Exceptions against Will. Rogers's cavills at J.P.'s complaint &c, taken out of his sixth part of his Christian-Quaker. Penington, John, 1655-1710. 1682 Approx. 37 KB of XML-encoded text transcribed from 9 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2007-10 (EEBO-TCP Phase 1). A54082 Wing P1226 ESTC R34072 13696951 ocm 13696951 101437 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A54082) Transcribed from: (Early English Books Online ; image set 101437) Images scanned from microfilm: (Early English books, 1641-1700 ; 1038:36) Exceptions against Will. Rogers's cavills at J.P.'s complaint &c, taken out of his sixth part of his Christian-Quaker. Penington, John, 1655-1710. [2], 14 p. Printed for Benjamin Clark ..., London : 1682. Attributed by Wing to John Penington. Signed on p. 13: J.P. Postscript: p. 13-14. Reproduction of original in the Cambridge University Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Rogers, William, d. ca. 1709. -- Christian-Quaker distinguished from the apostate & innovator. Society of Friends -- Controversial literature. 2005-09 TCP Assigned for keying and markup 2005-12 SPi Global Keyed and coded from ProQuest page images 2006-10 Taryn Hakala Sampled and proofread 2006-10 Taryn Hakala Text and markup reviewed and edited 2007-02 pfs Batch review (QC) and XML conversion EXCEPTIONS AGAINST Will. Rogers's CAVILLS AT I. P's Complaint , &c. Taken out of his SIXTH PART OF HIS Christian-Quaker . Out of thy own Mouth will I Judge thee , Luke 19.22 . Professing themselves to be wise , they became Fools , Rom. 1.22 . LONDON , Printed for Benjamin Clark in George-Yard in Lombard-street , Bookseller , 1682. Exceptions against William Rogers's Cavils , &c. TO excuse himself from prevarication , where he saith , he hath cited my Fathers Testimony , All together , as it lay , Word for Word , and not by parts and pieces ; he would evade the matter by saying , ( pag. 19. of the said sixth part ) that he called it part of a discourse , which I grant him : But yet he gives this part of a Discourse as an entire Testimony , calling it par . 3. pag. 88. A Testimony , this Testimony , and the said Testimony , not part of a Testimony ; and in the next page , the Title is , The Testimony of the said Isaac Penington , which I urged against him in my Complaint , as an additional demonstration of his unfairness , and he in his Rejoynder takes no notice of . He goes on in the same page , saying , he began at the beginning of a Paragraph , and so quoted about 8 or 10 Sides , without adding or diminishing a Word . ( Why did he not tell us so before in his third Part ; if he had no design of imposing upon his Reader ? ) This is far from taking All as it lies , to take the middle and leave both ends , which did more immediately explain the sense of the whole : And so his Reader would have seen at first had he expressed himself as he doth now . He would be accounted a very unfair , dealer between man and man , that had bargained to take a Commodity all together as it lay , and yet should cull out the middle . Surely the middle lies not next to hand . No , no , William , all thy Sophistry will not turn this off : It is too manifest an untruth . Again , why should he take so much pains , to Copy our 8 or 10 Sides word for word , and at last leave off at the last Sentence , if he did not apprehend that Sentence would marr his Cause ? What , could he take so much pains with those 8 or 10 Sides , and be at last so spent , he could not afford to give us two or three Lines more , which wound up the rest , and belonged to it ? Thy Vnderstanding Reader thou appealest to , must be a very soft natured man , to believe thou wast without guile herein . He saith , page 20. We put no construction on his Fathers words ; but left the Reader free without endeavouring to impose any sense relating to these words : and yet his weakness ( if not wickedness ) is so great , as to declare that my Deduction ( which in reality was none at all ) was not genuine , &c. In contradiction whereto , he but a few lines before , to manifest that no perversion can be proved against him , quotes this passage of his out of his former Book , viz. Our end in citing this Testimony ( to wit , my Father's ) is that the impartial Reader may consider whether the said Testimony hath any coherence with that part of the Book of Government , which is objected against by us , &c. Now if citing a Testimony for a certain end , implies not a Deduction or Inference therefrom , I am weak indeed . What , oppose him to R. B. and yet make no Deduction at all ? Say , J. P. saies thus , and R. B. thus , and no Inference in all this ? Nor is it probable he would bestow the Copying of Eight or Ten sides upon us , without drawing any consequence at all . And now I am upon this Subject , let me examine him yet further , and see whether I cannot produce more instances , that he hath made a Deduction , and a false one too , from the said Testimony . And first I betake my self to his Title-page of his third part , which I referred to in my Complaint , to make my Charge good . It runs thus : The third part of the Christian-Quaker , &c. manifesting that there is but two sorts of Government owned by the Children of the Light , or Christian-Quaker . One is , the outward Government , &c. The other is , the inward Government of Christ ( who alone is Lord over the Conscience ) which is not represented by persons ( visible by carnal eyes ) invested with power from him to execute outward Laws , Prescriptions , Orders , Edicts or Decrees in an outward form of Government , visible as aforesaid . And for the better Illustration of our meaning , an Answer to a part of R. Barclay's Book of Government is cited ; to which is added a Testimony given forth in Print in the Year 1660. by Isaac Penington the Younger . From whence these Three Consequences naturally flow . 1. Printing a Testimony for better Illustration , shews that that Testimony was to make some Illustration . Now if no Deduction or Inference were drawn therefrom , nor that it had no reference to make good his foregoing Position , how could it be said to Illustrate at all ? 2. If this Allegation of W. R's be repugnant to my Father's sense delivered in that Testimony , and he have laboured to insinuate the contrary , my charge of his Deduction not being genuine , and of his traducing , abusing , mis-representing , and perverting my Father's words , will stand the Test . Which that it is so , give me leave to repeat three passages out of the said Testimony , whereof two of them were over-look'd , the last cited by W. R. himself . The words are these : Thus the Apostles and other Ministers of Christ , had likewise in the Spirit the care of the Churches , and Authority in the Lord by his Spirit to Govern the Spirits of his people — Again , Every one feeling a measure of the Spirit in himself , is thereby taught to own and Subject to a greater measure of the same Spirit in another ; ( see part 1. page 238. of my Father's Works . ) This is far from W. R's Position , that the inward Government of Christ is not represented by persons visible by carnal eyes , because he alone is Lord over the Conscience , as if the Government were out of Christ's hands , when his Spirit and Power acts through his Members . But alike truly may it be urged , that because God promised to teach his people himself , which John saw fulfilled when he told the Churches , Ye need not that any man teach you , but as the same anointing teacheth you , 1 John 1.27 . therefore no persons ( visible by carnal Eyes ) are invested with power from him to teach , he being the Bishop and Shepherd of the Soul : and so exclude the Office of Pastors and Teachers , as entrenching upon Christ's Prerogative . Yet does W. R. himself ( part 3. page 94. ) bring in my Father , saying , And every Member is to wait in the measure of the Spirit which he hath received , to feel the going forth of the same Spirit in him that teacheth and Governeth ; and so to Subject not to man , but to the Lord , &c. From whence two things are observable ( which contradict the scope of W. R.'s contest , and manifest the wrong use he would make of my Father's Writings . ) The first is , That the Spirit so goes forth in some , as in them to teach and Govern ; and Secondly , Those that Subject to men thus qualified ( which is far from denying any are so ) Subject not to man , but to the Lord. 3. A Third consequence which occurrs from the premises is , that notwithstanding his endeavouring , page 22. to suggest my wronging him , because I tell him , his Title-page imports , that the drift of that part of his Book is to tye up all to an inward Government of Christ , exclusive of any outward form of Government , Order or Discipline : yet that from thence the same is very obvious . For what else can be the meaning of those words , That the inward Government of Christ is not represented by persons ( visible by carnal eyes ) invested with power from him , to execute outward Laws , Prescriptions , &c. in an outward form of Government ; if he did not intend under the Notion of inward Government of Christ , to exclude all manner of outward form of Government , Order or Discipline , except he would have it represented by persons invisible to carnal eyes . Nor have I done with him yet upon this Subject , for I must a●d one Instance more to prove he hath made Deductions and Inferences , from that which he Cited of my Fathers , which thought it be pretty long , am willing to give my Reader , for a further taste of my Adversaries false covers , and in order to my own Vindication . It begins thus : Having now done with the Citation of what was writ in Answer to the aforesaid Book of Government , and considering that in the First Section , the Author wrote of a sort of Persons that would needs be Innovators , and given to change , and introducing new Doctrines and Practices , not only differing , but contrary to what were delivered in the beginning ; and in page 13. seems reflectingly to treat on such kind of language as this , I must stay till I be convinced , as if such language was knockt down in the beginning : and as may reasonably be taken from the scope of the said Book , to reflect on such among the People called Quakers , who are not so zealously affected with the outward form of Government under the Notion of Church Government , pretended to be establish'd amongst them , as the Author or Approvers of his Book were : We think it necessary to cite a Testimony publish'd in Print , by Isaac Penington the Younger , &c. If in all this there be no Deduction , when he gives such a large account why he thought it necessary to cite my Father , opposing him and Friends in the beginning , to what is received now amongst Friends , then I confess I am to seek for the Etymology of the word . Nay , doth he not tell us that his first Motive was , considering the Author wrote of a sort of Persons that would needs be Innovators , and introduce new Doctrine to what was in the beginning ? But what then ? what is that to us ? or how doth it concern us , if W. R. hath made no Deduction or Inference with relation to my Father's sense for or against it , but hath left his Reader free , without putting a construction on it ? which is not constent with telling us , that upon such and such Considerations he thought necessary to cite it : for this is a manifest declaring the construction he would make of it . Another Consideration he draws from page 13. of the said Book , upon which he thought necessary to cite my Father's words , or at least some of them , is , That his Author ( as he alledgeth ) seems reflectingly to treat ; as if such kind of language as , I must stay till I be convinced , were knocked down in the beginning . Well , what of all this ? What have we to do with his Author , if there be no reference made thereto , in citing part of my Fathers words , of his allowing or disallowing such kind of Language ? But then why was it brought here , as one of the Inducives to the Citation ? Is not this manifest Contradiction , William ? Dost thou not apparently thwart thy self ? Was not thy third part writ to another end , than thou wilt own in thy Sixth . But he goes on with a Third Consideration , opposing scope to scope , and telling us the scope of the said Book , seeming to be to reflect on such among the people called Quakers , who are not so zealously affected with the outward forms of Government under the Notion of Church-government , we think it necessary to cite a Testimony , &c. Entituled , The Authority and Government , which Christ excluded out of Church , &c. And what , no Deduction in all this neither ? Doth he not hereby endeavour to insinuate my Father's sense in those daies concurred not with the zealously affected persons now adaies ? especially when we consider that after he hath promised to take it all together , word for word , and not by parts and pieces here and there ; yet he left out the most remarkable passages , which could no waies admit of , but directly impugned such a construction , as he ( notwithstanding his endeavouring now to palliate it ) sought to wrest therefrom . Yet further on this occasion , I would ask him one Question , Whether he himself be one of those zealously affected persons to the outward forms of Government , under the Notion of Church-Government , or no ? For if he be not , he hath no reason to take it ill of me , that I inferred he would tye up all to an inward Government of Christ , exclusive of any outward form of Government , Order or Discipline : and if he be , he hath an ill way of shewing it , when he would make Friends in the beginning to be of another mind . O the changeableness of this man , one while one way , another while another way ; ( like the foolish Woman ) pulling down his House with his own Hands ! O that he could see whither he is run , through spurning at counsel , and be warned for the future ! But suppose ( saith he , page 20. ) I had not-worded my meaning so cautiously , as to have signified only a part of his Father's discourse , &c. Why hadst thou so done , and ingeniously have confessed it , I would never have trod upon thee . But what if the case be otherwise , and that thy design was to traduce , and now thou art pinched , wouldst seek a hole to creep out at , must not I tell thee , thy way is hedged up , and this and the other passage makes against thee . It would be well for thee , thou couldst at length learn to distinguish between weakness and wilfulness , ignorance and premeditated abuse . He adds , Might not all publick Preachers or Writers by the same Rule be reflected on , when they have quoted by way of Testimony or Illustration a part only of another's Testimony ? Answ . Yes , if they affirm that part to be the whole , and to be taken all together as it lies , and not by parts and pieces , and wrest that part as an instance of their opposition to their Brethren they are in unity with . The like Answer may serve for his Marginal Note , where from my citing but part of my Father's Testimony , and not declaring 't is only a part ( saith he , but is mistaken ) though I never said 't was the whole , he would prove me worthy of worse reflections , than , he saith , I gave him . I do also acknowledge that some passages of my Fathers , quoted even by W. R , do make against W. R , nor do I wonder at it , he being not the first Adversary by many , that hath given occasion to be beaten with his own weapon . What he terms , page 21. undeserved reflections , as if I and others had our Educations at Billingsgate among the Scolds , I return as frothy , envious and unsavoury ; who though I had a just disrelish of the man's unworthiness , yet wrote those lines in great calmness and serenity of mind , and was never scurrilous to him in my language ; nor yet sharp , but where my matter spoke for me . And better were it for him to clear himself of my Charge of dealing fallaciously , surreptitiously , and unrighteously , than to term it Billingsgate language , which I believe he never heard there . In the same page he quibbles at my saying , He leapt over some leaves Explanatory of the rest , as if it were Non-sense , but it is true enough , for the beginning shews the occasion of what followed , and surely a Question and the first part of an Answer , must needs be explanatory of the rest of the Answer : as well as that it did not become one who promised to take it all , as it lay , to begin his quotation with the latter part of the Answer . Surely by this means his quotation , whatever he pretend ( see page 21. ) cannot reasonably be termed Explanatory of what did precede , but what did precede might open that which did succeed . Now to that last clause of my Father's , which he left out , he ( after he hath told me he made no Deduction from it , of which let the unbyassed judge ) urgeth in excuse , that the words are Prophetical , signifying what will come to pass , not what was come to pass , page 21. and adds in the next page , Since the occasion of my citing his Father's words , was only in relation to a Discourse touching what had been , I should have shewn my self very impertinent , to quote his words Prophetically spoken . O William , this is a false gloss in God's sight , and I fear thou belyest thy own Conscience herein : for how can it be said to Prophesie what shall be , any more than to tell what hath been ? The words are these , And the Vnity being thus kept , all will come into one outwardly also at length , as the Light grows in every one , and as every one grews into the Light , &c. which is as much as to say , This is the natural tendency and effect of keeping the Unity , both where it hath been as well as where it is kept . And what Prophecy is there in all this ? Cannot he distinguish between a consequence upon a thing premised , and a prediction , or foretelling a thing to come from the Mouth of the Lord ? But he would fain have it so , which if it were granted , would neither help his cause , nor lessen his guilt , in leaving out the last Sentence , when he promised to give us all together word for word : For how shall that ( which he terms a Prophecy ) be fulfilled , if the means be rejected and withstood ? How shall all come into one outwardly also at length , if the diversities of administrations , gifts and operations ( which jar not , are not contrary though various ; for the same fountain cannot send forth sweet water and bitter ) I say , how shall it be effected if these Diversities must be urged , as opposing the breaking forth of that day ( W. R sayes , He should rejoyce to see ) wherein we might all so be led by the appearance of Christs spirit in us , under his Government , &c. as that this oneness might be witnessed among all the Families of Gods people ? See par . 3. pag. 83. To what end should these things be prophesied of , if none are to press after the mark , or that diversities of Gifts , wrought by the same Spirit , hinder this work ? What is this but to say , the Spirit of God , through bringing forth these diversities of Gifts and Operations in the body , obstructs that oneness , which his Soul should rejoyce to see ? O Confusion ! O Darkness , that may be felt ! I wave the reflection and Marginal Note that followes , pag. 22. on G. F. and others , not being privy to the matter ; nor do I know what he would be at , it being only in general terms , and he may remember the old Maxime , Sub universalibus latet dolus . And I presume it is Answered elsewhere , by another Pen. Now to come to his Observations on what is Written in Relation to my Mother M.P. which he toucheth very lightly , and wholly waves my Postscript , which summed up the thing . He begins pag. 23. thus , The Title Page imports , That I have suggested that Mary Penington did shun suffering for Truth . 'T is a very false Representation of what I have said concer-cerning her : For there cannot be a shunning of Suffering for Truth , unless one shun that Suffering which Truth requires , which I never did charge Mary Penington with . And yet in pag. 5. he saith , Witness his ( viz. G. F's ) advice to Mary Penington to secure Worldly Estate from the Spoiler , when 't was likely to be seized for obedience to Christs Commands , &c. What is Suffering for Obedience to Christs Command , no Suffering for Truth ? But hear him once more at the letter end of pag. 23. and pag. 24. We cannot forsake the Assembling of our selves together , and in pursuance of Christs command we cannot swear , and in BOTH THESE our Testimony for Truth is concerned : And therefore I cannot but conclude , that as it related to avoid Sufferings , by reason of obedience to Christs Command , George Fox's Counsel to her was not justifiable in him , &c. Here 's strange work , say and unsay , give and take ; one while , I never did charge Mary Penington with shunning that Suffering which Truth Requires ; another while , Suffering for not Swearing , is Suffering for Truth , as well as Suffering for Meeting : Even now , It was a very false Representation to say , he suggested M. P. did shun Suffering for Truth : Anon , He cannot but conclude , that as it related to avoid Sufferings by reason of obedience to Christs command , G. F 's Counsel to her was not justifiable in him . O whither doth not prejudice and envy carry men ? What blindness is happned to him , thus to grope at Noon-day ? and so palpably to lay himself open to the lash of every half-sighted Reader ? But to return to pag. 23. where he saith , G. F's Paper of Queries reflects so far as Queries could , on such as secured any part of their Estates from the Spoiler . What upon any Consideration whatever ? Consult them again . ( Or did thy Credible Friend in Truth inform thee so : Bring out thy Informer , and let us know ) Did he imply 't is in no Case lawful to secure an Estate from the Spoiler , without any limitation whatsoever ? What , not from a Thief , nor from a man that claims by a false Title ? For he told us but a Line or two above , that my Mothers Suffering was not a Suffering for Truth in his account ; and consequently he could not mean that . But then he must needs wrong G. F. exceedingly whose words in those Queries ( as himself sets them down , par . 5. p. 24. ) are , All you that do make away or over your Estates for fear of the Spoilers in time of Persecution , for the sake of Christ and his Gospel , and the Worship of God , &c. And to this effect he expresseth himself over and over in those Queries . So that if he should see he hath overshot himself , and would recal his words again : Yet he ought ( as Tho. Lawrence told him ) to explain how much Goods may be hid , what sort of Goods , who may do it , and in what cases it may , in what it may not be done , or he confounds things . Yet to open the thing more plainly , I will take the pains to repeat the substance of that part of my Postscript in my Complaint , which handles this matter , that thou mayest see G. F. allows not in one , what he disallowes in another , as 1. My Mother was not the person under Prosecution for the Worship of God. 2. Nor did she go to secure her Estate from any Prosecution against her upon that account . 3. It was a Trapan ; and the occasion not from any supposed Offence of my Fathers ; relating to Religious Worship , but a Stratagem to the Estate . 4. My Mother secured not my Fathers Estate , but her own , in order to save the right of Possession in her own hands , from any illegal seizure ; which was her sole property , and not seizable for my Fathers pretended Offence , which is no ways parallel to any ones making over their own proper Estate , to shun suffering for their own particular Testimony in Meeting to Worship God. This he never touches upon , nor endeavours to invalid , but jumbles things confusedly together to darken the thing ; for this shewing what G. F. smote at , and stating your two Cases , as they are , served not his turn . And now I am past wondring that I find him an unfair Adversary , for he hath inured me to expect no other . He adds , Whereas Mary Penington hath accused me , that I have Aspersed Innocent Servants of the Lord , and have brought forth nothing to prove that I have so done ; I return it as a false Charge , unbecoming the Pen of one that pretends to an Innocent and Righteous Conversation , as she doth . Ans . Their being manifest to her Conscience in the sight of God to be his Faithful Servants ( had she no other ground for what she saith ) is an undenyable proof with her , that they are no Lyars , Double-minded men , Forgers of False-Certificates , &c. with many other Scandals cast upon such , whom W. R. himself , had not prejudice deeply entred him , could not but give a far different Character of . I must also tell him , that though he be offended at the reproof given him under the Instances of Ham , &c. ( of which he treats largely from pag. 5. to 9. ) yet they are very pat , and retain their force still : Nor will his flinging dirt on G. F. in a thing he cannot prove , but brings Certificates under the hands of such as are parties against him , take off the edge of the blow . For if Ham was not to take advantage of a real weakness against his Father , even before his Brethren ( though Noah being overcome with Wine , did what was unseemly ) how can W. R. be excused in exposing the pretended failings of an Elder or Elders , ( whom he ought to entreat as Fathers , 1 Tim. 5.1 . ) to both Brethren and Adversaries : For let him say what he will , that'twas never his Practice , Order or Advice to publish it amongst Priests , pag. 8. Yet it is plain from the Book it self , and objections he obviated , not to be started by any Friend , that it was designed to go abroad among Foes as well as Friends . And as to the instance of Davids care to conceal Saul's death ( who was his Enemy , and had lost his condition God ward ) from the Vncircumcised , lest they should insult over Israel ; it answers the matter in hand , notwithstanding his labour to evade it , and extenuate his offence . And how W. R. whatever Name he arrogate to himself , can be a Christian-Quaker , while he endeavours thus to bespatter the people he joyns himself to , and would be taken to be one of , and not a false Brother , to me seems a Paradox . For if the Quakers are so and so with thee , Be seperate , go out from among them , renounce the Name Quaker , assume another Name to thy self ; and do not keep with them ; Meet with them as one of them , and call thy self a Quaker , yea a Christian-Quaker too ; and yet say , they are not Gods Israel . O this is shameful among men ! and they will be ready to say , It is an ill Bird that bewrays his own Nest . But he saith , pag. 9. That Saul acknowledged his sin , and prayed that his sin might be taken away , &c. Thereby rendring him a better man than G. F. and consequently deserving more favourable dealing . But did he forsake and find mercy , as well as confess ? read 1 Sam. cap. 28. ( the last place where any mention is made of Saul , before that of his falling upon Mount Gilboa ) and then thou wilt see he had so provoked the Lord , and was so much another man to what thou rendrest him , that the Lord would not Answer him either by Dreams , or by Vrim , or by the Prophets , so that he sought to a Witch , and the Answer Samuel made , gives no Character of Saul's acceptance with God , but foretells his overthrow . What Repentance was there in all this ? O William , had G. F. made such a lame and false deduction , wouldst not thou have made work with it ; But thy Folly must be made manifest . And seeing thou insists so on 1 Sam. 15.24 , 25. I am to tell thee , it makes not at all for thee , nor gives any account of Gods accepting Saul again ; but only that through his importunity Samuel was prevailed with to turn again after him and Worship the Lord , that Saul might not be dishonoured before the Elders of the people , as v. 30 , 31. nay the last verse of that Chapter , and the first of the next do imply the contrary . And for a further justifying himself in publishing pretended miscarriages to the World , he urgeth that Paul did the like by Peter , and said unto him before all men , if thou being a Jew , &c. pag. 5. But how doth he understand that word all men ? Was it not all that Auditory , before whom the offence was given ? And was it not fitting he should do so ? Is this parallel to W. R's Case ? Doth this justify publishing Offences in Print among Unbelievers , not otherwise privy to it ? Besides he cannot prove that that Auditory consisted of a mixt number of Believers and Unlievers . It might , for ought he knows , be only an Assembly of such as were at least convinced , and the miscarriage being so publick , the reproof ought to be so too . Again , where did he meet with that Translation all men : My Bible hath it them all , nor is the word Men in the Greek ; it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before all , or them all ; which very thing shews clearly , that he did not go to sow Dissention among the Churches , or hinder the passage of Peter's Ministry among Unbelievers , that had no knowledge of the offence , and so not lyable to be stumbled or hurt thereby ; for then it had been suitable to W. R's case and practice . And whereas Thomas Crisp and himself have publish'd that as Edward Burroughs , which , though each of them hath appeared in Print since , and that I publickly required them to make it good ; yet neither of them hath either confessed their fault , or made good their Allegation herein , I must needs tell him as I did T. C. That it greatly detects the meanness of his Spirit , and shews the little regard he hath to deal justly and equally with those he opposeth : so unfair an Adversary is he . Besides that it is an injury to the memory of E. B. to have such a Paper laid at his door , who was known to be a man of a clearer understanding and judgment in the Truth , than diverse things in that Paper import : and moreover there is cause given to believe , that John Perrot was the Author of it , of which a further Confirmation is expected . To Conclude , As this work is a work of Darkness , so is the peace that attends it , and which he so much boasts of , the peace which is obtained when the strong man Armed keeps the House ( or rather when he re-entreth with seven worse Spirits then before ) from which peace , the Lord keep all that have not sinned out their day . J. P. Postscript . SInce these Sheets were in the Press , I have seen T. C's Reflections on me , stiled , The second part of Babels-Builders unmasked , which with him it seems , goes for an Answer ; but finding little therein immediately to my self , but what W. R. hath said before him , saving disdain and scurrility , I presume these foregoing Exceptions may excuse my farther notice thereof . And my Charge upon him of Printing a Paper as my Fathers , upon the sole Authority of a professed Adversary ( for other ground he gave me not , whatever he did to others ) without consulting his Writings , and of Publishing that as E. Burroughs ( lamentably mangled and transposed to boot , as I am inform'd ) which proves to be none of his , is not yet wip'd off : only in the main he treats me with great scorn and contempt , and is so far from shewing the Fruits of a Meek Christian , forbearing Spirit ( which he pretends to in his first Part , when he exclaims so against judging of others , or sitting upon Christ's Seat of Judgement , as he wordeth it ) that his lines manifest his peevish , envious , enraged , and fretful mind , which his bad Cause wants , mine doth not . The rest is made up mostly of bitterness against G. F. and an espousing J.S. and J. W's Cause ; who are men I believe , he would not have been concerned in or for ; nor taken notice of , had they not run out from Truth . For what should make him , that hath so long been Luke-warm and unfaithful , and not look'd upon ( by Faithful Friends who well know him ) as a Friend for years , be so vigorous to stand by these men , were it not that their way is broad enough to receive him , though the Truth is too strait for him ! Yet how he can be a proper Advocate for their Cause , who would have a liberty ( while in the profession of the Truth ) to pay Tythes , Marry with a Priest , and use the language Truth disowns , while J. S. and J.W. have endeavoured to insinuate the contrary , as their Doctrine and Practice , I confess I see not , unless that to oppose Truth be a COMMON CAUSE . And whereas he is so bitter , Prophane and flouting , speaking of Foxonians , G. F's Laws , G. F's Orders , which he terms , The High Hedge or Wall , your Idol , &c. as page 2 , 3 , 7. and elsewhere ; it would be well he would exhibit to the World a Catalogue of those Laws , Orders , &c. that we may see whether they are things that are Honest , Just , Pure , Lovely , of good Report , and whether there be any Vertue or praise in them , Phil. 4.8 . ( or the contrary ) : for then they deserve no Epithites of Reproach and Obloquy , which he is very liberal of throughout his Book : as where he brands the proceedings and tender Admonitions given to J. S. and J. W. in order to reclaim them , and bring them to a sight of their decline , with the Nick-name of Popery , Imposition , Pope's Bull , &c. adding that many bless God ; some of them have no power to Mulct or corporally punish . ( See page 9 , and 10. ) which are as black and malicious Charges as he can well cast , rendring Friends obnoxious to the Government , and bereft of humanity , and that from a man , that can have the face to call himself a Quaker too , as page 11. O the impiety● ! O the Obduracy , and Treachery of these men , that while they assume the name of Quaker , would prostitute the Cause of Truth to the fury of its Adversaries ! Surely their anger is fierce , and their wrath is cruel , Gen. 49.7 . THE END .