Comparisons against him and thy rendring him a Persecutor of his Brethren agree with his being Dear W. P. This Noble man c as thy Brother F. Bugg and consequently thy self have rendred him being in thy Book pag. 73.74 As for their not mentioning any particular Doctrine or Vitious Life that others might know the matters alledged against them what wouldst infer that therefore the Pope's Bull against M. Luther was more reasonable or just That 's a mistake for thou confessest a Judgment to be given against that jealous rending and separate Spirit from which thou hast not cleared them but rendred them the more Guilty if thou beest their Representatives as impowered by them to write in their Vindication according to thy own reflection on us And was that no Reason then to give others notice and warning against such a Spirit Is Schism no Sin or not reproveable But how Unjust is thy Comparison I ask thee if thou darest say that Pope Leo that Atheist was in the same Sense Religion Gravity and tender Exercise toward M. Luther that in thy own Narrative thou hast rendred these Friends in that were concern'd in dealing with J. S. and J. W. at Drawell And I ask thee further If ever thou readst any such Acknowledgment Submission or Condemnation made by Martin Luther to the Church of Rome as the said J. S. and J. W. with thy own assistance made as satisfaction to their Brethren and the Church of God in general Though afterward thou comparedst it to a Rattle to please Children And hath a Christian Society no Power to reprove and judge a dividing self-separating Spirit in whomsoever it be that makes Rents and Schisms as well as Heretical Doctrine and Vitious or Scandalous living Mark them that cause Divisions and Offences and avoid them c. If thou grantest the Principle and such power in a Christian Society or Church what will thy attempts to Unchristian and Unchurch us avail unless thou canst prove us guilty of Vitious Lives and Heretical Doctrine Which if thou canst not then hast thou and thy party assumed a Power to judge of Spirits wherein you fairly give away your Cause and overthrow much of your own opposition to the Churches Power and Determination in such cases And your Judgment to Unchristian us or our Spirits being but your Imposition we shall as little value and the day will yet farther discover whose Spirits are Unchristian and whose Spirits are Christian. And 't is not thy boasting either of the Numerousness or Scores of thy party p. 23. that will decide the Controversie nor wouldst thou accept of such a Plea on our parts but doubtless esteem it no Christian Proof or Argument but an Imposition and begging the Question But seeing thou layest so much stress on thy Numbers and Scores I must tell thee that if they amounted to as many as the third part of the Stars which yet they are far short of that followed thee or owned thy Work of opposition strife they would be but wandring Stars and have lost their Habitations and Glory and are darkned whom the Dragon's Tayl has drawn and cast down to the Earth But blessed be the Lord our God the greater part of the Stars among us his People called Quakers have kept their Station and Splendor in the Firmament of his Power and in living Union Concord and Love wherein they live above that Spirit of Enmity and Discord which thou and thy party are in and which the Lord will yet farther discover and deliver those who are at unawares betrayed thereby yet have some secret Breathings unto him and that they may come into clearness of Judgment so as on the Restoration and increase of the number of the Faithful and Upright And by the spreading of the Gospel day thy Numbers shall decrease and many will come to see thee more and more in thy dark and mischievous attempts and how insuccesful and disappointed thou wilt be therein And those that come to be recovered and many Thousands that shall be gathered to the Lord and us his People shall be found better and more worthy than thy self and those that go out and separate from us § 3. W. R. is pleased to make a Charge and draw severe and seditious Inferences upon our Advertisement and conclusion of our Introduction especially against the Pen-man for vindicating the People called Quakers in their Church-Order and Discipline and writing in the Name of the People called Quakers when vindicated from his Scandals But he has very unfairly and dis-ingenuously left out the distinguishing expressions in the first as Peaceable Christian Conscientiously Christian Society p. 23. in the passage of ours viz. We the peaceable Christian People called Quakers are Conscientiously vindicated and cleared in our Christian Society Where 's then his exception against our vindication and writing in the Plural in the Name of the peaceable People called Quakers But that 1. We could not write in the Name of such as encouraged the publication of his Treatise entituled The Christian-Quaker in five parts who yet are a part of the People called Quakers saith he 2. Nor in the Names of such as are disaffected with laying Marriages before Womens Meetings And these are numerous and called Quakers quoth he To the first Answer No How should we write in their Names who encouraged the Publication of his said Treatise against us if any such were for they keep very obscure as not willing to be known in such encouragement It is a Book of Envy Strife and Discord and they no Peaceable Quakers who encouraged it 'T was the Peaceable People called Quakers that were concerned in our Vindication And therefore W. R. saith true as 't happens The Pen-man could not write in the Name of such as encouraged the Publication of his Book Whence it follows they were not of that Peaceable sort which he vindicated nor W. R's Book a work of Peace or in the least tending thereto but a great Abuse and Scandal to and against the very peaceable People called Quakers Secondly Nor are they who oppose our Godly Women's Meetings and laying Marriages before them so peaceable and clear in their minds in that point as we could wish they were and they should be better informed and hear Instruction However they also are concluded by W. R.'s words not to be of that Peaceable People called Quakers intended in our Vindication in that he saith The Pen-man cannot be understood to write in their Names when 't is most evident he did write in the Name of The Peaceable Christian People called Quakers Though W. R. as one in some wise Conscious leaves out the word Peaceable that he might with the greater colour draw his Charge and severe Inferences upon the Pen-man c. But such kind of slighty mean shifts will stand him in no stead when we strictly look into his Fallacious dealing And granting him that we cannot represent nor be understood to write in the Name of such
sense to wit That he and some others of his party seem to be only for a select company of Elders and Deacons to order in Church Affairs about the Poor Marriages c. p. 11. What then means his exclaiming so much against our Meetings about Church Affairs as being an uncertain number of uncertain qualified Persons and his Brethrens Paper of Separation in Westmerland quoted by him plainly limiting to Chosen men Chosen Imployed and Authorized by the Churches see our said Treatise pag 119 120. Now if his sense was not for a select company then he and his Brethren Subscribers of the said Paper are of contrary senses But then how does he consist therein with himself in his charging us with Vsurpation and upbraiding us p. 19. with such a form of Church-Government as hath admitted of no rightful Succession or Constitution by Election c What Foundation or Certainty can we find in this mans writing One while he is comparing us with the Pope another while he charges us with Vsurpation for want of rightful Succession or Constitution of any Supream Person or Persons pag. 19. This is the man that would seem to oppose Popery so much whilst he is bringing a Popish plea of Succession against us But this is like much of his Work I wish he were better composed § 14. He pretends greatly to be for an Amicable Conference p. 12. whilst he is so far from Amity that he has appeared an open Enemy abusing and reviling us in Print And what if his Letter was not read publickly at our yearly Meeting at the time of its being delivered What reason had Friends to interrupt their publick and weighty concerns of Truth with the then reading of an Adversary's letter especially seeing divers of us took care to answer him therein so soon as the Meeting was over and were not wanting afterward to give him a Meeting thereupon His charging us with a piece of meer Hypocrisie and Deceit for pretending to Amicable Conference is a sordid Abuse to my knowledge For many of us have not been awanting in that case but have been ready to Amicable Conference before W. R. and some of Party with him turned open Adversaries Gain-sayers and Enemies to us whose Enmity has made them especially him uncapable of Amicable Conference And he may be ashamed of his pretended seasonable Hue and Cry after the Name of the Pen-man his Hue and Cry shews his own Complexion and Image not to be innocent And his Charge of the Fruits of manifest Injustice that his Letter was not read in our yearly Assembly being he says a Letter from a Friend especially when not Excommunicated This is unjust and untrue in the first place and shews an imperious Lordly Exalted Spirit thus to charge us with manifest Injustice And why so but because we did not serve his turn we did not observe his time and manner in reading his Letter when and where he would have had us We did not lay all the weighty Affairs of Friends and Truth aside presently to read William Rogers's Letter we did not gratifie his Irregular interposing and therefore we must now be censured in Print charg'd with Irregularity Answering without order of the Meeting Lordship and slavish Submission fruits of manifest Injustice c. He seems very hot on this occasion and a Person very strict and zealous for Regularity and Order of the Meeting when he thinks it may serve his own turn But at other times he hugely exclaims against Outward Vniformity Orders outward Rules Prescriptions Directions Imposition c. But now it seems it is against such as are not of his own setting up or imposing And yet he most highly justifies whatever he has written which we either pretend to answer or to shew dissatisfaction in as remaining undetected and in no respect unbecoming a Christian Pen p. 14. We have only his own Self-commendation for this wherein his Self-confidence and wilful Blindness is to be wondered at CHAP. II. § 1. W. R. questions Ellis Hookes's Credit and grosly abuseth our Meeting in London for writing in behalf of our publick Meetings and People called Quakers § 2. Of the inward Government and spiritual Kingdom of Christ in his Church How far his Ministers or Servants are concerned therein as Instruments in his hand Not strictly Representatives thereof Our Propositions therein unanswered by W. R. He evades and gives the GO-BY to them § 3. His late opposition to visible Persons being invested with Power from Christ to execute outward Laws Orders c. in an outward form of Government now Overthrown by himself and the point gain'd upon his own Variation and Concession and he farther questioned in the point § 4. His mistake in his Allusion against representing the Government of the King and concerning his Prerogative W. R. unskilful in the point § 5. Of the Cause espoused by us no other than the Cause of Christ his Church and People W. R. like a persecuting Informer his work tending to bring more severe Persecution upon us his representing us as in seeming Vnion with the Papistical party and comparing us with Popes the Church of Rome c. Devilish Malicious and Fallacious yet most silly and impertinent and his Resemblances full of Falshood and his Similitudes abusive and shallow bringing great Reflection upon himself acting the part of a silly Sophister yet proud and scornful § 6. W. R's Cry for Justice against G. F. and who must be the Judges and what Judicature qustioned His malicious dubious proofless Reflections upon the Pen-man Ministring Friends and yearly Meetings and comparing them to the Popes General Councils and his Instance of the Bishop of Bitonto's Commendation of Pope Paul the third with his Blasphemous Doctrine about the Light prov'd unjust and the Similitude impertinent and grosly false c. His accounts against Popes c. gathered out of the History of the Council of Trent he unjustly applies to our Friends § 7. His Similitude of Disumon with the Pope to render us worse than he And his Comparison between our Friends and the Popish Lords Inquisitors and his uncharitable Censure about punishing his Body and taking away his Estate all unjust Of our standing by our Treatise entituled The Accuser c. § 1. HIs questioning the Credit of Ellis Hookes A Clark for his yearly Salary as he calls him and insinuating against the Meeting for whom he was a witness as not meriting the Name of Sober Conscientious Quakers and as being infatuated c. cap. 2. p. 15. And why so but because they wrote in the Name of publick Meetings in the Name of the People call'd Quakers Does this prove them Infatuated or unworthy the Name of Sober Conscientious Quakers 'T is a wonder he is not ashamed thus manifestly to scandalize and abuse so many Conscientious Sober and Understanding Persons when he knew not who they were in particular Have we not often writ in the name and behalf of our Friends
this account Now he would not be thought that his Principle is against visible Order and Form of Government under Christ's Dominion Nor against some visible Persons being exercised in some outward Order under his Government Thus far the point is granted and gain'd upon him and his Concession thereto the farther confirm'd in deeming our rendring his great Book to be against Church-Government outward Methods Orders and Rules c. A false Assertion Though we cannot reckon that Book of his to look with a better Face in the mian purport and Series of it especially considering his Third part from what 's mentioned in the Title and against R. Barclay's Book for Church-Government and in many other places and passages of that Book and in his Epistle in this his 7th part he is smiting at Establishing an outward Vniformity outward Things outward Directory c. But now we must take his meaning and principle to be not against visible Order and visible Form of Government under Christ's dominion nor against visible Persons being exercised therin How then shall we understand his meaning and principle Why did he not then more plainly distinguish it first and brought the Controversie into a more narrow compass and not have writ thus confusedly and shatteredly one while against another while for visible outward Order and Form of Government under Christs Dominion in his Church As in this Treatise the matter is further Evinced against him hereafter But wherein lies his Charge of Prevarication He gives us to know it is in twining the Word REPRESENTED into CONCERNED pag. 43. We are yet to seek and study how to find this Prevarication pretended considering the purport tenure and conexion of his Words For though now he owns visible Persons to be exercised or concerned in an outward Form of Government and Order under Christ's Dominion yet not that his inward Government is represented by them yet his Distinction before excluding visible Persons not only from representing Christ's inward Government but also from being invested with Power to execute i. e. to minister give forth or put in practice outward Laws Edicts c. in an outward Form of Government Visible appears to bespeak his sense than to exclude them from being concerned in an outward Form of Government and Order in the Church of Christ under his Dominion For if they do in no sense or degree represent Christ's Government how are they concern'd in it And if they have no power to execute minister or put in practice outward Order and Form of Government visible How are they either exercised or concerned in an outward form or order of Government under Christ's dominion But this is now granted us in the Affirmative So then wherein must we understand W. R's opposition to lie against outward Order outward Form of Church-Government outward Laws Edicts Rules Prescriptions c I presume not against any of his own making but against such as he calls G. Fox's c. as he has told us of a slighting G. F 's Rules Methods and Orders with respect to Church-Government see the Accuser c. pag. 83. But then I would know whether it is against all or some that G. F. has writ or given out If he says not against all but some then I intreat him to let 's know what SOME they are particularly What Instructions Rules or Methods they are he Condemns and that he deems condemnable as evil or unlawful in themselves We have divers times prest for a Catalogue of them that the Controversie might be more plainly distinguishable and brought into a narrow compass which now lies not only prolix and tedious in W. R's Books but also scattered confused and ambiguous in his Writings wanting in many places the supplement of his latter Thoughts and Meanings So that when he has write one Book it wants another to declare its meaning he has taken a great compass to write a very little matter in § 4. For his distinction between the words Represented and Concerned he says That many thousands are exercised in an outward Order under the Government of the King who if they should thence declare that they are the Representatives of his Government 't would be deem'd a Mood of Speech tending to the annihillating of the King's Prerogative And concludes the like in relation to Christ's Prerogative p. 43. But herein the man is under a Mistake in this Allusion his skill in the Law and the King's Prerogative and Government has fail'd him in this point For the King's Government is represented in all Courts of Judicature legally acting in his Name and by his Power whereby the King is look't upon to be present in all his Courts Yea every legal Minister and Conservator of the King's Peace even from the Justice to the Sheriff Constable or Peace-Officer does in his place and legal Office in some degree represent the Kings Government in the doing Justice and Conservation of his Peace And this no ways lessens but promotes the King 's legal Prerogative For the King in the Eye of the Law is Justitiarius Capitalis the Head or chief Justice and hath his subordinate Ministers and Justices under him legally impowered by him according to his just and legal Prerogative Now seeing W. R. is so much out and has lost his aim in his Comparison these things are mentioned to rectifie his Judgment And the Comparison as now stated may be better applied to Christ's Kingdom and Government who though he be the chief Overseer and Shepherd the great Apostle and Minister the great Ruler and Governour c. he has his Overseers his Apostles his Ministers and Servants and Helps in Government which is none other than Christ's Government in his Church and Kingdom and under his Dominion which I hope our Opposer dare not deny however he differ with us in the Application § 5. As concerning an Angry Waspish Pen wherewith thou twice over chargest the Pen-man adding That the more he stirs therewith the more will the Cause which he espouseth stink pag. 17 44. I must tell thee first I never met with a more Angry Waspish Pen than thy own though thy Malice and Wickedness hath been in divers parts of our Book deservedly reprehended thou hast in much thereof been mildly treated 2 dly I know no cause espoused by us therein than the Cause of Christ his Church and People which will live and remain sweet and pretious to all the upright in Heart when thy malicious Work and corrupt Cause will more and more appear naucious loathsom and stink above ground till swept into the Pit from whence it came and which thou art very near and without Repentance canst not escape it 3 dly What occasion have we or any of us given thee to rage and roar against us and like a persecuting Informer to go about to expose us in Print tending to disgust Authority and to bring more severe Persecution upon us as seeming to be at Vnion with the Papistical party
pretending to discover Principles and Practices relating to George Fox and hiâ— Party as thou callest them that run paraleâ— with the Church of Rome And then to excuse this thy persecuting Cain-like and Judas-like work against us thou falsly placest it on the Will of the Lord saying The Will of the Lord be done p. 17. whilsâ— thou art doing the Will of the Devil thy Master and Father of Lyes and Lyars adding That 't is but just that Deceit and Idolatry should be discovered in whomsoever c. p. 18. But come on That thou dost do quickly Let 's see what exact Similitudes and eminent Discoveries thou hast shewn and made of our seeming Vnion and Paralel with the Church of Rome Thus thou attempts it viz. 1st 'T is affirmed of the Pope that he is Christ's Vicar on Earth Accounts himself invested with Power to execute outward Laws Edicts and Decrees Herein sayst thou I place not much difference between the Pope on the one part and the Pen-man and some of his the Brethren on the other And why so The Pen-man and his Brethren sayst thou account themselves the Representatives of Christ's inward Government over the Conscience p. 18. That 's an Untruth by the way and none of our words but a scornful Pervertion Where did we so account our selves 'T is improper and unsound to say That visible Men or finite Creatures are the Representatives of Christs inward spiritual Government over the Conscience which is endless and where Christ himself reigns Where did we ever assume a Government in Christ's stead over the Conscience But only as his Servants and Witnesses by his Spirit do commend our selves to every mans Conscience in the sight of God and thereby only represent or shew forth by sound Doctrine and good Conversation That Christ must rule and be obey'd as the Head of his Church which vastly differs from the Pope's false sence of his being Christ's Vicar or Representative on Earth Thou addest viz. And that they are invested with Power to execute outward Laws Edicts and Decrees And what follows on thy discovery and similitude Therefore the Pope and G. F. and his Party seem to be in Vnion and run Paralel with the Church of Rome That 's false The true Apostles and primitive Christians had outward Laws Commands Decrees c. which they practised So hath the Pope and the Church of Rome though not the same What follows Did they therefore seem to be in Union Thy Similitude and Inference are fallacious We differ in the Power and Manner of Execution and our Laws and Decrees which Christ hath given us differ from the Popes The Popes Power is Carnal and Coercive Ours Spiritual and Perswasive The Popes Ecclesiastical Laws Edicts Canons and Decrees are to promote a false Church Idolatrous Worship and Superstition Our Laws and Decrees c. are first written in our Hearts and taught us by Christ Jesus enjoyning us to eye believe and follow him as our Rock our Way and Leader in Holiness and Purity of Life and Conversation Therefore thy Comparison is silly and abusive here as well as Malicious The Pope claims a succession from Peter and Peter's Primacy as their term is as the Rock and Foundation of the Church So do not we but deny that Doctrine as false believing and owning Christ to be the Rock and Foundation nor yet do we assume or pretend any Priviledge Power or Authority over Christ's Church from an outward succession but only being Christ's Witnesses Ministers Servants and Ambassadours are assisted by his immediate Presence Power and Wisdom with us to assist order and govern us in his service and the service of one another in love Again thou proceedest in thy Similitudes viz. 2dly The Pope likewise affirms that the Church of Rome is the true Church and in the true Faith The Romish Clergy teach that we must believe as the Church believes Herein I cannot justly place much difference between the Popish Clergy and Pen-man if he approved this Doctrine viz. The true Church is in the true Faith that is in God and we must either believe thus as the true Church believes or else it were but both a Folly and Hypocrisie to profess our selves Members thereof pag. 18. Thus thou wouldst make me whom I presume thou intendest to resemble the Pope and his Clergy and to seem to be in union with them But dost thou not own the Doctrine to be true in it self viz. 1 st That the true Church is in the true Faith that is in God And darest thou deny this What sayest thou to it Speak out man and be plain to the Point 2 dly That we must either believe THUS i. e in God as the true Church believes or else 't were Hypocrisie to profess our selves Members thereof If thou canst not deny the Doctrine in it self why hast thou made this an Instance of our seeming to be in union with the Popish party For thou knowest in thy Conscience first That it was not spoken of the Church of Rome but in general of the true Church whose Faith is IN GOD which we neither believe of the Church of Rome nor does the Church of Rome believe so of us Where 's then our seeming Union secondly To believe in God as the true Church doth herein the true Church is made an instance and example of Faith in God not to make the Church's believing this or that the sole Reason and Cause of my or our believing the same this were Implicit 't is as not because for Christ who is God is the original efficient cause both of the Church's and my Faith which is in him which is the one living substantial Faith wherein is Unity Whilst thou canst not confute the said Doctrine behold thy Similitude what an empty FALSE SHEW it is What real Protestants in Europe could escape thy Censure of Resembling the Pope and his party nay how canst thou escape thy self upon such Fallacious Similitudes as thou hast invented against us The Pope and his party believe there there is a God a Christ a Heaven a Hell Immortality future states So do all true Protestants What follows according to thy Similitude Ergo all true Protestants seem to be at union with the Pope and his party The Pope and his party believe there is one true â—â—iversal Church and one true Faith So do the Protestants but not so of each other they are not in Union no more are we with the Pope or his party but with the best Reformed Protestants wherein they differ'd from and oppos'd the Church of Rome The Pope believes he is a true Christian and no Apostate So dost thou W. R. believe thou art a true Christian c. What follows Ergo thou dost Resemble the Pope and seemest to be at Union with the Papistical party Is not this argumentum ad hominem like thy Similitudes and more resembling them than thou hast resembled G. F. and his party to the Pope and Church of
on as an irregular Proceedure and Innovation and no safe President or Example For which cause together with his refusal to give the Monethly Meeting satisfaction for the Irregularity as desired on complaint thereof to the Quarterly Meeting a Record was made according to their Consciences and Care That they had not Vnity with him in this his SO doing as 't is cited by Fr. Bugg himself Sixthly Let it be noted That Francis Bugg is guilty of notorious Falshood and malicious Slander where he pretends to discover That hypocritical and two-faced Practice of pleading to the Magistrates for Liberty of Conscience and at the same time using and exercising all Force Rule and Dominion they are capable to inflict upon their dissenting Brethren who cannot fall down and cry Hosanna to every Likeness c. And the Reason he suggests is Lest the Ruling Party should be encouraged to introduce a numberless Number of needless Ceremonies till at length Rome may if possible be outdone pag. 115 116. 2d part Thus like a false informing Judas he has belched out his Lying Insinuations tending to incense the Magistrate against us For 1 st In the first part I take his Charge Hypocritical to intend our Applications to the Magistrates for Liberty from Persecution and then 't is malicious false and scandalous and therein he has acted the part of a base Informer against us for which God who knows our sincerity and consistency in our pleading to the Magistrate on this account will certainly rebuke his lying malicious Spirit In the second part I take his Charge Of using all Force Rule and Dominion c. upon dissenting Brethren for not falling down to every Likeness to intend that Church-Government Discipline and Order and those Ministers concerned therein which he opposeth among the People called Quakers And then he hath herein most wickedly and falsly informed the Magistrates 1 st To render our Applications for Liberty of Conscience of no credit with them but Hypocritical 2 dly To render us guilty of that which we are pleading against i. e. Exercising Force upon our Brethrens Consciences and that for not falling down to every Likeness Oh horrid Abuse and Slander And what lamentable Blindness and gross Absurdity is this Adversary fallen into like as if he should thus argue viz. You plead to the Magistrate for Liberty of Conscience in the free exercise of Religion from Persecution Corporal and Pecuniary Punishments on that score Therefore you are Hypocritical Two-faced and Inconsistent in your Practice whilst you exercise a Church Authority by giving true Spiritual Judgment Admonition or Censures upon any that dissent or divide from you or cause Divisions or Offences Such are the Consequences of his before-cited Charge considering that he has not proved our Judgment VNJVST or Advice and Admonition ERRONEOVS or VNCHRISTIAN in any of those things opposed by him or our Paper which he makes his great Proof against us and Scornfully calls A Grant and Confirmation by a general Council held at London Anno 1675. pag. 41. For which he falsly accuseth us of INNOVATIONS IMPOSITIONS APOSTACIES NEW-STAMPED GOVERNMENT ARBITRARY RVLE c. comparing us to the POPES COVNCIL pag. 42 46 c. And then he might as well say 'T is a great infringement of Liberty of Conscience for a Christian Society to Reprove Judge or Censure disorderly Walkers under the same Profession And by the same absurd way of Arguing and shallow Opposition he may as well assume a Power to stop the Mouthes of all Gospel Ministers for exercising their Consciences in that divine Authority that Christ hath given them To renounce the hidden things of Dishonesty and to Exhort Rebuke Reprove Admonish Command c. according to their Commission both in the primitive Times and our Day Thus we may justly conclude that a corrupt defiled immoral Conscience would have its unchristian Liberty Seventhly Some Errors have escaped the Press in this Treatise both in Points Letters and Words the most material whereof are here noted which I desire the ingenuous Reader accordingly to Correct the sense will shew the rest wherein I do as I would be done to for I examine the Errata's even of my Adversaries Books as they are noted before I answer the Matter ERRATA PAge 19. Line 4 6. for bear read bare p 26 l 10 r questioned p 33 l 24 f mian r main p 34 l 17 f twining r turning p 43 l 13 dele there p 47 l 1 f the r thy p 59 read by laws made in the reign of p 62 l 3 f tives r tive p 84 l 20 f bear r bare p 88 l 16 f justifying r insisting p 144 l 10 r blind zealot is p 158 l 1 r in the case p 167 l 9 f it r in p 209 l 2 f Statutis r Statuti p 210 l 14 r their names p 228 l 21 r upon W P's p 233 l 20 21 r abusest scandalizest p 237 l 3 r the matter p 252 l 16 f disingenious r disingenuous p 254 l 10 r horribly p 262 l 1 r Apostates p 272 l 14 r rights p 279 Margent r Like the Postscript of N. C 's Epistle p 284 l 3 r are under p 295 l 16 r their Conscientiousness p 300 l 7 f by r thy p 310 l 16 r because thereof p 311 l 12 r and of p 315 l 14 r his pretence being because p 326 l 17 f herein r therein The sense will evince the rest of literal fauls less material THE END BOOKS Printed and Sold by A. Sowle at the Crooked-Billet in Holloway-Lane in Shoreditch 1682. DVe Order of Law and Justice pleaded against Irregular and Arbitrary Proceedings By George Whitehead The Real Quaker a Real Protestant By G.W. A legal Examination of Abuses of Law The Religious Assemblies of the People called Quakers vindicated The Christian-Quaker and his divine Testimony vindicated in two parts By W. Penn and G. Whitehead An Answer to a foolish Libel called The Quakers Opinions By William Penn. England's present Interest discovered with honour to the Prince and safety to the People By W. P. An Epistle to the Churches of Jesus throughout the whole World By W. P. An Epistle to the Children of Light W. P. An Address to Protestants in two Parts By W. P. A brief state and examination of Liberty Spiritual By W. P. An Epistle containing a solemn Farewell c. By W. P. A Mite into the Treasury or A Treatise concerning the seven Liberal Arts. By Thomas Lawson A Testimony against Tything among Christians By R. Richardson The Foundation of Tythes shaken By Thomas Elwood Tythes ended by Christ. By W. Gibson The great Case of Tythes once more revived By Francis Howgill A Treatise of Oaths c. Universal Love By W. Smith The Principles of Truth or a declaration of our Faith who are called Quakers An Epistle of Love and good Will to the called and choson of God By J. Songhurst An Invitation of Love to all that hunger and