A Few Ingredients Against the VENOM IN William Roger's Book, Styled, The Christian Quaker Distinguished, etc.  
HAving Read W. R's. Book, a like thing has appeared to me therein, to that, which at first arose amongst the Primitive Christians, called, Gnostics, mentioned in some Epistles (though not under that Name) as of Peter and Judas. And among the first Protestants, in those called Libertines and Antinomians, which signifies, such as were for Licentiousness, and against Law. For lose Liberty has been, is, and will be the Rise, Progress, and End of that Spirit, in its Work; and to gratify the Enemies of Truth, in giving them Advantages, and Arguments against it. To anticipate which, and the prejudice that may arise from it in such as cannot distinguish of Popish Imposition, implicit Faith, etc. nor of the Latitude of our Charity, and straitness of our Adversaries especially, are these Words written.  
Therefore, First, let it be considered, That in several Ages, God raised up extraordinary Men, as Enoch, Noah, Abraham, Moses, the Judges, David, the Prophets, Cyrus, the Maccabees. After, in the time of the Gospel, the Apostles and Disciples, whose Declaration of the Gospel it was a Sin not to Believe and Obey; God Commanding all to Repent, and come to the Truth, affording Means. Paul, the Apostle of the Gentiles, gave several Commands as from the Lord. And, What is Sin, if it be not to be unbelieving, and disobedient to God's Commandments? The same word in Greek, in which Tongue the Apostle Wrote, 
Apeitheia.  signifies Unbelief and Disobedience. And the Spirit that now Rules in the Children of Unbelief or Disobedience, cries out, Imposition, Implicit Faith, to believe as the Church believes. Which because many in the Church of Rome strained too far, 
Hosius, Pighius, Staphylus, Stapleton, Bellarmin. and others. See Jewel against Harding, Art. last.  for the Authority of their false Church, calling, Ignorance the Mother of Devotion, and Applauding the Faith of the Catholic Collier. That becoming of ill Fame amongst Protestants, under pretence thereof, a loser sort took occasion to cast off all Submission, Obedience, and Government, not only in the Church, but Commonwealth also. But the Sober of both sorts kept out of those extremes: 
Vid. D. Potter. V.C. Oxon. Ans. to Char. Mist. §. 6. p. 61. part 1.  And neither denied the great Use of that Distinction, as having ground in Reason and Nature, between that Belief and Obedience, which hath a more clear and full Knowledge and Persuasion; and that which hath a less: between that Unity of Faith and Obedience, which is in the more knowing, and that which is in the less knowing People. Except this be admitted, the Service of Government, Mutual Society Help, and Edification would be much impaired at least. For if one Man receive not of, nor deliver to another by Teaching and Believing, 'tis as if one Lived as an Eremite or Anchorite, alone in a Wilderness or Wall, under the Notion of excluding Tradition, and Implicit Faith, and Obedience; and so all the Service in Magistracy and Ministry. And I can easily Assent to such as say, That the ablest, and Knowingest Men in the World, Receive something this way by other: And again, not the Ignorantest, but that have an express particular distinct Knowledge joined to the Assent of Belief, 
Necessitate Medii.  in some Points most necessary. It is a Maxim, A Learner must Believe. But all may Learn. Who would take it for a good Reason in a Learner, for refusing to be Taught any thing, 
But not an absolute necessity of an outward Teacher. Ad esse, but ad bene esse, as is said.  or to observe Order; because he Knew it not, nor Understood it, as well as his Teacher? Or for his Teacher, to refuse to receive Mysteries Revealed, because he had not a Distinct Knowledge of them; by the Reason and Manner how they are True, by a curious Disquisition? 
Aug. contr. ep. Fund. cap. 4. Orig. Arch. l. 1. Cyril. Hier. cat. 11.  Which Primitive Teachers disowned & reproved. And so both Extremes are to be avoided: One in the Defect, despising Authority, even the Highest, and that even in a Young State, seeking Liberty of Judgement, before the Use of Judgement, and ripeness of it; 
As is defended by Protestant Teachers, as Keckerman & others.  (for there is an Age not only of Body, but Mind, and in order of Nature, Authority Good and True (that's of God) goes before Ripeness of Judgement.) The other in excess, namely Folly, by too much Credulity, to admit any Authority always; and to prefer (or equal) outward Testimonies, before Reasons drawn from the very nature of the Things themselves. Both these are Censurable. Now to the Adversaries which are of another Profession, which may be apt to close with the Accusation of Popery in this particular, taking Advantage against Us thereby, an Argument to them. 
Ad Hominem.  How can they without Condemning themselves, who proceed to make use of an Outward Compulsion, as do the Papists, join with the Accusation of Us for Popery, as Imposers, for claiming and exercising only the same which the first Protestants did, 
Sadeel, Calvin, D. Sparks, Baxter, & others.  namely, Disowning Succession of Ministers from the Papists; and therefore, an extraordinary raising up of Ministers (or Apostles as they say) immediately from God, to raise up a Testimony, a Reformation out of the Apostasy, and Doctrine also immediately from the Spirit in the Interpretation of Scripture, as well as in Practice; and in his Power and Wisdom in taking Expedients in Church-Government and Censure? And seeing We produce the same proof as They did (or do) that is, 
Sadeel de. leg. vocat. Ministr.  the power and efficacy of Doctrine and Government; and the assent, and answer of the Receivers of them and it; (They claiming but a Succession of mediate Ministers from the first Protestant Reformers by Tradition (as in pretence, Papists do theirs from the Apostles) with a Tradition of Doctrine in Scripture-interpretations, which they must needs do, if they deny an immediate Call and Teaching) How can they deny the Lord the same Liberty in proceeding in a further Reformation; and even the like proceed in Church-Affairs, in censuring the Libertine Principles that the subtle Adversary hath Sown, and Raised in Our Times, as in theirs, as also in the Times of the Apostles: Using no other Weapons than They, viz. Spiritual? And seeing 'tis Confessed by all Parties, That God hath not used the same Form, 
Idem. advers. Turrian soph. loc. 10.12. D. Sutclif. false Sembl. c. 1.  and State in all Ages, but different, and manifold, as in Outward Government in the World, so in his Church; How can they, & Libertines on the other hand, deny him his Liberty (having not tied himself by promise) to prescribe through his Servants, what way he pleaseth in his Wisdom to appoint, for restraint of their Licentiousness in a natural and proper Gospel-Way, contrary to which it is against his Nature to proceed; but according to the Nature of that perverse and crooked Serpent, who goes contrary to the Ways of God, putting Darkness for Light, and Light for Darkness; Flesh for Spirit, and Spirit for Flesh; Carnal Weapons for Spiritual, and Spiritual for Carnal; Apostate for Christian, and Christian for Apostate; Church Censure for Persecution, and Persecution for Church Censure: Self Will for Tender Conscience, and Tender Conscience for Self Will. And knowing the Nature and Tendency of that Spirit to Persecution, though complaining causelessly of Force, and pleading so much for Liberty, comparing in W. Rs. Book, Part 4. Pag. 4. with Part 3. Pag. 64. I think there's Reason enough given to put the Question, viz. What he understands by Delivering to Satan? For Satan signifying an Adversary or Enemy, if as he gives to understand, Paul understood not thereby the Devil (according to common acceptation of ordinary Capacities) who, as they Writ, did Beset, 
See Ps. 78.49. 1 Sam. 16.14. Judg. 9.43. Cave's prim. Christianity. Oecumenius, and others.  Vex, and Trouble those that were under Church Censure, as such as were for that time Seized, and in Possession of him, or so. What other Adversary will he find, as a fit Expedient for the Destruction of the Flesh? Will he have him then to intent the Heathen Magistrate to Destroy their Body (for no other Magistrate than Heathen, then was) as the Papists do now by their Magistrates, and as the Tendency hereof is at this juncture, accusing Us of Popery, to expose Us to the People, and Hypocrisy of masked Papists, Popishly affected Officers, and Time-servers, and Self-servers, to serve themselves of Us, under such pretence? But may not ordinary Capacities reasonably Answer, That seeing the Christians Weapons were not Carnal, but Spiritual; not Outward, but Inward; the Delivery was to a Spiritual Adversary, 
See Beza's large Notes on 1 Tim. 1.19.20. 1 Cor. 5.5.  for the Destruction of the Flesh Spiritually, and Figuratively understood, for Carnal Mind, that the Spirit of the Mind might be Saved, etc. And if Consulting the Light (to use his words) do not tell him so; 
See Beza's lesser Notes, with whom agrees Marlorat.  Why can he not consult the Marginal Notes for this, as well as for the Women in the Kings; and clear it to Us, That he intends no outward Force about Religion, to satisfy Friends, having given them more cause hereby to Question it, than G. F. because he has not impertinently expressed it to his Mind, in Part 4. Pag. 66. though in abundance of places in his Books? All his proof is all Negative, which proves nothing against Hundreds of Affirmities proving the contrary, But his Light denying the Apostles delivering to Satan, to be to a Spiritual Adversary (the Devil) concludes it was to an Outward Carnal; for there's not a Third. So joining to the Papists, who have an Outward Devil, an Ugly Tormentor in their Inquisition, in imitation (like other things in the Apostasy.) So in imitation of the Primitive Church, who had no Magistrates, and so only Spiritual Censures, their Priests appropriating the Church to themselves, claim an exemption from Magistrate's Power, even in Temporals; and yet, according to the confused Nature of that Spirit, Punish others by them for Spirituals. In like manner, there remains in their Qunneries some imperfect Footsteps of women's Services in the Primitive Times, 
Polydor. Virgil.  as is confessed by themselves: as in the Women that wove Hang for the Grove in the Jews Apostasy to Idolatry, is shown some Footsteps of women's Services in the Temple formerly (as in false Prophetesses Sowing Pillows, etc. of the true Prophetesses) by which imperfect Footsteps, things may sometimes be traced upwards: But that's not all to prove it. For both the Scriptures and Histories, Declare that God had his Services for Women (which is so much struck at) both without the Law, under the Law, and under the Gospel, and is generally confessed. Many Protestants (as well as Papists) acknowledge, 
B. R. Montague appar. 3. J. Maxwel, and others.  That those called Sibyis, that Prophesied of Christ, were endued with the Spirit of God. To pass by Deborah, Hulda, etc. and come to such as are specially opposed here, such as had a part in outward Services distinct.  
Beza speaking of Anna, says, Such Honourable Widows whereof mention seems to be made, 
Beza's larger Notes on luc. 2.  1 Sam. 2.22. Were employed in many daily Ministeries of the Temple, and of the Poor; which manner in some sort, the Apostles after retained.  
Junius, that Translater of the Bible, speaking of that manner of Deaconesses in the primitive Times, desires, 
Jun. Eccles. lib. 2. cap. 4.  The Restitution thereof, in his Time. Such a Restitution in our Times, makes this ado.  
Josephus describes a Woman's House in the Temple, 
Joseph. de. bello. Jud. l. 6. c. 6.  for themselves and strangers that were Women.  
Cave, Bucan, Gualther, and others confirm the Use of Deaconesses in the Gospel-Times, 
Sutclif. ibid.  and Presbyterians desired them.  
So that the thing is without all Question, as may be fully cleared hereafter.  
For the endeavouring of the promoting of which Restitution, how the Enemy busles to hinder it. In this Book, carping at the Allusions from Scriptures in Favour of it, as not Material. Whereas we find in Scripture, many more used by the Apostles against the Jews, and may well suppose many more, while they Reasoned with them from the Scriptures. One speaks of Fifty, 
Turrianus Ch. 2.23.  out of the Book of Isaiah only. As Matthew alludes for the name Nazarene, signifying A Branch, to the Prophets, speaking of the Branch. Paul alludes to Sarah, and Hagar, Jerusalem, and Sinai, as types. Psal. 110. is alleged to prove Christ's Everlasting Priesthood, etc. How would those Proofs take with these Men in these Times, who so deride Examples of Virtuous Women to be mentioned for Encouragement, as those that Lamented Jephtah's Daughter? The Question is, Whether that Humiliation was not a Religious Act. And, Was not Rahab a Virtuous Woman? Heb. 11. ver. 31. And, Why not then Micah's Mother (which he calls That Abominable Quotation;) nay, more Religious also, seeing She Dedicated the Silver to the Lord; and What she did, she did it to the Lord, 
Sebomenai. Ch. 16.13. & 13.50.  though Ignorantly? The Woman in the Acts were Devout or Religious, though they had zeal without Knowledge. And nothing is proved against her being Virtuous. And it seems there was a Religious House; for Micah had got a Levite, and an Ephod, etc. And the Images were Teraphim, which Jerom, 
Jerom. on 1 King 22. & 6.16.  and Aquila say, were Cherubin, and Seraphim, which were the Ornaments of the Temple; and that they were Furniture, 
So Hamahalzen the Persian. J. Gafferel. cur. sect. 5.  and Ornaments for Priests, as the Ephod, etc. See Hos. 3.4. But I shall not stand to Excuse, nor Dispute that. Though it may seem, the Lord winked at that time of Ignorance, when the Word of the Lord was precious, till Samuel. And what Wonder the Hirelings did not through Covetousness, and By-respects, instruct them perfectly in the Law of Moses, when as some Writ, that in former times, 
D. Favour Antiq. tri. c. 13.  some Thousands of Parishes never heard the Scriptures Read to their Understanding, and scarce one Priests Study in a Hundred had them; and had Images. Will you that are for Liberty, impose so upon them what they knew not, nor probably could, in some times, & cast all out? It's said of the People of Samaria, 
2 King. 17.31, 41.  They Feared the Lord, and Served their Graven Images. And many Ages after they were not comed up to Moses Law strictly; yet Christ prefers the Mercy of the Samaritan, 
Luc. 10.33. & 17.16, 18.  and Leper's Thankfulness not comed to the Form, before the Levit and Priest, the highest in it without them; yea, the Woman of Canaan's Faith before the Israelite's. Blindness and Pride, makes Hypocrisy not discern the differences of Times and States, 
Mat. 19.18.  considering that Much was winked at, and suffered to the jews, because of the Hardness of their Hearts. 
Chrysostom, Jerom. Euthymius. Theophilact. Rabanus, Lyra. Aquinas & others, on Jer. 7. Isa. 66. Mat. 5. and others.  And those called Fathers and Schoolmen, note, That God indulged Sacrifices, etc. to them, which were among the Heathen. And the Heathen Writers say, That several Customs were amongst them, that were amongst the Jews, as Herodotus the Ancient Greek Historian, who himself Traveled amongst the Egyptians, tells of them, and the Persians; without probability of the contrary passage, according to some. 
Heb. 9.10. Baptisms.  Yea, to come nearer to that which is continued, even to our Times, and has been winked at in (many, questionless) Men fearing God, and working Righteousness; and doubtless accepted of him, viz. Baptism: 
Tacitus. Arrianus. Polyaenus. Hesychius. Apulcius. R. Elias de Wides. Herbanus Judaeus. Petr. Blesensis. Tertullian Nonnus on Nazianzen Joseph. Vicecomes. Anti. Marsil. See J. Selden de Successione ad leg. Jud. c. 26.  Both Heathen, primitive Christian, and other Writers agree, that it was among the Heathen practised in their Imitations, or entrances into their Mysteries of Religions, even amongst the Ancientest Egyptians, Persians, and Grecians: amongst the Jews in receiving in their Proselytes (after continued among them, when turned Christians, consisting of them mostly at first) as may be Read in these Writers. Questionless, Charity has cause to Conclude, that if a Prophet of the Lord, had come to Micah's Family, that proceeded in the Work of Reformation in that dark Time, he would have been Received as Elias was, and his Message. And will you that pretend, not only to More Liberty, 
Argumenta ad hominem.  but also to More Charity, and own an Universality of Light and Grace, and More Reformation, 
In Charity.  come short of all sorts of Protestants? For several of them, of most Eminency in each, 
Bishop J. Usher Sermon of the Unity of Faith. Ri. Baxter in Church Hist. Justin Martyr. Clem. Alex. Chrysostom. Lud. Vives. Andradius. T. Aquinas. Lyranus. Collius. Sotus. Canus. and many others. Zuinglius. D. Potter. ibid. Author of no Preexistence, citys Luther, and other Protestants.  have declared, That They cannot believe, but that many Papists, though Living in dark Times and Places, and serving God (which was with Images, etc.) were yet Good Men, and accepted in the measure of Sincerity in them, such as Taulerus, Thomas a Kempis, Gerson, Francis Sales, and others. Yea, short of Papists too in Charity: For many of them, as well as Protestants, and Ancient Primitive Christians, their Charity extended thus far, viz. That not only Infants, Naturals, Deaf-born, Distracted, etc. but also Pagans before and since Christ, if their Life be Virtuous, morally Honest; by God's Mercy, and Christ's Merit, they may be Saved; because God is not tied to Means.  
As for the Woman of Tekoah, he is the first I have met with, that has discommended her as a Liar, for using a form of wise Speech, 
See the Parable of the Prophet to Ahab, in 1 Kings 20.39.40. etc. Bible Contents, Bible Marg. Notes against 2 Sam. 14. v. 6. & v. 20.  called a Parable (which he over and over calls a Lying Story) as Nathan did, yea Christ; What Blasphemy were it to say, He spoke Lies, when He spoke Parables? Let W. R. look into his Notes he speaks of concerning the Women in 2 Kings 23.7. (which none commends, but argues from) of those worthy Men exiled in Queen Mary's time, and he will find they call that form of Speech a Parable, 
Assembly Annotations on the same. Villalpand, and others.  as do also the Assembly of Divines, Villalp. And I question not any Judicious Man, if it deserved enquiry, being such a ridiculous Scruple. And as ridiculous it is to Scruple, Whether there was a Church in Jacob's House, when he told his Wives his Vision, and they believed, and obeyed in following, and exhorted him to return to the promised Land, as Abraham did, a Figure of the True, was there no Religion in all this? As much Ground to say, That there was none in Isaac and Jacob's Blessing their Sons. For here was a Vision, and Command of God, and Belief, and Obedience yielded to it. And do Types contain No Religion? Yes, and also fore-shew what shall succeed, as Degeneracy in some sort shows what has proceeded, as aforesaid. The like is the slighting, and accusing our Churches or Meetings, with a mixed unqualified number of Younger with the Elder, not exclusive, as they would have them, and of a nominated Select Number of Men, contrary to the General Rule, 
Judicia dehent esse publica. See Fox. Mart.  That Judgements should be public, as J. Philpot pleaded to Bonner, as I remember. And the choosing at times supposes not the Excluding, 
Act. 6.5. & 15.12, 22.  but Excusing of the presence of the rest for other Services and Businesses, fit and incumbent: 
Magna Charta.  our Laws require themselves to be Read publicly several times a Year, and Judgements concerning them are public. Indeed, if the General Meeting were frequented by the Bad, and they overruled the Good (which is not, nor cannot be proved) than it were to be denied, and separated from. 
In Thesi.  But that will not overthrow the General Meetings of the Churches and the Examples thereof in Scriptures. But as for the expediencies of Times, Places, Manner, etc. whom may we expect the Lord should make use of in ordering the Churches, but them that Planted, and such as God shall raise up in the same Spirit, according to the Scriptures. He that instrumentally called the Gentiles, is called The Apostle of the Gentiles. So of later time, 
Apostolus Mechliniensis Pappas Boniface of Germany. Sadeel.  our British Rumold is called the Apostle of that Country he Converted, as Theophylact of Bulgaria, and such others. But if the Vision of God be called in such a one an Imagination, and in others that give Testimony to it an Imitation, there Dispute by Arguments ceases. We own, with Protestants, the Scriptures to be the Outward, but the Spirit to be the Inward Immediate judge of the Church, and the sharp Sword that proceeds out of the Mouth of the Word of God, must decide that, and hath done it. And the Ear, where it is, Hear; and the single Eye, the Light of the Body, that can, See: And Judge who is the Apostate, Schismatic, etc. And who the true Christian, with Christ's Spirit: and distinguish betwixt the Spirits of Division, Schism, or Heresy, of a darkened Understanding, with a perverse crooked Will; and the Tender with Weakness, and ignorance Invincible, as they Term it; and make a Difference between them, even in the same Action. We do not with Papists, place Heresy and Schism more in Judgement, than in Will: But confess, That he that goes against his Judgement, though not so well informed, Condemneth himself; though in going according to his persuasion, he also often go amiss, and is not therein justified, though winked at; not turned away from, but meekly born with, admonished, and instructed, watched, and waited for.  
R. Richardson.  Obadiah, ver. 3. The Pride of thine Heart hath Deceived thee, etc. ver. 4. Though thou Exalt thyself, as the Eagle, and though thou set thy Nest among the Stars; thence will I bring thee down, saith the Lord. 
THE END.   

LONDON, Printed for John Bringhurst, at the Sign of the Book in Grace-Church-Street. 1681.