IN the said Complaint against W. R. put out in the name of J. Pening­ton, I find the Scripture fulfilled in the Approvers thereof as well as in J. P. That the time would come, they will not indure Sound Doctrine. For although that Testimony cited from Js. P's (was Sound Truth) who was one of the most experienced among them; yet be­cause it thwarts their present Designs and Interest, therefore they revile the Publishers and the Owners thereof, as appears by the black Names and Characters to W. R. and T. C. Notoriously guilty of premeditated Falshood, impious Prevaricators, Betrayers of Truth, and the sincere Professors thereof unto the wicked; unworthy, and untrue to his word, a Shame to Moral Heathens, hardened Heart, prostrate Soul, in stiffness against the Lord; departed from the just Principle in themselves, and dayly doing despite to the Spirit of Grace, loose libertine, &c. after all their other kindnesses in the lower end of the 9th. pag. by craft (which they be well skil'd in) term W. Rogers Forger, whereby their Book seems more like a Popish Bull than a Complaint.

And the great and black Crimes pretended against T. C. is because, He published some Testimonies of Isaac Peningtons, and saw not his Book, but published them on the sole Authority of W. R. whom you term a Prosessed Adversary, pag. 8. but yet (although the young Man hath too much Con­fidence) he dares not say, It was not his Fathers: but I do now (as afore) affirm it was every word (that I published as Isaac Peningtons) really his, without any additions or alteration of the sense of the words, only abridged, and advice thereof given in the Preface, and also in pag. 11. & recommended [Page 2] to the Book. But whereas J. P. saith, that I published it solely on the credit of W. R. That is false, and he, and his Approvers Slanderers and False-Accusers; for I had other satisfaction from them whose Honesty, Ability and Credit exceeds J. P's although I did transcribe it from W. Rs. being then from London, where I had not the opportunity of Isaac Pening­tons Book, and being not willing to exceed two Sheets, therefore did abridge some Sentences, but not to the alteration thereof. But if I had only taken W. R's Authority therein; it is well known, that he is a Man whose Credit will pass for a greater Concernment with many honest Friends, not­withstanding your Abuses and Slanders of him, because he hath detected your Apostacy. And seeing ye have not, nor cannot prove W. R's Citation, nor mine false; but W. R. hath in the Sixth Part of the Christian-Quaker ma­nifested that he took all his ( viz. 10 pages) all together, and not left out, altered, or added any words: therefore it is the same as if I had transeri­bed them from Isaac Penningtons, as I have done the Second Edition before Publication: and yet you are as much offended with that, (and indeed have as much cause) for the words be the same, and will stand a Witness against Your Idol, G. F 's Laws, although he have many such as Solomon Eccles and C. Taylor to adore them as from the Oracles of Divine Breath &c.

John Pennington at the lower end of his first page, cites W. R's words or preamble (that he mentions just before the Testimony) and in second page, says, Who would desire fairer dealing: and notwithstanding all your black and bitter revilings of W. R. afore mentioned, have not proved that W. R. hath not performed what he there said: and if W. R. had cited but as ma­ny lines as he hath done pages of Isaac Penningtons, and taken intire Sen­tences that depend not on others, he had not wronged him, nor abused the Reader. For W. R. never said it was the beginning, or end of Isaac Pen­ningtons, nor the whole, but on the contrary, said it was a Part; therefore W. R. not base nor untrue to his word, but you false Accusers. For in pag. 78. of Examination, Is. P. sayeth (speaking of Christ) He waited until that was opened in his Disciples which was able to receive his Testimony, and he made use of his Power of Life, &c. — To inable him — to serve and wait in patience for the fulfilling the Will of the Father. These Lines need not the whole to explain them, and do prove what W. R. affirms, and against what he opposes, and he is not such a crafty Mangler as you term him, (nor hath he acted as you have in your Hypocrisy, &c. published in the name of T. L. also the Accuser, &c.) For there be many more Sentences in that Part which he omitted, that be against your Impositions, &c.

And for that you charge W. R. for mangling, and T. C. for curtaling, yet observe but your own Doings; you eite a few words of the Epistle to Co­rinth: The Spirit of the Prophets is subject to the Prophets. Now you would think it harsh Judgment to be treated with such Language (as you do W. R.) [Page 3] because you have not quoted the whole Chapter, or at least, the words next adjoyning: and by your own Measures, you may justly be termed Manglers and Curtalers of Scripture, and deserve those Names given W. R. and T. C. too many, and too foul to repeat. And that which aggravates your Confidence and Unrighteousness in so reviling W. R. for not citing all, or more of Isaac Penningtons Testimony, is in your 6th.p. say that he hath cited words to the same effect, as those he left out: whereby it appears it would but have been needless Repitition of him to have cited the same again. And those by him cited, are such plain Truths, and according to Scripture, that they need not others to explain them. Pag. 5. you say, W. R. would make appear that Isaac Pennington was against any Outward Form of Government, Order, and Discipline; but W. R. doth not say so, nor any ill, or disrespective word of Isaac Penington in all his Book, there­fore in that also you be false Accusers. And for that Sentence which J. P. saith in his 4th. pag. W. R. left out, because it pinched him, (it was not in so far as he cited) the words be these. And the Ʋnity being thus kept, all will come into one outwardly, also at length, as the Light grows in every one, — but this must be patiently waited for from the Hand of God, who hath the right way of effecting it,— and not harshly — attempted by the rough hand of Man. These J.P. truly cites, but when he comes to infer from them, then he is guil­ty of what he falsly charges W. R. with: For he is so much in hast for Outward Oneness with G. F' s Laws, that he takes no notice of the explaining words, but leaps over them; he forgets to stay for Outward Oneness until the Lord Effect it, as his Father said; to plead but to stay until the Grace of God con­vince the Conscience, is now termed, a loose Plea, and the Root of Ranterism with some of G. F's chief Men of War: for they must Establish the Church in the Holy Order of the Gospel (as they call it) And this their hasty impo­sing G. F's Laws, is the great cause of difference. For W. R. &c. do not oppose any Outward Oneness that Friends are by the Lords Hand brought into, but incourages it. And Is . P's words allowed their plain and true meaning, are not pinshing to W. R. for Is. P. saith, And the Ʋnity being thus kept, &c. which relates to something afore mentioned: where he sayth, He that hath a Tast of the one Heart, and one Way, knoweth that no variety of Practices, which is of God, can make a Breach in the true Ʋnity, &c. — And every one keeping here, there is one Heart kept in the midst of all variety and di­versity of Practises. Whereby it is clear, that the Unity he believed, ad­mitted of diversity of Practises. Which is the same with W. R. &c. and is that J. P. and his Adherents are so against, viz. Bearing with, and not judging one another, as Isaac Pennington says (truly) is likelier meanes to bring into One Outwardly, than compelling. And J. P. doth falsly and per­versly say (in his 5th.pag.) W.R. durst not trust his Reader with those [Page 4] words; For if it be so, that all arc to be of one Mind or Practice Outwardly, yet that doth not prove that all must come to Conformity to G. F.' s Laws. But it may as well be inferred from those words, that G. F. &c. will come into one with J. P's Father, according to his many Testimonies, viz. Not to strive to force into one Mind, but walk sweetly together in Love, although in diversity of Practices; which is also according to Scripture, and the antient Testimony, and Christs Rule; Do as you would be done by; therefore more properly to be expected and pleaded for from this very pinching Sentence, as J. P. calls it, than to plead for Impositions.

And for that J. P. would reflect on W. R. in pag. 7.8. for using the words We, and Our, only as a flourish: it is well known, that abler and ho­nester than J. P. have, and will own themselves concern'd. However W. R. needs no help against such as J. P. but his own work of Falshood is suffi­cient correction to himself; who notwithstanding he hath not proved any wrong done by W. R. but that he hath performed what he said, and that J. P. says, is fair Dealing; yet after all his other foul Language, doth in the 9th. pag. no less than term W. R, a Forger: but it appears, that the cause of all their rage against him, is, because he hath endeavoured to prove G. F. but a fallable man, unto whom Christopher Taylor and Solomon Eccles &c. have given unsitting Titles and Names.

And forasmuch as J. P. hath not made good his charge of wrong done by W. R. to his Father in his Citations, nor disproved any words that W. R. or T. C. cited as his Fathers, but that they are really so, nor any thing omitted by W. R. that was in the Part he cited. Therefore it can be no Injury to Isaac Penington, or the Reader, that T. C. transcribed that Part of Isaac Peningtons Testimony from W. R's Book, which was occasi­oned as afore.

And for that J. P. in pag. 8. reflects on T. C. that he did not Berean-like search his Fathers Writings. Those Testimonies by T. C. are so agre­able to the Truth and Scriptures, that if J. P. and a hundred more of G. F's Men of War do deny, or oppose them, yet T. C. would not be ashamed to own them. And they were not published as a Charge or Defamation to Is. P. but will stand on Record to his Praise. And if any Injury be to Is. P. it is by him, and his Adherents that would insinuate that his Father intended any other way than his words are, and would make him contradict himself and Truth also. And for that J. P. saith, T. C. added wide Inferences of his own, as of a Liberty in paying Tithes, as a civil Right: Indeed he sayeth true in that he saith, wide Inferences, for that Passage he is so offended at, is about seven pages wide from his Fathers, and two other Friends Testimonies between: but if J. P. think that I should ask him, &c. licence to mention his Fathers Name, or Writings, he is mistaken.

Also J. P. saith, far from his Fathers Sense and Practice, I did not say [Page 5] it was his Fathers Sense or Practice, but his Father doth say, pag, 64. Christ is sole Lord and Judge of the Conscience, Rom. 14.4. and not either Minister or Church,— that is many times required to be left upon a further degree of Knowledge given, which was not required to be left before, &c. This proves what T. C. affirms, That we ought not to judge one another about Matters that relate to Conscience.

As for that cited as E. B's Vision, It hath been so received and deliver­ed from, and to many Eminent Friends. T.C. doth not pretend that he saw him write it, but if any mistake were in the assigned Author, the truth is no less truth.

And whereas J. P. faith, T. C's Title is fallacious: had any thing been set in the Title which was not in the Book, then he might have so said, nor do I understand it is deceit, not to express all on the Title, that is in the Book. But to me there appears greater deceit in the Conclusion of his, where he faith, Let this be dispersed only where W. R's abusive Book hath gone, (which Caution pretends privacy) Yet this Book was sold to Strangers, that had no appearance like Quakers, and lay publick on the Booksellers Boards to the view of any, and sold to them that never saw W. R's Book.

And for that' J. P. in pag. 8. about Tithes, sayth, It is a denying Christ come in the Flesh; it needs his further Explanation, especially since we find that many of the Believing Jews were found in the Practice of Circum­cision (equally abrogated with Tithes) and not Judged for such their Practice, whil'st through Faith they were not led from under it. T. C. doth not plead for Tithes, but believes them to be an oppression, But that every one that pays them, denyes Christ being come in the Flesh, I think, is too rash; when the payment thereof is grounded on a Submission to the Established Laws, and not on a Religious Score, in pursuance of the Law under the First Covenant abrogated by Christ. For the Tribute demanded of Christ, was contrary to their Law, yet he paid it. Also to be smitten, or compelled to go a Mile, But yet Christ commanded to bear it, and do them; and for all J. P. &c. are so angry, I will adventure to add without their licence, that I believe they that pay them only out of Christian Submission to the Magistrate, do bet­ter than those that deny them, only because G. F. &c. do so order, or will Judge them therefore.

And for the using of plain Language, or any Practice Friends use, or refuse, as in Conscience to God, T. C. condemns not, only Imitation. And for that J. P. saith is a Lye, if he mean saying you to a single Person, this I think is too uncharitable & a rude word in it self, and so accounted by J.P. as in his 14th. p. 1. 10. he says W. R. foul-mouthedly gives G. F. the Lye (but that was to G. F.) I cannot understand, that saying You to a single Person, is a Lye, unless it be spoke to deceive: for I take a Lye to be a wilful Ʋn­truth, [Page 6] for every Ʋntruth is not a Lye, because one may speak untrue, and yet not know but believes it is true; also Speech is only to signifie the In­tents, and if the Party spoken to, plainly know the meaning of the Speaker, the end is answered, and that distinction rather proper for Schooles than Christians: And this confident black-mouthed young man hath by those few words marked as Lyers (and so for the Lake) hundreds of better Christians than himself. But I know that with the Lord is more Mercy, also with the Christian-Quaker more Charity. And I am satisfied J. P. is not the Young Man Ezekiel saw, That was to mark those that mourn for all the Abominations that be done in Jerusalem: For I believe that among those he hath marked as Lyers, there be many such. I am sorry his anger against T.C. should so transport him to fall foul of so many Generations past, as also many now no ways concerned, nor privy to T.C's Provo­cation of him, that he is so offended at. For T. C. condemns none that are Conscientious to God, although in different Practice, neither doth he questi­on but they were, and are acceptable: But G.F. &c. making Laws and Orders how People should speak and act, and yet pretend to Believe and Preach the Sufficiency of the New-Covenant, and dare not trust them there­with, this I take to be a more denial of Christ being come in the Flesh, than a peaceable Submission to the Law, when nothing from God in the Heart is otherwise required. And I do believe that G. F. is not as Moses, to re­ceive Orders from; but HIM to whom all Judgment is committed. And who ever fixes Christ his Offices or Titles on G. F. &c. such are Denyers of Christ being come in the Flesh. And I am not against Gospel-Order, but for it, as W. R. in the Third Part, and several other places in the Christian-Quaker hath asserted.

And for that J. P. is offended with T. C. in pag. 9. because he said, That may be required of one, which may not be required of another. T. C. did not say, It is so, but, may be, and if that be possible, as I am sure it is, then what I af­firmed, is truth, and I think the Parable of the Talents, &c. makes that good, and as Is. Pennington saith, Though the Doings or Thoughts, or Words be Divers, yet if they proceed from the same Principle and Nature, there is a true Ʋnity felt therein, where the Life alone is Judge. A small grain of Charity, (much less than he hath of Enmity) would have shewed him how to recon­cile such Assertions to Truth: but to satisfie the honest hearted (and not to gratifie the Chief Priests and Pharisees) T.C. doth say, That he believes many Christians do out of Conscience scruple Paying of Tithes, as believing it sinful; and that it is required of such, that they be faithful thereto; but he also believes that some honest People have not the same scruple or doubt, therefore it is not so required of them: and in this case it may pro­perly be said, That is required of one, which may not be of another. For that J. P. queries of W. R. whether he will stand by T.C. thereby taking on [Page 7] him to enquire for help for T. C. he need not, for T. C. never complained to him for, neither would he have any of his help, for he likes not his Pra­ctice so well: and T. C. fears not but he shall have sufficient assistance as he is on Truths part, and otherways he doth not desire any: but hopes never shall shelter under J. P's Refuge, for I am sure that must be swept away. And if not to pay Tithes be a fundamental or substantial Doctrine of Christi­an Religion, (which is the highest it can be) hear what Isaac Pennington in page 11. of Examination, speaking of the Kingdom of God, faith, Another may want divers Doctrines concerning it, perhaps some of those which men call FUNDAMENTAL, and yet be a Citizen of it, and in the Power, &c. Also, see Edward Burrough's Testimony, pag. 20. Notwithstanding Difference in Judgment, in Cases Substantial, yet they were to be in Love and Ʋnity. Whereby it appears from both their Writings, that they allowed dif­ference in Practice and Judgment; in things esteemed SUBSTANTIALS (and G. F's Laws cannot be more.) And this was the Unity Isaac Penning­ton saith, pag. 88. Being thus kept, all will come into One Outwardly. I hope this rash Young Man will not term his Father, and E. B. as he hath T. C. One that shuns the Cross, and seeks Ease in the Flesh, and say, They oppose Truth to Truth, and maketh the Spirit inconsistent with it self.

And seeing Is. P's words are such undeniable Truths as cited by T. C which J. P. cannot deny, only saith, it is but in part his Fathers Sense; T. C. never said it was all, but in Preface referred to his Book. I hope J.P. will not make one Part contradict the other, for that would render himself guilty of what he falsly charges on W. R. and T. C. that they have abused and perverted his Fathers Writings, and thereby all those black Characters that J. P. hath bestowed on W. R. and T. C. justly belong to himself. And for that he hath been so extravagant (beyond his pretended Principle) to bestow such a Livery on T.C. and so abundantly belace it: I believe he never knew T. C. before the occasion of these Testimonies; therefore seeing his knowledge was so little, neither hath he proved any great Crimes against him: I appeal to any Christian Quaker, whether it be not a very unchristian and bold adventure of this black monthed Young Man to say, T.C. dayly doth despite to the Spirit of Grace, and that he opens a Gap to Libertinism. I deny all fleshly Liberty and Ease, but the high Hedg, or Wall, viz. G. F's Orders, &c. must be destroyed, and that City layed wast. (And every one know his dependence upon the Foundation Christ Jesus, the Light) And what you have hewed and hammered, and made such a noise with your Tools, they are not there­fore the fitter for the Lords House; for His Day is come, and coming on all your Fenced Cities and High Towers, and those who like the poor Rekabites, cannot dwell in your Fenced Cities, nor drink of your Wine; these in all other Tribes as well as Yours, is the Lord gathering into the one Habitation, [Page 8] the Light, although not into one Outward Form, yet of one Mind, and Heart, to do the Will of God, and serve each other; and here will be their Greatness, not in striving to rule and command each other, and Preaching up Sub­mission to Elders, and those to have Rule and Care of the Church, because their Party have gotten the Dominion; but on the contrary, strives who shall be Lowest, most Meek, and Patient, and bear others Burthens, every one prefering his Brother before himself, and so Honour and Submission is freely rendred, but not required: And as Peter said, Every one subject one to another, and all may Prophesy one by one, and the rest Judge, and not one, or a few that will Prophesy and Judge to. And whereas the Apostle doth in some cases allude to the Members of the Body to shew that several Offices or Gifts, differing, are useful, and that one should not think much of another, be­cause not the same Member or Office. And although in a natural Body, eve­ry Member hath its fixt Office, it is not so in the Spiritual Body, but Place or Office may change; none, Eye or Hand for the whole Body constant­ly fixed, but Eye, or Hand to day, may be Foot to morrow, and who seems contemptible to day, may to morrow be Honoured. And Christs Ministers they have his Image of Meekness and Self-denyal, and what they deliver as from God, is commended to his Word of Grace in the Heart; for those that Christ exalts will not exalt thcmselves, but as Christ did when they would have made him King, then he hid himself, but when they came to take him to crucifie him; then he said, Whom seek ye? I am he.

And notwithstanded T.C. is by this J.P. &c. rendred a Ranter, and Loose Libertine, &c. yet I will now give a brief Relation of the occasion of T. C. his being concerned, also some hints of the Difference.

Having heard in publick Meeting, also by Print and Writing, that I. S. and I.W. were Men of evil Practices and Principles, as by a Judgment given against them (by above 60 Persons) wherein I.S. and I.W. were ren­dred Obstinate, Despisers of Heavenly Dignities, promoting false pernicious Jealousies, setting up a kind of a Standard of Separation from the Blessed Fel­lowship of the Churches of Christ, bring Confusion to the Churches. These with more black Names and Terms, they say are in the Name, and by the Autho­rity of Christ; also they refer to a Paper subscribed by about 80 Friends in WestmorLand, wherein they say will be found the true Nature of Imposition. Which is because some Persons that belonged not to their Meetings, fre­quented them, and occasioned Differences about G.F. his Laws; wherefore the Persons concerned, desired that they would not concern themselves, un­less they had any Business or Message from the Lord: wherein they made no absolute exclusion of any: yet this is termed by G. F. Imposition, worse than any Court, Assize, or Sessions, and yet these Meetings were for Business, viz, taking care of the Poor, &c. as they were a Body, or People gathered toge­ther: And for Peace sake, some absented, and met apart, but proposed that [Page 9] if they might enjoy their Freedom in Peace, and to act as in Conscience per­swaded, they would be content to meet with their other Brethren as for­merly; yet this is one chief Crime charged against them in your Judg­ment; and one of G. F's Party said, They resolve to give Battle to this Spirit in the Name of the Lord, where-ever they meet it: by which it appears they have proclaimed War, and therefore are termed G. F's Men of War; and so far as I can find, the chief Cause is, that they ( I. S. and I.W. &c.) pre­fer the Law of God and the Scriptures before G.F's Laws: for all your Charges and Accusations against them, you charge them not with Breach of the Law of God, or the Nation, or Personal Wrongs, as Men, but Dissatis­factions about your Forms, &c.

And the Consideration of the Innocency of I.S. and I.W. and the Severe and Ʋnjust Sentence against them, and other publick defaming them, occasi­oned some to appear in their Vindication, and indeed it concerns them, and all Friends as Men, as well as Christians: for if G. F. or any one Man, or Company, terming themselves the Body, or Church (and usurping Authority) have Power to impose Laws on others, and contrary to their Consciences, they must thereto conform, or are Apostates and Insidels: this makes void the New-Covenent, or Law in the Heart, and is so unlike, nay, contraay to True Christianity, that I am astonished thereat; Christ said, What ever you would others should do unto you, that do unto them, &c. And I am well satisfied these Persons themselves would not he so imposed on. And because I.W. said, That they ought to use no Force but the Word of Life to stir up People, and that they would not have People over driven. And I.S. said, He believed one was an honest Friend, and yet had not a Testimony against Tithes. These and such like Christian Expressions are accounted such black Sins, that they be made Heads of Articles against them: And if such Proceedings be not like Pope­ry and Imposition, I know not What is. I mean not, that they would intro­duce the Pope of Rome to have Power here in England, but themselves, G. F. &c. would have Power, and do assume and maintain, That they have Power and Wisdom from God to determin the Affairs of the Church; and do ex­communicate, and come little short of Rome, according to their Power; but many do bless God, that some of them have no Power to mulct, or corpo­really punish, but they say they have Power in Heaven, a great deal, and do not only lay a small Fine for not Conforming, but seize the whole Estate, and banish thence effectually to their utmost: and for Matters of less coucernment than eating Flesh or Herbs, or observing a Day, or not; for the Outward Life may in great measure depend on some of these sometimes. But G.F. his Laws about Womens Meetings, and Form of Marriages be termed from the Oracles of Divine; Breath, Heavenly Dignities, Christs Government, and the conforming to them, Prosperity of Sion, Peace of Jerusalem, and almost all [Page 10] high Titles in Scripture, and they stamp the Inventions of G. F. and his Party with the Authority of the Spirit of God, if but about Time or Place of Meeting; which if scrupled for some reasons of Inconveniences of Time or Place, or out of Conscience to avoid Superstition in Forms; for such small Matters have some been rendred, Disturbers of the Churches Peace: as if all Good and Hope of Salvation stood only in them: nay, in their Bull of 66. against I.S. and I.W. after all the black Characters given them, they do say, By the Power and Spirit of God— they warn all to beware of them, &c. and to warn them to go home, and be reconciled to their Brethren, &c. ( i.e.) Submit to G.F. and say, therein will ye acquit your selves in Gods Sight. Where­by it appears what Value and Force they esteem their Orders, that the bare observing them can absolve: a cheap way to Heaven, if you can believe all these Men say, and that they be the only Dispensers of the Gospel: but as con­scientious and careful as these new Spiritual Lords would make the honest hearted believe they are, for the Glory of God and Prosperity of Truth; it appears by their severe Judgment, and heathenising. I.S. and I. W. &c. and their condemning I. A. because out of Conscience they cannot conform to G. F's Laws, and their excusing S. E. who speak Lyes in the Name of the Lord; also the high Praises given the Barbadoes Church, notwithstanding their so erroneous Judgment in pursuance of G. F's Laws, as in Babel-Buil­ders, it more fully appears, that their Care is for G. F's Laws, more than the Laws of God.

And the consideration of the Inconsistency of the Principles of Truth, with their Church-Government, is cause of astonishment to many; remem­bring that under pretences of every one walking as they were by the Light in their Consciences perswaded, they gathered many honest People out of all Societies; and now term Outward Orders (about needless Ce­remonies) ordered by G. F. &c. Christs Government, and no being Members of Christs Church, without so owning them, and yet their own Liberty, but at pleasure of others: considering all Cir­cumstances, I think scarce any Imposers now extant, if they be not: and the consideration of what ill Consequence it may prove to the After-Ages, if G.F. and his Party but gain that Point of Power, viz. To give Laws to others, and that it is their Duty to be conformable thereto, although contrary to their Consciences; Or that any one of G. F's. Party pretending them seyes Publick Labourers or Ministers, must not be denyed Inspection into others Affairs, for fear of being accounted Imposers, worse than any Court, Assize, or Sessions, as G. F. did the Westmorland Friends: I say, the Apprehension of the ill Effects of these Principles and Practices: If some others should but have the Confidence to give such Names, and Dignities (as G. F. &c. have done) to their Laws and Ceremonies now in use, and some of them in them­selves as inoffensive as G. F's, only too much stress laid on them. I dread [Page 11] to think the ill Consequences thereof: it was truly said, That Popery, least suspected, will do us most harm. For when Constantinople pretended to the Uni­versal Bishoprick, Rome then seemed as much against what the now is, as some now do, for all they may, now say, Am I a Dog (as one once did) and yet did that he then seemed so to abhor: and of all People in England, misera­ble Slaves be we poor Quakers, better and safer to submit to a Church that have their Atticles fixed, or the Scripture for their Rule, for thereby we may know what may be required, their Power being limited; but G. F's &c. not. For they have a High Tower, where they think themselves so safe, that none can reach them, and that is their pretence to their Church-Power, which others pretend to as well as they; therefore it was truly said in Adr. to Prot. Eithor convince my Ʋnderstanding, or shew me a Miracle; but that failed; for that Deceiver S.E. would have forged one on I.S. (when in like­lihood not to live long) belying the Lord, and saying, That year he should dye; but hath since confessed it was false. A cheap way of buying Pardons, and great Incouragement for other his Fellow Servants to G. F. to do the same; who make such a noise of Ʋnsubjected Spirits to the Yoke of Christ, as if there were no Yoke of Christ, but G. F.'s Orders. Is not Pure Religion, now the same as ever? Is the Lord changed, or the Force of Faith abated? for by that the Elders obtained a good Report; and that Sure Word that Peter directed to, was more sure than the Voice that was heard in the Mount; and is now as Sure and Powerful as ever; and if surer to that Church when Peter wrote to them, then that formerly spoke to Christ in the Mount, although Peter himself a Witness of it: then more sure and safe than G. F's, &c. For as his great Champion and Servant S.E. was mistaken, so may he, and better to undergo their False Judgment, than that of God in the Conscience, although they may say, You despise Dignities, and disturb the Churches, and be Apostates, &c. Remember it was Pharaoh of old that said to the Children of Israel, Ye are idle; and the Enemies to Jerusalem in Nehemiahs time said, when they went to repair the Breaches, They would Rebel, and damage the Kings Tribute, and the Jews cryed out of the Apostles, That if they were let alone, the Romans would come and take Place and Nation, as G. F. &c. faith, Make us a Derision to the Heathen, and lay wast Gods Heritage. It is the Old Lording Spirit that hath followed, and en­tred all Forms that hath entered G. F. &c. who would ( Pharaoh like) keep in Bondage, therefore say, Ye are Idle, and weary of the Cross, and would go back into Egypt: but I know not what looks more like, Egypt, than being tasked by G. F. &c. and be in Bondage to them who must give, or rather command what, and how much we must do, to have our Work and Task set by them, that is AEgypt, and contrary to the Apostle, who when desired to concern himself, by complaint about the neglect of some Widdows, he said, Choose ye out faithful Men, shall we leave the Work of the Lord to serve Tables? [Page 12] But G.F's Party contrary to this Example, they will call it Imposition and( In­dependency) worse than Court, Assize, or Sessions, if you will not let them med­dle with your Business, when unconcerned, altho they have liberty to deliver any thing they have from God. Oh poor slaves, the under Members of your Body. For I would know the Security that any thing one hath, is their own; if but G.E. or S. E. pretend something on their Spirits, which C.T. may term From the Oracle of Divine Breath: you must be at Unity (that is, give up) or else erred from your Measures. The Dangerousness of these Doctrines, and their such early Proceedings thereon, causes some to think no pains ill spent to Detect and Lay Naked such Men and Principles, that it may be known that G. F. &c. are not the best among the Quakers, nor the best of Gods Servants, as C. T. &c. have falsly affirmed; For there be thou­sands among them abhor such things, (although the ruling Party term them Apostates, &c.) who desire no more Liberty than they are willing to allow to others differing from them, and desire, as Christ said, To do as they would be done by. But these Ruling Foxonians do exceed the Church of Laodicea, who were said To have a Name to live, but these few have taken to themselves almost all the Living Names and High Titles that can be found in Scripture, but the Life would do them more goodl; more Life, and fewer Titles; read what was said to Laodicea, Thou sayest thou art Rich, and increased with Goods, but knewest not that thou wert Blind and Naked. Names of Living, and say­ing they be rich, are not such good Signs, proud boasting swelling words be­speak not so much Christs Life, as Is. P. says to New-England; They have long had a Form, and it may be, have eaten up the Power, and they may not be so Savoury now in their Ease, and Authority, as under their Trouble and Persecutions, and God may in kindness to them send among them a Foolish People to stir them up — now their coming is not to scatter corrupt Opinions, but by the Pow­er of Truth to scatter that which scattereth from the Lord; nor is it to draw to their way, but to the Lord, and the Living Way which they are exhorted to try before they receive. So that all who Endeavour to promote Forms more than Peace and Charity, which are the very Life of Christianity, gives just Cause to suspect the Lord doth not send them: and this as certainly belongs to G.F: his Party (who assume to themselves the Rule and Go­vernment) as it did to New-England, for you are doing the same Work as they did; (I do not mean hanging, &c.) but cry out as they did, Disturb the Church, preach Heretical Opinions, deny Christs Gospel and Ministers, and Christs Ordinances: and what for? but not Preaching up, or not conforming to some New Laws of these New Spiritual Lords, viz. G. F. &c.

Also in a Postscript to S. C's Babylonish Opposer, &c. J. P. saith, that T.C. hath curtailed a Testimony of his Dear Fathers: but if any deserve to be termed Curtailers, or Perverters, then it belongs to the Writer and Appro­vers of the Accuser, &c. who cite Part of the Title to the Third Part of the [Page 13] Christian Quaker, but they leave out in the middle of the Sentence some of the Principle words, viz. Who alone is Lord of the Conscience; and some O­ther, and W. R's next words be, For the better illustration of our Meaning, an Answer to a Part of a Book of R. B. is cited. By which words it is appa­rent, that in Justice no Conclusion ought to be made from that Title, with­out consulting that Answer referred to: but yet they do in the Accuser, al­so, a Sheet put out in the Name of T. L. Also J. P's Complaint, page 5. say of W.R's. The whole Drift of that Part is to tye up all to an Inward Go­vernment of Christ, exclusive of any Outward Government, &c. Whereby it is evident they would perswade Friends that W. R. &c. is against Order, &c. and yet they do cite in the Accuser, by way of Contradiction to W.R. from that Answer in 23d.pag. of the Third Part, that W. R. sayeth, Not that I would be understood that it is not necessary to be in the Exercise of Out­ward Order, with respect of Gospel, Discipline, and from page 83. of the Third Part, My Soul should rejoyce to see that Day, wherein we might all be so led by the Appearance of Christs Spirit in us, that Oneness might thereby be witnessed among all the Families of Gods People. Also 38. and 43. pages of the First Part, and 47. of the Second, and 33.64. and 65. of the Third. All these be by themselves cited out of C. Q. which do plainly manifest W. R. is not against Order, and Oneness, nor Discipline, as they falsly charge him, but they False Accusers (so proved by their own Citations) and Curtailers, as in the 5th. page of the Accuser, &c. They cite a Place from page 21. of the First Part of the C. Q. W. R. says This Sensence, THese Words in diffe­rent Letters, were left out in their Citation. as Heirs of the Gospel of Life & Salvati­on take your Possessons hath been of late Years frequently exprest by G. F. when speaking to Friends, by way of Incouragement to continue Men and Womens Meetings distinct from the Publick Meeting for VVorship, by which it is much doubted that some Ig­norant People have concluded that the frequenting such Meetings, is an Evi­dence that they are Heirs of Life and Salvation. Where they leave out G.F. his Name, and other material words, &c. and say W. R. reflects on he knows not who, when he names G. F. and as they quote his words, they seem a ge­neral Reflection on Meetings for Worship, when W. R. says distinct from them, and they have left out and added words in many Places to the mani­fest Perversion of the Sense, and according to their own Measures, are Cur­tailers and Perverters, and have so far excelled T. Hicks and I. Ives, that if any People (pretending to Christs Church, &c.) may be said to have attained to the perfection of that they themselves call Forgery, Perverting, and Cur­tailing: they, viz. G.F's Chief Men of War, have, as appears in their Accuser, also their Hypocrisy Detected, put out in the Name of that poor Aged Man T. L. of 81 Years, and touse their own Expressions, who would have thought they should have the Face to accuse others for that they are so grosly guilty of, and have the confidence to say that T. C. hath the face to bring up the [Page 14] Names of Is. P. and E. B. again with the same tendency, to render their Sense different from their Brethrens present Practice, is no less than a manifest Perver­sion. I my self know that my Father hath delivered to the contrary, and never saw, nor heard any thing contradictory thereto come from him. Wherefore I shall mention some more of their present Sense or Judgment, also Is. P. Testimonys, and leave their Inconsistency to the Judgment of the Reader.

And I desire Friends to consider these Sayings of Is. P. and E. B. now Ci­ted, and many more, and compare with what is also Cited against them, and their Severe Persecution of I.S. I.W. I.A. and others, for not Confor­ming to G. F's Laws, but for shewing Charity to some honest Men that dif­fered from them in some things. And I. S. and I. W. said, They would not have People over driven. And this Christian Charity which Is. P's and E. B's an­tient Testimonies accord with, (and so ought all in Truth) G. F's Party are so Apostatised from, (rendring them such Evil Facts) that they make them Heads of Articles; nay, for differing about Manner or Form of Marriages, shall condemn out of Unity, which is out of the Church of Christ, with them, as by their Principle afore Cited, must be all of one Mind, cannot be other­wise: but the Testimonies cited of I. P's and E. B.'s say contrary.

And therefore, who cannot adore G. F. and his Laws, as C. T. &c. have done, From the Oracle of Divine Breath, and S. E. The great and good Ordinan­cer of Jesus Christ: and if not of one Mind with them, and will not give up to his Womens Meetings, &c. Then Rebels against the Lord, and Cursed from God from all Eternity to all Eternity, as some of G. F's Men of War have said, because some will not bow to G. F's Will: And he himself hath said, those that be of I. S's Party, be of the Devils Party, then out of the Truth, and not safe to be left to their Freedom, or as G.F. says, to the Barbadoes Church, Those that have not Ʋnity with Mens and Womens Meetings, are erred from their Measures, but the Ʋniversal Spirit hath Ʋnity with the least Measure. So [Page 15] that they that are not of one Mind with them, have not the least Mea­sure, for if they had, they should have Unity with them. Which Doctrine is also confirmed, in their Brief Examination, pag. 2. and 3. If thou are such an one that can do nothing against the Truth, but for the Truth, then mayest thou safely be left to thy Freedom in the things of God: which words do imply, that it is not for others to expect it, or have right to it, as confirmed a lit­tel farther, where having spoke of some good things, then say, That if thou plead thy Freedom against such things, &c. thy Freedom is nought, and out of Truth. Now with those, and many more such good Names, and Rich Attire, do they dress G. F's Laws with: and who cannot, as C. T. and S. E. adore him, and them, as they have, then Your Freedom's nought, and out of Truth, and by the Consequence of the above cited Doctrine, It is not fit for you to be left to your Freedom in the things of God, unless you be arrived to that heigth of Hypocritical and Pharisaical Righteousness as C.T. &c. (who in his Epistle of Caution is of the same mind with Exam.) He would have it Believed they cannot appoint any thing against, but for the Truth, whereby it is manifest that their Charity for Freedom in the Things of God, (i. e. Liberty of Conscience) extends to such as can own G. F. for the best of Gods Ser­vants, and his Laws from the Oracle of Divine Breath; but those who cannot so believe, their Freedom is nought, and they out of Truth, although never so Conscientious to God otherwise. But Ad [...]. to Pr [...]t. p. 104, saith. Faith in that day was an intire Resignation and Dependence on God, and not a Subscrip­tion to Verbal Propositions and Articles, although never so true. P. 105 Thou shall love the Lord thy God with all thy Heart, and thy Neighbour as thy self; is the perfection Christian Religion, — and certain Token of a Disciple. These Qualifications may be, and yet not of one Mind in some Forms; nei­ther are all the Members of Christs Church arrived to that State (or not to that height of Presumption) as G. T. &c. but on the contrary; may through unwatchfulness and weakness do some things displeasing to God: therefore not for, but against the Truth, yet ought to be left to their Freedom in the Things of God. And that Position, That them which be left with the one Spirit of Truth, must be of one Mind, cannot be otherwise; I take to be false, For Peter and Paul differed, and were not of one Mind in some things, yet I hope you will not deny them to be Members of Christs Church, and to be left to their Freedom, &c. seeing you have so much Christian Chari­ty for Moral Men to admit they may be Christians. It is said, p. 7. of Brief Exam. ‘The difference between Peter and Paul testifies the weakness of Peter, and —Justifies Pauls Reproof of his too great Complyance with the Jews.’ — Which makes against Liberty of various Practices in the 'Church. But I take him to mistake, for Peter not only complyed to the Jews himself, but he Would constrain the Gentils to do like the Jews. Gal 2. v. 14. [Page 16] Therefore Paul withstood him, and it was not the believing, or practi­sing one or'tother, for he said Circumcision or Uncircumcision avail not; also he caused Timothy to be Circumcised, but it was the Preaching of Forms or Ceremonies of necessity to Salvation, that he terms Compelling, Act. 15. Certain Men taught the Gentiles, that except they were Circumcised, and kept the Law of Moses, they could not be Saved. This Paul withstood. Also it is said, Br. Exam. page 7. That Passage about Eating hath nothing in it for which it is alledged, for it related not to Church Order or Communion: But I think it did, for in the Qu. before, it is said, The Persons differing, were Peter and Paul, and Peter eat with the Gentils, as Gal. 2.12. also 1. Cor. 8.10. If any see thee which hast Knowledge, sit at Table in the Idols Temple, shall not the Conscience of him that is weak be imboldned to eat those things sacrificed to Idols. Also Rom. 14. The Apostle speaks of observing Days to the Lord, as well as eating, and about offending one another, which could not so pro­perly be in what any eats in private, as his Nourishment, but related to some Differences about Meats, which some would have oblieged the Believing Gentiles to observe the Jews Ceremonies therein, on account of Salvation, as in Act. 15. which Paul was against, and they had Disputes about. Rom. 14. Him that is weak receive not to doubtful Disputations: and in the next words the Apostle saith, One believeth he may eat all things, another that is weakeateth Herbs: and in Vers. 5. Let Every Man be fully perswaded in his own Mind, and Vers. 12. Every one shall give account of himself to God; let us not therefore judge one another. These Scriptures and Citations clearly ma­nifest that Christians ought to be left to their Freedom, (i. e. Liberty of Con­science) although not so strong, or at least, not so confident as C. T. &c. But if it be, as said in page 7. Br. Exam. It related only to what they would Eat, as private Persons in respect to Appetite: although they had therein Power, yet the Apostle advises to the consideration of others: as Rom. 14.14. I know and am perswaded that there is nothing unclean of it self. Yet in 1 Cor. 10.13. If Meat offend my Brother, I will eat no Flesh while the World standeth. Now if Paul would thus deny himself in condescension to a weak Brother, surely he was far from compelling him to be of his Mind, or saying, They cannot be otherwise. Therefore if that Instance about Meats related only to private Freedoms, that makes much more against a necessity of all being of one Mind, but rather according to Is. Ps &c. Testimonies for leaving them to their Free­dom, walking in Love and Unity in Diversity of Practices. Wherefore that astonishing Affirmation of I. P. That he never saw nor heard any thing contra­dictory to the present Sense and Practice of Friends (i. e. G. F. and his Party) from his Father; seemed to me so remote from Truth, that I wonder (to use their own words) they have the Face to assert it. I recommend you all to the word of Gods Grace nigh in your Hearts, which is able to give you an Inheritance among the Sanctified Ones, which neither G. F. &c. nor con­forming to his Orders can do.