz. I do also remember that my Uncle Dennis Hollister did acquaint me , That G. F. did advise him to absent himself from Meetings in time of Persecution .

Hast thou herein shewn that Reverent respect to thy Aged , Grave Uncle , as thou oughtst to have done , thus to expose his Name so long after his decease ? which doubtless had he been alive , he would either have prevented , or severely reprehended thee for ; and we may justly question whether thou hast given a Just and Impartial account of thy deceased Uncle's Words in this matter , when he is not here to answer for himself ; to be sure thou hast not given a Circumstantial Account to render it credible to us ; and dost thou not know , that Circumstances may greatly vary matters ? Nor do we believe that G. F. gave him any such general Advice as to absent himself from Meetings in time of Persecution ; for he absolutely denys it , and says , He did encourage him to the contrary , when he was able or capable . Dost thou not know and remember , that thy Uncle was an Aged , Weakly and Sickly man , that much kept his Chamber in Winter time , and therefore sometimes unfit to endure such Hardship and Sufferings as Friends were often exposed to , at Meetings ? Was he then meet to expose himself to stand in the Streets , when Friends were either haled out , or kept out of their Meetings in the Streets ? Thou sayest thou Remembrest thy Uncle did acquaint thee , but thou certifies neither Day nor Year when . And suppose G. F. spake any thing in tenderness to thy Uncle , with respect to his Age and Infirmity of Body , it could not amount to any such general advice as to absent from Meetings in time of Persecution , he having encouraged him to the contrary . However , could it be Just in thee to expose both thy Uncle and G. F. as thou hast done , to gratifie W. R. his Spirit of Enmity against Friends , in such a Certificate ? Whether of thy framing , and whether Printed by thy advice or consent , or not , thou canst best Answer ; we do not believe it will be grateful to Dennis Hollister's honest Children and Family , to see their Ancient , Grave and Honoured Father's Name thus exposed in Print , so long after his Decease , to gratifie an Envious , Quarelsom , Proud , Disdainful Spirit .

Disaffect . XLVII .

W. R. 1st part , pag. 31. Neither can we be at Unity with the Appearance of that Spirit ( be it in whomsoever it will ) that can Recriminate Men as Tythe-Payers , who have been faithfull in their Testimony , relating to Tythes , and yet adviseth Friends to purchase Tythes , which is G. F's Case , with relation to his Advice unto Nathaniel Crips and Robert Arch , according as is treated on and proved by Certificates under their Hands .

Observe .

This indeed is a Heavy Charge and Judgment against G. F. and the matter if duely and judicially proved , with the Accusers and the Accused Face to Face , before Competent Persons , would be as justly condemnable , as for one to judge fleeing in Times of Persecution , and yet be the frequentest Fleer himself : But we question whether W. R. hath given this Charge against G. F. on any such due and regular proceeding and hearing of both Parties Face to Face , and that before a proper Judicature ; but this we presume he has not , although he has given positive Sentence , that 't is G. F's Case , to wit , To blame men as Tythe-Payers , and yet advise a Friend to purchass Tythes : But this G. F. denyes . Let 's Examine the Certificates mentioned , 5th part , pag. 54 , 55. which W. R. cites for Testimony against G. F. viz.

This is to Certifie , &c. That G. F. being several Years past at my House — I told him , That in the Parish where I dwell there is both Priest and Impropriator , and that both of them claimed Tythes of the Inhabitaints ; and amongst our Discourse that we had there-about , G. F. then advised me , To Purchase the Tythes of them : This he spake in Love to me , and I took it no otherwise ; but if he will prosecute others for such things whereof he is more guilty himself , he will much loose his Honour , and hardly ever recover it . Thus far Nathaniel Crips , dated , the 23d of the 11th Moneth , 1677.

Robert Arch his Testimony , viz.

G. F. being at my House , ( as I remember , it was the time that he came into our Country to set up the Monethly and Quarterly Meetings ) and there being several Writings read of G. F's in which there was written ( as I remember ) That such Friends as did pay Tythes , should be Exhorted or Admonished , &c. — In my Garden I told him , There was two or three Priests , and two Impropriators did claim Tythe of me , or of my Land , &c. — Said G. F. to me , Canst not thou buy it ? Buy it ( said he ) I answered him , That I did look upon it to be no odds or difference between paying of it and buying of it . Dated , the 18th of the 11th Moneth , 1677.

Observe .

We grant , that the Buying Tythes , or Compounding with the Priests for them , is not consistent ( but contrary to ) our Testimony ; but G. F. positively denyes , that he so advised or intended ; there has been some Mistake in the Case , 't is probable ; and here is no date of the day and year when he so advised , in either of these Certificates or Testimonies , as W. R. calls them : The one saith , it was several Years past ; the other says , as he remembers , it was that time that he came into their Country . It seems , 't was several ( or many ) Years after they had some private Discourse apart with G. F. that they made their Certificates or Testimonies from it , and that upon the Credit of their Memories , which might easily fail them in so many years time ; and which incertainty W. R. has grounded his Charge and Judgment against G. F. upon , as having advised a Friend to Purchase Tythes , thus to make this a matter of Credit against G. F. he layes it down , under the Title of Testimony , with his own Judgment presumed on it , to wit , that he so advised them to buy their Tythes , which is contrary to G. F's known Testimony and Principle , who has been for several Years , and is at this present in trouble for Non-Payment of Tythe , being under prosecution at Law , because he cannot comply with the Plantiff , which is far from buying off his Tythe . And that which renders these mens Certificates of less Credit , is , that G. F. would have them that paid Tythe admonished : Strange ! what admonished against Tythe , and at the same time advise to the buying off Tythe ? that 's very Improbable . And why should he advise them to purchase or buy the Tythes of the Priests ? For what time , or how long could they sell them , or give them Title to them ? Hath the Priest the Tythe any longer than for his Life ? and how uncertain is that ? But hath not N. C. appeared an Accuser of G. F. as being more Guilty himself , & c ? And does W. R. in point of Judicial Proceedings , allow of an Accuser or Informer to be a Competent Witness ? we suppose not ; some of his Party have distinguished between a Witness and an Accuser ; but he has taken N. C's Information for Testimony against G. F. yea , for granted ; he has given his Censure and Judgment upon it , that G. F. did so advise to the Purchasing or Buying of Tythes , both of the Priest and Impropriators . But before he gave this Judgment and exposed those Certificates in Print , did he Examine and hear all the Parties concerned Face to Face ? Did he Examine and hear all Circumstances on all hands relating to the Accuser and Accused , face to face ? We may presume he did not . And who induced N. C. and R. A. to make and give out their Certificates upon a Private Discourse so many years after ? Have they not done Unkindly and Prejudicially therein , and W. R. more basely to Print them , and give a Judgment thereupon , without hearing the Parties face to face ? Where was his Justice ? his Conscientiousness and his Legality pretended , according to his own Plea upon John 7. 51. Doth our Law judge any man before it hear him , and know what he doth ? And Acts 25. 16. For him which is Accused , to have his Accusers face to face , and have Licence to Answer for himself concerning the Crime laid against him ; and not to judge and censure a Person in matter of Fact , when unheard in Defence of himself ? has not W. R. much pleaded for this Method ? but how has he kept to it ? Did he hear G. F. and N. C. and R. A. face to face , and G. F. answer for himself , and make his own Defence before them ? and that before such time as he had exposed and promulgated their Certificates , and his Censure and Judgment against G. F. upon them ? If not , ( as we are apt to think he did not ) then what gross Hypocrisie , Irregularity , as well as Unfair and Unchristian Dealing , is he guilty of ? And how False and Inconsistent with himself is he in these matters discovered to be ? And how will he escape the Grand Mark of Apostacy ( in his own Terms and Sense ) in judging and censuring a Person unheard in Defence of himself before his Accusers face to face ? Let the Impartial and Prudent judge .

And now , N. C. thou hast known something what belongs to the Administration of Justice , dost thou not know , that the Omission of Material Circumstances , in point of Evidence , may greatly alter the Case ? And what probable Circumstances hast thou given in thy pretended Testimony ? How tender is Common Law and Justice in such Cases ? Chief Justice Cook saith , Quod in Criminalibus Probatione debent Esse Luce clariores , Cook 's Institut. 3d part , fol. 210. i. e. That in Criminals , Proofs ( or Testimonies ) ought to be more clear than the Light . And Michael Dalton plainly shews how many wayes Justice may be perverted ; amongst which he mentions , When they proceed hastily , without due Examination and Consideration of the Fact , and of all MATERIAL CIRCUMSTANCES , without hearing both Parties ; for as one saith , ( Qui aliquid Statuerit , Parte inaudita altera , aequum Licet Statuerit haud equus . est ) He that shall Judge or Determine of a Matter , the one Party being Unheard , although he shall Judge Aright , yet is he not a just Judge . We do confess , and will grant , That where Matters Criminal of outward Fact or Overt Act are charged , 't is most safe and judicial to have the Parties face to face , and a fair and equal Hearing and Proof , before Judgment be given . But this is not the Case of W. R. who in many things is Informer , Accuser and Judge , and herein has assumed to give Judgment without any such equal Hearing or Evidence .

What Concerns Matters of Charge , Trespass or Crime upon Persons , in common Law and Justice , ought to have fair and judicial Hearing of all Parties , and sufficient Evidence Outward , of the Fact , before Judgment be past ; but true Judgment of Spirits , Angels , or Inward States , considered abstractly , without outward Evidence of Matter of Fact ( whether they be Good or Evil ) this cannot be without a Spiritual Discerning , Inward Sense , or Divine Revelation given by Christ Jesus , whereby both Right and Wrong Spirits and States have been Discovered , even Satan , when Transformed as an Angel of Light , and his Ministers , when transformed like the Ministers of Christ . And W. R. 1st part , pag. 2. himself grants , The Evidence of our heavenly Union to spring from that which neither the Carnal Eye , nor the Carnal Ear could be Witnesses of : And pag. 24. We who had believed in the Light of our Lord Jesus Christ , had the Evidence in our selves , that we were of the true Brotherhood , and Members of Christs Body . So that he has granted an Inward and Spiritual Evidence in Spiritual Cases , which is higher than the outward .

But to the occasion of N. C's Certificate , aforesaid , What kind of Discourse could be between him and G. F. that he could ground HIS CHARGE upon ? ( as W. R. calls it ) Or what Discourse could they have that might any wayes seem ( in N. C's Apprehention ) to look like an Advice , to Buy his Tythe of Priest and Impropriator ? for we are not willing to leave him under the suspicion of a designed Forgery in this Case , but rather in Charity , to impute it partly to the Infirmity of his Age , and Defect of Memory , that he has thus represented G. F. as having advised him to buy his Tythe , and that this said Certificate was prejudicially drawn from him so many years after that private Discourse he had with G. F. which he grounds it upon , as 't is very possible and easie for an Aged Man's Memory to fail him , in such a Case , that is , in making a Prejudicial Certificate or Charge , upon a private Discourse , many Years after the Discourse , as his against G. F. was ; What then could be the Matter or Subject of that Discourse , which he might very likely be Mistaken in ? Was there any thing said about Buying off Tythe on any account ? To this we may cite G. F's own Answer to W. R's Queries , in a large Manuscript , dated , the 20th of the 9th Moneth , 1678. in these words , viz.

I could hardly have believed that N. Crips would have done such a thing , as I told him , when I came to his House , that he did confess he had sent such a Certificate to Bristol to W. R. as I take it . I asked him , When it was that I should bid him buy off his Tythes , and what Year ? he told me , He could not tell — he said it was in the Field , but could not tell what Year ; then the thing came into my mind , what I said to him , his Son , and others , about twenty Years since , how that — H. Lower came from Cornwall to London , and endeavoured to Convince several of the Parliament-men how they might ease the Nation of the grand Oppression of Tythe — and to buy off all the Impropriators Tythes , ( the manner of the expedient for the Money to buy them off , we here omit ) and this I might say would do very well , unto him and several others ; but for him to turn this and say I advised him to buy off his Tythes , he doth me a great deal of wrong ; and he told me then , it was his Principle to pay his Tythes to the Impropriators — I was sorry for him , that he neither writ nor spoke to me about it this twenty Years , I took it unkindly from him ; and if he doth give forth an Hundred Certificates , and W. R. spread them abroad contrary to what I have here asserted , I shall not give Credit to them ; none will that fear the Lord , that knows my Innocency , and the Falshood of thy Charges , &c. Thus far G. F.

By all which it appears that this G. F's discourse concerned something H. L. had to propound to the then Parliament , to make some Provision for the buying off the Impropriators Tythes , and not to advise him or any perticular Person charged with those Tythes to buy them off , such a mistake does greatly alter the Case : And we may add , that whatever the private discourse was between G. F. and N. C. when in Friendship and Kindness , was it not very unfair and unfriendly in N. C. to frame a Certificate thereupon so many Years after against G. F. and not only so , but to put it into the Hands of W. R. an Adversary to G. F. and others , and then for W. R. to expose it in Print , as a Charge against G. F. to make him a Transgressor , an Adviser to that in Private , which was contrary to his Testimony in Publick , which G. F. hath so plainly denyed , and testified against .

But N. C. we would ask thee a Question or two farther :

1st , Whether two Publick Friends in the Ministry , after a Meeting at Nailsworth , in the 6th Moneth , 1679. did not ask thee , Whether thou gavest thy Advice or Consent , that William Rogers should insert thy Certificate concerning George Fox , about buying of the Tythes , in his Paper or Letter which he sent to the Yearly Meeting before ; and whether thou gavest William Rogers any order so to Publish it to the Nation , as he endeavoured in his Paper ?

2dly , Whether thou didst not then give this Answer , viz. NO SURE ; I gave no such Advice ; I knew nothing of his so doing ; he had no order from me , to spread it any further , than to produce it at Bristol , if there was occasion , when G. F. went down thither , I hearing that he then intended to proceed or give Testimony against J. S. and J. W. concerning Tythes , and I was desired to give that Certificate , only to produce then at Bristol , if there was such occasion , not expecting it should have gone any further ? Canst thou deny this to be thy Answer ?

3dly , We desire to know , who it was that desired thee to give that Certificate ?

4thly , Whether thou gavest any order to W. R. to put thy Certificate in Print against G. F ? and whether or no thou dost now approve of his so doing ?

And we do not find , that W. R. doth clear himself from the Censure of breaking Covenant , in his sending forth a Relation of some Passages discoursed on between himself and other Friends at Bristol , in the 12th Moneth , 1677. with his own and William Ford's Name to it ( Entituled , A brief Relation of some Passages happening among the People called Quakers at the City of Bristol , since the late coming of George Fox , George Whitehead and William Penn , in the 11th Moneth , 1677. ) contrary to the Propositions and Agreement made between William Penn and himself , &c. by his alledging , that in that Agreement , There is not a word intimating , that no other Relation should go forth ; and that there was not one word of Covenant or Agreement , that any Person should be obliged not to send abroad a Narative , whether it might relate to all , any or either of the Meetings , part 5. pag. 15 , & 88.

Whereas he knows the Method was mutually agreed upon , for a Narative or Record of all that each Party thought fit to have written , and which should be finally agreed by both Persons , to be a true Record , Minute or Memorial of the Conference ; and that any Friend present had the Liberty to speak his or her Mind ; and that every such thing said by Friends on either side , if desired , might also be recorded , as more fully intimated in the first and third Propositions agreed upon , 5th part , pag. 10 , 11. and that all things so agreed on to be Recorded , should be subscribed by both Parties , and by , at least , six Credible Persons of each side , as in the second Proposition .

Now though this could not be done at the end of each Meeting , as was proposed , ( for want of Time and Opportunity to read over and Correct what was done , for such mutual Subscription ) yet neither the Agreement , nor the Intent of it gave any Liberty for one Party alone , without the other , to send out a Narative or Relation of Passages relating to any of those Meetings , as W. R. did send out a Relation containing divers Reflections and his Disaffections , which were the very subjects partly debated on , without the Answers of those Friends charged by him , wherein we cannot perceive , that he either acted justly , or as a man keeping to the Agreement in that matter , but the contrary ; and therefore his saying , That there was not a word intimating , that no other Relation should go forth : This appears a mean shift ; he might as well say , that in the Agreement or Covenant made , for the manner of proceeding to , and subscribing a Narative or Record by both Parties , there is not one word , that either Party should do contrary , or send out any Narative prejudicial to the other Party , contrary to that Agreement or Covenant ; no , what need of any such word ? 'T were absurd , the Method and Rules were agreed upon for a Narative or Record , by mutual Consent and Subscription , and W. R. hath done contrary , in sending out a Prejudicial , Partial and Reflecting Account of his own ; therefore hath W. R. therein acted Irregularly and Unjustly ; and there is in being & readiness a fuller Account & Demonstration of his Perfidious and Injurious Proceeding , contrary to Agreement in this Case ; and therefore we do not understand , that he has gotten himself from under the aforesaid Censure , but that the more he strives in it , and other Matters ( that we esteem him justly charged and chargeable with ) the more he will but manifest his own Impertinency , as he has in this and many other Cases .

Disaffect . XLVIII .

In G. F's Questions to J. W. 4th part , pag. 8. Question 3. Whether didst thou read or consent to be read in a Quarterly-Meeting at Kendall a Paper that directed , that the Way of Truth should be as the Way of a Ship in the Sea , or such like ? [ He Answers thus , viz.

Answ. Nay ; but if they mean no Impression of Form left behind , I like it well . ( And J. S. gives this Answer , viz. I consented to a Paper that had some such Words , but knew not 't was A. Pearson's , pag. 13. )

Observe .

We are wholly dissatisfied with this Answer ; yet in point of Charity we may suppose , that they intended not to exclude the Power of Godliness from having its remaining Impressions upon the Hearts ; but how this can be without leaving any Impression of the Form of Godliness , appears not consistent with our ancient Testimony , viz. The Power brings forth its own Form , there is the form of Godliness , the form of sound Words , the Example of Christ and his faithful Followers and Ministers , the Foot-steps of the holy Flock of Christ which we are to walk in , as J. W. but a few Words after his Answer in the same page granteth . But what a sad thing would it be if Friends in our Age should give way to such an Opinion , as to leave no Impression of the form of Godliness upon their Children that succeed them , who are to be trained up in the way that they should walk in the fear of God ? It had been more safe and clear for J. W. to have testified against the precedent Words , viz. That the Way of Truth should be as the Way of a Ship in the Sea , than to allow them such a meaning and likening as no Impression of Form to be left behind ; for in Prov. 30. 19. where the Way of an Eagle in the Air , the Way of a Serpent upon a Rock , the Way of a Ship in the midst of the Sea , &c. are mentioned , it follows , that such is the Way of an Adultrous Woman , vers. 20. Her way is compared to that of a Ship in the Sea , &c. but so is not the Way of Truth : We hope in the Lord , that both the Power and Form of Godliness , Christian Order and Examples in our Age will have lasting and remaining IMPRESSIONS on many Souls for Ages to come .

Disaffect . XLIX .

Fourth part , pag. 31 , 32. W. R. Pride must have a fall ; and that my Perswasion is , the Lord hath suffered this great Evil to come upon him , and to be thus manifested unto those who have professed his Name , that they may have no dependency on any other Name , that may be given under Heaven , but the Name of Jesus , the Eternal Son of the Living God .

Observe .

We are not only greatly dissatisfied with the severe judgment contain'd in these words against G. F. to his defamation , but also with the more general Censure , unjustly insinuated thereby against such as profess the Name of the Lord among us , as having been , at least , in danger of a Dependency on some Other Name under Heaven , than the Name of Christ Jesus , the Eternal Son of the Living God : This is to expose Friends to the Jealousie and Suspition of their Enemies and Persecutors , as for being incident to Idolize and set up Mortal Man , or the Name of some Mortal , above the Name of the Eternal Son of God , for Salvation ; which we abhor , as Idolatrous , and contrary to the Testimony and Sence we have of the Son of God revealed in his People for Life and Salvation .

Disaffect . L.

Fourth part , pag. 43. in J. W's Letter to G. F. are these words , viz. If J. N's Opposition consisted in NOT REPROVING HIS COMPANY , when they Bowed to him , and Cryed , HOSANA ; let it be a Warning to thee , and Reprove THY COMPANY when they give thee the Titles and Honour due to the Highest .

Observe .

[ REPROVE THY COMPANY , &c. ] An Odious and Foul Aspersion , as well as General , upon all that have a tender Respect for G. F. for who else can he term his Company ? and we utterly detest and abhor both the Accusation and Practice of giving to any Creature the Titles and Honour due to the Highest : And what is the Tendency of such Reproach , but even to render many Innocent Friends Blasphemous ? and consequently ( and especially , as now in Print ) to raise great Enmity , Persecution and Contempt in Truth 's Adversaries against G. F. and others , if the Lord did not prevent , and stand by the Innocent ? Is it possible such bitter Invective words should proceed from J. W. against his Elder Brother , and other Friends ? 'T is real matter of Grief unto us , to see such black Lines from him , who has known better things : And set Case any in Weakness have spoken too highly , unadvisedly or unwarrantably , out of an esteem of any Person , could it be either tender or like a Christian Spirit , to expose them to the World , to the Reproach and Fury of their Adversaries ? Has not this been the way of our Profest Enemies to render some Friends Admirers and Adorers of Persons or Creatures , setting up Man , & c ? What better , in these Cases , do these professed Friends than John Pennyman , Robert Rich , Jeoffery Bullock , Controversie Ended , Tyranny & Hypocrisie , Quakers Quibbles , Spirit of the Hat , & c ? [ Perverse Pamphlets ] Oh John ! where is the Antient Love , Tenderness and Regard to the Honour of Truth ? Thou hast known many of us understand better than to Idolize Men or Creatures . How came thy Letter in Print , wherein thou hast shewn so much Harshness and Severity against G. F. and those thou slightly termest HIS COMPANY ? Dost thou not know , that this kind of smiting at G. F. and those that own him ( or have a tender esteem of him ) tends to bring the People called Quakers into Infamy and Reproach , and to add to their Affliction , by smiting at them through him , or smiting them upon his Back ? And canst thou reasonably think , thou servest Truth 's Interest by such kind of smiting at thy Brethren and Fellow-Servants , as thou hast formerly esteemed them ? And did W. R. Print these thy Letters by thy Advice or Order ? or did he do it Voluntarily on his own Head ? And dost thou own his Printing them , or not ? If thou art but so far unconcerned in his Work , as not to approve or allow of his thus Printing , we desire thy plain and ingenious Answer ; and whether W. R. has rightly cited thy words , which we have recited , and complain of ?

Disaffect . LI.

Part 4. pag. 77 , 78 , 79. In another Letter of J. W's to G. F. are these Passages , viz. It may 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 W. 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 and Outwardly ; Inwardly by his Spirit , and Outwardly by his faithful Ministers ; not by the Will of Man , nor by the Arm of Flesh , nor by Carnal Force , but in a Gospel way , and of the Increase of his Government and Peace , there shall be no End : His Government is a peaceable Government , and Endless , in the Increase and Peace . The manner and Extent of his Government , and the Concern of his Ministers and Servants therein , is more fully opened before .

Here follows a few Collections on a Re-view of some of W. R's Concessions or Acknowledgments to Truth , and his Severe Uncharitable smiting against G. F. and others , with brief Notes on them , omitted in the precedent Discourse ; also a few Questions added , of Concern to J. S. and J. W.

[ A Concession to Truth in pretence . ]

Part 1. pag. 56. We account it our Duty to follow the Appearance of the Spirit of God , in the meanest Member , when our Consciences are Convicted that 't is the Appearance of the Spirit .

Observe .

The great difference then is in this , that all Instructions and Precepts these men oppose are such as they do not believe the Spirit of God to be the Mover of , nor have they an esteem of such Members or Ministers , whose Counsel they reject ; for all who feel Unity in the Spirit , are of one Heart and Mind , in the great Essential Commands relating to Godliness and Honesty , and are not willing to be at variance about any ●●●er , Outward or Circumstantial Matters ; but to be so tenderly condescending one to another in those things , as they may keep their Peace and sweet Society , so as their Actions may concur to one good and principal End ; here the weak are supported , and the feeble strengthened , as the Fathers and Aged know how to bear with Children in their Infancy ; 't is the Contentious and Obstinate , the Self-willed and Conceited that make Opposition and Disturbance , and cause Divisions and Strife ; their Minds are not peaceable , nor they Sociable , but break the Bonds of Society ( like Unruly Cattle , that will not be quiet , but be Wincing , Pushing and Biting at their Fellows , until seperated — ) being such as run into Looseness , against all Order and Government , till the very Spirit and Anarchy of the Ranters becomes their Liberty , from all which God preserve his People .

Disaffect . LIII .

W. R. pag. 92. The Submission spoken of , clearly centereth in a Submission to G. F. and the NAME of Monethly and Quarterly Meetings ; compared with his Postscript , part 1. viz. The blind Zealot , Principled to Eye the Brethren , instead of the Light in himself ; and his consideration , how fruitless all Mans outward Endeavours , under the Notion of Church-Government , hath been to preserve in a Real , True , Heavenly Society : It appears to us a meer Badge of Apostacy for any to have a depency on any such Means of Preservation , Part 1. pag. 43.

Observe .

Is t , These are manifest Untruths relating to Submission ; for we are for that Submission which centureth in Christ , our Lord and Law-giver , and not in any man besides , though an Instrument in Christ's Hand , much less in the meer NAME of those said Meetings , nor do we exalt the Power of any Assemblies , as Assemblies of Men , one above another , further than the Power of God appears more Eminent in degree in one , than another , which W. R. has plainly granted , Part 3. pag. 78. So the Submission we owe , is to the Power of God .

2dly , We dare Challenge him to prove any zealous or other Person , so Principling any , or any Person so Principled among the People called Quakers , as to EYE THE BRETHREN , INSTEAD OF THE LIGHT IN THEMSELVES : Where can he find such Zealots among us ? What Gross and Scandalous Insinuations have we from him !

3dly , Of all Man's outward Endeavours , &c. he should have distinguished between Man's Endeavours without Christ , and Man's Endeavours in and by Christ , who said , Without me ye can do nothing ; for Christ makes use of Instruments , good Men and Persons , to stir up others to Love and heavenly Union ; and good Mens Endeavours in him , and by his Assistance , have been , and are blessed , and not fruitless towards a real heavenly Union , Society and Order in Christ Jesus , to whom we owe the Submission in the Performance of such outward Directions and Order , as we see and feel him to be the Author of .

Disaffect . LIV.

W. R. pag. 93. The Argument used by the Serpent to tempt Eve , was this [ YE SHALL BE AS GODS ] EVEN SO we are perswaded , that there hath not been wanting unto him a Tempting Eve , which hath been too aspiring after such a State — 'T is to be DOUBTED , that this Aspiring Mind hath had so much place with him , as that he hath taken too much upon him . Pag. 94. We dare not say , that his preaching the Light in the Beginning of his Travel , as well as by others , his fellow Servants , was not the Ministration given them of God — 'T is certainly known , that MANY did on a suddain admire the Creature — as if not only the Planting and Watering were by him , but the Increase also — Pag. 95. And 't is too much to BE FEARED , that the Imprudent Acceptation of what was unduely offered ( viz. of more Respect than was meet ) hath begotten a Spirit of Pride and Exaltation in G. F. which the Lord is determined to bring into the Dust.

Observe .

1st , [ 'T is to be doubted , &c. ] These Jealous Insinuations , Doubts , and pretended Fears , tend not only to render G. F. ( and those that have a tender Respect to him ) Obnoxious and Odious , but to expose them to the Fury of the Adversary , and so to Persecution ; however , such his Doubts and Jealousies are no Proofs .

2dly , [ That many did on a suddain admire the Creature , &c. 'T is much to be feared , that the Imprudent Acceptation , &c. ] We look on these to be Gross and Jealous Aspersions cast upon many , and to vilifie G. F. also , still tending to betray him , and many others , to the Jealous Censure and Fury of Persecuting Adversaries : But the Lord hath created a Defence upon the Glory of his Heritage .

Disaffect LV.

W. R. pag. 95. WE CANNOT be otherwise perswaded , but that he is fallen from the Truth , and that the words reported to be spoken by J. N. when he said ( in relation to his own fallen State ) I am but the Figure of another , are now fulfilled in him : Oh! that the Lord would Change his Heart , and bring him to a true sight and sorrow for his Sin , as he did J. N. after his fall ! and then , we hope , as he has been an Offence unto the Church of God , &c.

Observe .

We may presume , that he has abused J. N. in misapplying his Intention : However , these Jealousies still tend to expose G. F. to Persecution , and to the like Suffering and Reproach which J. N. under-went , by rendring him Guilty of the like fall , or rather worse ; and W. R. is so Tenatious in his ill Opinion , that he CANNOT be otherwise perswaded , as he saith ; so he assumes to himself to be an absolute Judge , an Unalterable , Infallible Judge , that will not be perswaded nor convinced , contrary to the Judgment he has taken up , and presented for himself and others , in the Plural Number , WE CANNOT be otherwise perswaded , &c. but who these WE are , besides himself , he signifies not , save only some pages before , i. e. pag. 87. we find William Ford's Name subscribed with William Rogers , who hath known better things in his time , than thus to be concerned with W. R. in his work of Strife and Enmity , in his old Age ; the Lord bring him to a sence from whence he is fallen .

Disaffect . LVI . Part 2. Sect. 3. About Infallibility and Perfection .

W. 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.

Which 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 Windings , 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. W. and J. S. gave forth a Paper at Drawell — That he still owns , with that Interpretation he and J. W. 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. We 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 hath so much advocated and pleaded in your defence , and so bitterly exclaimed against many others , who ( as we believe ) are faithful Servants of Christ ; And seeing he hath made the Paper subscribed by Sixty six Friends one great occasion of his Printing , and made a huge Out-cry against it , and them that signed it , as no better than Apostates , and have run in the very Way of Cain , &c. Part 2. pag. 91 , 92. and Part 1. pag. 45. And that the Form they take , is worse then the Forms of divers Apostate Christians , which appear very uncharitable Judgments , and a severe Excommunication . We would seriously ask you these few Questions , viz.

1st , If you own W. R. his Printing , and what he has Printed on that subject ?

2dly , If you own his Reviling so many Friends and Brethren in Print , as he has done , several by Name , and others not by Name ?

3dly , Had he no Counsel , Advice or Encouragement from you , or either of you to Print his Book ?

4thly , Seeing he makes the said Paper of Sixty six so much the subject of his Complaint and Contest , as also takes occasion at that from Drawell , and an Epistle written by a publick Preacher , ( as he saith ) Postscript , pag. 26. Had he not done more fairly to have Printed all those Papers , without diminishing ( together with his Reformed Narrative in commendation of the Meeting at Drawell ) than to Print but pieces and small parcells of them , that so the occasions pretended of his Complaints might more clearly have appeared ?

5thly , Do you really believe or own W. R. to be a Person so Conscientious in his Writing and Printing , and so to have the Evidence of the Spirit of God for his proceeding therein , as he himself pretends ?

6thly , Do you really believe W. R. a Person meetly accomplished and qualified to maintain the Contest on your behalf , in Writing , and in Print , both as to History and Doctrine , as he hath endeavoured ?

7thly , If you do not put a stop to his Proceeding , Reviling and Abusive Work against Friends and Antient Brethren , nor shew any publick Dislike against his Book already Printed , so much on your behalf , as Persons chiefly concerned and vindicated therein , whether this will not give just occasion to suspect , or rather conclude , That he is secretly abetted and countenanced therein by you ?

8thly , IS HE DEPUTED BY YOU ? HAVE YOU IN TRUSTED YOUR CAUSE WITH HIM , to Mannage , as he doth ? or doth he make himself Officious , as one seeking Popularity therein ?

9thly , His Book being thus signed , viz. By WILLIAM ROGERS , on behalf of himself , and other Friends in Truth concerned ; Do not you count your selves some of those other Friends concerned , on whose behalf he hath so subscribed ? or hath he therein presumed for you , without your order , he having greatly concerned you in his Book ?

10thly , If you do not shew some publick Dislike to his Printed Book ( being so much in your Defence ) nor give us any Plain or Satisfactory Answer to these Questions , then whether your Silence and Connivance in the Case , doth not give occasion for his Book , in some Sence , to be reputed or esteemed your Book , though not immediately yours , but as made and promulgated by an Advocate and Agent for you ?

Pray let 's have your plain and ingenious Answer to these Questions , either in Writing or in Print , if in your Hearts and Consciences you find freedom thereunto , to free and acquit your selves therein ; for we are willing at present , rather to induce you to a tender Consideration of the dangerous Tendency of W. R's proceedure , than to lay the Charge thereof immediately upon you , desiring rather you might find out a way to quit your selves of his fruitless Contention . These things are recommended to your Consideration with the Light of Truth .

It may not be amiss to note what Comparison W. R. makes between G. F. and J. W. on the Character he gives of each ; the Character W. R. gives J. W. as not deferving to be termed of an High and Lofty Spirit ; is concerning the value of his Estate , his Exercises in Bodily Labour , sometimes at Plough , &c. his having no more Land than at first ; his Travels often alone , but at all times without any Attendant as his proper Servant ; his being content with the meanest of Meats and Drinks , &c. Part 4. pag. 63 , 64. To all which we say , though we grant all these commendable in their places , and do not understand that he was charged in these things with a High or Lofty Spirit ; yet we must tell W. R. he pleads but Impertinently , as well as Pharisaically , in these Instances for J. W. unless it be a certain Proof that every man is of a Lowly Humble Spirit , that has but an Estate of 15 l. or 20 l. per annum , and sometimes goes to Plough , and other Bodily Exercise , &c. ( according as he pleads for J. W. ) and can , according to his Education , be contented with indifferent mean Dyet . On the other hand W. R. shews his Spight and Contempt against G. F. to prove him a man of a High and Lofty Spirit , Reflecting on his Honest Trade of a Poor Shoemaker , and of mean * * 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. Parentage ( as his slight Language is ) Reflecting also on his Poor Relations , implying , that of late Years , their Outward Man wanted some Refreshment and Comfort with necessary Food , Rayment , &c. as in Part 5. pag. 49. By all which he endeavours to make G. F. as contemptible as he can ; but we never heard such an Account before of those Relations ; this appears meer Malice : And what cause have any to believe him in it ? We may wonder when-ever any of those Relations did complain to W. R. of their Indigency or Poverty ! He also Reflects upon G. F. his Marriage , and his Travelling with a Man , and his Enjoyment of things Lawful in the Creation , and necessary for the Ease of the Body , and Pleasure of the Pallet [ Thus our Persecutors have falsly upbraided us when we lay in Cold Prisons ] teling of his † † 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 . often freely making use of those things when to be had — so far ( saith he ) as we can understand , &c. We cannot but take notice how Scurrilously and Basely this man treats G. F. and what Beggarly , Sordid Stuff he is willing to make use of , to cast an Odium and Contempt upon him .

He addeth this Character of J. W. viz. He takes not upon him to give forth an Outward Directory for the Children of Light to walk by . Is not this a manifest Untruth ? Was there no Outward Directory in that Paper which J. W. and J. S. with above Eighty Persons more , signed ? wherein they made their Propositions , Terms and Directions , pretended , for a Reuniting , which these are some of , viz. That they who are not chosen by the Churches , do cease meddling about the Churches concerns ; and that all cease meddling for time to come , ( in your Work ) who are not concerned , and only keep unto their own , whether it be of God given unto them , or of outward things concerning Mankind to offer them , and SO DEPART .

Now observe , doth not thus much of the said Paper , and these Conditions of it , evince , that it contains a kind of Directory and limitted Prescriptions ? and if not for the Children of Light to walk by , then what Children was it made for , and that observed it , until the Separation became more apparent ? But touching G. F. how Silily and Impertinently doth W. R. argue , to prove him of a High and Lofty Spirit ? though G. F. saith , He esteems W. R's Reproaches great Riches : and we do not believe , that he is or will be ( or has any cause to be ) asham'd either of his Trade or Parentage ; but rather Magnifies the Power and Wisdom of God , according to his antient Testimony , in raising up poor honest Trades-men to be Ministers of the Gospel , Fishers of men , &c. Again , we do not understand , that G. F's desiring J. S. and J. W. to come to him at his House ( in order to end Differences ) doth prove him a man of a high and lofty Spirit ; for G. F. was then in Bodily Weakness , unfit to come to them , and his end was for Peace ( as we understand ) which no wayes tends to prove the Charge against him . We must needs say , we are very unwilling to detract from , lessen , or ( in the least ) to contemn W. R. his Parts , Education or Parentage , of what Degree or Reputation soever ; for his Parts , we doubt not , but he has both Natural and Aquired , but they seem to us to be greatly , clouded and perverted by that Lofty , Proud Contemning and Tempestuous Spirit that has entred him , and puft him up , so much in Disdain against others : You that are his Friends and Relations , pray Counsel him to lay aside his Spiritual Pride and Contempt ; for it is hateful to all Lowly-minded and Serious Souls , who are truly Conscientious towards God .

William Rogers against William Rogers , and William Rogers against John Wilkinson and John Story , in the most Material Passages of his Book ; being but some of his Contradictions , with Questions , Notes and Remarks upon them .

PReface , p. 2 , 3. So Great a CONCERN OF CONSCIENCE lies on many to encourage the Publication hereof , as that we can no longer forbear , lest it should be reputed , THAT THE DOCTRINE AND LIFE OF CHRISTIANITY WERE WHOLLY EXTINCT AMONG THE AFORESAID PEOPLE .

PArt 4. pag. 77. John Wilkinson to G. F. viz. Of late dayes the concord we once had , seems much to be broken , and many Instruments whom God wrought by , of late time have greatly jarr'd ; and the cause , God hath manifested to me , that it is NOT in Principles of Truth , nor in Christs Doctrine , nor in any Practice which Truth , in the Members of the heavenly Body leadeth into , but about Prescriptions from thee , through the bl●nd zeal of the WEAK , to promote thy Orders .

Qu. What danger can there be of any such Repute ? or what cause for any to think so of the People call'd Quakers , as that the Doctrine and Life of Christianity were wholly extinct ? if the Cause of the Difference or Jarr does not lie in ther Pinciples of Truth , nor in Christ's Doctrine , nor in any Practice which Truth leadeth into ? as J. W. contrary to W. R. hath plainly confessed , God hath shown him . As also W. R. in Contradiction to himself confesseth , That a great part of the Contention of one Party with another , seems to be but about the SHELL , and NOT the KERNEL ; his meaning is , about outward Forms and Methods relating to Marriages , Relief of the Poor , &c. Preface , pag. 23. Where 's then the Apostacy charged , as to Doctrine , Life of Christianity , Principles of Truth , & c ? for these are not the Shell ; Has not W. R. been greatly Instrumental to make the Breach wider , and to encrease the differences ? which he confesseth , to have been small Differences , that at first seemed to be but as LITTLE SPARKS , Pref. pag. 2. But in his Marginal Note saith , The Divisions among the People called Quakers have been at least Eight Years encreasing to the heighth they now are at : Whereas 't is well known , the Division was much allayed , until he and some private Abettors did blow up those little Sparks , the Flame whereof is now the more apparent by his PROMULGATION in PRINT .

Preface , pag. 22. It seemed unlikely to bring forth a Credible History touching Religious differences , without nameing the Authors of Books , Papers , and Names of Persons reflected on , evidencing the Reallity of such PRINCIPLES , DOCTRINES & PRACTICES which occasioned Dis-union and Seperation amongst some of the aforesaid People .

Part 4. p. 100. 'T is too evident that the great Difference amongst Friends is about outward things and Ceremonies , wherein some appear like People contending about the Shell , and lose the Kernal , which occasions me to tell thee , that when I have heard thee Preach against Austin the Monk's bringing into England a Snapsack of Ceremonies , I then little thought , &c.

John Wilkinson in his Letter to G. F. Part 4. pag. 77. viz. Of late days the concord seems much to be broken — & the cause God hath manifested to 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 , &c.

Query , Is it not still more plain how contradictory W. R. is to himself , and to J. W. in this matter ? One while he places the occasion of the Dis-union and Seperation upon Principles , Doctrines and Practices ; another while , upon outward Things and Ceremonies , the Shell , &c. And John Wilkinson , That the Cause God hath manifested to him , that it is not in Principles of Truth , nor in Christ's Doctrine , nor in any Practice which Truth leadeth into . Now if W. R. sayes , that those Principles , Doctrine and Practices which occasioned Dis-union and Seperation were not of Christ , nor true , then he must suppose them contrary to the Principles of Truth , and Christ's Doctrine , which still contradicts J. Wilkinsons affirming , That the cause of the breach of Concord and Jar among the Instruments whom God hath wrought by , is ●ot in Principles of Truth nor Christ's Doctrine . If there be not so much as Jaring in Principles of Truth , nor in Christ's Doctrine , how does W. R. place the Dis-union upon Principles , Doctrines and Practices ? And then in Contradiction to that sayes , the great Difference is about outward Ceremonies , the Shell , &c. Behold how this Person like a Wave is tossed ! Oh that he would return to the sure Foundation !

Part 1. pag. 24 , 25. Other Churches had outward Marks and Tokens whereby a man might manifest himself to be a Member of their Church , when received , &c. — So we ( who had the Evidence in our selves — ) were at a loss Infallibly to manifest unto others , by any outward Marks & Tokens , that we were in reality Members of the true Church , because this Light did reveal unto us , That those who were but in the Gentile Nature , and had come no further than the outward Court , might have all the outward Marks and Signs of a Member of their Churches .

Pag. 19. That such a one is a dark separate Spirit — which cannot be evidenced either by Doctrine or Conversation , as if the Tree were not now to be known by its Fruits , as in days past . — Had they not entertained unrighteous Jealousie , we are perswaded they would not have testified against such as have approved themselves unto us , no other than faithful Ministers of Christ , sound in Doctrine , and as blameless In Conversation , as any Friends [ Compared with part 5. p. 91. ] That Rule which God Almighty , as by a finger from Heaven , hath laid down , viz. BY THEIR FRUITS YE SHAL KNOW THEM .

Qu. Whether then sound Doctrine and blameless Conversations , be not such Fruits , Marks and Tokens , whereby Persons may be known to be good Trees , Members and Followers of Christ Jesus ? But W. R's Contradiction appears both wayes , as in what follows also , partly relating to the Contradictions before .

Preface , p. 10. Insisting on Judging by Outward Fruits , viz. If living well , and holding forth nothing but sound Doctrine , shall not be brought to the Measuring Line of Christ , what Defence can there be aganst a Slanderous tongue ?

Part 3. pag. 83. I therefore do reasonably conclude , that the Infallible Mark whereby any Member of the Body is known to be in true Unity with the Body , doth NOT consist in Profession and Belief of certain Principles and Doctrines , and Practices DEPENDING THEREON ( which comprehends both well living & holding forth nothing but sound Doctrine ) BUT in the Circumcision of the Heart , and an answer of a good Conscience towards God ; & p. 84. The most Infallible Mark and Token then of a Member in the true Unity of the Body of Christ , is an inward Invisible Mark that cannot be stampt on any , but by the Impression of Gods Power on the Heart .

Qu. Are not his Contradictions various and manifold ? One while , no outward Marks and Tokens do Infallibly manifest the Members of the true Church ; Another while , Living well , and holding forth nothing but sound Doctrine , shall be brought to the measuring Line of Christ , i. e. ye shall know them by their Fruits ; another while , the infallible Mark to know a Member of the Body in true Unity , is an invisible Mark , Stampt on the Heart , by the Impression of God's Power ; 't is the inward Circumcision of the Heart , and answer of a good Conscience ; it doth not consist in Profession and Belief of certain Principles and Doctrines ; no , nor in any outward Marks and Practices THEREON DEPENDING , especially if by no outward Marks or Tokens Christ's Members be to be known : One while , the Infallible Mark is Outward ; another while , 't is Inward : Again , 't is Outward , in sound Doctrine and Practices ; Again , 't is NOT Outward , but Inward : One while , 't is Visible ; Another while , 't is Invisible . Whereas there are really good Fruits , both Inward and Outward , Visible and Invisible proceeding from the true and holy Root of Life , all manifest in the Light ; for be sure , bad Fruits come from a bad Root and Spirit . But to take the matter in W. R. his last sence , viz. The most Infallible Mark and Token of a Member in the true Unity , is an Invisible Mark : And this grants an inward and Invisible Evidence from the Spirit of Christ , and so a certain Sence and Judgment of Members in the true Unity , and Members out of it , beyond all outward Evidence , Marks or Tokens ; and this Inward Sence and Judgment extends even to Mens Spirits , certainly to discover whether they are right or wrong , in true Unity , or not in it . And yet in giving any publick Judgment upon Persons , as being in a Wrong Dividing Spirit , there ought to be outward apparent Evidence ; Mark them which cause Divisions and Offences , contrary to the Gospel , and avoid them : Those Divisions and Offences are somewhere evident , though they be not Drunkards , nor openly Gross or Scandalous in Conversation , yet if they cause Division , Schisms and Rent : in the Church ; this may be easily evidenced , and is to be condemned ; and we know of none judged among us on this account , without some real Evidence of matter of Fact of this kind ; if any are , we allow it not .

Part 1. pag. 7. Some Persons Uncertain in Number and Qualifications do take upon them to call themselves a General Meeting .

Pag. 16. Mens Meetings have MOST usually CONSISTED of Men Uncertain , as to Qualifications , &c. may assume a Power over Consciences , under the Notion of the Church of Christ .

Pag. 12. We dare not conclude , that none in those Meetings were Members of the Church .

Part 3. pag. 39. Where two or three are gathered together in Christ's Name , there is the Church of Christ .

Note , If some of those Meetings be Members of the Church , or gathered in Christs Name , and so his Church ; then such are certainly Qualified ; they CONSIST not of men uncertain .

Part 1. p. 11. That one Man G. F. advising friends to hold such Meetings Monethly and Quarterly — But for our parts , we understood not , at that Day , that it was DESIGNED by him , or any else , that those Meetings should not only be accounted the CHURCH , but also such as professed the Truth ought to believe * as his Church believes ; had he so exprest himself , Testimonies would have arisen as a Flood against such Darkness .

Part 4. pag. 37. J. W. and J. S. do testifie thus , viz. On the whole matter , in the Fear and Presence of the Almighty God , we declare , That as we do APPROVE of Monethly and Quarterly Meetings , for the necessary service of the truth , so we further say , that as these , or any other Meetings of Friends in Truth , shall be continued to answer these Services , we believe , that as it now is , it also will become our : Duty to be at UNITY with our Brethren , in the Services thereof .

Part 3. pag. 74. * I confess , the true Church is in the true Faith ; and every Member thereof is in some measure , at least , of the same faith that all the Elect of God are of : So that it may in truth be said , every Member of the Church doth in some measure believe as the rest of the Members do .

Note , Qu. 1st , Wherein have those Meetings declined the Service of Truth ? 2dly , Then why not to be accounted the Church , if two or three gathered in Christ's Name be the Church ? 3dly , How comes W. R. to UNCHURCH them , and yet they approved by his Friends ? 4thly , How can every Member be in the same Faith , if they believe not as the same Church doth ?

Part 1. p. 12. 'T is now our concern to declare , that whosoever hath or shall testifie , that all those Meetings , as usually held ( viz. Monethly and Quarterly ) were the Church of Christ , hath and will appear to be such , as know not whereof they affirm .

Part 3. pag. 78. The word [ Church ] is mostly used in Scriptures with respect to perticular Congregations or Assemblies . Pag. 79. Where two or three are gathered together in Christs Name , there is the Church of Christ , Mat. 18. 19 , 20.

Qu. Whether W. R. can prove , that 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 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. Whether the Liberty W. R. has here granted for the free Payment of Tythes , be not an Innovation , tending to beget into a Looseness and Apostacy from our Antient Christian Testimony against Tythes ? And whether it be not Contradictory to J. W. and J. S. their Testimony , cited by himself against TYTHES ?

Part 1. pag. 48. W. R. excepts against R. B's affirming , That the Church of Christ hath power in some cases that are matters of Conscience , to give positive Sentence or Decision which may be obligatory upon Believers , and that their giving a positive Sentence in such cases , will not import tyranny , neither will the pretences of any Contradicting them , or refusing to submit on the account THEY SEE IT NOT , excuse them of being GUILTY of disobeying God . W. R. objects , viz. Clearly shews to us his meaning to be , that in SOME CASES the Consciences of Believers ought to be bound by the positive Sentence of others — THIS Meaning and Government we take to be contrary to the Principle of Truth and Liberty we have in Christ Jesus .

Part 1. pag. 43. Whereas it s jealoused , some are run into Looseness , and say , The Light in my Conscience condemns me not , and therefore 't is the Care of FAITHFUL BRETHREN to appear AS WATCH - MEN OVER THE FLOCK : WE SAY SO TOO . And those who approve themselves WATCHMEN , will endeavour to Convince such , who in very deed run into Looseness , &c. that though they may pretend the LIGHT CONDEMNS THEM NOT , yet that their Deeds are evil , and that the Light doth condemn the same , though they may BE HARDNED AND SEE IT NOT , & so endeavour to awaken the Conscience , that God's Witness may be heard .

Part 1. pag. 47. The duty of the Church was to exhort , TO SUBMIT TO THEIR COUNSEL , which if they did not , they might JUSTLY be esteemed AS HEATHEN MEN. And pag. 52. If they refuse to take their WHOLSOME COUNSEL , THE CHURCH may then declare such UNWORTHY of their Societies .

Part 3. pag. 36. EVERY CASE ( i. e. outward or Spiritual ) may in RIGHT REASON be Comprehended in it ( viz. ) in the Case mentioned by Christ in Mat. 18. 15 , 16 , 17.

Query , For what End then is the Church of Christ to admonish or counsel , and the faithful Brethren to watch and take care over the Flock , if their Sentence or Judgment be not binding to them in any case of Conscience ? Whether it relate to Spiritual or Temporal matters ? And why should God make use of Instruments to build Believers up in the most holy Faith , ( as he confesseth , part 2. pag. 65. ) if the Exhortations , Reproofs and Instructions ( which he also grants ) be not binding on those other Believers ? For is not the most holy Faith a Spiritual matter , and relating to Conscience ?

As also Part 3. pag. 33. he confesseth , That those who are invested with Power from on high , may be Instruments in God's hand , according to the Dispensation thereof given them of God , to stir up the pure mind in others , sometimes by way of ADMONITION , EXHORTATION and SOUND DOCTRINE , and sometimes by CHARGE or COMMAND , according as the Spirit of the Lord MOVES and OPPERATES .

A plain Confession to Truth : Now he speaks like some Embassadour of Christ , but keeps not to this ; he is inconsistent ; we would ask him , if such Admonition , Charge and Command by such Instruments in God's hand , be not binding on others to whom they are directed , and if they be not obliging to their Consciences , and if the Light in their Consciences doth not the more enforce them , and make them binding ? Where is then the Imposition ? And hath the Church of Christ no Power to give forth any Commands or Precepts that are binding to Conscience ? All just Ones are binding ; But has not W. R. in his fifth part , pag. 91 , 92. denounced a Sentence of Excommunication against G. F. as one that hath cut him-himself off from being a Member of the Body of Christ , by departing from the Rock Christ , and as one that for sometime past hath stood in a state of Separation ? Is not this a Sentence of Excommunication , seeing he ( on this occasion ) saith , It is not in the Power of any Mortal man , or Assembly , to Excommunicate from amongst the true Members of Christ's Body , a Servant of the Living God . Can W. R. expect this his Sentence of Excommunication to be binding on true Believers Consciences , when he has so much opposed the Power of the Church of Christ to give forth Sentences and Judgments to be binding to the Consciences of Believers ? Has not he here assumed a Power and Jurisdiction above the Church of Christ ? And is not this Pope-like , or Antichrist-like ? Doubtless he would have all Friends in Truth believe and receive his positive Sentence , or else he would not have taken so much pains as he has done , in Reviling , setting at Naught , Judging and Condemning many others , far more Righteous and Innocent then himself ; for which , and the Reproach he has brought upon Truth , we are perswaded the Judgments of God hang over his Head , and the Hand of the Lord is against that cruel , jealous Spirit in him , and God's Truth and Power hath Excluded and Excommunicated all his uncharitable Judgments , usurped and unjust Excommunications , his gross Abuses against the Innocent , and Perversions of Truth , and foul Aspersions , together with his Fallacies and Self-contradictions are numerous and manifold ; We wish the Lord in Mercy may yet incline his Heart to seek Repentance before he dye , that he may not end his dayes in Horror and Anguish .

A Catalogue of some of WILLIAM ROGERS his manifest FALSHOODS , Notorious SLANDERS , Scandalous ABUSES , PERVERSIONS , RAILING , SCOFFING , FLATTERING and REVILING , in the 4th and 5th Parts of his Book and Preface , against George Fox and others , in W. R's own words and terms [ with Interlineary Notes upon them . ]

THat of THOSE who in derision have been called QUAKERS , Part 4. p. 3 , 4. by whom the Principle of Truth hath been held forth and owned , it may be now said , — the Enemy hath so prevailed , as that the Seeds of Discention and Discord sown amongst them , have taken so deep Root , as that THEIR PUBLICK Meetings for Worship in several parts of this Nation have been the Stages of Contention .

[ These we take to be Infamous and Scandalous , too general to be true against the said People and their Meetings . ]

II.

Page 4. That they are Persecuting Opposers , who oppose J. W. and J. S. [ Would W. R. be counted a Persecutor for his opposing others more vehemently ? ]

III.

Page 5. That Imagination hath so possessed the Hearts of MANY that travel under the notion of Ministring Friends , as that instead of manifesting a divine Understanding , or speaking the Word of Truth , they have brought forth the Fruits of an unsound Mind , shewing forth no better Resemblances , than the confused Chaos before the Creation , &c. [ A gross Scandalon many Ministring Friends . ]

IV.

Pag. ibid. That either the multitude of Iniquity , or great Hatred , through the Influence of G. F. possessing the Hearts of such , is the occasion thereof , ( viz. of their shewing no better Resemblance ) [ A great Scandal still . ]

P. ibid. Of the present Seperation in some parts , &c. that G. F. hath been one of those very Persons , occasioning the Differences to arise unto the heighth they now are . And pag. 6. One chief Instrument that a destroying and devouring Spirit hath entred into some among the Flock , and that many a simple Honest-hearted Friend to Truth and Righteousness , have received and believed Lyes , and slanderous false Reports against many Brethren , &c. Pag. 6. And that the Blood of many such , if they Perish , before true Repentance , will be laid at G. F's Door . [ Gross and Abusive Charges against G. F. and many Honest-hearted Friends . ]

VI.

Pag 15 , 16. That in G. F's second Query to J. W. seems to be implyed ( if from a Query any thing may properly be implyed ) then it must be asserted , that there is either one or more , that have Power to impose in the Will of Man , that which the Scripture gives no Authority or Warrant for ; [ compared with his foregoing words , pag. 15. viz. ] That the People called Quakers ought to practise things imposed by Man , or in the Will of Man , &c. [ A most slanderous Perversion . ]

VII .

Pag. 30. That G. F. hath described himself one unto whom Infallible Judgment hath been committed in ALL things . [ This is suspected at least , for an Untruth , till proved . ]

VIII .

Pag. 32 , 33. That some amongst the People called Quakers , known to stand by G. F. ( in Vindication of many Errors ) have published , with seeming Zeal and thundring Lungs , such like kind of Doctrine and Exhortation as this , Away with this Jealous Spirit ; Oh Friends ! Exclude the Reason , the Wisdom and the Jealousie , and have an Eye to the Brethren ; if you do not see your selves , then follow us that do see ; [ compared with page 35. viz. ] If you do not see your selves , you must follow us that do see : A not able Expedient whereby the Leader , and those who may be led , may , like blind men , fall into the Ditch together , and instead of following the bright Beams of ●●e SUN , may be found Followers of the dark Body of the — MOON . [ These are , at least , suspected Untruths , and highly Scandalous , as laid down ; and his Allusion to the dark Body of the Moon is Improper , whether he intends really to that Body called the lesser Light , or some Person under that Name ; if the latter , 't is but an idle Scoff . ]

Pag. 35. That there are many at this day that have no better measure to discover , whether one professing the Truth be right , and in the Light and Power of God , but by understanding how they stand affected to G. F. and his outward Prescriptions ; as if ALL the Labours , Tryals , Sufferings and Travels of Friends were to center in the Exhaltation of G. F. [ A sordid Reproach on many , and a foul Perversion . ]

Pag. 76. That what G. F. hath written by way of Reflection to J. W. is the Fruit either of Ignorance , Pride , Scorn and Disdain , in the BEST SENCE ; and that he hath been of so proud a Spirit , as to expect a sort of Reverence and Submission to him , which the Truth could not own . [ These appear insolent and defaming Charges , bespeaking rather this Accusers Pride and Arroganc● ]

XI .

Page 85. In W. R's Letter to G. F. dated Bristol the 27th of the 1st Moneth 1677. are these words , viz. and that thou hast no less esteem than the repute of an elder Brother , by all Friends , which as far as I know , thou hast not ; how can it be less than thy duty to Interpose , & c ? [ Compared with pag. 89. ] My plain Lines are the Fruit of a plain - hearted - Friend — with my Love to thee , &c. I remain a Friend to thee , &c. William Rogers . [ This last passage appears false and feigned , his Love and Frinedship to G. F. is now apparent Enmity to bite and devour him , what in him lies , yet these his smooth pretences appear contradictory to his manifest abuse of G. F. in many other passages , in treating him neither as an Elder ( according to 1 Tim. 5. 1. ) nor like a Friend , compared also with what follows . ]

XII .

W. R. in his Letter to G. F. dated Bristol , the 3d of the 10th Moneth , 1677. pag. 92. That Darkness has overshadowed the Hearts of many , so that they seem like men void of ALL Wisdom and ALL Reason , whereby they seem to me ( i. e. to W. R. ) as Proselites of such amongst the Sixty six Subscribers at E. H. his Chamber , who coming with another Gospel than that which stands in the Wisdom of God , have Preacht against ALL Wisdom and ALL Reasoning . [ These are very scornful Abuses , without proof or instance of the Persons , who the MANY or the SUCH charged are . ]

XIII .

Page 93. Those who stand in and for the same Faith and Practice they were in from the beginning , are now judged Apostatized , because they cannot imbrace , for Conscience sake , some NEW PRESCRIPTION , which thou art accounted either the Author or Countenancer of . [ What new Prescription ? that 's but one in the Singular , else-where 't is Prescriptions in the Plural : And who are so judged , that so stand ? He should have made his Book on that one Prescription , if it were unsound , and not have made such a great hollow and empty noise about Prescriptions , Prescriptions . ]

XIV .

Page 93 , 94. I know that thou thy self hast been found in the like Action , ( that is , of going out of a Meeting when Persecutors came ) and if Reports be true , the frequentest of any Man that ever I heard called by the Name of a Quaker ; and 't is to me a broad sign , that this would not have been omitted as a grand Article against J. S. amongst others at Drawell , hadst not thou been guilty in the like case . [ Here he has not only scandalized G. F. but the Meeting at Drawell , or at least many concerned thereat , but that 's but only his own evil Jealousie . ]

XV.

Page 96. Gross Ignorance and thick Darkness for any to look upon thee as THAT PROPHET whom the Lord by his Servant Moses Prophesied he would raise up like unto him , &c. I cannot believe thou art ignorant that such there are who so look on thee . [ This is at least suspected for a great Scandal , and is very Pernicious . ]

XVI .

Page 98. Truly Friend , 't is much taken notice of , that ALL Reasoning and ALL Wisdom is preacht against of late . [ This we look on as a Falshood frequently reiterated , and here aggravated still , without any Instance or Proof of such Preachers or Preaching amongst us . ]

XVII .

Part 5. pag. 20. That the Faith of many are IN him ( i. e. in G. F. ) as one that cannot Err ; so that if he affirm any thing never so false , we take it to be unto MANY as an infallible proof , &c. [ This we judge is a horrid abuse against many , as also against G. F. ]

W. R. in his Paper and Queries against , and to G. F. dated Bristoll the 20th of the 7th Moneth , 1678. hath these passages , pag. 26 , 27. viz.

XVIII .

That when the Persecuters came up one pair of Stairs in our Meeting-Room in Broadmead , whilst he was speaking , he — of such a Spirit ( distrustful and dispairing ) as on a sudden , to step down and hasten out of the Meeting at a back pair of Stairs which he once did , and of which my Eyes , with many more , were Witnesses . The like in p. 70. [ Against which G. F. testifies , as a false Accusation ; and though he pretends many more Eyes as Witnesses besides his Eyes , yet we find not any more so attesting it , besides himself , for neither the Women ( M. G. M. N. A. D. ) nor William James , nor Nathaniel Day , nor Samuel Hollister , do testifie any such thing in their Certificates , pag. 62 , 63. produced by him , as that their Eyes were Witnesses , that when the Persecuters came up one pair of Stairs , whilst G. F. was speaking , he once on a sudden stept down and hastened out of the Meeting at a back pair of Stairs ; There is no such thing attested by them in their Certificates , but that he departed before the Meeting broke up ; nor has W. R. told the Reader when this ONCE was , as what Day and Year he so suddainly stept down and hastened out as the Persecutors came up Stairs , which G. F. denyes , and accounts W. R's Eyes false Eyes , or rather his Evil Eye and Mind , is no sufficient proof against him , without other Eyes , more clear and impartial than his own . ]

XIX .

W. R. pag. 27. I query of G. F. whether he doth not remember that when the Souldiers , or some other Persecutors , came to a Meeting in or near London , at a certain time , when he was there , he did not go out of the Meeting , and betook himself to an upper-Room or Cock-loft ? For so I have been informed . [ To this G. F. saith NAY , They are false and wicked Charges and Accusations insinuated against him ; as also he saith , that of flying at Ringwood is a HORRID Lye , and that Friends there have certified the contrary . ]

XX.

Page ibid. And If Report be true , this is but VERY LITTLE of what might at large be manifested to prove Him one of the GREATEST Fleers and Shifters in time of Persecution that ever I knew , professing the Truth , and esteemed by others a faithful Friend . [ A foul Aspersion ; but instead of Proof , we have only his Accusation , grounded on his doubtful and frequent Expressions [ IF REPORT BE TRUE ] but Report is not generally true , therefore the more silly and malicious he to make that the ground of so many Infamous Accusations , where he neither produceth his Reporters nor Informers , but only [ IF REPORT BE TRUE , AND HE FIRMLY BELIEVES IT , pag. 33. ]

XXI .

Page 33. Against G. F. still , viz. Let the time past be sufficient ; Repent for thy many miscarriages , which God hath raised me as an Instrument in his Hand to discover . [ No , thou ●rt rather suffered to be a Revengful Instrument in Satan's hand for a little space . ]

XXII .

Page 35. Que. Whether thou G. F. didst not advise Nathaniel Crips to buy his Tythes both of Priest and Impropriator ? If thou deny it , I will undertake to prove it , or bring it under the Hand of Nathaniel Crips , that thou so did . [ Note , THIS G. F. hath positively denyed , and W. R's bringing it under the Hand of N. C. cannot reasonably be received for Proof , according to this his own dis-junctive proposition , viz. his Promise of undertaking to prove it , OR bring it under the hand of N. C. if he has done only the latter ( as we take it ) then not the former . ]

XXIII .

Pag. 39. Such — that say God hath given them Infallible Judgment in ALL things , and yet appear notoriously Fallible . [ This chiefly against G. F. ( as we take it ) but 't is suspected for an untruth , that ever he did so say of himself , as having Infallible Judgment given him in ALL things without limitation , yet so much Judgment as is given of God to any of his Servants is true and infallible . ]

XXIV .

Page 40. That 't is evident he ( meaning G. F. ) doth not heed what he writes ; and in the most Charitable Construction that I ( i. e. W. R. ) can put thereon ; the Reason he so doth springs from an Imagination possessing his Heart , that he concludes WHATEVER first arises in his mind , on the sight or hearing of any thing , is fit to be brought forth and stood by . [ These appear gross and presumptuous Lyes . ]

XXV .

Page 41. And truly , 't is to be doubted , the like Imagination hath possessed many , amongst whom I take John Blaikling to be one .

Page ibid. John Blaikling and twenty five more Accusers and Informers against J. S. and J. W. [ Doubtless he has greatly wronged John Blaikling from his own corrupt Jealousie , Scorn and Contempt against him and others , who deserve a better Character than Informers . ]

XVI .

Page 42. That he ( intending G. F. ) hath made Lyes his Refuge , thereby abusing honest men , that cannot submit to his Will ; 't is proper enough for me ( i. e. W. R. ) or any that may have a concern of Conscience , as I have , to discover the Fruits of such a deceiving , betraying Spirit , though behind the Back of him in whom it appears . [ See what a large Liberty he takes to revile and abuse , and vent his Malice ( and that under pretence of Conscience ) without all bounds , as one having cast off both all Gospel-Order and Friendship . ]

XXVII .

Page 44. About securing part of his outward Estate , he saith , Neither did I so do from any Dispensation given me from G. F. or any Body else . [ Compared with pag. 45. viz. ] I reasonably suppose , that his further meaning is , that he hath Power to dispence with Friends , doing something contrary to what they ( according to their own measure received ) have freedom in themselves to do — his Pride and Ignorance , &c. [ His reasonable Supposition is grosly unreasonable , and a horrid Presumption of that which was never known or before heard among us , to be G. F's meaning : Did ever more Pride , Scorn and Falshood appear in any open Adversary , than in this Opposer ? ]

XXVIII

Page 46. That asting according to ones Principle in some cases , at least , without an allowance so to do from G. F. is worthy of Condemnation , which I take to be the Fruit of his Pride and Ignorance . [ A gross abuse still , falsly insinuating that G. F. sets his own allowance above the inward Principle , thereby to render him Odious and Infamous as bad as the POPE . ]

XXIX .

Pag. 48. W. R. of G. F. viz. I am perswaded , that he would have added more to his Repute and Name , to — have given Glory to God , that he made Choice of so poor and mean a Person , through whom to preach the Everlasting Light , Christ Jesus — And if G. F. had EVER SINCE he went abroad to preach , laboured ( whilst able , and at leasure ) with his Hands , or otherwise been Industrous in an outward Calling , that the Gospel of Christ might not be CHARGEABLE , &c. [ Doth not this Insinuate , that he hath made the Gospel very Chargeable , for a long time since he went abroad to preach ? And is not this still to cast Dirt upon him . ] This compared with what he saith in his Preface * * Lye 30. of such kind of Preachers , or rather Praters , whose Necessities have seemed to be a Bait unto them , to follow for the Leaves , and instead of gathering to God , gather to themselves . Adding also , Such like Doctrines — I am a witness from the hearing of my Ear , have in publick Meetings for Worship been publisht , as , [ Have an Eye to the Brethren ; if you do not see your selves , follow us that do see ] seems to me more like the Language of those Shepherds , who sought for their Gain from their Quarters , than the Language of such whom the Lord hath anointed , Pref. pag. 36. [ Very Gross and Unfair Dealing , Scandalous and Defaming ! Why does he not detect such Preachers , if there be any such , but thus Defame and Scandalize our Meetings with them ? 'T is to be hoped , that all true Preachers will be aware of W. R's Hospitality . ]

Notwithstanding W. R's Reflecting on G. F. for not labouring with his hands ever since he went abroad to Preach ( whilst able , and at leasure ) to keep the Gospel without Charge ; he has but a few Lines before , given this Testimony for G. F. viz. I can truly say , and so I believe many more can , That in his Person I accounted the Testimony of the Apostle Paul fulfilled , who said , God hath chosen the Foolish things of the World , to confound the Wise ; and God hath chosen the Weak things of the World , to confound the Mighty , and base things of the World ; and things which are despised , hath God chosen , &c. And partly on this score , can I in the fear of the Lord say , and that justly too , that he was to me — TRUELY HONOURABLE . [ Qu. When was he so in God's Choice , and truly Honourable to W. R ? Was it not for many Years since he went abroad to preach the Everlasting Light ? Why then does he upbraid him for not labouring with his hands , ever since , whilst able , & c ? Behold his apparent Contradiction ! However , 't is one good turn , that W. R. was not ( nor is ) G. F's Master , to set him to work at his pleasure .

XXXI .

Pag. 49. W. R. to G. F. viz. POOR GEORGE ! I am sorry for thee , and pity thee , &c. [ A gross Lye ( or false flattery ) to be sure ; his Pity and Sorrow is to devour him , to throw all the Dirt he can upon him , by Rayling , Infamy and Reproach in Print , to destroy his Christian Reputation , as much as he can , though in that work he strives against the Stream . ]

XXXII .

Pag. 52. That G. F. seems to publish LYES , as it were by HEAPS . [ A Lye , so unlikely , as not likely to have Credit . ]

XXXIII .

Pag. 61. That he that runs may read , that G. F. in some cases doth NOT matter what he saith , ( which by his own Rule ) is the very Mark of that Spirit that made SOME LIKE DEVILS . [ A gross Slander . ]

XXXIV .

Pag. 69. Concerning the Testimony or Certificate of some ( viz. twenty eight ) Friends * * 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 . of Bristol , in Answer to W. R's Charging G. F. for fleeing in time of Persecution ; W. R. in his Observations thereupon saith , They seem concerned to vindicate G. F's Innocency in this Case , yet they have done it but at a very poor rate , much like the PERJURED INFORMERS , that on the late Act have appeared against Friends . [ A most foul and gross Defamation , Scandal and Abuse . ]

XXXV .

Pag. 77. W. R. against G. F. and John Blaikling , viz. That 't is to me plain enough , that he can get A John Blaikling , a T. B. or an S. H. to write or sign ANY THING , when written , RIGHT OR WRONG , that may in his sence tend to his Vindication and my Condemnation . [ A fordid and soul Abuse of J. B. a Person known to be Conscientious towards God , and for ought we know , of better Esteem and Repute in his Country than W. R. in his . ]

XXXVI .

Pag. 78. That the Method of General Applause , used by John Blaikling — is more like a PARASITE to an Earthly Prince , than a Serious , Well-meaning Conscientious Christian to a Servant of Christ , that seeks not the Praise of Man . [ This appears a very foul and scornful Aspersion : We take the English of Parasite in this place , not in the antient and best sence , as , an Assistant or Officer to a chief Mastrate ; but in the now common and worst sence , i. e. A Flatterer for his Belly , that saith and doth in all things to please the Humour of another , to have his Repast ( or small Dinner ) Scot-free ; and therefore the Comparison , as placed upon J. B. appears Shameful , Gross and Scandalous ; nor is there any need for him to take any such Unconscionable course of Flattery , for such ( or any Outward ) Gratuities . ]

XXXVII .

Pag. 79. That John Blaikling hath or doth write at a Wicked and Ungodly rate ; [ compar'd with pag. 81. viz. ] John Blaikling cannot lay all his Prophane and Wicked Charges against me at my Door : And pag. 82. John Blaikling hath been so puffed up with Spiritual Pride ; and that the Lord hath suffered his Wisdom to be turned into Folly , and his Zeal into Envy . [ W. R. in these and other Passages appears in a very great Storm and Outrage against John Blaikling , and extreamly Abusive : But as to the particular Matters , being about a Certificate , 't is not to be doubted but J. B. can give a better , a more Conscientious and tender Account than W. R. hath done against him ; and no question but he is able to bear W. R's Reproaches patiently . ]

As for his pretended Testimonies from Hartford against G. F. pag. 85 , 86 , 87. which are before examined , it may be further added , that there are since come to hand , more full and consistent Accounts , under the Hands of divers Credible Persons , on G. F's behalf , too large here to insert ; whence it may easily be gathered and perceived , wherein the Mistakes ( in all probability ) have been , in confounding and mixing G. F's Discourses . However , his denying Matter of Fact ( as stated against him by them ) as being an absolute Perversion of his words , might in Charity be so far accepted by his Accusers , as not to persist in casting that upon him , which he is so far from being tenatious in , that he wholly denyes the matter as certified , both in Fact and Intention . Doubtless they would not be so served .

And truly , it is matter of some Sorrow to some that know our Antient Friend T. M. of Baldock , who have Love and good Will to him , to see his Name in Print ( whether with his Knowledge and Consent or not , he knows best ) to such a silly and frivilous Certificate , as that G. F. said , There came acouple to a Meeting to be Marryed — and the Man said , Mr. Story , Mr. Story , putting off his Hat , &c. [ which varyes from those Certificates from Hartford , which mention Mr. Story but once in each ; one would think T. M's Age and Gravity should require and sute more grave and weighty Matter to be exposed in Print . ]

XXXVIII .

And whereas W. R. in his Preface bitterly Enveighs , telling of the Envy of a Proud man , that seeks Lordship over the Consciences of others , putting the Bears Skin upon the back of a Friend of Truth , spreading abroad Certificates of Defamation , right or wrong , amongst Enemies as well as Friends , according to the Example ( saith he ) of G. F. when writing to H. S. R. T. and another Person of Hartford , he thus said , Here is a Certificate enclosed , &c. which you may shew both to Enemies and Friends . This seems greatly Aggravated and Mis-construed against G. F. in which he accounts himself greated abused , ( his Intention being perverted ) affirming , That his Meaning was NOT that they should shew them to the WORLD , but to those and such ENEMIES that were PRETENDED FRIENDS , under the Profession of Truth , and yet spread Untruths behind his back up and down the Country ( such as are since affected with W. R. his Book . )

XXXIX .

Another more apparent untruth in his Preface , p. 10. is , That the Opposers of the Christian-Quaker , ( meaning such as oppose W. R. and those of his Party , whom he pleads for ) sometimes affirm , that a good Cause may be ill Mannaged , and a bad Cause well Mannaged , thereby Insinuating into ignorant People , that though J. S. and his Friends have Mannaged their Cause well , whilst their Opposers have Mannaged their Cause but ill . [ This is a very unlikely Story , that their Opposers should so insinuate against themselves ; and we do not believe , that W. R. their chief Agent , in their Cause , hath Mannaged it well , but greatly to his own and their Disadvantage . ]

Another notorious and two-fold Untruth ( before opened in this Treatise ) is , that by these words [ Do not strive , nor make Bargains with that ( i. e. that Spirit ) which is out of the Truth ] W. R. insinuates , that G. F's Meaning must be , That he would not have Friends Discourse , nor have orderly Conference , in order to Reconciliation , nor to Bargain , Buy or Sell with such whom he condemns , until they Answer by Condemnation [ Which are gross Falshoods and foul Perversions . ]

The like Perversion has he made on another Friend's words ( in pag. 4 , 5. of his Preface ) viz. Let not this Spirit be reasoned with ; enter not into Proposals and Articles with it but ; feed it with Judgment , that is God's Decree ; so may the Souls that are deceived come by the right Door into the heavenly Unity , &c. yet * * Lye 41. ( saith W. R. ) he himself did a few Moneths after accompany G. F. to the City of Bristol , and there enter into Reasonings , Proposals and Articles with such as owned J. S. &c. — contrary to his own Counsel . [ Here W. R. hath dealt very Disingeniously , confounding the Persons with the Spirit , making no difference between entring into Terms with the Spirit , and some Proposals with the Persons , for a fair Discourse concerning the Difference ; as if we could not Reason with the Persons , without entring into Covenant and Terms with the Spirit of Division ; whereas he knows the contrary ; and that when W. P. entred into Articles with him at Bristol , it was but for Method and Order , in Discoursing Matters in Difference , and for a Narrative thereof , according to Agreement from both Parties , and not to acquit that Spirit of Division in W. R. or any of his Party from just Judgment , nor yet to enter into an Agreement and Peace with it upon its own Terms , muchless to set W. R. ( as he is in that Spirit ) upon equal Ground and Terms with the Church of Christ , or Body of Friends concerned in Judgment against it , who yet desire , that the Souls that are deceived may come in by the right Door , and be restored into the heavenly Unity , and on that account may Reason with the Persons , and propose due Methods to them , for their good ; but not enter into Covenant with that Spirit of Discord , which will submit to no Terms of Agreement and Reconciliation , but in its own Will and Way , which Truth cannot admit of . Surely 't is no Contradiction to stand in true Judgment against an Evil Spirit , and yet gently endeavour to perswade the Creature out of it .

And concerning the preparing his Manuscript , and bringing forth his Birth , viz. his Book in Print , he hath this passage in his Preface , viz.

XLII .

And to my inward Peace and Joy in the Lord , I can say , that I have the evidence of his Spirit ( notwithstanding what any man may say to the contrary ) that he hath owned my Proceedings therein hitherto ; and not only so , but that there hath been an answer thereto in many Brethren .

Note , That we do not charge him in this Passage with down right designed Lyes against Knowledge , but with strong Delusion and Error , which is the effect of his believing a Lye ( which the Devil is the Father of ) which will be his own Trouble in the End ; nor can we believe that he says true , in saying , There hath been an answer in MANY BRETHREN , seeing there has not yet appeared any Brethren , so much as his own , that would publickly own or stand by his Book , as having the Evidence of God's Spirit for it , when closely called in Question about it .

Abundance of his Abuses , Perversions , Raylery , Slanders , Falshoods , Scorn , Reviling and foul Aspersions , are here omitted and passed by , which are dispersed throughout his Book ; for which he is left to the Righteous Judge of all , to deal with him , as ( no doubt ) he will , in his own due time .

XLIII .

As concerning the Quotation about Micahs Mother , Judges 17. which he has made a great ado about , over and over in his Book , calling it , THAT ABOMINABLE QUOTATION , Part 4. pag. 96. which seems but an Irreverent Character of a Quotation out of holy Scripture . And concerning the Woman ( or Widdow ) of Tekoah , and what she said to King David , 2 Sam. 14. W. R. also shews himself very fierce against this poor Widdow , accusing her over and over with a LYING STORY , Part 5. p. 5. Whereas it was but a Parable or Form of Speech , as Joab had directed her to save Absolom's Life . At this rate W. R. might charge the Prophet's Parable to King Ahab , 1 Kings 20. 39. and abudance of Parables more in the holy Scriptures , with being Lying Stories , because it seems G. F. expressed some Charitable Thoughts concerning these and other Women , as having Virtue , or some Religion in them towards God in their day and time * * See 2 King . 17. 34. and 41. vers . although some were clouded with Superstition . For the further opening of which Controversie , we refer the Reader to a short Tract written by our Antient and Learned Friend Richard Richardson , Entituled , A few Ingredients against the Venom of William Rogers his Book , stiled , The Christian-Quaker Distinguished , &c.

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 . Postscript , pag. 24. dated , at Bristol , the 8th of November , 1680. XLIV

W. R. As a further Evidence of my readyness to meet George Fox , and his declining thereof , I thought meet to insert this Additional Postscript : A Friend from London advised me — That William Mead desired Nicholas Lucas , that it might be intimated unto me , That now George Fox would give me a Meeting — Which occasioned me immediately to take care that my Mind might be communicated to Nicholas Lucas , who thereupon — acquainted William Mead , That their desire , that I would give G. F. a Meeting , was accepted by me , provided , that G. F. would give it under his Hand to meet me . To which , William Mead said , He would speak to G. F. about it : And afterward th● said William Mead told Nicholas Lucas , He had spoke with George Fox , and his Answer was , He would not give it under his hand , nor write to me . By which all Impartial Readers may further judge whether George Fox hath any Inclination at all to give me a Meeting , for clearing of Matters laid to his Charge .

William Mead's Exception .

Against which account W. Mead objects , That it is not the whole Truth , but Partial , Fallacious & Abusive both to him and George Fox , in leaving out the most Material part of G. F. his Answer , which was , That he would meet William Rogers in his own way , before Persons chosen on each side , provided , that he came within a certain time , while he staid in the City ; as also in leaving out the Reason William Mead gave , why G. F. refused to give it under his hand , which was , That he was sensible , they would make an ill use of it , against him in Print ; as also , 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 . Whereupon 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 . With 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 W. R. a Meeting . Whereupon Nicholas Lucas seemed to be satisfied , and said , He would stay the coming forth of the Book ; and said , He would write to William Rogers about it . Some time after , Nicholas Lucas meeting William Mead upon the Exchange , told him , He had writ to William 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 William 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 Part 1. pag. 15 , 16. 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 Will 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 themselves ; for that was the undoubted Sence of those honourable Brethren , who knew a travel of Spirit , for the gathering of those who in the beginning of this latter day , were gathered as a sort of first Fruits unto God . [ Here he has granted Order for Gospel-Discipline , springing from Truth within , which answers his general Oppositions to outward Order , Form and Discipline . ]

WHereas William Rogers hath concerned ( by way of Reflection ) the second dayes Meeting of Friends in London , ( which is the Morning Meeting at E. H. his Chamber ) in his Book entituled , The Christian-Quaker distinguished from the Apostate and Innovator . This Treatise , entituled , The Accuser of our Brethren cast down , &c. is signed by the agreement and on the behalf of the said Meeting , by

Ellis Hookes . London , the 1st day of the 6th Moneth , 1681.

A Postscript , Partly by way of Question , and partly some Friends Sence on W. R's way of Writing .

SEeing William Rogers has taken so much occasion at the Printed Epistle of two Sheets , by Anne Whitehead and Mary Elson , as the Principal Instance for his proceeding to Print and Publish his Book , the Question is , Whether some of Party with William Rogers did not publish several Parts of his Book to divers Persons , whilst it was designed to be published by single Parts , and before the said Epistle by Anne Whitehead and Mary Elson was writ or designed for the Press ? And whether William Rogers did not assent or give way to their so doing ? He informing the Reader , That though the five Parts of his Treatise be bound up together , yet 't was once designed , that they should be also published by single Parts . The Question still is , If some of those Parts were not published in single Parts , as before ?

Let William Rogers or any of his Party deny it if they can ; And was not this a Publication in Print , every one of his five Parts being designed for a single Book , as well as to be Bound together in one Volumn ?

'T is true , as he saith , That some things ( he should have said many things ) are often inserted , and the wording of other things not so Proper and Concise as might be , Pref. Cond . For indeed many things are often inserted , and Improperly , as well as Impertinently , reiterated after a tedious manner , and in a perplexed perverse way . The Stile and Method is not Compendious nor Succinct , nor yet plain or easie to be understood by Persons unacquainted with his Knotty and Fallacious way of Writing , and long deviating Parenthesis ; much of it looks asquint and with two Faces ; it s writ as by a Person upon various Reserves and Provisions , to save his Head from an expected Blow . It appears to be no Simple or Innocent way of Writing , or clear Oratory ; 't is neither pleasant in the Manner , nor in the Matter , to a Clear , Ingenuous or Tender Conscience : It makes a show and flourish of Conscience , Reason and Religion , but appears void of all , and much of it but like a HOCUS POCUS , or LEGER DEMAIN , upon a strict and clear Inspection with the Light of Truth , into the matter and manner of it .

Something of Concern added by another Hand .

WHereas there is a false Jealousie begot in some of our Adversaries and Opposers , That we would impose things upon them ( that have not Sence , do not See , and have not Faith in them ) to act without Faith , in a blind Obedience ; which is utterly false , and against our Principle , to Impose any thing upon Senceless , Blind and Faithless People .

And now , all you that have opposed us without Sence , Sight and Faith , your Senceless , Blind and Faithless Opposition hath not pleased God ; for without Faith none can please God ; and where there is Faith , there is Sence and Sight ; and God never accepted the BLIND for a SACRIFICE , neither do his Faithful Spiritual People .

And therefore we say and declare to all our Opposers , Let them return to the Light , Spirit , Truth and Grace , which at first convinced them , and judge down the contrary , and in that we can receive them . And let them call in all their Papers , and the Book which they have given forth in Print , since they went out from their Unity with Friends in the Spirit of God , and come again to it , and with it condemn and judge all that they have given forth ( tending to Division ) since they went out from the Spiritual Union and Fellowship ; and let J. S. and J. W. take out their Names from the Paper of Separation , as also the rest of them that are left behind in the Seperation ; in which Paper they say , That some of other Counties , and some amongst themselves , not chosen by the Churches , have come and intermeddled with them , and with their Business , and usurped Authority over them , whom they never gave Power to . So that if they ( who yet remain in the Seperation ) will burn this Paper * * 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 . and condemn and testifie against that Spirit that gave it forth , and not pretend themselves to give People Power ( in the Churches Affairs ) calling others , Usurpers of Authority , whom they have not given Power to , and so to set up mans Power , to do Business in the Church of God ; and if they will condemn this Power of their own , & leave every Man and Woman to the Light , Grace and Truth , Spirit and Gospel , which they have from Christ Jesus , in which all receive Christ Jesus , their Lord from Heaven , who gives Power to become his Sons and Daughters , and to meet in his Power ; in this Light , Grace and Truth , Spirit and Power , which is received from Christ , in which is our Order and Fellowship ; we say , as we feel them come into this , we can receive them , and not otherwise .

We are Men of Peace , and are in the Peaceable Gospel , and in the Kingdom of Peace , and would have all Mankind come into Peace , the Covenant of Peace , Grace , Light and Life ; and also we would have these return again , that have been Opposers , to come to the Spirit and Gospel of Jesus , that they are gone from , that in it we might have Peace with them ; without it , is not the Eternal Peace .

And as we are concerned to bring to Truth , such as were never convinced , so we Travel for their Return to Truth , that are gone from it , that they may come again to that which did at first convince them of it .

THE END .