A Christian Reprehension of Confusion, Ranterism, Cruelty, and Opposition to Spiritual Order and Christian Liberty, &c.
WHerein the Author of this Treatise has seemed to plead for Spiritual Order and Christian Liberty, as consistent in the Churches of Christ, and against Impositions on the Consciences of Believers in Religious Practices, without inward Convincement or Clearness to act therein; and for the Principle of Immediate Inward Revelation of Light and Spirit, &c. and against the Roman Church-Popes, &c. usurping Ecclesiastical Jurisdiction and Power unto an implicit and blind Obedience, Tyrannously usurping and exercising Government over the Consciences of Believers or Diseiples, &c. And yet that both Spiritual Order & Christian Liberty were established by the Apostles in the first Churches, pag. 5. and for Church-Government, which is Spiritual, pag. 9. And that it rests in the Power of any one perticular Church to make Orders, for the better governing of the Church, so as in the Exercise of Church-Government the Rules of Expediency, Peace and Charity be observed, page 10. And that Spiritual Government and Christian Liberty are not only Consistent, and accordingly practised in the first Churches, but also necessary for preserving Spiritual Ʋnity and Peace of the Churches from Confusion and Tyranny, all things being decently and in order, in Charity, and to Edification, pag. 6.
With many more passages, which in themselves being general Truths, we should have let pass the said Treatise or Pamphlet without taking this notice of it, if the Author had not perverted and contradicted the same Truths by some perticular corrupt passages and perverse Reflections, and putting forth a sting of Envy and Bitterness in the Tail or Postscript of his Pamphlet against the Quakers especially, and tauntingly, and enviously telling of being alarmed with the loud Clamour of Church-Government, Laws, Orders of general and perticular Meetings of the Friends of the Ministry and others, the necessity of one or more in the Church having Power infallibly to determine all matters Controverted therein, to whom all must submit, though unconvinced or unclear in themselves, or else be [Page 4]branded with the odious Names of Schismatick, &c. p. 2. By all which it appears the man's wholly ignorant of the Intent, Use and Service of those general and perticular Meetings of our Friends, which he scornfully and enviously smites at. He falsly Clamours herein, for they have no Church-Government, Laws or Orders now to set up, being long since established by the Lord's Power and Council; nor do they meet to determine all Controversies in them, having no Controversie either in Doctrine or Discipline to determine, the Lord having fully satisfied them in those things by his Light and Spirit; nor yet to impose any matters upon any of their Society unconvinced or unclear therein; But for the help and comfort of one another in the love of God, and Unity of his blessed Spirit, in all things proper to such Meetings, which are not for Controversie, nor to set up men over the Churches of Christ, but for the help and comfort of one another in the Lord, who is our Law-giver, from whom true Wisdom and Counsel comes, whose Presence and Power attends those our Meetings, and is livingly felt in them; and therefore we value not what Envy and Scorn can say against them in this or any other perverse Gain-sayers, Apostates or others.
We being willing to search what are those Impositions on Believers Consciences? What those Church-Orders, Laws, out ward Appointments, Instructions, New Papacy, &c. which he conplains of and derides, as impos'd without inward convincement among the people called Quakers, at whom he Smites? Whether evil or unlawful in themselves, or altogether unnecessary? We would know what perticular order or outward appointments &c. they are, all his Clammour is against? upon the search we find them mentioned, and (as he conceits) strongly argued against, page 7. 8. thus, viz.
The contradiction between, this kind of Imposition and Immediate Revelation of the Light and Spirit of God in every Individual as his unering Rule, &c. is in this, that this inward Revelation is asserted, as being of it self sufficient, if obeyed, to lead into all Truth, without any necessity of hearkening unto any outward Writings or Instructions whatsoever; but as this Light leads thereunto, which if it be so, that a Society be united upon that Principle, the uselesness of general or perticular outward Laws, and Instructions, and of the fore-appointed standing Meetings Weekly, Monthly and Quarterly, and the frequenting the Set-Time and Places of those Meetings, further than it becomes necessary to every individual Person of that Society through the Immediate Revelation in his own [Page 5]perticular then received, is so very Manifest, that indeed it is a deserting the Case of Immediate Revelation, and an Acknowledgement of the Insufficiency of that Light within, &c.
This is such an Argument and Opposition as we have scarce ever seen before, that because the Light within, and Immediate Revelation is sufficient to lead into all Truth, therefore all outward Writings and Instructions whatsoever, for appointed standing Meetings, Weekly, Monthly, &c. and frequenting them at settimes and places, are all useless to them of the same Communion; we deny the Consequence.
First, because the Light of Christ within hath directed, ordered and setled such a Method and Order for these our Religions Meetings, at Set-Times and Places, to be known, open and free, both to them that are in Christian Society with us, and others who are seeking after the Truth; and not to leave them in uncertainties, as to Time and Place, when the Method is already setled as to both, in God's Wisdom by his Light and Spirit, according to the primitive Christians Practice, who profest and knew the same Light and Spirit of Inward and Immediate Revelation as we profess.
Secondly, When the Lord has taught us our duty, and order of our Christian Meetings and Society, for us to persevere in, we have our Law & Order therein Established by our great Law-giver, which to decline and reject, in pretence of leaving every one to an Immediate Revelation, when and where to meet, or to run up and down the Countries to gather every perticular Meeting; this were to tempt the Lord, and to slight his Law and Order already given and established among us, under pretence of expecting a New Revelation for every Meeting, both as to time and place; and what intolerable cumber and trouble would this create?
Thirdly, How, or where can this Gain-sayer prove, that ever the Primitive Christians, who knew Immediate Revelation and Light within, did keep their publick Meetings, either for Worship, Order or Discipline, without any sore-appointment, of fet-time or places? If they did not, then the said argument and consequence reflects on them as well as on us.
Fourthly, To suppose the sufficiency of in ward Revelation to make all Writings or Instructions whatsoever useless, is to render all Gospel-Preaching and Instructions by Immediate Revelation useless [Page 6]and unnecessary, whether it be to the Church or others: And therefore this Writer, R.G. his arguing thus falaciously, to dissolve our Christian Meetings from their settlement as to Times and Places, and to make the Gospel Ministry therein void; this is meerly idle, loose and licentious, only suiting the Irreligious, the Careless, the loose Ranters and slavish Temporizers, who dare not stand nor appear for Truth in persecuting times; and what then is become of his Spiritual Order he pleads for? We can't but observe the Man's Confusion and Contradiction, whilest sometimes he pleads for Believers to be in the same mind and Judgment, to observe the Scriptures, and the Spiritual Order and Christian Liberty Established by the Appostles; and confesseth that indeed Ʋniformity in a Christian Society is much to be desired, page 3. 5. Yet in contradiction to all this, he pleads for such a Latitude as that in several distinct Fellowships, and differing in outward Practices, they ought to continue as one in the Lord, Page 1. And for Church-Ʋnity, no Schism in the Body, Christians to be of one mind in the Lord, Ʋnity in Spirit, not in an Ʋniformity of outward Practices, Page 4. And yet that indeed Ʋniformity in a Christian society is much to be desired: Thus confused and contradictory saying and unsaying this Agent appears; and while he contends so much for Charity, Love and Unity of Spirit, &c. in distinct outward Practices, several distinct Fellowships, &c. He miserably dissembles and plays the Hippocrite, whilst he is enviously smiting against the Christian Society of the People called Quakers, because they differ from him, and cannot allow themselves such a Liberty as his loose arguing (like the Ranters) tends to, going on like them, telling of what ever outward dispensation of Light God hath once gloriously appeared in; the Life of God in every outward Administration, is one and the same Administration, being but the outward Garment that he chuseth and refuseth at his pleasure, gathering his People out of various Administrations into himself, who is Love, however distinguished from one another, who therefore cannot be tyed to any one Form, Page. 14. But pray where doth he prove that either the dispensation of Light, wherein God Gloriously appeareth, or the outward Administration wherein his Life is, in the Gospel dispensation, is refused, or the Form of Godliness rejected by the Lord, or his People in the Gospel Dispensation? This Person's Work against us still tends to Ranterism, under pretence of Love and Ʋnion, not distinguishing between the administration [Page 7]of the Law, and the Dispensation of the Gospel; and tho' he does so greatly pretend to Love and Ʋnion of the whole Israel of God, walking under various outward Practices, because of differing Apprehensions, yet he is so far from either Love or Christian Charity, that he shews neither towards the People called Quakers, whom in his Postscript he bitterly Reproaches, telling of the Builders of Babylon, this Beast described, Rev. 13. among the Quakers, comparing them to Sect Mrs Form-Builders, Proud and Self-Righteous Pharisees of this People, &c. Thus the Serpent's sting and venom appears in the Tail of his Work; thus he has vented his confusion and envy, like a Babel Builder, against the Innocent whom the Lord stands by; one while he is for Order, Government, Form and Uniformity in a Christian Society; another while he is against it and them, who are stedfast in that Christian Order and Form the Lord has gathered them into, and his Presence and Power supports them therein, who are neither for making Rents, Schisms, nor Sect, Masters, but testifie against them, in the Name of their Lord and Master Christ Jesus. And though this false Accuser has opposed the Imposition of Laws and Orders upon Christians Consciences, without in ward Convincement, yet he appears very defective and Partial, in that he has not given Testimony against making Opposition and Parties against such Order and Church-Government, as is agreed upon by a Christian Society in the Truth; for it's such opposition, causing Divisions and Seperations, which We, as a Christian Society can in no ways own, nor Countenance, but Testifie against in whomsoever that professing the same Divine Light and Truth and Immediate Revelation as we do. And the Lord Rebuke all our envious Opposers.
After this secret Smiter has thus dissorderly argued against Order, he gives us this false and scornful Wipe, viz. This little Now Erected Popery, Page 8. but no Demonstration, nor Manifest Proof thereof against us, other than what himself hath granted and assented to; nor has he proved the People (whom he chiefly Smites at) justly chargable with Popery, or Raising old Arguments out of the Rubbish of Popery to defend it. But thus Smits blindfold in the dark; for we raise no Arguments, but what are warrantable by the Holy Scriptures of the Old and New Testament.
I Having lately seen a Pamphlet, called, A History of the Rise, Growth, Reign, Supports and suddain fatal foil of Popery, with a Description of its Six Pillars: I looked for the Historiographer's Name, but find that concealed in Darkness, he being conscious to himself it would not abide the Light and that if his Name had been exposed, then his Folly and Rashness would have reflected upon his Person: So he has left us to the old Rule, to know the Tree by the Fruits.
The first thing he seems to reflect upon is Railing Accusations, which in Words he highly explodes, and says, Its the duty of Christians to perform all Offices of Good to their Country, with utmost Charity, &c. So that we might expect a mighty sober and charitable account of things from this Man by his beginning; but alas, the Man had not writ much before the Venom of his Spirit appears against all sorts of People differing from his own Sentiments, and lays about him like a Fury, calling one sort of People pernicious to Church and State; Another sort Paganish, damnable Hereticks, void of Conscience. And in pag. 11. speaks his mind out at once, viz. That its the Magistrates duty to punish all sorts of Dissenters, from the old Councils and Canons with the same Punishment with which they punish Murderers and Adulterers, and not at all to tolerate them.
By this time we see what is the ground of his Anger, that makes him busle thus, the Anabaptists, Presbyterians, Independents and Quakers are not hanged a days for being such; as Murderers are; but what sort of Man this is, may easily be guest at, and upon Inquiry, we shall find him a Stone in the Building of the sixth Pillar of Popery, viz. a Popish Church-man, retaining in him some of the worst Dregs of Popery, viz. Cruel Persecutions unto Death; for all such as he is pleased to brand with Heresie or Schism, which all Protestants look upon as the avowed Principle of Papists; and so it seems it is his: And it was he, or such Church-men as he is, that were the Cause of such Cruelties and Barbarities upon account of Religion here in England from the Years 1680. to 1686. In which they set the Informers a work to Ruin many Hundred good Families in this [Page 9]Kingdom, and filled the Goals with fourteen or fifteen Hundred Innocent Prisoners, who suffered under their Cruelties as Trophies of the great Power and Rule that the Popish Church-men had in those days; I say, Popish Church-men, for the real or moderate Church-men do generally excuse themselves of that work, as much as they can, and do deny Persecution for Conscience-sake to be any Principle of their Church, and do lay the Fault upon such bloody Hunters and Drivers as this History-man, who while they seemed to be Members of the Church of England, by their Cruelty and Feircness against Dissenters, brought this Ignominy upon their Church, and put an oppertunity into the Hand of a Popish King; when he came to ease the heavy Burdens which they had so Cruelly laid on, and to put a stop to the Ruinous Practices of the wicked Informers (which they had made the Pillars and Supporters of their Church) as a Great Father of their Church being told, what a shame the Informers were to his Church, said, That a Ship could not be built without some crooked Wood; implying the Ravenous Informers as necessary to the uphold, or building the Church, as crooked Wood to building a Ship) and thereby to Ingratiate himself in the Hearts of the greatest part of the Kingdom, by the ease he gave them, either from their Sufferings, as Dissenters, or from the Slavery and Drudgery they lay under, as Officers in their respective Places, being all at the Call and Command of those wicked Varlets, to Ruin their honest Neighbour, how, when, and where they pleased to Require them.
Now after they had, I say, provided such a Means for the Popish King to Ingratiate himself, and if possible, to sweeten the Minds of his Subjects into a better Opinion of him and his Government, then they had conceived; he took hold of the oppertunity given, and in a good measure emptied the Goals, stopt the Informers Trade; caused some to be punished for their notorious Perjury; others fled for it; and then he put out a Declaration, to stop such Cruel Proceedings, till Remedy might be found for all People to have a legal right to Worship God, as they were perswaded was most acceptable to him; as of right they ought.
But when these poor Dissenters were thus delivered by a Popish King, from their Protestant Fetters, then those (pretended) Pretestant Persecuters grew exceeding angry, both with him, and with the Dissenters that he had set at Liberty; and [Page 10]fain would they be at the Old Trade again if they could: But because their Horns are shortned for goring that way, now they are trying other ways to bring mischief upon us; and because he thinks the best way in these Times to bring Suffering upon us, is to set us forth as Supporters of Popery, and thinks thereby to raise up a Protestant Zeal against us; for it may be he thinks others as much void of Sense, and as much subject to Blood & Enmity as himself; for they must be very silly that will be kindled by his falacious way of Argument into bitterness against us: For Example; He affirms the poor Quaker to be one of the Pillars of Popery; but when we go to seek for demonstration; why, they addrest King James: Ay, but what did they say? They returned their Grateful Acknowledgements for the Ease and Freedom they Enjoyed, from their Cruel Persecutions the Popish part of the Church of England had laid upon them; and humbly desired he would go on to ease them from the Grievances and Oppressions that still lay upon their tender Consciences.
Now let all Rational Men judge, whether this hath any the least savour of supporting Popery; might not as much have been said to the Grand Senior, if lie had been Regnent here, without any just cause to impute Turkism to them? And doth not this bold daring Man at the same time, spit his Venom against all the Gentlemen, pertaining to the several Inns of Court, and against most of the Grand-Jury-Men, and Corporations, among whom I know there be better Protestants than he is: but who is so bold as blind Bayard? And how much cause hath this man to Rage against us after this furious rate, to tell the World we are a Pillar of Popery, Paganish, Men without any Conscience, damnable Hereticks, &c. pag. 22, 23. But in the Conclusion of that Paragraph (through forgetfulness, or some other ill Accident) the man pulls down all this fiery Pile about his own Ears, and tells us, That these Quakers would not Vote for the New Members in London, for fear they might be Instrumental to bring in King James again.
Can any Man that is in his Sences, think this History-maker was in his, when he blundred out this Nonsence; which if put together reads thus, The Quakers are one of the Pillars of Popery, for they would not Vote for the New Members, for fear they should bring in King James again; and it is even as good Logick to say, the Quakers are a Pillar of Popery, for they thankfully acknowledged [Page 11]a Popish King's kindness, for delivering them from Cruel Prostants, Popish Persecution.
But after all this, methinks I find more cause to suspect this Historiographer to be himself really Guilty of what he would fasten upon others, namely supporting and upholding Popery; for he is one that would in a hidden, sly way Advance Popery; for he gives it such Magnitude in his History (which he transmits to futer Ages) as I believe the most Arrogant Jesuite in France would not have dared to do; For (mark) he hath presented very near all the People of England, save a piece of the Church of England, to be in the Interest of upholding and supporting Popery; for if Anabaptists, Presbyterians, Quakers, Independants, and part of the Church of England, be all concerned, (as he said) how doth he think a piece of the Church should grapple with the other piece; and all the other Interests besides? So that it seems to me as if his business or task were (whoever set him to work) to shew the People of this and other Nations, the Popish Interest in a Multiplying-Glass; That if they will not love, yet they may at least fear it; and to make the Protestant Interest very diminitive: This is not like one that wrote in King Jame's days, that there were not Papists enough in England to make all the Coal-Fires in London at once. But if this History-man be to be credited, the Popish Interest must be looked upon very formidable still, for Five of his Six Pillars are still what they were; and four of them are more firmly settled than they were then; by the Act of King and Parliament for ease of tender Consciences, by which it appears the Government and Wisdom of the Kingdom did not see with this man's Eyes; they did not think it the best way to hang people for dissenting (in some points of faith or worship) every Circuit and Assizes, as Murderers commonly are served. And truly it is hard for a man of his evil temper to retain so much venom in himself, but he must vent it against some body; and I perceive the Government should have a snare of it if he durst; but curst Cows have short Horns: He reflects what he durst upon the Magistrate, page 11. for not doing their duty, namely in not hanging up all that dissent from any of the Canons of the first six, or at least four general Councils, as they do murderers. But if this man would come into the Light, we might see him; I am perswaded it would be [Page 12]easie to prove him a dissenter from several of the Canons of these very Councils; but I would not have him hanged for it, but live and learn to be wiser, and honester, and to repent him of his Rashness, and learn to love his Neighbours, and not thus Cain-like, to grudge the Rain and Sun-shine to men of better Principles than himself, and perhaps (when we know him) they will out-do him in Practice and Conversation also. However, I mean to leave him at present, with the Exhortation of an Unerring Teacher, Whatsoever you would that Men should do unto you, do ye unto them; and then he will write no more Books, to procure his Neighbours to be hanged for Conscience-sake, till he is willing to be Hanged himself upon the same score.