Something in ANSWER TO A BOOK Printed in 1678. Called, The Hidden Things Brought to Light. With ROBERT RICH of BARBADOES his Name to it; And Printed for Francis Smith at the Elephant & Castle in CORNHILL.  
He hath put forth his Hand against such as are at Peace.  
The Words of his Mouth were smother than Butter; but War was in his Heart: His Words were softer than Oil; yet were they Drawn Swords against the Righteous.  
Printed in the Year 1679.   

An Answer to Robert Rich's Book etc.  
WHerein he hath gathered up some old Letters and Papers, that were written many Years ago by J. Naylor and J. Parrot: And also something written and spoken to them by G. F. when they acted Things contrary to the Truth; and likewise a Letter from R. M. of Barbadoss to J. P. Wherein the Envy and Malice of R. R. and others that have printed these Papers, may be seen, and not the Love of God.  
First, As for J. N. The Lord opened his Understanding, that he came to see himself, and gave forth a Book of Recantation and Repentance of his running out, and became a good man again, but so did not J. P. Did not he run into Swearing, and Trooping, and Drunkenness, and Looseness? And cd he not so die without Repentance? Let J. Taylor, and Friends at Jamaica speak, that had sorrow enough with him, and with Robert Maling also— And it had been well if R. R. had come to have seen himself and repent, a I N did, than he would not have justified I P. in his running out, which many came to see, and repent, and did bless the Lord for it.  
But if R. R. had repent, as I N. did, than he would have let them lain quietly in their Graves, and not have raked into their Ashes so many Years after they are dead: But such Disquieted Apostases and Restless Spirits have no quietness, but in such work, that wanted some Matter to publish to the World; a fit work for Francis Smith to get Money by.  
And these Letters of J. P 's, nor I N 's, R. M 's, nor R. R 's were never sent to G F in their Life-time, nor since they were dead, he never saw them till printed in this Book to the World; & this is an Unchristian Spirit in R. R. & therest that have printed them: and it shows much Malice and Envy of R. R. that hath done it so long after they were dead, which J. N. hath Condemned and was Reconciled to his Brethren before he died; and not to Print, or send them to G. F. while they were living; and this is not like Civil men.  
And in the Preface there is manifested a great deal of Malice against G. F. First he saith, All are subject to err. And R. R. saith in pag. 37. that J. N. knew not Sin. 
Contradiction.  And In J. P's Mouth there was found no Guile, as in pag. 1.  
And yet J. P in pag. 19 calls himself Unworthy man, and that he is Vder and Worse before the Lord, than we have presented him in the Eyes of men. So let R. R. mark J. P. then, hath he not Erred in this Book, let him apply it at home, and let t●e Reader see.  
And thou sayest, Every Man may know his own Heart, but not another's.  
Answ. D●d not Stephen Judge of the Hearts of others, when he said to such as thee art, Ye stiffnecked and Uncircumcised in Hearts and Ears, & c?  
And as for thy despising Words, as mean Servant, etc. That is but thy despising words, like to the Jews, that called Christ the Carpenters Son. And we are not Injurious to Christians, as thou falsely saith, but established in the true Christian-Religion, in the Light of Christ Jesus, neither are we opposite to our own Principle, the Spirit of Truth that leads into all Truth and goodness; and all Persons that are truly sincere and in true simplicity we have Unity withal. And this Book of R. R'● is not the work of Sincere Persons, nor of such as are in the Simplicity of Truth. And thou speaks of some in the simplicity of their Hearts have some time consented with him, both in Doctrine and Practice, bore an undeniable Testimony against him, that he is highly Injurious to Christians, and seeks an unjust and oppressive dominion over their Consciences, contradicts by his Practice his own Principle.  
Answ. Here thou hast fulfilled that Scripture, Who went forth from us, who were not of us. But in simplicity of Heart that thou might have spared. And in what is G. F. or others Injurious to Christians? And in what do we seek an oppressive dominion over their Consciences, and contradict by our Practices, our own Principles. So these are but thy Railing words, which we deny: But to testify against unruly Spirits, that make their Will their Conscience, which is not; this is not Injurious to true Christianity.  
And thou tellest a great Story of the Pope, & the Princes, and Bishops, and such as are led away with carnal Interest and Passion, Ambition, Singularity, Self-conceitedness, and desire of vain Glory, etc.  
Answ. The Authors of this Book might very well apply this at home, for it suits their own Spirit: and neither G. F. nor the Quakers do condemn them that walk in obedience to the Light of Christ in their Consciences; but such are disobedient to the Light of Christ, that call Darkness Light, are condemned by the Light. And Pride and Sensorious Passion (as thou call, it) though might have kept at home.  
And thou sayest that G. F. and the Quakers, etc. fly to the great Number they are the Body, etc.  
Answ. Nay, art not thou boasting in thy great Number of Dissenters? see the Preface. But the Quakers fly to Christ Jesus, who is the head of their Body, the Church, they being living Members; and dost thou envy at this? And had the Light in thee ruled over thee and the rest of Opposers, thou and you would have been in Unity with the Children of Light; and the Light of Christ, which lighteth every man that cometh into the World is the true Light, and unerring Guide, by which every man may see himself, and judge himself, and see his Saviour that died for him.  
And thou sayest, The Principles of Protestantism, and all the Reformation which requires every man to judge for himself against any Number, etc.  
Answ. But they had better follow Christ, and his Light and Spirit (and not their own Judgements) by which they might be baptised by one Spirit into one Body. And we have not openly betrayed our Principle, the Light in every man, (as thou falsely sayest) but maintain it.  
And as for the Papists talking of their gre●● Number, let them answer for themselves, it's nothing to us. And for thy reckoning up a Catalogue of them that have been Quakers, and afterward dissented from them; Thou hadst thy liberty, and hast put thyself in the Number with the rest of the contrivers of this Book. And thou might have put in how many of the Jews came out of Egypt, and turned back, and stood against Moses, and the Prophets, and Christ, and the Apostles; and how many received the form of Christianity, and after turned into vain Jangling, and against: the Apostles, and went out from them, and made up thy Number with Judas (that betrayed his Master) in this Catalogue.  
And thou seem'st to boast of the Parts of Dissenters, etc.  
Answ. Truly it is not manifest in this Book, nor their Integrity. Then thou speaks of the great Number of the Quakers that J. Parrot drew after him, but thou hast not set down their Names; but after they came to see him, are they not turned to Truth again; except the Contrivers of this Book, and such as remain in Enmity?  
And thou boasts of J. P. How far he excels G. F. in Naturals, and in the Virtues of Meekness, Patience, Humility, Universal Love, and Brotherly-kindness, which made him an Object of G. F's Persecution and Envy.  
Answ. G. F. is not of such a Spirit, but the Envy and Persecution is from thy own Spirit and we cannot be deceived with the bare words of Love, and Kindness, and Humility, etc. when the Fruits of J. P. were otherwise; his Life and End declared his parts, and that it was worse than in the beginning. If all the Papers should be printed that was given forth concerning him, both at Jamaica and other places, it would make a Volumn; but the man is gone, and Love covers much; and not to publish it to the World, a this envious Spirit hath done, who saith in his Title page, The Cause and Ground of their differences and falling out, and what manner of Spirit moved and acted them, to wit, G. F. J. N. and J. P. And this he Prints and proclaims to the World, many Years after J. N. and J. P and R. M. were dead.  
Answ. Will the World commend him for this? Will sober men say this is from a Christians Spirit? or is it not from Envy and Malice, and not from Love? Did R. M. or J. P. or J. N. give you order to Print their Papers so many Years after they were dead, and especially J. N. who had condemned his running out, and was reconciled to his Brethren? and are such the Strife and Sedition-sowers, or the Peacemakers? let all sober People judge of this Spirit by its Fruits.  
And R. M's Letter to J. P. wherein he seems to Justify him, and Reproach them that sought both their good, and speaks of such, that sent forth Bates and Snares, Traps and Gins for J. P. from Dan to Bersheba, and saith, Who hath no Guile found in his Mouth, and hath the perfect Life of Love, and the Spirit of the Lamb risen in him, etc.  
Answ. And yet it is said in the Preface, All are subject to Err.  
And yet J. P. saith in pag. 19 I am Worse and Viler before the Lord, than they have presented me in the Eyes of men, etc. And if any of you will delight yourselves in War, let it be with the Enemies of your Hearts, etc.  
Answ. Now let the Reader see if these be not Contradictions, for had J. P. been in the condition, as he is flatteringly represented, he had been in Unity with his Brethren. And had R. R. taken J. P's Counsel, that he seeks in his Book to maintain, and others, he and they would have warred with the Corruptions of their own Hearts, and not against them that be in the Truth; and R. M. was mistaken, there is no such Fury nor Hatred, neither against him nor J. P. but were for their good, and that they might have lived as they said. And as for Gins and Snares, set as fas as Dan and Bersheba, that is false, and such as say so are too much at liberty with their Tongues to Print such things. And is there not many more Letters of R. M's to J. P? and how was it that they were not Printed? but it's like they were against yourselves. And as for I P's Letter to G. F. and how he pleaded his Cause.  
Answ. How was it that his Letter was not sent to G. F. before he died: And this Letter of J. P's doth not show all the cause of difference between him and G. F. and Friends; and though G. F. and others had a care of God's Glory, and did admonish J. P. of some things, and of passages beyond Seas; though all is not mentioned in this Book. And G. F. and others had not told J. P. of Expenses, and giving Credit to two Women that were Prisonens at Malta, and had he not spoken it so often to others; and G. F. sitting up with him so late at Night, was not that his own desire? but the man is gene, and cannot answer for himself.  
And whereas J. P. saith, That he should be told of his Charges, and comparing it with Friends Horses and the Battle-door, and of T. R's taunting sharply at him, etc.  
Answ. He might have spared his Labour, and not have reflected upon others which he had by Information: for none told him of his Charges but by way of Admonition; and if he had been of a meek Spirit, as you and he says of himself, he would never revillingly have called T. R's Exhortation sharp Taunting at him; and none spoke to him of upbrading of him of great sums of Money, which R. R. makes so much work about over and over in is Book, or that he should make satisfaction: and he makes much ado about E. Burroughs' speaking to him about his Hat keeping on in time of Prayer. And as for G F. or E B. granting to I P to have a Meeting with all the Friends in the Ministry, or other Friends in England, and they were against it; and what if they were, and after granted J. P. a little Meeting. I P. concluded G. F. changeable— This doth not show forth Love neither in him, nor them that printed this Book; neither proves it G. F nor E. B. changeable.  
And J. P. saith, The Lord required him to keep on his Hat in time of Prayer; and for him to do contrary to the moving of the Spirit, thereby he sinned against God.  
Answ. If I P. had such a Motion and Command to keep on his Hat in time of Prayer in England, did not he manifest that it was a false Motion, and false Spirit, when he put it off in Jamaica and other places? And he that had been against Swearing, did not he put the Oath to others, when he became a Clerk? And why should any be against us for admonishing him for laying that upon the Lord and his Spirit that was not, but his own Imaginations.  
And what J. P. said to F. H and G F. the younger, they are gone, and he too; and this is Wickedness in thee R. R. and others, to rake thus into their Ashes: and though he pleads much for his Innocency, and saith, We found fault with his Evening-Meetings. It was not without cause, nor comparable to them at Gerrard Roberts'; and therefore, as often thou sayest G. F. was not Right in many particulars. But this doth not manifest it, because I said thy Tears were Esau's Tears, whose absolute feignedness did often manifest itself.  
And J. P. speaks of many things in this large Letter, which I never received from his hand in his Life-time, which now Maliciously R. R. has Printed, which is not Civil.  
And J. P. saith, That F. H. & G. W. said, if he would do so and so, he should have their Love along with him, when he went to Bristol.  
But what that so and so was, he doth not manifest.  
And in pag. 10. J. P. saith, They came to discourse on the Hat in time of Prayer.  
And what he saith of F. H. that faithful Servant of the Lord, he is deceased. And why did you not Print J. P's two Letters, that he had writ of the Hat concerning them? and that would have manifested to the World something, which we did admonish him for. And J. P. should have spoken to J. Pigeon concerning the Letter he sent to G. F. and not to say, G. F. was wrong in saying he did.  
And as for Tho. Briggs' Letters, that were sent to Isaac Penington, o● to Bristol, why were they not Printed, and G. F's Letters at large that he writ concerning the Hat? but takes bits and pieces to Paraphrase upon them; this is not fair.  
And G F. and we are the same that ever we were, and do not pervert that 1 Cor. 1.11. concerning the Head being covered. And G. F. and others were not Truce-breakers, if some did write Letters to J. P. that were not with him at the Meeting at W. D's. And I never consented that J. P's Papers should not be called in, about the Hat and other things, as thou sayest in pag. 12. and that Paper concerning taking a Whore, or one that had Pox, etc. That was like the Ranters, and not like Christians: But why did you not Print those Papers at large, that the World might have seen what we Reproved J. P. for.  
And J. P's Book concerning Presbyterians and Independents, etc. speaks itself and needs no covering. And we never justified any Quakers, whose Natures were not changed, no more then J. P. did.  
And as for J. P's Challenge to the Pope; That did manifest itself sufficiently, which was no Service to the Truth, nor Credit to himself: and why was not that printed in this Book, as well as the rest?  
And as for I. P's Dispute with the Baptists; he need not boast himself of that it manifested itself; not find fault with G. Whitehead, whose care was for God's Glory; and to have Reproached him for his forwardness. And the Lord knoweth, that we were more tender of his Wife and Children, than he was himself, as the end manifested it.  
And many things might be spoken, to every particular thing, wherein he seems to justify himself, and accuse others; but he is gone, and therefore we shall forbear.  
And it is true that G. F. and others did seek to keep J. P. in esteem with Friends, and would have preserved him, if it could have been done.  
And as for J. P's Cencealing G F's Name, of his ill dealing with him, to his Wife; he might have said of his plain dealing: But as to that, let Friends in Ireland, and Tho. Holms there, and Friends in Jamaica speak, whether he was not Grief and Sorrow enough to his Wife, and ruined his Children, that Friends were glad to keep them.  
And when G.F. was in Jamaica, did not he encourage Friends there to be tender of his Children; and so it was J. P's work to make Strife and Contention. And what he said to T. M. in Cornwall, and others there, it is plain enough what he said there. And he could never clear himself for judging Friends for riding of Horses, when he would not Ride himself; but afterwards came to Ride himself, so was a fickle uncertain man.  
And as for his Ten Queries, much of them is true upon himself. And the Lord knoweth, we never sought to Rob him of his good Name, but to have preserved him, if it could have been, and our love did cover many things in him. And this Letter was written in 1664. and sent to R. R. but never to G. F. For had he sent to him, it had been answered before he died.  
But was not J. P. gone out of the very form of Truth before he died? let the people in Jamaica speak. When he was a Clerk, and swore people? Did they not say, He would Swear them all to Hell? And this Paper was written from Jamaica. And when did G. F. send any Letters to him at Jamaica? because he saith, G. F. hunted him as Saul did David.  
And whereas J. P. saith, he cannot but say, He retains a pure Affection and a real Love for G. F. Here in this Paper he hath not so manifested it, nor before, neither did his end manifest it, like david's, nor a little Lamb of God.  
And G. F's Letter, it had been well if J. P. had received the Counsel therein, who pretended to go to preach the Gospel; but did not he leave that a little after he came to Barbadoes, Jamaica, Virginia, and run quite into the World? Let Jo. Taylor and James Penick, who were then at Jamaica, and knew his end, speak. And did not some in Virginia Curse the day that ever they knew him?  
And as for this paper R. R. saith was written a little before his Death; but there is no date to it, we cannot believe it.  
And was not J. P. gone into so much looseness and drinking, did not Jo. Taylor ask him what Friends in England would say of it? (ask Jo. Taylor and James Penick) who was of such a fretful discontented Spirit, that every one which sought his good, even ●is truest Friends, he took occasion against them.  
And in p. 19 he saith, Ah! plead not a Cause for me, etc. and not to rake the Ashes out of the Grave, to slay them and kill them a fresh, to make dead men live.  
And now you that pretend to be his Friends, are ye not doing it? For all these things were passed by us, and forgiven long ago: But something we are necessitated to write to clear the Truth, who have kept these Writings so long after J. P. was dead, and never sent them to those that were concerned, which is neither Christian nor Humane, let the Reader judge.  
And yet J. P. saith, That he had so much Life as to forgive all, (he saith so in Words, and so little Life) as not to take Vengeance on any, nor to seek it, as in pag. 19  
Answ. If his and R. R's practice had showed what his Tongue speaks but both his practice and his paper speaks contrary, and they that be his abettors or takers of Vengeance in publishing these things to the World. And if these things had been true, which he charges others with persecuting of them; it is an evil mind to publish them so long after he wa● dead. But the Lord knoweth, all that was done by Word or Writing, was for his good and admonition.  
And he speaks in pag. 20. That Patience and Forgiveness of Spirit might flourish And had he been in it, and practised it, he would not have been of such a fretting discontented Spirit against them that wished him well. And many J. P. called his Lambs and Children, which did not show forth the Nature of the Lambs of Christ, nor Children of God.  
And J. P. saith, He judgeth no man; for I am not willing to know the Good from the Evil, speaking of persons, etc.  
Answ. Then let the Reader see in his papers before, whether he doth not contradict himself? and his Abettors are of a contrary mind. But Words cannot deceive; doth not his and their practice speak contrary in his judging before? and this is not true speaking.  
And he saith, He will not know Good from Evil; and yet makes that Evil which was Good to him, and care for him. And further J. P. saith, That be would rather cease to Preach the Gospel of Peace, etc. then to Preach it without the Life in him.  
So how could this Letter be given forth a little before his Death? For had he not left the Gospel preaching both in Word and Life? as he pretended, when he had gotten a Ship, and shor off his Guns, and feasted the Governor, who had been Whipping two Servants of the Lord a few days before. And at Jamaica who turned a Clerk, and after a Trooper; this is not like a Gospel preacher: But this is boasting, and not discharging an honest Conscience among the people of God in Jamaica. And let Jo. Taylor speak the cause why he and others there turned from him; ask them, and let them speak.  
And as for J. N's Letter in pag. 21, 22. but is no date to it: and That J. N. and J. P. did receive greater Wounds from their Friends then from their Enemies.  
But J. N. doth not say so in his Repentance and Condemnation of his going forth; neither would J. P. if he had Repent. And its abusing of J. N. to print such things so long after his Repentance and Death, and doth show forth much Malice and Envy to sober people in R. R.  
And as for Robert Riches Animadversions, and his Abettors upon G. F's paper, he hath but manifested his own Folly and Malice.  
And as for Jo. Harwoods' Book, he hath sufficiently manifested himself to all that knew him. And as for spiritual Wickedness in high places, R. R. might better have applied that at home.  
And R. R's saying, That G. F. sent Papers to Reproach Innocent John, and Jane Stoaks, by his Servants Joseph Nicholson and Henry Fell.  
That is false, G. F. did not send them to reproach them, but that they might have Repent; which Jane Stoaks hath, and hath given forth a good paper of Condemnation; and why did not R. R. print that.  
And as for R. R's Scoffs, in calling J. Nicholson and H. Fell G. F's Servants, in this R. R. manifest● his Spirit of Envy, Bitterness and Lying. And why did not R. R. print those four Letters he speaks of, concerning J. P. as well as one of G. F's Letters that they might have been seen?  
And R. R. saith, Whether these be not the Floods of the Dragon, cast out of his Mouth to devour the Manchild that must Rule? though G. F. be angry at that, etc.  
Answ. And what, is J. P. this Manchild that must rule? We say it is Christ that must rule, who was the Manchild. And as for the Dragon-Flood R. R. might better have applied this at home. And G. F. did not hinder the Testimony of Truth, neither in J. P. nor J. Harwood, they run quite out of it, as their Fruits and Ends declared it.  
And as for R. R's railing Language, for saying G. F. hath shot many Bitter and Venomous Arrows, and thrown his Javelin against J. P's Amity and Unity.  
These railing Expressions R. R. might have kept at home, they suit his own Spirit best; and the end of his Amity and Unity hath manifested itself: But the Light, Grace and Truth, and the Spirit of God that is poured upon all, that is owned in all, there is no separation in it: but the separation is among them that talk of it, and do not walk in it, and there the Amity and Unity is wanting. And such as walk (of what people soever) according to the Grace, and believe in the Light of Christ Jesus, we own But there are few Sects, but they call the Light (which is the Life in Christ the Word) Natural. And such as make a Profession of the Light, and do not walk according to it, as J. H. and J. P. and others have done, as their End did manifest, such the Light doth Testify against, as well they that were called Quakers, as others, And if J. P. and J. H. had stooped to all Sects, to bring them out of Evil, they would not have run into it themselves: But it is not Words, but the Fruits, and the End, and the Day declares every man's work, as it hath done, and will do R. R's.  
And when did Seekers, Presbyterians, Independants, Baptists and others say, they believe in the Light, which lighteth every man that cometh into the World withal? have they not called it a Natural Conscience? which Light, Grace and Truth we own in all men, by which God doth gather people to himself; as it is written, The gathering of all Nations shall be to Shiloh. But they that talk of these things, and turn the Grace of God unto Wantonness, and hate the Light, are by it condemned.  
And G. F. and we have not condemned any appearance of God, but such as make their Imaginations the motion and appearance of God; as J. P. one while kept on his Hat in time of Prayer, and another while put it off; and one while against Swearing, and another while run into it.  
And whereas R. R. saith, That G. F's Name and Authority shall Rot and Stink, as the Dung; than ye shall know that a Prophet hath been awong you, whom ye have rejected, even Elias.  
Answ. It seems J. P. is this Elias, that came in the Name of the Lord, as R. R. saith: But these are his presumptuous Imaginations, as you may see in pag. 24.  
And G. F. and we have Authority to judge and condemn such Imaginations, and Sin and Evil; and that is it that will Rot and Stink as Dung, which thou might have applied at home.  
And its false, G F. doth not Revile that which was first given to the Saints, or that which he first preached: Neither is he nor we fallen from it, and become Persecutors of it, to wit, the Light in every man's Conslience, etc. by which every man is to be led, and if not, he is admonished to it; and if he hate it, he is condemned by it: and this is not persecution, as R. R. falsely accuseth. And it is not well for thee to apply those words to G. F. that were spoken to J. P. poor Man, he fulfilled them, his end manifested it. And we know, that every one that feareth God and works Righteousness is accepted of him; this is no new thing to us.  
Thou sayest, It's vain for G. F. to shut up the Kingdom against others, etc. And further R. R. saith, Thy Spirit is much blinded from beholding Gods present work in the World, etc.  
Answ. R. R. might have applied this to his own Spirit: For G. F. nor we shut not the Kingdom of Heaven to any, but that all might come to the Light of Christ, and see the Kingdom, and come into the Kingdom. But this Railing Spirit of R. R's is out of the Light and Spirit of Christ, and our of his Kingdom, and rails against them that be in it, who once were Darkness, but now are they Light in the Lord, and in his Light behold his Works, and declare his Works what he is doing: and though thou mayest boast thyself of the Kingdom, yet thy railing Language mani●ests thee, like the Pharisees, who called themselves Children of the Kingdom, but were shut out: And therefore take heed and Repent R. R. if it be not hid from thine Eyes.  
And God sending his Son a Light into the World, who lighteth every man that cometh into the World, etc. And whosoever believeth in him, and followeth him, shall have everlasting Life. And God writing his Law in the Heart, and putting it in the minds of his people; And as the Law came by Moses, so Grace and Truth came by Jesus Christ, which has appeared to all men. This is not an offence, and Stone of stumbling to G. F. as R. R. falsely imagines and saith; neither is it our Practice to have dominion over the Faith of others, nor to limit the Light of Christ. These are thy own Imaginations and false Charges. And as for Antichrist, Mother of Harlots, and Dragon, and Babylon, etc. which thou often mentions, R. R. might have applied it at home to his airy Notions.  
And R. R. often uses the word Hallelujah, and saith, The accuser of the Brethren is cast down.  
Now let the Reader see, if R. R. be not the accuser in this Book and it were well if he were cast down.  
And R. R. talks of the new Birth, and of the Lion lying down with the Lamb. But this is not the Fruits of it, nor of Mercy and Truth kissing each other. And what if Anne Clayton, which thou sayest is thy Servant, to wit, G. F. did send Copies into New-England, Virginia and Maryland, etc. that none might be deceived with that Spirit: and this was not the Seed of Enmity to oppose Michael the Prince, etc.  
And who is this Michael Prince of Love? Is it J. P? nay, nor R. R. neither, as thou speaks of in pag. 26. We cannot own you so to be. And why did not R. R. print the Letters at large (which Anne Clayton sent abroad,) that they might have been seen? And that which was written to J. P. and Charles Bayley was for their good, and to others, that they should not run into such things, as some had run into. And Jane Stoaks hath condemned what was amiss in her, as I said before; and thou dost not well to bring up her Name so often in Print. But as for Charles Bayley, he run quite out of the Form of Truth, and his end manifested him, as did J. P's. And it had been well for them, if they had been reclaimed to the Truth, and thee also, a Jane Stoaks is, than thou wouldst not have been found in this work of bringing up the Dead in Print, as thou hast done.  
And R. R. saith, What if J. P. did wear a Carnal Sword, and Gandy Apparel, and a Staff tipped with Silver, and shot off Guns, etc. And then asks, whether there be not a time, and a season for all these things?  
And thou sayest, G. F. is very angry with J. P. that he should wear a Staff tipped with Gold, which Major General Muddy ford gave him, and if he had refused it, he had rejected the love of God. And then thou falls a railing of G. F. and saith, His Eye is evil, etc.  
Answ. It is false, G. F. doth not Reproach J. P. in telling him those things that were true; for he pretended to go Preach the Gospel, as may be seen in pag. 20. But did the Apostles go to preach the Gospel with outward Swords and Guns, and gorgeous Apparel, and Saff tipped with Gold? And did not J. P. pretend, that he would not kill a Louse, a Rat, nor a Worm, when he was in England, and elsewhere? Then what would he do with his Cannons, and his Carnal Sword, and his Staff tipped with Gold? Had he not here denied his former Principle and Spirit, who had come out of such things formerly? And thou abusest G. F. in saying, He was Angry with J. P. for his Staff tipped with Gold. Nay, that is a mistake, though J. P. might be puffed up with such things, and such as thee: But that he should pretend one thing, and act contrary to his own Principles, such things did deserve Reproof: And the Staff tipped with Gold, thou sayest, If he had rejected it, he had rejected the Love of God. So highly he and thee esteem or it, it seem. And G. F. doth not limit the Light of Christ in men's Considences.  
And whereas R. R. tells a great Story of Hammon, Mordecai, Joseph and Daniel, and of Esther's Feast, etc. to justify J. P. in those Vanities before mentioned.  
Answ. Thou goest far back for thy proof; and wast thou not telling G. F. of being Baptised to Moses in the Cloud, and a Veil was come over his Heart? as thou mayst see in pag. 24. So read this at home, and apply it to thyself; for it is not G. F's Condition.  
And J. P's feasting the Governor, a few days after he had been Whipping of Friends, and letting off his Gun●; this is no comparison to esther's Feast, his End declared it. And if R. R. could have distinguished between the Shadows and the Substance, he would not have gone about to justify J. P. in these things, or had been in the Law of Love to his Neighbour, he would not have published these things to the Eye of the World. And G. F. doth not Curse that which God doth Bless: R. R. this is from an airy Spirit, and not from the Law of Love.  
And thou tells in pag. 27. Of such as shall Ride in the second Charriet of Pharaoh, and judge the Mount of Esau, not in the Tower of Carnal Wrath and Enmity, as Hagar's Children do.  
Answ. Thou and thy J. P. it's like loved this high place: But look, art not thou in the Mount of Esau, that Hunter after the Just, and against Jacob, and in the Nature of Hagars Children, in the Tower of Wrath and Enmity, and not in the Law of Love? thy Spirit doth not manifest otherwise.  
And thou speak'st of the Sons of Zions Affecters shall come bending and stooping to this Government of Love, etc.  
Answ. It had been well if R. R. and J. P. had done this, who were Afflicters of the Sons of Zion. But R. R. and J. P's work hath not showed the Fruits of the Government of Love, but of Envy and Bitterness against them that sought J. P's good: for Love thinks no Evil, Vaunts not itself, and Envys not; but much of the contrary may be seen in this Book. And I P's Feasting with the Governor, and shooting off his Guns, was not like joseph's Feasting his Brethren.  
And thy saying, It was the Love of God in Major General Muddyford, in giving J. P. a Staff tipped with Gold, and if he had refused it, he had rejected the Love of God.  
Answ. But did Major Muddyford manifest the Love of God, when he tied Friends Neck and Heels together, and took away their Goods in Jamaica, because they could not bear Arms? which J. P. did, and strengthened their Bonds, as may be seen in the Chronicle of Sufferings in Jamaica, which was laid before Major General Bannister.  
And further, R. R. saith, Why may not J. P. wear any sort of Apparel, what is best, and suitable to his Place and Calling, whether it be Velvet or Satin, & c?  
Answ. But had not J. P. judged such things, together with Swords and Guns? and hath he not made himself a Transgressor, in building up that which he once destroyed? For did not he deny eating of Flesh when he was in England? ask R. T. and also judge Friends for Riding of Horses and yet after himself could Ride of Horses, which manifests his changeable brittle Spirit, as is said before. And Christ did give Judas a Sop, and called him Friend; and take heed R. R. that thou be not found in his Steps, betraying the Just, and such a kind of a Friend to Christ.  
And G. F. and others admonishing J. P. was not with an evil Eye, nor an exalted mind, but in respect to the Truth, nor because G. F. nor they had no better Food, then Carnal things to seed upon. But its J. P. and thee that feed upon such things, and the Root must be in your Hearts, that feed upon such things, and puts them on: For the Apostle doth speak in way of Reproof to them that run into Gay Apparel, and wearing of Gold; and from that Root within thee hath all this Bitterness, and Envy, and Uncharitableness come: And take heed R R. that that is not thy own condition in pag. 28. as in Cain's Sacrifice, and one of those Prophets there thou speak'st of, speaking of the Light within, and cover the Altar with Tears, who is out of the Law of Love: And if thou givest all thy Goods to the Poor, and be not in the Law of Love, it is nothing but a Tinkling simbal. And this is Envy in R. R to say, that G. F Condemus that which God accepts, without Spot or Blemish; although thou often puts in the word Though.  
And again, R. R. saith, G. F. was much offended at J. P's wearing a Sword, and Carnal Weapons: as if in a Civil State or Common Wealth there is no use or place for such things, etc.  
Answ. Cannot carnal things be kept without carnal Weapons? What carnal Weapons had Adam before he fell? And doth G. F. meddle with Magistrates, for bearing the Sword, for punishing the Evil-doers, and for the Praise of them that do well? But G. F's and others Reproof and Admonishment was to J. P. because he had judged and denied such things, and called himself a Minister of the Gospel of Peace, and not a Magistrate: For had not J. P. denied the wearing a Sword, and carnal Weapons, and professed himself a Minister of the Gospel of Peace, and to have Spiritual Weapons? and then did he not deny them, when he went into the Carnals? and in this did not he manifest that he was gone from his first principle and condemned himself?  
And Christ saying, Give Caesar his Due: And the Apostle saying, Be subject to every Ordinance of man, for the Lord's sake. But where doth Christ or the Apostle say, they must render Obedience in Matters Unjust? then how did the Apostle suffer? and how were the Apostles and Church obedient active or passive?  
And R. R. saith, He believes that J. H 's Article is True against G.F. etc.  
If R.R. be given up to believe Lies, who can help it? And as for Foxes having Holes and Crafty Evasions, thou mightst have kept at Home: For when Friends, by motion of some in the Parliament, that would not have them persceuted, desired them to nominate some in the Country, that were sober men, that would not persecute us. And therefore R. R. scoffingly saith, Who of the Quakers should act in such a thing, without his good liking, etc.  
And here R. R. in Envy raises up I H's Lies and Forgeries, and believes them, and puts them the second time in Print, and would lay that paper upon G. F. which Friends did write in answer to some moderate Parliament Men, that would not persecute, which thou and Harwood in your Malice would lay upon G. F. when G. F. was neither in London at that time when it was given forth, nor knew of it: And therefore this is in Malice, and Envy, and Forgery, and not in the Law of Love.  
And why dost thou Envy and say, G. F. was busy Numbering the People in 1659. because the suffering people of God presented their Sufferings to the Parliament with 1500. Hands? And at another time thou fayest 1000 presented to the Parliament their Cruel Sufferings in the other Powers days, and this thou maliciously callst a Great & Potent Army. Is R. R. here in the Law of Love, or one of Hagars Children, Persecuting and Scoffing them which are of the Royal seed; and his Envy and Rage against us manifest, his Spirit, like them that persecuted us for laying our Sufferings before the Parliament.  
R. R. thou sayest, Thou hast seen an Act of Parliament for settling the Militia at Westminster, dated the 28th of June, 16●9. no less than five all noted Quakers, N. B. A. S. W. W. S. H. and R. D. these were chosen to be of that Committee, etc. who were impowered by the Act aforesaid, to choose who they thought fit to bear Arms.  
Answ. G. F. knows nothing of this; and all these Men are dead long ago, and cannot speak for themselves: and all this does not clear R. R. of his Lies and Slanders against G. F. but shows a great deal of Revenge in R. R. And for J. H. or R. R's saying, endeavouring to exalt himself over the Government of the Nation, as it seems to thee; this is abominable Envy in R. R. and J. H. And though G. F. did suffer in the Dungeon at Derby six Months, because he would not take up Arms, or Carnal Weapon, against the King, and to bear Office a little before Worcester Fight; yet this does not prove that G. F. is against Magistrates bearing the Sword, nor the Government of Christ Jesus: For Christ saith, his Kingdom is not of this World, if it were his Servants would fight.  
And R. R. after he hath spoken in pag. 30. of the Magistrates Imposing Faith and Worship, etc. Then he saith, Let G. F. consider, whether the same Spirit of Imposing upon others, hath not been evidently demonstrated in his Unquiet and Uncharitable proceeding against his Brethren? which is no better than the Beast, where ever it be found, though among the Quakers.  
Answ. R. R. why canst not thou speak without Reflection? as for Uncharitableness thou hadst better have kept that at home; for hadst thou been in the Love, thou wouldst not impose upon us to believe J. H's false Articles against G. F. because thou believest them, who believest a Lie, which G. F. hath sufficiently cleared. And in comparing G. F. and the Quakers like to the Magistrates imposing F●ith upon People: In this thou art out of Charity, and thy comparison is too light, ●or G, F. and we turn people to the Light of C●rist, who is the Author of their Faith.  
And though our Friends in Rhod● Island had the Government for many Years; though they had many forts of Religions among them, yet they did not impose Religions, nor Faith upon any: And so thou goes on, and tellest a Story of the Pope and Lucifer, etc. and the true Faith and Worship of Christ, etc. and how the Apostasy sprang, and from whence it sprang, and of such whose Talon are grown like Monsters, and such as are supporters of false Prophets, etc.  
Answ. But R. R. if thou sawest thyself with the Light of Christ, and what Spirit thou art of, it were better for thee, and if thou seest thy own Talon, and what thou hast supported, and where thou art.  
And thou speaks of informing G. F. and others, how far he owns the Civil Power, in pag. 30. and 31. as in things only External, and transferring Jurisdiction upon the Shoulders of Christ Jesus: So also thou mayst Reflect from hence of thy deportment towards others, etc.  
Answ. In this thou dost not reach nor hit the matter in thy Accusation; For the Government of Christ and the Civil Power we know very well, without thy Information; and the Lord is to rule in the Conscience with his Light, Grace and Spirit; and it hath been our desire, that all might obey the Lord and the Magistrates, either Active or Passive: And as for thy many other Reflections, indeed they are not worth mentioning.  
And in pag. 32. That which G. F. writ to J. P. which thou callst Reproaching, did not he turn like a Dog to the Vomit? and what was his End? let them of Jamaica speak: and what was his pretended Paper of Curses, in keeping on his Hat in time of Prayer, and afterward could put it off to Men, as R. R. often speaks of in this Book. And G. F's Words were not from the Spirit of Rabshekey, neither are they written against G. F's own Life and Practice, neither are they particulared to himself, neither is he fallen upon the point of his own Sword, and so wounded that he can never recover: Nay, it's R. R. that would have it so, but he is mistaken. And thus, saith R. R. hath the Bramble, with the consent of the Trees, made himself King over the Children of Pride, Contention and Strife. Nay, this R. R. might have applied at home; for is there not Contention and Strife in thy own Breast, and hath lodged there this many Years, and now is come forth, concerning so many persons after they were dead, which thou hast published to the World? and we knew J. P. very well, and thee; and would he and thee had known your own Spirits.  
And thou sayest, Where hath J. P. smitten at G. F. in all his writings; and this he challenges G. F. to prove with all his Men of War, etc.  
Answ. These are scoffing Expressions; and let the Reader see in J. P's long paper, read pag. 4. where I suffered T. R. to Taunt very sharply at him, etc. These are false Expression? and where he goeth over and over, how we told him of his Charges and Costs, which was his own fault, speaking that to others which we spoke privately to him, and making comparison in abusive way of divers Ministers Expenses at home, and his Reflecting upon Friends for telling him of his Evening-Meetings, that brought Persecution and Sufferings upon Friends, that some turned their Backs of the Truth, and making comparison with the Meetings kept at G. Roberts'. And what are these words, Perfideous-dealing, Truce-breaking, as in pag. 12. and 13. and G. F's Judgement Hasty and Rash, and G. W's forwardness, see a Catalogue of these things in pag. 13. Thy ill dealing with me, a Catalogue of his bad Language might be gathered up, though he scossingly saith, I have proof of thy piety what they are. Besides his Language in other Papers; and all these things were false, and not true, for the Lord knoweth our Tenderness and G. F's towards him. But all these things have been buried in Oblivion But R. R. this raises the Dead, and not the Living.  
And if J. P. and R. R. had been in that Love that can bear all things, then why did you so complain, and if J. P. had denied himself, and was of no Reputation? his Letters nor thine do not show it so; and if he had waited for the Resurrection from the Dead, his End would have manifested it, and not gone into such lose Actions.  
And as for thy speaking of that Shame and Reproach, wherewith his Enemies did cover him, if not from the Generation G. F. calls Friends; and yet from others that must succeed him, as David did Saul in the Kingdom.  
Answ. And if R. R. and his others do succeed J. P. take heed lest your end be like his; and not like david's, but saul's: And as for Reproaches, that R. R. might have kept at home; the Lord knoweth, we sought his good, in Writing or Speaking to him, and not to Reproach him.  
And R. R. saith G. F. is now turned to the Witch of the Mind, man's own Wisdom, etc. which can certainly raise all man's fancies or fears to trouble him, and then walk like him possessed among the Tombs, and Ghosts of Darkness, and converses with those evil Familiars, Zims, and Imms of the Desert, etc.  
Answ. If R. R. hath not manifested a great deal of Enmity here in these Railing Expressions, let the sober in Heart judge, and whether he hath not banished the Spirit of Faith, Love and Charity from him? and his slanderous foul Mouth had better have kept these Lies at home, and applied them to his own Spirit, and to such as printed his Book; for G. F. is clear of them.  
And then R. R. makes a great Noise about J. P's Amity and Unity, and about the papers concerning his Hat, and saith, That J. P. sometimes plucked off his Hat in time of Prayer, and at other times kept it on; and this was his freedom, pag. 33.  
Answ. And in pag. 7. I P. saith, The Lord required it on him to keep on his Hat in time of prayer; and for him to do contrary to the Motion of the Spirit, and thereby to Sin against his God. So here R. R. and J. P. contradict one another.  
And R. R. saith, Even as his Light and freedom led him, to show that the thing was to him indifferent. What, R. R. a command of God, and sin against God, and yet a thing indifferent, and father this upon the Light! Oh, father not such Imaginations of your own Brain upon the motion of the Light and Spirit of God but dread and fear the living God. And G. F. doth not by Subtlety and Craft endeavour to bless that which God hath cursed, neither doth G. F. preach to the World, that the Light is an uncertain thing; But that R. R. might have kept at home. Neither is G. F. an Enemy to the Leadings of the Light nor a Judge above it, nor his Friends called Quakers, the Lord knoweth; this R. R. might have kept at home.  
But R. R. saith, Whether G. F. be clear from presecribing and imposing upon others, what himself practices as his pretended Form, etc. this will be worth the pains to examine, because it may tend to undeceive the minds of the simple Ones, who are engaged to follow him, as their Lord and Leader, either for love of the Loaves, or some Carnal Ends, etc.  
Answ. Now let the sober Reader see, whether this again be not the Spirit of Malice and Scoffing Expressions: For it was never the practice of G. F. to direct People to follow him, neither for Loaves, nor Carnal ends, but to follow Christ their Lord and Leader; for such would soon fall off in the time of Sufferings and Trials, as follow for Carnal ends. And as for Pastors spoiling God's Heritage, R. R. might have kept that at home, with many more Reproachful words he hath in this pag. 33.  
And we and G. F. uncovering our Heads in time of Prayer in public Assembies, it hath been our practice in the Spirit and Power of God from the beginning, before either I P. or R. R. came among us, or the Ranters did oppose us; and t was the practice of the Church in the Apostles day, the Men to be uncovered, and the Women covered: And R. R. might as well find fault with the Apostle, and call it his Set-Form and pretended Custom, as ours. For if it had been good for Males to have prayed covered, the Spirit of God in the Apostle would not forbid it, in which Spirit the worship of God is; and if R. R. doth pray with his Head covered in an Assembly, doth not he pray like a Woman covered? and so Transgresses the Apostle's Doctrine, and his Spirit? And doth not the Apostle reprove such men as pray covered, or would have the Women uncovered, like the Men, and so make no distinction in the Sexes? And so G. F. preached the Apostles practice, and in this he was no more an opposer than the Apostle. So the Apostle nor G. F. were not opposers of the Faith first delivered to the Saints, the wise in Heart can judge, though the Ranters oppose it, and thou and J. P. have kept Hats on in time or Prayer; but R. R. can deceive none, but such as himself: and in this G. F. doth not judge his Innocent Brethren; and we know that God doth not justify you in keeping on your Hats in time of Prayer, public Assemblies, no more than he did the Ranters.  
And R. R. saith, Why must Hat be kept on in common Civility, and put Hat off in worshipping of God?  
Answ. And R. R. why must it be put off to Man, and not to God in time of Prayer, in which they show forth the Image of God? and why are men so offended if they have not that honour? and is R. R. offended because he hath it not? or the printers of his Book? and if he be, wiser men than he and they are not.  
And all this that R. R. hath said concerning J. P of wearing Hat in time of Prayer, and himself, he hath not undeceived any, neither will he please any (that is sincere and sober) except it be the Ranters: and was there not a time that R. R. could not bow? and is there now a time that he can put off Hat to Men and Women, and bow, and scrape? hath R. R. in this followed the Light, that convinced the Saints and him (if ever he was) and now come to be seared as with an hot Iron? Let him examine, whether that was the true Faith and Light the Apostles were in, that led him from such things, which now he is gone into again? and if so, whether hath he not made himself a Transgressor, according to the Apostles Doctrine?  
And R. R. Queries, What is the Name Quaker, which thou givest to thyself? etc. was this done that it might be known who thou ownests and who are thy men of War, to fight under the Number of thy Name? etc.  
Answ. Let all People see, if R. R. and the Printer of this Book be not in the same Nature, as the persecuting Independent Justices, who Scoffingly called us Quakers, in the Year, 1650. because we did Tremble at the Word of God. And as for Men of War and Fighters, R. R. and J. P. might have applied that at home, with their Guns and Carnal Swords; for we are men of Peace, and the believing in the Light of Christ Jesus doth distinguish us from the Haters of the Light: So its Malice in thee to say, that either G. F. or we gave the Name Quaker to himself.  
And R. R. saith, What is thy form of Words, in Thee and Thou, but a customary Singular Speech, another Node of speaking then is commonly used, which no way respects the Truth of what is spoken, & c?  
Answ. Was it not the Language of God, and the Language of Moses and the Prophets, and the Language of Christ and the Apostles in the Declarations of Truth Plural and Singular? And was not that the true form of words that they declared the Truth in, and so acceptable? and is it not Confusion to speak Plural when they should speak Singular; contrary to the Bible and all teaching Books? and didst not thou once speak it thy sel● and what art thou now so far degenerated from it, that thou fightst against us, in and like the Spirit of the World? and though the Disciples declared the Truth to every man in their own Language, did they not declare it Singular and Plural? Read the Acts.  
And R. R. saith, What is the refusing to Swear after the manner as the Magistrates command, while in the m an time you will call God to witness to what you affirm for Truth? Is this any more than to oppose the Magistrates Form by your own, & c?  
Answ. Nay R. R. this shows the Numbness of thy Spirit, and thy Error from the command of Christ and the Apostle, who forbidden Swearing: So it is not a Fo●m of our making, but it's a Form or Command of Christ Jesus; and calling God to witness in speaking the Truth, is not Swearing by Jesus Christ, the Truth and the Oath of God. And as for kissing the Book, there is no Example for that, not in the Old Testament, when there was Swearing. And its false to say that G. P. or we, when we call God to Record for the Truth which we declare, own that to be Swearing: and this is not straining a Gnat, and swallowing a Camel, as thou scoffingly sayest. And hadst thou distinguished between Ceremony and Substance, thou wouldst not have called it our Form not to ●wear: and where dost thou prove Verity, Verily, a kind of an Oath? And how dost thou prove, by Paul calling God to Record upon his Soul to be Swearing? and the Son comes to fulfil the Oaths that were in the Old time: and Genesis, Exodos, Psalms, Acts 2. and Heb. 3. do not prove swearing in the New Covenant, no more than outward Offerings of Beasts, and Circumcision, etc. And we have the Son, which is more than the Letter, that doth fulfil Swearing in the Old time; and we are come to Christ who gives us Life, and he is come who hath given us an understanding, and we are in him that is true. So all Swearing hath been since Man sell from God's Image; but Christ is come, who renews us up into the Image of God, who ends Swearing, and sets up Yea and Nay in the lieu of it.  
And R. R. saith, We have our appointed days, and set-times for our Meetings to worship God; and this thou scoffingly calls New-Moons, and saith, Are not these Formal and Customary? and rather more to set up some distinction from other Sects, then from any clear Testimony the Lord at all times loads them into: These Observations, and these Traditions are become Idols, thou sayest, as Papists, etc.  
Answ. And why is R. R. angry at our Set Days, and maliciously calls them Traditions and Idols, as the Papists? R. R. would become Judge of all but himself, but he had better have judged himself, and seen himself, whether he had not been without all Form, confused and empty. And did not the Apostles and the Church meet together the First day of the Week, and commanded them not to forsake the Assembling of themselves together, as the manner of some did? But it is like thy Evil Spirit hath no Peace in such Meetings: and as for grievously Persecuting, these are Slanderous words, in applying them to us, thou who art in cain's fear. And the true Light and Life of Christ Jesus and his Spirit hath led us to meet together, and to praise the Lord and worship him; and in which Light we do hold Christ the Head, who bruiseth the Serpent's Head; though thou one of Hagars Children dost Scoff at us; and the true Light, which is the Life in the Word, by which all things were made, makes us greatly to differ both from the Papists and thee.  
And whereas R. R. saith, We often scourge J. N. by casting him out of our Synagogues, and by false Reports, and sold him into Egypt; and that our Strife and Contention is about Ceremonies, and that our Holiness and Righteousness is of the outside of the Cup and Platter, and not in the inward Circumcision of the Heart, etc. And then R. R. when he hath forged all these Lies, cries, Hallelujah.  
Answ. The Lord knows that all this is Envy, that comes from R. R's malicious Heart, and his own evil Surmising, and from an uncircumcised Heart; and our Holiness and Righteousness comes from Christ Jesus, and J. N. in the worst of his time would not so Revile us, as R. R. doth: and as for false Reports, evil Surmising and outside Cup and Platter, this R. R. might have kept at home, with his Strife and Contention: and doth R.R. think to sell us to his Brethren Egyptians, with his false Reports and evil Surmising that he hath Printed against us. The Son of God had a place in Egypt, when Herod did seek to kill him. And what is this, but Envy against our Form, which was the Form of the Apostles, and them that walk in the fear of God? and what we claim to ourselves in the Light of Christ, we would have all to walk in, who are taught of God, though we Exhort one another, and Edify one another, and Build up one another in our most Holy Faith: and we cast out none; but if they go from the Light and Spirit of Christ, they cast themselves out of the fellowship in it. And as for the Spirit of Usurpation, and causes the Creation to groan, and breeds the Famine, etc. Let R. R look to that; and we know that the Stone which the Builders rejected, is become the Head of the Corner, and is marvellous in our Eyes, who gives us plenty of Bread, and Milk, and Wine without Money. And if R. R. and they that printed this Book, had known this, we should not have had so many foul Expressions from his Mouth, and Uncircumcised Lips, as here may be seen in pag. 35. And G. F. and we know that Christ lighteth every man that cometh into the World, and they that hate it, have not the same measure; and God doth send his Labourers into his Vineyard, some at one Hour, and some at another; and art not thou Persecuting, Scoffing and Reproaching of them? let thy Book speak thy Spirit; and whether thou art subject to that Light or Spirit which God hath distributed to thy Mortification and Reformation, or Condemnation? Let the Book speak, whether thy Language does not betray thee to be the Tongue of the Egyptian Sea.  
And thou sayest, Why may not God enjoin that as an Ordinance to day, and give hit Power to it, which also to morrow he may lay aside as useless?  
Answ. Prove that in the New Covenant, where God and Christ did so, in that which is Substantial, that God withdrew his Power from any such thing, and left it no better than a dead Idol. And was the Bazen Serpent, Temple, Tabernacle, Offerings, Jews Ceremonies enjoined by the Lord as an Ordinance one day, and another as useless, and a dead Idol? or were they not to continue, except the Braz●n Serpent, till the Seed came, the time of Reformation?  
And R R. dost not thou say, When thou hast been speaking of Jewish Ceremonies and Sacrifices, such also a●e many things at this day, both among the Quaker and other Sects, which have been Shadows and Figures of good things to come, which are beautified in their Season, whilst the presence of God was in th●m; but that being with-drawn, they became as dead Idols, etc.  
Answ. But what are these forms of good things to come, among the People of God in the New Covenant called Quakers? doth not R. R. Dote, and not know what ●e saith? For in the New Covenant Christ is come to fulfil those Forms and Figures that were in the Old; and a for other Sects, let them answer for themselves. And where did ever the Apostles, t●at preached the New Covenant, tell them that God wou●d beautify some Forms, with his presence to day, and then he would withdraw himself out of them to morrow, and leave them as Idols?  
And R. R. doth advise, That all Men walk as they see, and have received from the Lord, and none to look out at others.  
Then we must not look at R. R. nor his Book, nor his Teaching.  
Again, R. R. saith, Not call any Man Father or Master of their Spirits, but God only.  
See that R. R practise what he saith. And hath not R. R. Traditions and Forms of his own, who cries so much against Forms? see his prescriptions, and advice in his Book. And we have forsaken our Fathers and Mother's Traditions, which we were brought up in, and do obey God rather then n1. And thou that ●akest such work about Singular and Plural, and Hat, and Swearing to Magistrates: Is not this thy Father's Traditions and old Customs?  
And G F and we it was always our Principle, that all should follow the Light of Christ, to be their Guide to Christ, from whence it comes; and this not as thou scoffingly sayest to leave the Guide and follow thee: and this Light leads out of the Apostasy, and doth not lead into Usurpation, as thou scoffingly saust (it led first out the Church of Rome) but it leads into Humility. And G. F. is not offended (as thou scoffingly sayest) at him that makes Conscience, or no Conscience of an Idol: But G.F. cannot encourage any Consciences to an Idol, but to the Light of Christ, that turns from Idols to him, in which the true Love, Liberty and Unity is in the Light of Christ, who reconciles to God, and all things in Heaven and in Earth.  
And R. R. speaks of Leaving each other to the guiding of the holy Spirit of God, in that Form that they are brought up in.  
Answ. Then why doth R. R. cry out so much against Forms in the Quakers? doth he not here condemn himself, and God's Spirit, and Grace, and Truth the Apostles preached, and brought both Jews and Gentiles out of the old Forms they were in, into the New Covenant, where they were all taught of God? And if R. R. had minded Love, Mercy and Truth, and brought forth Fruits of true Christianity, in Humility, Harmlesness and Meekness, and the Spirit of Christ, he would not have made so much strife about outward Traditions, and there would not have been such a Noise, as he hath made in his Book about his Brass and Tinklin▪ Simballs; and if thou wouldst cease thy Envy and Disputing, Backbiting and Surmising. and Slandering with thy Tongue, if thou and others would learn thy. Lesson at home, it would do well.  
And R. R. thou sayest, With Innocent, Harmless, Tender, Loving Spirit of Crace I commend thee and all men, etc.  
And yet didst not thou say before in pag. 33. That G. F. was turned to the Witch of his Manned? and in pag. 37. saith, that He hath exercised Cruelty against I P. and hunted him as Saul did David, by Papers of an Evil Spirit which thou hast begotten, and raised in others against him, etc.  
Answ. R R. this Language comes not from a Loving, Sober, Tender Spirit, a the R●ader may see, which thou often goest over to swell up thy book with thy bitter Railing Language, which is the old Liquor that comes out of the old Bottle, and not from the new. And as for Exercising Cruelty, Enmity and Hunting, as Saul did David, by Papers and an Evil spirit all this R. R. might have applied to his own Spirit, which he thinks to beget in others against the Innocent; but one day the Lord will Reward him and them that promote his Work, according to their Deeds: For the Lord knoweth our tender Care and Love was for the preserving of J. P. though all was slighted.  
And thou sayest, That G. F. Accused, Threatened and Condemned J. N. as one departed from Truth, etc. and that he had lost his Authority.  
Answ. I N. did confess it, when that he came to see himself, and Repent: But Threatened and Condemning, these are thy own aggravating Words: For I N di● con●ess G. F's and others Tenderness to him, when he saw himself an● Repent.  
And R. R. saith, That G. F tempted I N. with fair Speeches and Premises, if he would bow down and be obedient to him, to which Threats and Promises J. N. he●● silent. etc. G. F. thereby thinking he was cast under Subjection, and head forth his Hand to J. N. to Kiss, as a Testimony of his Favo●●●o him, and his Obedience to thee; and J. N. refusing, then G F offered him his Foot, and said, He was mistaken. And R.R. appeals to G. F's own Conscience for the Truth of this, who saith, He received it from J. N's own Mouth, when he went to Bristol, to receive his Crucifixion: Therefore R R. concludes, That G. F. hath lost his Guide, and is led by the Spirit of Diotrephos.  
Answ. In all this R. R. hath manifested himself to be of a malicious Spirit, and a Forger of most of these Words: For these are Lies to say, that G. F. did tempt with Promises or Threats, or he thinking to have brought him under Subjection by it; these Words are from R. R's Imaginary Spirit, and not from Love. And after J. N. had given G. F. many hard words, w●en the poor ma● was out and dark, G. F. would have taken him by the Hand, and J. N. would not: and G. F. was many time moved to pray for him, and oner on his Knees: and J. N's Spirit was so stupefied with Darkness, that he slighted it, as them that were with G.F. then can test fie; and altar he had given G. F. many hard words, I N. said, He would Kiss G. F. But what if G. F. said, it was his F●o●, as a Testimony against that lofty Spirit, which ●oor man after he condemned. And as for the Spirit of Diotrephos, R. R, might have kept at home; And G. F. did not fall from his Guide, because he did not follow J. N. nor J. P. nor R. R. as R. R. would have it be. And why could not J. N. & R. R. have told G. F. of these things, while J. N. was living? but R. R. tells it to the World so many Years after J.N. was dead, and after J.N. had given forth a Paper of Condemnation of that Spirit that led him & others forth: but it's like such condemned stuss is Food for R. R. to rake up and to feed on, and also to feed the Prejudiced People, and the World withal; but this is not the Spirit of Christ Jesus, nor Love, that R. R. talks so much of in Words: and we could have wished that R. R. had condemned himself and his Work, as J. N. did, and then he would not have brought forth such forged Lies as these: So thou art raising the Dead, that is condemned, and not the Living.  
And R. R. saith, Did not G. F. and his Friends continue Enemies to J. N. till for Love and Peace-sake he bowed down to thee, yea, and made himself of no Reputation; yea, Sin, that knew none, rather than you to continue in Enmity against him should destroy your Souls.  
Answ. This is false, the Lord knoweth it; thou callst our Love to him Enmity; and that is false to say he bowed to G. F. and if he had not known that he had gone into Sin, he would not have condemned it; and this was for saving his own Soul, and not ours; that we should continue in Enmity against him, to the destroying our own Souls, this also is false, and J. N. never said so, who continued long with us after his Repentance: and thy quoting Philippians, Corinthians and Romans is nothing to the purpose; but it seems thou hast not followed J. N's steps to make thyself of no Reputation, and the Paper G. F. gave forth at J. N's Trial at Westminster, why didst thou not Print it? and Friends were not judged for judging that in him, which he judged himself, and so its manifest that was not the Spirit of Corah and Abiram that gave forth that Paper, but that which opposed it: And if Judas' Spirit, according to R. R's saying, be the ground of separation, then let R. R. see if he be not betraying the innocent Brethren. And R. R. goes over again in p. 38. with the same matter that he did in pag. 33. to fill up his Book, which is answered before. And G. F. doth not say all will Snarl like Dogs and by't, that he is not Master of their Faith and Spirit; this is false and malicious, for Christ is the Author of Faith, and so the Master of it: But dost not thou (as J. P. then) bite? else why art thou not quiet? Dost not thou ●o about to set others to By't, in printing thy Lies to the World, which is not Love, but Enmity? Nay, we and G F. have outlived the Enmity, and are in the Heavenly Seed, which will out last all, and bruises the Head of Enmity. And as for Persecution, Pride, Hypocrisy and Excrements, and subtle Endeavours, and Snares of Craft and Cruelty, under whose Skirts the Blood of the Innocent is seen, etc. These things thou mightst have applied at home to thy own Spirit: and G. F. is not Guilty of those things wherein he hath condemned J. N. and J. P. because thou sayest so.  
And as for R. R's saying, Into which Snare thou art fallen, as a wild Bull, into thy own Net, laid for others, where all thy striving and struggling to evade Truth, shall the more entangle thee.  
R. R. had better applied all this at home to his striving and struggling Spirit: and G. F. and we are out of that Spirit, that rends and tears one another; but thou art in that Spirit thou speak'st of: and the Quakers are ceased from men, and stand fixed upon the Rock and Foundation of the Prophets and Apostles; and thy scoffing at G. F. will not bring them off.  
And R. R. saith, Wherein that which hath a long time been hidden in secret, must now by the witness of Truth be declared upon the House top of thy Tabernacle, and some there prepared for such an Hour, a Day, a Month, and a Year.  
Answ. So here R. R. is appointing Times and Days. Months and Years, and yet was finding fault in p. 35. for our Times, Days and Months for Worshipping of God; but may be he will say, this is not for Worshipping of God. And we do not fear what R. R. and his some prepared can bring forth against Christ Jesus the Lamb and his Followers. And G F. did not plead J. N's cause in those things he condemned, by those Papers he gave to the Parliament, but it was on behalf of the Seed of God in him, and not approving those things to be lawful and good, which he condemned, though they had been done in a public or private Chamber: and if J. N. had acted in the Seed, he would never have been against the Seed in others, nor have been led away by that Spirit that led him then.  
And R. R. saith, If those very things had been openly acted to the Seed of Exaltation, Pride and Self-love in G. F as they were to J. N. all had been well approved, both by G. F. and all that owned him; though he judged J. N to be fallen, and lost his Authority, etc. with whom they had no Unity.  
Answ. These be R. R's Forgeries the Lord knoweth, and we can leave him to him to judge of his Words and Spirit: and as for Exaltation, Pride and Self-love, he had better have kept at home: For that which G. F. did write to the Parliament was for the Seed of God in J. N. and in all, as the Papers themselves declare. And we had no Unity with that Spirit, which led J. N. from the Seed, nor he, when he condemned it, though thou seemest to justify his condemned stuff: Neither is G.F. an opposer of Truth, an exalted Capernaum, or as one of the Generation Guilty of the Innocent Blood, shed from Abel. This R. R. might have applied to himself; neither is he fallen, nor Head and Member of a false Church. Can a Member be Head and Member too, R R. as thou sayest? art thou taken in thy own Craft and Subtilty, as thou callst it? But G. F. and we are Members of the true Church, of which Christ is Head; God hath given his Spirit to his People to distinguish between  and , and the poor in Spirit that thirst after his Springs of Life; and Christ is the Shepherd, and thousands are come into his Pastures of Life, and the Fat, and the Full, and the Airy Raging Waves of the Sea God will feed with Judgement. And that wherein G. F. did judge J. N. he is not judged; for J. N. hath condemned the same, and owned G. F's Judgement: and G F. hath remembered the Affliction of Joseph, and doth not Lord himself over the Light of God in others; this is false, and R. R. might have applied it at home; for Christ is Lord of his Light, and true Guide of his People. And as for carrying any out of the sure way, into the Wilderness of Strife and Contention, and lose the true Guide of Rest and Safety; this R. R. might apply at home, as the Spirit of Strife, and not Love, as thou manifests in thy Book.  
And R. R. saith, Therefore shalt thou fall unlamented, and poor Worms that have enthroned thee as Lord and King over their Consciences, and have been estranged from their true Guide, shall in God's due time cease from Man, and ascribe unto God only as the Light and Life of their Souls, yea, Curse their God and King.  
Answ. All these Railing words, like raging Waves of the Sea, will turn back upon thyself. And as for G. F's fall unlamented, (yet R. R. commends him to the Spirit of Graces) but R. R. might have applied it to himself, and not to him who is in the Election and Seed of Life, that will never change nor fall, For who shall lay any thing to the charge of God's Elect, for it is he that justifies, who art thou that condemns? and, as for poor Worms, enthroning as Lord and King, that is false, and is R. R's Forgeries altogether; so it's he that may Curse his God and King: and we do ascribe unto God only, and to his Son, the Light and Life of our Souls, Glory to God forever.  
And as for thy scoffing, and saying, Babylon is fallen among the Quakers like a Millstone, never to rise again.  
We would R. R. had seen himself with the Light of Christ, and judged himself in his Confusion, and his Babylon fallen, than he would not have applied it among the Quakers, but he might have seen the Quakers in the Light of Christ, the New and Living way, who are the Living Stones, the Household of Faith.  
And R. R. saith, at the Command of the Lord for Love's sake, etc. He hath written and sent these things, as return of thy own Money into thy Sack; that thou mayst see from whence thou art fallen, and consider whose Image and Superscription thou bearest, whether the Lamb or the Dragon; in which Spirit of the Lamb, I am a Lover of thee.  
Answ. So Mark, than G. F. must see by these things, that R. R. is returned: he must see how he is fallen, and whose Image he bears, whether it be the Lambs or the Dragons. But hath not R. R. forgotten himself, who saith, We must cease from Man? And that the Light ought be the Guide or Rule to every one? see pag. 35. And we cannot believe that R. R. was commanded of Gad to write these Lies and forged Expression, but from a Malicious Spirit, and not Love; which R. R. might have kept in his own Sack, which is his own Dross, which is not the heavenly Coin, but suits his own Image, and not the Image of God, which G. F. and his Friends are in, blessed be the Lord forever: And the Love of Cain may be seen in all thy Book, and not the Love of the Lamb.  
Then R. R. boasts himself, how he hath leapt over a Wall, a whited and a painted Sepulchre.  
Answ. Poor Man! hast thou not been whiting and painting thy Sepulchre, with thy airy Notions all along in thy Book (look within) who buries the just within thee, under the Corruption and Rottenness, there.  
And G. F. never desired J. N. to fall down and Worship him, nor give that Honour to man that belongs to God: these are R. R's Lies.  
And R. R. saith, That J. N. and several others, went down upon their Knees before G. F. to confess, as divers have Reported that were Eye-witnesses.  
Answ. These are more Horrid Lies of R. R's, and his Reporters and Eye-witnesses are False. For I N. in the Buil and-Mouth, before several Hundreds of People, kneelled down there, and judged and condemned his Out-going and Run out from the Truth upon his Knees, on the far side of the Room from G.F. So that G. F. saw not when he kneeled down, but he did it voluntarily of himself; and there was not others that kneeled down at that time, except Friends did when they went to Prayer. And now let all the sober judge, whether this be not a Malicious Envious Spirit in R. R. to Forge and Invent such Lies, and throw them upon G. F. near Twenty Years after, because J. N. did condemn, with the Light of Christ, that Spirit that led him out to grieve God and his People in a public Assembly on his Knees: and it had been well if R.R. had done the same as J. N. did, then that might have stopped thy angry raging Waves of this Sea, in which R. R. foams out his own shame.  
And R. R. saith in pag. 40. That John Killam of Balby a Woman, fell down before G. F. on her Knees, near half an Hour, and he never Reproved her. And then R. R. saith, Is not this to Worship Man, which is Idolatry?  
Answ. Here is more Envy and Wickedness: What should G F. reprove her, Joan Killam; for it was a Woman as thou fayest, though thou hast set it John: and what if she had fallen down, or kneeled down two or three Hours? what is that to the purpose? this is not falling down and Worshipping Man, which is Idolatry: But in this thou hast reproved G. F. and why did not R. R and J. K. tell G. F. of this above Twenty Years ago, when he was at Balby, and shown ●i●ike then of her falling down, if it was so? but R R to bear this in his mind above twenty Years, doth not this manifest that he has an evil Heart, and hath watched for Evil; and now above twenty Years after to publish it to the World? Let the sober judge, whether this be from the Spirit of the Lamb he speaks of, or Envy.  
And R. R. saith, Solomon Eccles cried up G. F. to be a God, and not a n1.  
Answ. These are horrid Lies of R R. For S. E. never said such words as these are.  
And then R. R. saith, Whether this is not Blasphemy against God, and to Worship the Creature more than the Creator.  
Now here all the Sober may see, after R. R. hath forged Lies, and fathered them of G. F. and published them to the World, and then Queries, Whether it be not Blasphemy? and then when he hath done with his Lies, cries, Hallelujah: And whether this be not the Spirit of the bloody Whore and Dragon, that drank the Blood of the Saints, and of the Jews that Persecuted Christ and the Apostles as Blasphemers, when indeed they were not? Oh! that R. R. might come to Humility, and condemn this Lying, Erring Spirit in himself, and come to Repentance for his Evil Work, as J. N. did, that is all the hurt we wish him.  
And its like that many in the Country could not receive R. R. as at Jo. Crocks and Banberry in his Airy Notions, and the Whore had not bewitched them, neither did they set up man instead of the Anointing; these foul Expressions from R. R's Unsanctified Spirit, he might have kept at home.  
And R. R. saith, He met with G. F. and he spoke to him of many things, and he found him as wise an Angel of Light, and as one as had all Knowledge, etc. and understood all Mysteries. And then thou sayest, He was a Star fallen from Heaven; and then fallest a Railing with thy bottomless Pit, Locusts and Smoke, with that Name thou speakest of, whose Nature is to destroy. And it had been well if thou hadst taken G. F's Counsel, who keeps his Habitation, and hath kept it since the beginning, and with the Light of Christ thou mightst have seen him so; and not a Star fallen, but thyself fallen, and have seen the Locusts and Smoke at home in thy own Pit, which now is come out. And then thou tellest of thy Dream, and hunting the Fox with Hounds, which thou didst much affect; and art thou turned into this same lose Nature again? and thou applies thy filthy Dream to G. F. one of the Lambs of Christ; thou wast hunting him in Esau and Nimrod's Nature: But when thou art Confounded, and thy Mount on Fire, then remember the Journal of thy Life.  
And G. F. hath not been hid, the Prisons and Goals manifested that; neither hath he hid himself under smooth Words: For hast not thou been finding fault with his Words, calling them Rabshekas and Reproaches all along thy Book? see in pag. 32. Now to say they are smooth, what Contradictions are these, and said, He Reproached J. P. in speaking plainly to him. And thou sayest, That G. F. loves none but who calls him Master, or to receive his Mark, or Number of his Name. This is false in R. R. who is given up to forge Lies; and three times thou goest over to fill up thy ●ook withal in the Enmity, that G. F. gave J. N. his Hand to Kiss, which is false: For G. F. would have taken him by the Hand, and he refused it; and then thou fallest a Railing at G. F. and one day thou wilt know that it was not the Spirit of the Dragon, nor Words without Life that G. F. spoke to thee; neither doth he bear any Enmity to the Innocent, but is out of the Enmity, the Lord knoweth it; and if thou wert in the Love thou wouldst see it.  
And then thou manifests thy Envy against E. B. and saith, that He spoke great things, and spoke many Mysteries: and then scoffingly sayest, So did Balaam that erred from the Spirit Doth not R. R. here manifest his Spirit like Ishmael, his Hand against every man, who thus compares E. B. that Innocent Servant of the Lord with Balaam: and if thou hadst laid down thy Crown, and denied thyself, as did others, thou wouldst not have brought forth such as is in thy Book.  
And thou tellest Of the Beast that hath yet a Golden Head, standing, and the Dragon tearing and rendering. But if thou hadst seen this tearing Spirit in thyself, thou wouldst have stopped thy Mouth.  
And R. R. saith, He sees the People are weary of the Manna that comes down from Heaven, God's Spirit and Life in them. This is thy own condition, with other of thy railing Expressions in this page, and these Words thou hast not spoken by the moving of the Spirit of Grace; for thou art not seasoned with it, as may be seen in pag. 41. and 42. And as for the fleshpots of Egypt thou speak'st of, see if thou be not seeding in them.  
And R. R. saith, He had rather speak five Words from the Spirit of Grace moving, then ten Thousand Words from hit Understanding, though never so true, etc.  
Answ. R. R. need not Praise himself in this, whose Words proceeds neither from the Spirit of Grace, nor from a good Understanding, as sober People that read his Book may see and judge: and thou that condemnest the Innocent, and justifiest the Wicked, mayst read thy Portion.  
And R. R. saith, O Jerusalem! how oft have I sought to find Love in thee towards thy Brethren! etc. how oft have I pursued after it, bearing all Sins and Evils on my Body, that he might gain the Love of his Brethren!  
Answ. R. R. these are but boasting Words without Life, as thy Fruits declare it in thy Book; and the Fruits of thy Spirit doth not manifest Love.  
And R.R. saith, He believes he might have been received into Fellow ship amongst us. But then he saith, he must first have turned the Truth of God unto a Lie, and speak Evil of things that he knew to be good, and denied his Testimony, and betrayed Jesus.  
Answ. Nay, such a Spirit as this we could not have received into Unity; but let R. R. look at home and see if he hath not done this already: and if that be Good which J. N. hath condemned, and if that be R. R's Testimony, and a betraying of Jesus that the Light of Christ condemns, R. R. may keep his Testimony to himself. And we cannot believe that R. R. did bear all Sin and Evil on his own Body, as he saith in pag. 44.  
Then R. R. tells us, Of he that loves his Enemies, speaks Evil of no man, rewards Evil with Good, and doth not salute his Brother only; this it he that is Heir of all things, and must Reign.  
Answ. But where is the Life of this Love in R. R? Let the Reader see if he hath showed forth the Fruits thereof in his Book, and if not, than he cannot Reign with Christ, according to his own Judgement: Doth he speak Evil of no man? Doth he love Enemies? hath not he rewarded Evil for Good? And wast not thou before in thy Book contending more for Tradition then the Command of Christ, who saith, Swear not at all? read pag. 35. and 44.  
And thou speak'st of the Son of the Bond Woman, called of Men, Master, etc. which wilt not let his Brother go free, etc.  
Answ. Art not thou called of men Master, and callst others Master? Read thyself, and come down from thy Mount to the Witness of God in thee, and see if thou canst put a difference between the two Seeds in thyself.  
And thou sayest, thou hast seen many mighty Men fall. But it were better that thou didst see thyself in the fall.  
And thou sayest, Abide thou in that which thinks no ill, and thou wilt be safe.  
Answ. R. R. had better have taken this Counsel to himself.  
And R. R. saith, When others Hearts shall fail them for fear, that have begotten Children in Adultery, that have imagined Mischief in their Hearts against the Innocent, and have climbed up into their Fathers Bed.  
But R. R. might very well have applied this at home, and kept it there, and not have let it gone out into the World. For we the Believers in the Light of Christ Jesus, do own every appearance of him, whether it be in Groaning or Sighing, Hymn or Song; and those are manifest that do betray the simple Ones; whose Blood lies under Skirts: and R. R. might have kept these last say at home.  
And R. R. writes to his Dear Heart, and saith, Enter thou not into their Secrets, nor say a Confederacy with the Bloodthirsty man, etc.  
Answ. Is not this R. R's condition, who would make G. F. a Blasphemer; and what must Blasphemers be done withal? and whose Bloody Hands must first be upon his Head? Is not thy Nakedness here seen, that hath long lain hid in secret? and hast thou not Preached it now atop of the House of the World's Spirit?  
And thou would see the dear Lamb once more under the Figtree not opposing God's Spirits leading, etc. nor lending an Ear to Reports.  
Answ. But why hath not R. R. applied this at home and practised it? then he would not have Printed so many false Reports and Lies of twenty Years standing, as have been before instanced: and if he had not followed his own understanding, and his passionate angry Spirit, and fathered the Fruit▪ of it upon the motion of God, as in pag. 40. it might have been better with him, and not to have plucked up the Wheat with the Tares.  
And thou sayest, We should be in one Love; and the Lord rebuke him that seeks occasion, etc.  
Answ. Now let all tender, sober Christians judge, whether R. R. is not come under this Rebuke by his own Judgement? hath not he sought occasion, and made occasion in matters of Strife, which has been twenty Years standing, some more and some less, and which were dead and buried, and forgiven by us long ago? which dead thing thy Spirit hath raised up, which every Spirit raises its own; but thy Spirit hath manifested not to bear the Fruits of the true love of God in Christ Jesus, but the Spirit of the World that lusts to Envy, Height, Pride and Arrogancy, and Turbulent and Revengeful, as you may see in pag. 40. and throughout his Book. Of what thou sayest thou hast returned to G. F. in this thou hast manifested thyself to be void of the Lamblike Spirit of Jesus, and the true Humility, Learning of him, nor one of his Disciples thou dost not bear that Badge or Mark, by which they are known, neither haste thou shown forth the Nature of Grace, which should Salt and Season thy Words; let the Reader see whether the words in thy Book are not Unsavoury.  
And many more Scoffing things there are in thy Book, which indeed are not worth mentioning; but this which is written it is for the sake of the Simple: For our Lives are out of Strife in Christ Jesus our Highpriest, who is over his Household of Faith, in whose House there is Bread enough, Praised be the Lord. And they that be out of this Light, be out of his House; then they may Mummur because of the Famine.  
From them who love God and his Son, and all that he hath Created, who Worship God in the Spirit and Truth, which the Devil is out of, whose Fellowship stands in the Gospel and Power of God, in which the Devil cannot come, who desire R. R's Repentance, that he might become a new Man, and put off the old, if it be the Will of the Lord.  
THE END.