New Rome Unmasked, AND Her Foundation Shaken; BY A farther Discovery of the Grand Errors, Deep Hypocrisies, Popish Practices, and Pernicious Principles of the Teachers and Leaders of the People, called, QUAKERS; Containing also, A Brief Answer to three Books, wrote by G. Whitehead, one of her chief Cardinals in Nine months' time, against Fran. Bugg. The 1. Entitled, Innocency against Envy, etc. The 2. The contentious Apostate, and his Blow, etc. The 3. The Contentious Apostate Recharged, etc. As also, a brief Narrative of the Conference between the said G. Whitehead and Fran. Bugg; whereby his notorious Lies are manifest, his Errors and deceitful practices confuted and detected.  
All which is plainly demonstrated to the Capacity of every Impartial and Intelligible Reader, by one who was more than 25 Years a Member of their Society, being carried away with their Dissimulation.  
By FRANCIS BUGG.  
Her Foundations are fallen, her Walls are thrown down; for it is the Vengeance of the LORD, to take vengeance upon her, As she hath done, do unto her. Jer. 50.15.  
Raze it, Raze it, even to the Foundations thereof, Psalm 137.7.  
Licenced, May 4. 1692.  
London, Printed for the Author, 1692. And are to be sold by John Gwillin, Bookseller in Bishopsgate-street, over against the Royal-James, and John Dunton, at the Raven, in the Poultry, and Sam Manshi● 〈…〉   

To the Honourable Sir H. N. Baronet.  
Honoured Sir,  
THE Apostle Paul, being Accused by the Malicious Jews, and many grievous Complaints laid against him, saying, he was a Pestilent Fellow, a Mover of Sedition [or Contention] And that before Felix, the Governor, and Agrippa the King; yet in this the Apostle comforted himself, and thought himself happy in, that those Noble Persons gave him leave to speak for himself, and to make his Christian Defence. And in like manner do I think myself happy, (Honoured Sir) in that I have the Benefit of my Pen, and the Press, to make my defence against the loud outcries, and heavy Clamours of this People; who have in Print exposed me under as odious Names, as their Tongue can invent: And altho' my defence against their causeless Accusations may not hold parallel with what that great Apostle made for himself, and his Christian Profession, which the Jews accounted Heresy: Yet have I adventured to spend some leisurable hours, to set forth to the World some reasons, why it is no Apostasy from the Christian Faith, to separate from the Quakers.  
Be pleased therefore, That under your Name and Patronage they may appear, as a Covert to veil their Imperfections, for Defective they must needs be in many respects: First, For that I am not endued with that Spirit the Apostles had: Secondly, I am not Accomplished with Parts and Learning, sufficient to grapple with such Scholars as are some of the Chieftains of the Quakers: Thirdly, My Trade and other Business, which I have upon me, are great Impediments, and Hindrances from that study, which is requisite to such a work. And Fourthly, My distance from the Press occasions many Omitions and Mistakes. Yet forasmuch as when I first appeared public against their Errors in Anno 1682. I presumed to Dedicate the same to yourself, in hopes of your favourable censure; and meeting then with no reproof, gives me ground to presume this once more, to present you with what followeth, in hopes still to obtain your favourable Construction; of whose Goodness, Moderation, and Impartial Justice; I have had more than Twenty Years experience, as well as your bearing with, and forbearing me, in some scruples I have had; whether by reason of my long time of Education among that People, or other Infirmity, I cannot tell; God knoweth; yet, such has been your Christian Condescension to me therein, as well as to others; that should I enlarge upon it, it might rather diminish than add to you: In the Eyes of some who are not that way inclined: and therefore it doth sufficiently suffice that I have reaped the benefit of it; which as it ever did, so it ever will Oblige me to your Service, with all Respect, and Grateful Acknowledgements of your Especial Favours.  
I am, Sir, Your Devoted, And most Humble Servant, FRAN. BUGG. Milden-Hall, September the 3d. 1692.   

To the Noble Bereans of this Age.  
Christian Friends,  
SInce there are none Recorded in holy Scripture, on whom the Holy Ghost conferred so Honourable a Character, as the Bereans of that Age; [In that they searched after truth Impartially, and when they found it, Embraced it readily; and for which they were justly accounted Noble:] Therefore it is, that to you the Progeny of that worthy Stock, and Noble Bereans of this Age, that I choose to Dedicate the ensuing Discourse; and therefore I beg of you not to degenerate from the Example of your Progenitors; if you do, you are no longer true Bereans: And to such I do not Design this work; if you do not, I may assure myself of the justice of a fair Inquiry, and an equal Judgement.  
I remember the Athenians, June the 14th. 1692. by their Tenth Question, demanded of the Quakers where to find their Creed, or an Account of their Religion: Will you [said they] Subscribe to any of the three Creeds, Nicean; Athanasian, or Apostolical? If not, Will you give us one of your own, that the World may know what to make of you.  
To this, I find Geo. Whitehead, and others, in their Answer, styled, The Doting Athenians, etc. saying, Come and see, come into the true Light and see, and you may find our Creed, etc.  
Now, lest the way to find out their crooked Creed, which lies dispersedly in their Pamphlets, should prove too hard a Task for the searching Bereans, I thought it needful to lend them my hand; and that it may the more plainly appear, not to relate either to the Nicean, Athanasian, or Apostolical Creeds; I think it necessary to recite the sum of the Apostolical Creed, which includes the substance of the other two; and which is believed by all Christians, whether called Episcopalians, Presbyterians Independants, and Baptists; for when contraries meet, their disagreement does the more manifestly appear. viz.  

The Christian Creed.  
I Believe in God the Father Almighty, And in Jesus Christ his only Son; who was born of the Virgin Mary; who suffered under Pilate; was Crucified, Dead, and Buried; Rose again the third Day from the Dead, And Ascended into Heaven, and sitteth on the Right Hand of God in Majesty on High; As an Advocate, making Intercession for us: And I believe that from thence he shall come to judge both the Quick and the Dead: I believe in the Holy Ghost, the Lord and Giver of Life, who proceedeth from the Father and the Son, who with the Father and the Son together is Worshipped and Glorified, who spoke by the Prophets; And I believe one Catholic and Apostolic Church: I acknowledge one Baptism for the Remission of Sins; I look for the Resurrection of the Dead, And the Life of the World to come, Amen.  
To God the Father, Son, and Holy Ghost, be Glory, Honour, Power, Might, Majesty, and Dominion for evermore, Amen.  
Now Noble Berean, whether Christian or Quaker, for some such I hope their are in every Society: If thou doubt or question the soundness of this recited Creed, pray examine, and read these following Scriptures for thy Information and Satisfaction, Luke 2.10.11. Acts 5.30, 31, 32. and 10.39. to 40. Acts 1.9. Micah 5.2. Psal. 2.7. and 16.10. Zeck. 9.9. and 11, 12, 13. Mark 1.10. Acts 2.22. to 32. Numb. 24.17.19. Duet. 18.15. Isa. 9.6, 7. Luke 24.4.51. John 20.12. Matt. 28.2. Acts 3.13. to 32. and 4.10, 11, 12. Heb. 7.25. and 9.24. John 17.20, 21. 1 John 2.1, 2. And here thou wilt find that he that was born of the Virgin, the Glorious Angels called Christ, the Lord: And you will find that the holy Apostles said, him that you slew, and hanged on a Tree; him hath God exalted to be both a Prince, and a Saviour;; yea, and Christ the Lord, whose Body was not of a Perishing Nature, for it saw no Corruption: And that all the Prophets gave witness to this Jesus Christ the Saviour of the World. Now, if on the contrary you find in the Quakers Creed, that they believe, and say, that they cannot call him Christ, who thus was born of the Virgin, who was by wicked Men slain, and hanged on a Tree; if you find them to say his Body was of a perishing Nature; and if you find, as you may perceive p. 78, 79. of this Treatise, that the Quakers Prophets give witness to G. Fox, instead of this Christ; that they call him G. Fox, the Branch, the Star, the Son of Righteousness; and put the North of England for the Town of Bethlehem; then mayst thou have cause to think that their Notions invert the Faith, and seek to overturn the Christian Religion: Read, Try, and Judge.   

The Quakers Creed, I.  

A Question to the Professors, p. 33.  NOW the Scriptures do expressly distinguish, between Christ and the Garment which he wore, between him and the Body, in which he came; between the Substance which was veil, and the Veil which veil it: Lo I come, a Body hast thou prepared me, there is plainly he, and the Body in which he came. There was the outward Vessel, and the inward Life; this we certainly know, and can never call the Bodily Garment Christ; But that [Heavenly Treasure] which appeared, and dwelled in the Body.  

Remark.  
Come into the Light, and see if this Creed of theirs be not contrary to the Testimony of the Blessed and Glorious Angels, Holy Apostles, Blessed Martyrs, and true Confessors for these 1600 Years; here you may see, if you will but come into the Light, (I mean to the holy Apostles Writings) wherein they differ from all Christians; they cannot call his Body Christ, only a Garment, a Veil, a Vessel. What! Did the Prophets foretell that a Virgin should conceive, and bring forth a Garment? Is this their Scripture Language, they so often call for, in Opposition to the Trinity and Sacraments? Oh horrible Blasphemy! But to this agrees John Whitehead's Doctrine, in their Book, The Quakers Refuge fixed, etc. p. 37, 38. viz. Nothing which was Mortal was called Christ.    

The Quakers Creed. II.  

A Quest. etc. p. 22.  IF I, or any one else, have felt the saving Arm of the Lord revealed in us: If we have felt a measure of the same Life, Power, and Anointing, revealed in our Vessels, as was revealed in his; Is it not of the same Nature? Is it not the same thing? Is not Christ the Seed? And is not this Seed sown in the Heart? Now if this Seed spring, and grow up in me, into a Spiritual shape and form: Is not Christ then form in me? If I be engrafted into, and grow up in it; Am not I engrafted into Christ? And do I not grow up in him? And is not this the same Christ that took upon him the Body of Flesh, and offered it without the Gates of jerusalem? Is there any more than one? Or is there any other than he? Is Christ divided? is there one Christ within, and another without?  

Remark.  
Come and see, thou searching Berean, and behold the Quakers Creed: They cannot as in the first Branch of their Creed, call him that was born of the Virgin, Christ; him that by wicked Hands was slain, and hanged on a Tree, Christ. And no marvel, if the same Christ that offered up that Body, or Garment, or Veil, or Figure, (as they frame it) be in them, as they say it is, even the very same that suffered Death at Jerusalem. Oh horrible Blasphemy!    

The Quakers Creed, III.  

A Quest. p. 20.  TO whom do the Names and Titles of jesus and Christ, chief, and in the first place belong? Do they belong to the Body, which was took by him, or to him who took the Body?— For that which he took upon him was our Garment, even the Flesh and Blood of our Nature, which is of an Earthly perishing Nature. And p. 27. Is not the Substance, the Life, the Anointing, called Christ, wherever it is found, doth not the Name belong to the whole Body, and every Member in the Body, as well as to the Head, so that the Name is not given to the Vessel, but to the Nature, to the Heavenly Treasure, to that which is of Him in the Vessel.  

Remark.  
From the Premises, pray observe, though they propose this Branch of their Creed, by way of Query; yet do but turn it, and you shall observe the true and natural consequences of it is: 1. That the Name jesus and Christ do not so properly belong to the Body, as to the Treasure in the Body; here they separate that which GOD hath for ever joined together; 
See their Book, viz. The malice of the Independent Agent, p. 23. Confusion,  and whereas they say that His Body was of an Earthly perishing Nature, read Acts 2.27. and 13.35. and their Error soon appears. And the Name Christ (say they) belongs to the whole Body, as well as to the Head; yea, and to every Member of the Body, so that they having the Light, the Treasure, the Life of Christ in them; even the same that suffered Death at Jerusalem, to be in them: And the Name Christ, not properly belonging to that Body, which suffered Death at Jerusalem, as aforesaid, etc. The Name by their Logic, belongs to every believing Quaker; so that there is as many Christ's, by their Doctrine, as there is believing Quakers. Oh horrible Blasphemy! Read Matt. 24.24.    

The Quakers Creed. iv  

G. F.'s News coming up out of the North, p. 14. 15. 34.  A Word to all you Deceivers, who deceive the People, and Blasphemers, who utter forth your Blasphemies, and Hypocrisies; that tell People of a Sacrament, and tell them it is the ordinance of God. Blush, blush and tremble— you who live in the Witchery, and bewitch People. Page 14. So Dust is the Serpent's Meat; their original is but Dust, which is but the Letter, which is Death; their Church is Dust, and their Gospel is Dust; which is Matthew, Mark, Luke and John; which is the Letter, p. first, Written from the Mouth of the Lord, from one who is Naked; and stands Naked before the Lord, Clothed with Righteousness, 
G. W. Behold your Creed, and view your Book, Antichrist in Flesh, etc. p. 24. and blush for ever; for take away your new word Holy, and your needless word but, and your Change is answered fully.  whose Name is not known in the World, risen up out of the North, which was Prophesied of, but now it is fulfilled; the Army is coming up out of the North, p. 15. I am the same Door that ever was, the same Christ to day, yesterday, and for ever.  

Remark.  
Come and see the Quakers sensorious Creed, their uncharitable Creed, their Blasphemous Creed, First, they believe the Public Ministers are Deceivers, Blasphemers, Hypocrites and Witches; and why so? because they tell People of a Sacrament, and that Matthew, Mark, Luke and John, is the Gospel of Christ; away with it all, say they, 'tis Dust, your Sacrament is Dust, your Ordinance is Dust, which is the Serpent's Meat, your Church is Dust, your Gospel is Dust, Matthew, Mark, Luke and John is Dust; which is the Serpent's Meat, which is Death, etc. But Secondly, who is this that says so? 
See Antichrist in Flesh, etc. p. 24.  Why, 'tis Geo. Fox, who says he unites from the Mouth of the Lord; who stands Naked, who is clothed with Righteousness, as with a Mantle: Yea, invisible George, for if you will believe him, his Name is not known in the World: Oh horrible Lie! there was not ten men's Names in England known better. Well, But this is not all, he is risen out of the North, which was Prophesied of, and is now fulfilled: O notably done! And let me for once make Proclamation; O yes, O yes, Can George Whitehead, William Penn, or any Man else tell me what Prophet it was from Genesis to the Revelation, that Prophesied of Geo. Fox's rising out of the North; and that he should be such an Imposter, as to call the holy Scripture Dust, which is the Serpent's Meat; and be the Head Sect-master of such a compound of Heresies, as hath almost filled the World. If they can, let them come to me, and I will give them Content for their searching; for I profess I cannot find one Verse, unless you will accept of Mat. 24.24. and by what follows, it should be that very Scripture; for p. 15. viz. the last recital of this fourth Branch of their Creed, G. Fox writes thus of himself, I am the Door that ever was; the same Christ yesterday, to day, and for ever, etc. Here is Christ's words fufilled, who said, There shall arise false Christ's, and false Prophets, and shall show great signs and wonders, insomuch, that if it were possible, they shall deceive the very Elect, etc. And this Prophecy is fulfilled in this our Day, and happy are all who escape their Delusions: And that G. Fox, upon his own, and the Quakers Principles, can mean no other but the Christ in him, viz. In proper Language, he himself is the Christ he there speaks of; first, because he doth not say, I am the Door, saith Christ; no, he takes it wholly and solely upon himself, and therein he was the more like himself: See his Book, styled, Saul's Errand to Damascus, etc. p. 7. The old Man cannot endure to here the new Man speak, which is Christ; And Christ is the way: And if Christ be in you, must he not say, I am the way, the Truth and the Life, etc. I think this very place may serve as a Key to unlock their Misterium Magnum; Christ in them, which in their sense, 
See the second Branch of your Creed.  is in the same manner that he was in him that suffered: And to put all out of doubt, that they do so mean, see their Book, styled, The Watcher, etc. p. 37. To the end of all Disputes and Arguments I am come; for before they was, I am, etc. Saith James Parnell, now who would think but that James herein told a notorious Lie; in saying he was come to the end of all Disputes and Arguments, when Geo. Whitehead, and myself also, are two Witnesses, that they are not yet ended, though James hath been dead more than Twenty Years; Again, that he should say, before all Disputes and Arguments was. I am, when Disputes and Arguments was thousands of years before J. Parnell was born, even in Moses' time: and yet J. Parnell upon the Quakers Creed, and Blasphemous Principles told no Lie; for ye must Interpret the I am to be Christ in him: As in the days of Christ, when the Jews told him, John 8.57. Thou art not yet Fifty Years old, and hast thou seen Abraham? Christ answered him, ver. 58. Verily, verily, I say unto you, before Abraham was, I am. Now upon our Christian Creed, this was true in Christ, but Abominably false, and Blasphemous Lie, in Parnell: O dreadful, I tremble to behold these unheard of Blasphemies. See also Josiah Coal's Testimony, for E. Burroughs, printed in his Works in Folio, viz. He (E. B.) was a Man, endued with the Almighty Power of God, which lived and reigned in him, and the Treasury of pure divine Wisdom was opened in him, etc. This is the most they will allow to be in him; they will grant that in him that suffered upon the Cross, there was the Heavenly Treasure, the Substance, the Life, the Anointing, the Power: but I do not remember that ever they granted the Almighty Power to be in Christ; I am sure not more Eminently than in themselves. But that it may yet further appear, that our dear Saviour's Prophecy, as above, is fulfilling, which says, There shall false Christ's, and false Prophets arise, &c See Soll. Eccles Lying wonder, and false Prophecy, of the Death of John Story, 
* Very like that of G. Whiteheads to S. B.  viz.  
O John Story! What hast thou done against the Lord, and thy own Soul! thou hast divided the Herritage of the Lord, and the good Ordinances which Christ jesus hath set up in his Church, (i. e.) women's Preaching, and women's Meetings; 
* The Christ in them ordained these Ordinances: but Christ that was born of the Virgin, ordained Baptism and the Lord's Supper; now choose which Christ ye will follow and obey.  therefore will the Lord throw Contempt upon thee, and if thou dost not repent speedily, miserable will be thy end.— If ever thou findest Mercy with the Lord, go home to the North with speed, and break up the divided Meetings, which thou and John Wilkinson have been Instrumental to divide from the Body of our Lord jesus Christ: 
*⁎* Mark the Christ in G. Fox, for he is the first Founder of the women's Meetings, which Soll. Eccles calls the Body of our Lord Jesus Christ. See de. chr. Libertate, etc. 2d. part, p. 33. to 70. — The Anger of the Lord is chief against thee: and thou art bound with two Bonds; for the Church and Brethren have bound thee on Earth, and thou art surely bound in Heaven: And this is the Testimony of Jesus to thee; neither shalt thou be able to get from under these Bonds, till thou art reconciled to the Brethren: O haste to to the Work abovesaid, lest the wrath of the Lord overtake thee, before it be done, and be reconciled to Geo. Fox, who is God's Friend, and the Servant of the living God, and great Apostle of Jesus Christ, haste away to the North, for thy time is short; and go quickly thou and thy Brother, if possibly you may bring again to the Body of Jesus Christ, those ye have scattered, lest that their Blood be required at your hands: Arise quickly, and be going, For this is the word of the Lord to thee, That this year shalt thou John Story die, because thou hast taught Rebellion against the living God.  
The first Day of the first Month, 1677. Soll. Eccles.  
See the first part of Babel's Builders unmasking themselves, by Thomas Crisp, p, 15.  
Oh the Impudence of this Imposture, and false Prophet of G. Fox: In that,  
First, he avouched women's Meetings to be the Good Ordinances of Jesus Christ, which he had set up in his Church.  
Secondly, In saying, that to the reconciled to the Body of the Quakers, which he deemed to be the Body of Christ, was the only way to find Mercy.  
Thirdly, In delivering that great Lie in the Name of the lord This year shalt thou John Story die, who at that time was very ill, and not like to recover; but it pleased God that he lived about four years after.  
Fourthly, This was he, even he, that burned his Fiddles on Tower-hill.  
Fifthly, This was he, yea, even he, that went as a great sign, and notable wonder, stark naked, with a Pan of Coals on his Head to Bartholomew-Fair, enough to deceive the very Elect (as Christ said) if it were possible.  
Sixthly, This is he, who in his Music Lector, etc. p. 22. said, viz. I do affirm, that if John (the Apostle) had said he had been a Sinner, he had lied.  
Seventhly, This is he; yea, even that false Prophet, who writ thus of G. Fox, his Master, viz. A Prophet indeed,— it was said of Christ, he was in the World, and the World was made by him, and the World knew him not; So it may be said of this true Prophet, G. Fox, whom John said; he was not. Quakers Chal. p. 6.  
Now, Reader, Upon our Christian Creed, this is downright Blasphemy: But according to the Quakers Principles, it harmonizes with their Creed, which is doubtless the very reason why they never to this day condemned it by public Censure; mark the fifth Branch of their Creed, which is as followeth.    

The Quakers Creed, V.  
THE Light, Christ, 
The Great Mist. etc. by G. Fox, p. 254.  by which all things were made and created, glorified with the Father before the World began, which the Scripture testifies of, is above the Scripture, before the Scripture was; they that be not in this Christ, are Reprobates, in which the Scripture end, and testify of; and so is Christ, the same yesterday, to day, and for ever; that the Saints came to witness within them, not another Christ, nor many Christ's, &c.   

Remark.  
Now who can blame Soll. Eccles upon the Quakers Creed, for saying, first, That G. Fox was in the World; secondly, that the World was made by him; thirdly, that the World knew him not; as to the first, myself and Thousands more can bear him witness; as to the second, according to their Creed last recited, the same Christ, by which all things were made and Created, is in them; which, if true, then that proves sufficiently what Eccles says; and as to the third, see p. 1. of G. Fox his own Book, called, News coming out of the North, etc. which says, viz. Writ from the Mouth of the Lord, Clothed with Righteousness, whose Name is not known in the World, risen up out of the North; which, if true, who can blame Sollomon: For though he was not a wise Man, he was a Prophet, I mean, one of Geo. Fox's Prophets. According to the old Proverb, as was the Master, so was the Man, viz. Both false Prophets, false Pretenders, and great Impostors: Indeed, G. Whitehead in his Vindication of Solomon, in his Book, Serious Search, p. 58. does a little complain, in a little failer in Syntax; but to amend it, (and to help Sollomon Eccles, John Blackling, and other Idolaters in the right wording the Matter) he says Judgement fixed, etc. p. 19 For I affirm, G. Fox doth deny the same in reference to himself, as a particular Man or Person, whose Days and Years are limited, only the truth of the Immortal Seed, Christ in him, he stands to maintain against all Opposers and Persecuting Gain-sayers and Apostates: See also his Innocency against Envy, etc. p. 18. to the same purpose; so that had Solomon said, the Light in G. Fox was in the World, and the World was made by him, and the World knew him not; he had then acted according to their innate Principle, and suitable to their Creed, which had been, I say, equally Idolatrous and Blasphemous.   

The Quakers Creed, VI  

A brief Discovery of a  Estate of Antichrist, p. 15.  ALL teaching which is given forth by Jesus Christ, is to bring up the hearers to Perfection, even to the Measure, Stature, and Fullness of Christ; this the Scripture witnesseth, and I witness the Scripture, fulfilled in me, G. Fox.  

* See your Book, Entitled, A New England Firebrand quenched; being an Answer to a Book, put forth by Mr. Roger Williams, entitled, Geo. Fox digged out of his Burrow, etc. in two parts, containing 488 pages in Quarto; one thing is worthy of observation, that where the said Firebrand takes notice of G. Fox's great Mystery; Yea, and may well also be ashamed of the said Firebrand, which is as full of Errors almost as Leaves, and yet G. Whitehead in the second part, p, 236, assists G. Fox what he can with a Marginal Note, etc. of which, perhaps more hereafter.  It is no horrible Blasphemy, to say the Soul is a part of God, etc.  

G. Fox's Answer to the Westm. Pet. p. 33.  If ever you own the Prophets, Christ and the Apostles Writings, you will own our Writings which are given forth by the same Spirit and Power.  

Truth's Defence, etc. p. 21 to 24.  You might as well have condemned the Scriptures to the Fire, as our Queries for our giving forth Papers o● Printed Books; it is from the immediate Eternal Spirit of God, p. 92. we are elected to Salvation, we have the Witness within us, Praises be to the Glorious Lord God for ever, who hath elected and chosen us before the Foundation of the World: But thou (meaning the Querist:) art ordained of old for Condemnation and Perdition among the ungodly ones, and art a Reprobate, one that hates Christ, and art blind.  

Saul's Errand, etc. p. 8.  He that hath the same Spirit that raised up Jesus Christ from the Dead, is equal with God: See also G. F.'s great Mystery, p. 78, 127. 283. where their being equal with God, is not denied, 
* Saul's Errand, p. 14.  but strongly employed; Christ is the substance of all Figures, and his Flesh is a Figure.  
All that do study to raise a living thing out of a Dead, to raise the Spirit out of the Letter, are Conjurers, and draw Points and Reasons, and so speak a Divination of their own Brain, they are Conjurers and Diviners, and their Teaching is from Conjuration, which is not spoken from the Mouth of the Lord, the Letter of the Scripture is carnal, and the Letter is Death, and killeth. p. 7.  
And as for any being moved of the Lord, to take away your Hourglass from you, 
G. Fox's great Mystery, p. 77.  by the Eternal Power it is owned.  
The Priests of the World are, 1. Conjurers, 2. 
A brief Discovery, etc. p. 7.8.9.10.  Thiefs and Robbers, 3. Antichrists, 4. Witches, 5. Devils, 6. Liars, 7 A Viperous and Serpentine Generation, 8. Blasphemers, 9 Scarlet coloured Beasts, 10. Babylon's Merchants, 11. Whited Walls, and painted Sepulchers, 12. Ravening Wolves, 13. Greedy dumb Dogs, 14. Eminent and Ambitious Pharisees.  

Remark.  
Come and see once more this dark dismal Antichristian and Uncharitable Creed of these deluded Souls; the Contents of this sixth Branch thereof followeth, viz 1. They, like the Pharisees, hold a sinless Perfection; yea, G. F. said he witnessed being come up to the Measure and Stature, and Fullness of Christ: 2. If ever we own Christ or his Apostles, we must necessarily own them, yea, and their Writings too, they being equivalent with the Apostles Writings: 3. They affirm, that as Quakers, they are elected and chosen before the Foundation of the World. And contrariwise, they Sentence and Condemn their Opposer the Querist; being of a contrary Opinion, and as such, without showing any other Cause; to be a Reprobate, ordained of old for Condemnation and Perdition, one that is Blind, and a Hater of Christ: 4 They do assert such as have the eternal Spirit, to be equal with God; which Spirit they say, they themselves have, and by it they give forth their Papers and Printed Books: 5. They assert the Flesh, or Body of Christ, to be but a Figure, which elsewhere, they called a Garment, and say, they cannot call him Christ: 6. They say the holy Scripture is Carnal, Dust, Death, and Killeth, and that studying therein, is Conjuring: 7. They Justify Felony, under a pretence of being moved by the Spirit of God: 8. It's lamentable to behold their Incharity, in calling the public Ministry without exception, restriction, or distinction, Conjurers, Thiefs, Robbers, Antichrists, Witches, Devils, Serpents, Vipers, Blasphemers, Wolves, Beasts, Dogs, etc. Surely 'tis needless to enlarge; especially in an Epistle, (since their erroneous Creed is manifest, and that by this time the Athenians; and all wise Men, who are not wilfully blind, may know what to make of them; for the Tree is known by the Fruit) lest I make the Porch bigger than the House.  
Thus (Courteous Reader) I have, as it were, led thee by the Hand through the crooked Paths; and by ways of the Quakers intrioate Wilderness, and be wildred, wild, and unheard of extravagant Notions, dangerous Errors, and pernicious Principles: Not to have thee in Love with them; no, that it is not my design, but to beware of being Insured by them, as I once was. And thus much, touching the Quakers Creed, which is neither Nicean, Athanasian, nor Apostolical; but I affirm it to he Antichristian, Blasphemous, Idolatrous, if not a Compound of all Heresies: For, 
If as they writ, they do believe indeed,  
Then I affirm, this is their Creed:  
Who can with safety them believe?  
Who Writ and Print, the Simple to deceive?   
Object. But some may say, its true, their Creed is very well set forth from the words of their own printed Principles, and you give them a fair opportunity to meet you, to make their exceptions against what you charge upon them, and their Principles; yet this Method, I presume they will not take, but rather choose to use their old Method of Printing; thinking by their false glozing, and Juggling tricks to cast a Mist over the Minds of the Simple, as in their Answer to the Quak. unmasked, etc. They think they have done; and therefore I desire to know what Method is best to use, when I come into their Company.  
Answ. What you say is very true; they can write fair and plausable, holding forth one thing to their People, and another thing to the World. See p. 78. to the end, and by the Authority of their Yearly Meeting, impose these Controversial Books upon their Country Friends; I was the last Month at Melton-Mowbery, 
(The Quaker's Bookseller in George-yard.)  in Leicester-shire, where one Thomas Earl, a Quaker, dwells; and he told me that Thomas Northcot sent him some Books, wrote against me, but he sent them back; Tho. Northcot sends them to him again; tells him, his Commission, viz, that the Yearly Meetings, Order was, that two of a sort should be sent to every Meeting: He returned them again, and would not be imposed upon; for which he is to be commended, and all such manly Men. However, by this we may observe, that their own People begin to be weary of their Books, and that the Press gins to be Burdensome, notwithstanding their public Purse, etc. Well, but to the Method,  
I know of no better Method to advise to: And to use myself, than what William Penn did once excellently; chaulk out; in his Book, styled, A Caveat against Popery, etc. which is, first, to show the Papists their Errors, as I have done the Quakers; next, to show their double dealing, viz. one thing to the World, and are indeed another to themselves, and their under Graduits; all which I have set forth as the practice of the Quakers, and lastly, call them to recant, and condemn them to their errors, before he will either take their words, for what they say, or trouble himself more with them, whose Methods I purpose to take; pray here W. Penn to (his late Friends,) the Papists, p, 5. Tho' to argue against a Tribe of Men, who esteem all reason carnal, and Scripture imperfect, might rightly be judged a mere beating the Air.— Yet, to prevent those who may be deceived, and if possibly to reclaim such as are; and lastly, to clear my own conscience, most of all in my Eye, etc.  
Now, how far my old Friends, the Quakers, resemhle Will. Penn's late Friends, the Papists, in accounting both Scripture and Reason, both Carnal and imperfect, I leave to the Judgement of all Christians, who shall read their Creed, and other passages in this Treatise, which I have fairly quoted, and kept to the sense of what they writ. Again, p. 3. of his Caveat, etc. They are grown so complisant, as none seem more exasperated at Persecution, than themselves [whilst the very Fathers of it] decrying the fierceness of some countries', [whose Incendiaries they were, and still are.] Nay for all their venerable esteem of the Pope's infallibility, they have not stuck to censure his roaring Bulls [though procured by their own means:] That many unacquainted with their practices, are ready to believe them what they say themselves to be; whose Moral is, to have two strings to their Bow, to be Ambo. dexter, and furnished with meanings, to suit the compass of all occasions.  
Now, As this was a most grand piece of Hypocrisy in W. Penn's, (now Friends,) the Papists, so it is the same in my old Friends, the Quakers, of which for these three Instances of his: I could give Thirty, had I room to enlarge. See p. 78. to the end of this Treatise, to avoid repetition: Next for his method, a Caveat, etc. p. 35. To conclude, If we would not receive a Thief until he has Repent; let the Papists (yea, and Quakers too) first recant his volumnious Errors, not known in Scriptures; nor ever heard of for 300 (nay, respecting the Quakers, we may say 1600) Years together after Christ, etc.  
And altho' I do not approve of all W. Penn hath writ (who sometimes have writ against Popery so warmly, as no Man did exceed him; yet when 'twas like to be Rampant here, his Applause thereof was too apparent) yet in this case, I like his method, and do intent to abide by it.  
Object. But some may say, if their Tenants be thus bad, as their own Books sets forth; would it not be a proper Method to go to their Meetings, and there to make it manifest to, and before their young Disciples.  
Answ. I sent a Letter to them, sometime in July last, of the same Import; and though I have a Propriety in their Meetinghouse, as set forth, p. 51. yet they not only refused to grant, that I might freely come; but in that they have their Religion, as they call it; established by Law, as they Dream; they gave me threatening words, etc. An Abstract of the Letter, they sent me, is as followeth, viz.  
FRAN. BUGG.  
Thine received, I conceive, that neither thy Twenty Pounds in the House, nor the Covenant with our Friends, dated, 1688. will justify thee for taking up the time, (by us set apart to worship God:) In controversy; either as a Subject under the present Government, or as a Christian: For darest thou say, that the Settlement by Law of an undisturbed worship to all Dissenters, is not good and commendable, and that a penalty upon the Violators thereof is not just. Francis, beware of such consequences, and disturb our Meetings no more, lest such thy pretended Vindication, proves thy great disadvantage, both as a Man, and as a Christian, etc.  
To which, I returned this Answer.  
Joshua Bangs,  
I dare not say, but that a Settlement by Law of God's worship, is good and commendable. And I am glad you so deem it, and begin to own your Establishment by Law; though I must tell you, that yours is rather indulged, than established, and you stand upon your good behaviour: And as to your second Proposition, (i. e.) That a Penalty upon the Violators of it just: I agree with you also; but withal, I must tell you, that neither that Law, that thus settle and establish you (of which you make a great boast) nor yet your Licence either doth, or can take away my Right in the Meeting House, etc. But if you, according to your new Opinion, did always account it commendable to have God's Worship established by Law, and a Penalty upon Violators of it is just; do not you therein condemn your Brethren, whose ancient practice was frequently to disturb the established Worship of God: And do you not therein justify the practice of such as Whipped, Stocked, Imprisoned, and Fined your Brethren for violating and disturbing such a Worship, so established by Law: Yea, you acquit them of the Sin of Persecution, with which you formerly charged them: but now you begin to threaten me to beware of the consequences which may fall on me, both as a Man, and a Christian, etc.  
By which Letter from Josh. Bangs, 'tis plain what they would be at, had they Power; which, God grant they never may: But if they had, so long as my property in the House remains, so long God permitting me Life and Health, I shall at times visit them, in order to show them their Errors, still resuming my frequent Challenge: That if they will give me a Month's notice, I will meet any four, six, or ten of their ablest Preachers, in Milden-Hall, and prove them guilty of the Errors in this Book, laid to their Charge.  
Thus (Noble Bereans) have I finished my Epistle to you, in which I have truly and fairly stated the Quakers Creed, shown the way how to deal with them; and by their recited Letter, what they would be a●, had they Power; so that unless they publicly recant of their Errors; and under the Hand of six, or more, of their Chieftains, condemn their pernicious Principles, have nothing to do with them; beware of their gilded Pills, and remember Ireneus 's saying, Whilst Heretics speak like the Faithful; they not only mean otherwise than they say, but clean contrary; and by their Tenants full of Blasphemy; they destroy the Souls of those, who with their fair words, suck in the Poison of their foul Opinions: See his third Book against Heresies, etc. and now shall conclude with these words I writ in 1668. viz.  
To write no more, I long since did intent,  
But none but God knows now when I shall end:  
For still I find, when I think all is done,  
As much to write, as when I first begun.  
Sept. the 7th. 1692. Francis Bugg.     

The Contents of this Book.  
IN the Epistle to the Bereans; the Christian Creed, the Quakers Creed: Remarks upon them, and a Method prescribed to deal with the Quakers.  
In the Introduction, the Quakers against the Quakers; Martin Luther's Resolutitn, and Dr. Barns his Example pursued; desiring to read both sides.  

THE Quakers Proposition to dispute. page 2  
Twelve Errors charged on the Quakers Doctrine. p. 3  
Separation from the Quakers no Apostasy. p. 8  
Archbishop Cranmor once mistaken in the Papists. p. 12  
Hugh Latimer once mistaken in the Papists. p. 14  
Martin Luther's Humility manifested. p. 14  
The Quakers deny Christ. p. 16  
Dr. Barns, Martin Luther, and John Bradford's Confession of Sin. p. 18. 19  
The Name Christ, the Quakers attribute to themselves. p. 20  
The Quakers make their Writings Equivolent to the Scripture. p. 21  
The Quakers render the Scripture uncertain and fallible. p. 23  
The Quakers and Papists agree in not reading Scripture in their Worship. p. 24  
The Quakers not Addressing, nor Praying for King William, and Queen Mary. p. 27  
The Conference between F. B. and G. Whithead. p. 33  
A large Quotation of Dr. Barns against Imposition. p. 37  
G. Whitehead's Narrative confuted. p. 50  
F. Bugg's property in their Meetinghouse maintained. p. 51  
Sam. Carter's Sufferings: a Shame and Trick. p. 55  
A Challenge proposed, about Wives against Husband. p. 57  
The Quak. common Bankers, or Pursmongers. p. 61  
Thom. Ellwood's Confession, that their Ministers take Money. p. 64  
The Quak. preach for Money, Hirelings amongst them. p. 62  
The Christian Quak. Creed differ from the Foxonians. p. 69  
Mr. Archer's Query, which Silensed G. Whitehead. p. 74  
As the true Prophets bear witness to Christ, Acts 10. 39 to 43. so do the false Prophets, with one Mouth, bear witness to G. F. p. 78    

An ERRATA.  
Redar, My distance from the Press, and other Accidents, have occasioned some Errors in this Treatise, both in points, Letters in spelling, and Words, the most material whereof are here noted, which thou art desired, both to Excuse and Correct.  

The Introduction.  
Page 1. line 18. for lote, read late, p. 1. l. 25. for thus, r. the. p. 2. l. 10. for Rolick, r. Pollitick. p. 2. l. 14. for surely, r. sorely. p. 2. l. 23. for Cuter, r. Cater. p. 3. l. 24. for stroke r. strike. p. 4. l. 27. for bids Command, r. Bids or Command. p. 4. l. 35. for this r. his. p. 4. l. 36, for as craved, r. and craved. p. 6. l. 40. for Quadratus Volume, r. Quae Unmasked. p. 5. l. 33. for pole, r. pale. p. 6. l. 44. for Ludam, r. Ludum. p. 8. l. 24. for first, r. false. p. 9 l. 13. for be no. r. be more. p. 9 l. 14. for the, r. by the. p. 10. l. 10. for matter, r. Martyr. p. 12. l. 6. so a Rinn, r. Rind.   

The Book.  
Page 2. line 6. for at every, read at any, p. 2. l. 23. for race, r. foot, p. 2. l. 28. for discorded, r. discovered, p. 3. l. 31. for Raiment, r. Garment, p. 6. l. 5. for Quak. Chal. p. 6, r. p. 3. p. 8. l. 28. for either, r. either by. p. 10. l. 32. for omnis, r. omnes. p. 18. l. 36. for stratched, r. stretched, p. 22. l. 34. for rind, r. Rind. p. 23. l. 8. for Imposture, r. Imposter. p. 25. l. 13. for proclaim, r. practice. p. 25. l. 18. for Advice of, r. A device of. p. 26. l. 2. for Pologitico, r. Pologetico. p. 26. l. 20. for Apostate, r. Apostasy. p. 40. l. 13. for different, r. indifferent. p. 42. l. 36. for mundam. r. in mundum. p. 43. l. 14. for Audland, r. outland. p. 45. l. 13. for S. B. r. F. B. p. 45. l. 15. for make, r. made. p. 45. l. 27. for transcribe, r. subscribe. p. 45. l. 34. for freely, r. fairly. p. 50. l. 10. for as, r. at. p. 51. l. 18. for the forth r. near the fourth. p. 53. l. 32. for Defame, r. Defamer. p. 53. l. 32. for Dornham, r. Downham. p. 66. l. 18. for the primer, r. A primer. p. 73. l. 9 for And mere, r. And that for mere. in l. 10. for And the, r. And taught.    

Advertisement. Several Books, wrote by the same Author, and Sold by Mr. Gwillim, in Bishopsgate-street, against the Great James, Bookseller, in London, viz.  

The I. Entitled, De Christiana Libertate, etc.  
The II. The Painted Harlot both stripped and whipped, etc.  
The III. Reason against Railing, &c,  
The iv The Quakers detected, etc.  
The V Innocency vindicated, etc.  
The VI Battering Rams, against New Rome, etc.  
The VII. One Blow more at New Rome, etc.  
The VIII. New Rome unmasked; and her Foundation Shaken, etc.    

THE INTRODUCTION.  
Friendly Reader,  
HAving already wrote several Books against the Errors and evil Practices of the People called Quakers, and finding their Answers so Evasive and Remote from the Point in Question; so filled with Railing and Abusing Language, Equivocations, Pervertions and Forgeries; That were it not to make a further Discovery of their dangerous Principles which are very Pernicious to the Christian Religion, I should rather choose to be Silent; and bear all their Reproaches, Slanders, and Scandalous Defamations, with which their Books are filled: Then to trouble myself or my Reader, with any Reply to their Contentious Pamphlets, 
For though G.W. charges me to be Contentious, yet he hath Wrote Three Books against me to my one, against them viz. in nine months' time.  especially Considering that by several Books already Extant, they are very much unmasked: And their Vizard in a great measure is taken off; particularly by that Excellent Book Entitled, The Quakers Unmasked, their Double Dealing and Falshartedness Discovered, etc. in Quarto, Printed Anno 1691, which doth Amply set forth their Temporising: As well as their Writing and Printing against the Presbyterians and Independants for being engaged in the Lote Wars in the most Revengful and Aggravating Terms their Pen could Express: Notwithstanding they themselves were equally concerned with them in the same Cause and Quarrel, Exhorting, and Encouraging Oliver his Army and Officers: Not to leave off till they had set up their Standard at the Gates of Rome; let your Soldiers go forth said they, with a free and willing Heart, that you may Rock Nations as a Cradle 
* Bat. Rams p. 5. and the Qua. Unmasked, p. 5, 6, 7. .  
Thus next Book I refer to, is that Entitled, A looking Glass for the Quakers in two Columns: which sets forth their two fast Practice in writing against the Papists when under, and on their behalf when uppermost, viz. in the Reign of the Late King James, etc. both which Books are Sold by Mr. Gwillim Bookseller in Bishopsgatestreet, and stands unshaken by their Answers: And remain firm Testimonies against their Temporising, their turning with the Times, their Base Insinuations against others more Righteous than themselves, etc.  
The next Book I Refer too, is that of mine Entitled, Battering Rams against New Rome, etc. And that Entitled, The Painted Harlot both Stripped and Whipped, etc. The first reciting Ten Instances of their deep Hypocrisy; which they have not been able to confute. The Second discovers the Imperiousness of their Ministers, and the mischief of their Impositions, who in the Year 1675 made an Un-Scriptural Law, or Ordinance, at their Yearly Meeting, that their hearers should constantly meet: And Neither forsake nor Remove, nor Decline their Meeting, like Worldly, Fearful, and Rollitick Professors. And they themselves Refused to stand in a like suffering Capacity with them: By telling their Names and Habitation, 
See Paint Harlot p, 5.  insomuch as that in the loss of 13550 lib. Odd money their Ministers never lost 50 lib. But this Book did surely vex these Mediantes, for it touched their tender part; as Erasmus once said of the other Monks; and to be Revenged on me they Printed and Exposed me to be an Informer; though at the same time they knew me to be no such manner of Person: But so far from it, as that they knew me to be one of the greatest sufferers by Informers in all these Parts; yet such was their Implacable malice that they therein followed the Example of the Jesuits whose Moral is, That it is no Sin to destroy a Man's Reputation, &c, See Jesuits Moral P. 347. with many other. gross Lies and Slanders, 
And this at such a time when the Name of an Informer was so odious, that it was in danger of a Man's Life to be known to be an Informer in some places, etc.  upon which I went Sept. 83. to S. Cutor and G. Smith, who both refused to own what they had Writ: I also offered on the Forfeiture of a 100 l. to prove them Liars in divers Cases; so when they would neither own their Books nor accept of my said Proposition; I than went to their Public Meeting at Mildenhall the 21st. of October 1683; and there complained of their Ministers unchristian proceeding, and desired a Certificate under their hands, who had known me many Years; which they gave me very readily, as followeth, viz. Whereas there is a Book put forth by Samuel Cator and others: Wherein our Ancient Friend Fran. Bugg is called and often Termed Informer, and we knowing what an Informer is: According to common Acceptation, and that he is clear of their Practices; and not only so, but one of the greatest Sufferers by Informers in all these parts; and also in Remembrance of his Labour of Love, and great Exercises for the Truth's sake, we can do no less then signify our dislike thereunto; and Testify against the said Treatment, as not being of Christian Tendency 
† Then 'tis of an Antichristian Tendency to be sure. . With much more to the same purpose too large here to Insert.  

The Quakers Testimony against the practice of their Ministers, &c,  Here followeth the Names of the Quakers who gave me the said Certificate, and set their hands to it publicly, which gave the Design of Jos. Bangs and his Confederates such a Stab; as that Amb. Friend, Tho. Brewster, and a few others of G. F. party turned Pale being troubled, not only at the Certificate, but also at the Verbal Testimony they gave against their Antichristian practice, viz.  

Tho. Bird.  
Jos. Ellington  
John Thrift  
Will. Rolf  
Will. Belsham  
John Poell  
Will Tailor  
John Kittson  
John Harvy  
Robert Suckerman  
Will. Howkins  
Jos. Mason  
Ja. Mason  
Fra. Suckerman  
Sarah Bird  
Margaret Belsham  
Fra. Foulkes  
Sarah Holton  
Eliz. Root  
Eliz. Thrift  
Eliz. Rolf  
Rachel Ellington  
Margaret Hattly  
Darcus Abbot  
Katherine Handslip  
Anne Hibble  
Sarah Bird jun.   
And for more of this see my Book Entitled, Reason against Railing, and Truth against Falsehood; Being a Conclusive Postscript to my Book The Painted Harlot, etc. Wrote 1683, which is this day, as hardy as they are, they have not Answered. I say, these with divers other Books wrote by myself, Thomas Crisp. W. Rogers, and others, by which their Errors are displayed, and their Hypocrysies unmasked, I refer the Reader too: By which, together with what followeth, they may be seen in their proper Colours; and manifested to be as great Dissemblers, Deceivers and Deluders, of the People as any Age, since Noah's Flood ever produced.  
And therefore, Good Reader, if thou wilt Examine our Do, I beseech thee, To search and prove what hath been wrote on both sides, and judge uprightly, and do not suffer thyself by shows and shifts to be beguiled; for what man will seem to deal so plainly as a Juggler; he will struck up his Sleeves, and make bare his Arms, and open his Hands and Fingers, and lay all things before thee, and bid thee behold, and then thou will think him to be a good plain Man, and marvel thou shouldest possibly be Deceived, and yet indeed his whole Skill and Design is nothing else, but to deceive thee and the more simply and plainly he would seem to deal, so much the sooner he will deceive thee; otherwise he were no Jugglar: Thou shalt think thou seest all, and yet seest nothing: then thou shalt think thou feelest it sensibly with thy fingers; that thou holdest it fast, and canst not lose it; and yet shalt open thy hands and find notheng, so easy a thing it is to enveagle thy senses.  
Tell Geo. Whitehead, that 'tis a piece of Hypocrisy to pretend, that it is not Lawful to fight, and to make his Disciples believe so, and yet at the same time encourage O. Cromwell his Army, and Officers to Fight, saying, Oh, Oliver Cromwell! Thou shouldst have Invited all Nations upon Earth that are against Popery. to come in and join with thee against Popery, Let thy Soldiers go forth with a free willing Heart, that thou mayst Rock Nations as a Cradle. Thus saith the Lord, I have chosen thee, O Cromwell amongst the Thousands of the Nations to Execute my Wrath upon my Enemies, 
See Bat. Rams p. 3.  and give them to thy Sword, with which I fought for the Zeal of my Name: Oh Oliver! hadst thou been faithful and thundered down deceit, the Hollanders had been thy Subjects and Tributaries, and Germany had given up to have done thy will, 
See Qua. Unmasked p. 6, 7, 8. the great Column.  and the Spaniard had Quivered like a dry Leaf; thou shouldst not have stood Trifling about small things, Sober men and True Hearts took part with thee, Oh take heed and do not slight such least thou weaken thyself: And do not disown such as the LORD hath owned, thy Dread is not yet all gone, 
This is in the present Tence and of the Imperative Mood, which Bids and Commands,  nor thy Amazement; Arise and come forth, for hadst thou been Faithful thou shouldst have Crombled Nations to dust, etc. With much more to the same purpose, Encouragement enough to Fight.  
I say, Is not this Great Hypocrisy to make their People believe that Fight is unlawful for Christians, and yet at the same time to Exhort, Excite, and Encourage Oliver, his Army and Officers to Fight, and not to leave off till they had set up their Standard at the Gates of Rome.  
And yet to Salve this; and to make his Deciples believe (Jugglar like) that there is no such Mateer 
See his Book Imronecy Against Envy. p. 9 , he says, the words have Incited and have Chosen: relate former simes, he shows his Scholarship in that, the Word have is the sign of the Preter, Perfect, Tence, which denotes the time past, but this Cuning shift will not do, for their words, Arise and come forth are in the present Tense, and of the Imperative Mood, which bids command, yet thus much we may Learn from hence, that in the same Book p. 7. In his Answer to my charge, that they neither make Confession of their Sins to GOD, nor ask Pardon for Christ's sake, he hath this passage for Answer; viz. We have done it unfeignedly viz., the Word have must have its true Grammatical sense, and then he means he did make Confession of Sin, and ask Pardon for Christ's sake, when he was a Boy of Eleven Years of Age, when he learned his Christian Catechism for the word have in G. Ws. sense, and construction does signify the time perfectly passed, but in this next let him acknowledge hat he hath made such Confession as craved such Pardon 
If he should say, he did, or that it is their practice, his People would witness against him as a Liar; for upon their principles of Perfection, and Infallibility, it is impossible for him or them to make such a Confession and ask such Pardon. , since the year 1654., when he came forth in the Ministry, as he pretends, and then he says something.  
Again, When the Author of the Book, The Qua. Volumn, etc. recits part of their own Declaration, viz. We have chosen the Son of God to be our King, and he hath chosen us to be his People, and he might command Thousands, and Ten Thousand of his Servants at this day to Fight in his Cause He might lead them forth and bring them in, and give them Victory over all their Enemies, and turn His Hand upon their Persecutors, neither can we yet believe that He will make use of us in that way: Tho it be his only Right to Rule in all Nations, and our Heirship to Possess the utmost parts of the Earth, but for the present we are given up to bear and suffer all things for His Name sake.  
Which is a plain Demonstration, that when they gave forth that Declaration, they did not know but God would make use of them in that way, though they did not as yet believe he would, but that for the Present they were given up to suffer, etc. Oh, but says, G. W. this Particle Yet is not rightly Construed, they have put ad huc for tamen, when 'tis as plain as Possibly it can, that according to our usual Dialect, and according to the Grammatical sense too, that the word yet, relates to time, and ought not to be rendered tamen; viz. Nevertheless as is more evidently made appear, in a Printed Letter to E. S. Esq; Styled Some Remarks, etc. p. 4. to which I refer the Reader.  
Well might Christ say, Woe be to you Scribes and Pharises, and Hypocrites, which strain at a Gnat and swallow a Camiel: 
Mat. 23.  For they have taught their People to be so stiff and Stout 
* I once was one of them, but I thank God I am escaped their Snar, and perceive their Juggles; and do now abhor their deep Hypocrisy, etc. , as that they will not pay their Assestments to the Trained Soldiers, and that under a pretence that it is not lawful to use, nor yet to contribute towards the use of a Carnal Weapon: And yet at the same time they have, and can pay to the Royal Aid, Tax, and that of carrying on the War against the Dutch, and carrying on the War against the French: As if it was not as great an evil, to pay towards an actual Offensive War, as to pay towards the sending out our Trained Solders for the Defence of our Nation.  
Not granting either to be an evil when there is just cause for it. But I mention this to show how our Pharises Strains at a Gnat and Swallows a Camiel. For of the Two an Offensive War is not so necessary as a Defensive War.  
Good Reader, These are the People that exalt themselves above all other Professors whatever, reckoning all save themselves to be of the World, out of the Truth, Heathens, Apostates, and without the Pole of the Church, and themselves the only People of God; and that they, and they only are in the Truth, and for distinguishing themselves from others, they have taken up some singular Observations; as, saying thou not you to a single Person, calling no Man Mr. but John, Thomas, William, etc. and the like, not that I thank you for any kindness, but I receive thy Love; not carrying the Feet but the Head foremost of their Dead; they condemn the Courtesy of putting of the Hat, to any others, though of their Apprentices they exact it to themselves 
* This Piece of Hypocrisy, I testified against more than 16 Years since (which was before S. Cater, and I did differ about his fine) by Letter to their then Yearly Meetings. . In short, they affected singularity in most things that are Customary in England; how Innocent soever, now I would ask my Reader, what of real Virtue or singular Goodness is in these things; suppose the whole world did observe them, would they be at all the better for it? However by these things they have cut off all others, how Religious and Sincere soever. Read the Quakers Unmasked, etc. p. 26. And there you shall see, that their great Prophet G. Fox, believed himself to be in a State beyond the First Adam that fell, and in the State of the Second Adam that never fell; that his very Marriage was above the State of the First Adam in his Innocency: In the State of the Second Adam that never fell, and that he never fell nor changed. That he had Power to bind and lose whom he pleased, and much to the same purpose.  
The next thing I shall observe to the Reader is, whereas they have often Called, Printed, and Exposed me, a Contentious Apostate, a Self condemned Apostate, etc. That I have endeavoured to avoid Contention, and that I am not what they represent me, I must divide these Two charges, viz. Contentions, from a Self condemned Person, which last I Reserve to speak more fully to in the body of the Book, since 'tis only a finer and softer word for a Heretic; and therefore though at present they have not power to do much mischief, yet they have Malice, they have Envy, they have False Glossing, they have the Art of Forgery; they can Invert, Pervert, Wrist, Amuse, and Abuse their Reader: And by keeping behind the Curtain they can misled wise Men, for they have their Evasions; their Equivocations, their Mental Reservations, viz. Only let forth so much at a time, as that the unwary Reader would take them to be plain, simple and well meaning; and that they had no Skill in the Art of Juggling. But if you mark well what I say, you shall find that they can pretend to meet to Dispute their Opposers, Priests or Professors; and for that Reason too, that Truth may be manifest, and Error denied; disowned and rejected; But behold they mean no such thing, it is far from their Intention, as anon will appear they can call all the Doctors and Scholars in Europe out of their Holes, Dens, etc. As if they themselves were ready to come forth into the Field with their Slings and Stones and Bags; but alas, 'tis but like the Jugglers striking up his Sleeves, and making bare his Arms. And the like I say, tis what they never mean, for 'tis impossible to get them out of their Holes, Dens, and Lurking places, where they lie Skulking to deceive the People: Thus Reader, you see they have got the Papists Tools, and Implements, I know of nothing wanting but the Law on their Side; and therefore, I am concerned to Vindicate my Christian Reputation from their Malicious Charge of Self condemned Apostate, and with Dr. Martin Luther say, 
See M. Luther Commentary upon Gall. p. 51.  viz. Wherhfore GOD Assisting me my forehead shall be more hard than all men's Foreheads; here I take upon me this Title according to the Proverb, Cedo nulli, I give place to none; Yea, I am glad with all my heart to be called Rebellious [Contentious] and Obstinate; and here I confess, I am, and ever will be Stout and Stern, and will not one Inch give place to any creature; Charity giveth place, for it suffereth all things, believeth all things, hopeth all things, but Faith giveth no place; yea, it can suffer nothing, according to this Ancient Verse Non patitur Ludam fama sides occulus, that is Man's good Name, his Faith, his Eye, will not be dallied withal; wherefore a Christian as touching his Faith, can never be too stout, neither must be Relent or give Place, no not the breadth of an hair.  
Thus Reader, you see Martin Luther's opinion that a Man's good Name is not to be dallied with all, as well as his Faith, nor yet his Faith no more than his Name; And as it ever was the Papists practice to fix some ill Name upon the Martyrs, and to Cloth them (as the Heathens of old) with Bear's Skins, that their Dogs might fall upon them and worry them, the more fiercly; so hath it been the practice of New Rome, witness the Names that G. W. and his Brethren have given myself, and others 
* De Chr, Lib. p 15: , but as Luther was tender of his Name and Ready to Vindicate his Faith and Christian Profession from the Infamy of the Papists slanderous Tongue, so I hope to follow his steps therein, and also to show that I am not Contentious in the sense G. W. Represents me, as may appear by a Letter I sent him an Abstract thereof is as followeth, viz.  
To George Whitehead these.  
GEorge, I have seen your Book, The Contentious Apostate and one Blow, etc. wherein I find you so false and unworthy, as that your Brother Rudyard does not exceed you, Oh George, did I once think (when I visited you in Norwich Goal, Anno 1660) to find such Fruit from you, I tell you nay, I had then better thoughts of you. George are you not ashamed to pertend that God the Righteous Judge knows the Integrity of your Soul, viz. That you have sought Peace in the way of Peace, and for a quiet Composer of Differences 
See his Book, Judgement Fixed, etc. p. 356 . (And do you not blush to tell God in this your Printed Prayer, that you are endowed with a Spirit of Righteous Judgement, etc. And yet in the same Book justify your Brother Rudyard (Samuel Cators Lawyer) in a most abominable Lie; And in this book The Contentious Apostate, you tell the World that I, and my Company, were in the Gallery, where your Ministers usually sit when you came in; Although there was not one Man of my Company with me in the Gallery as Hundreds can testify, (with many other Gross Lies, etc.) with what Conscience can ye then appear in Print so wretchedly false, and thus Appeal to God the searcher of the hearts; well Notwithstanding this, and all your former Provocations, Lies and Slanders, yet if S. Cater, G. Smith, Jos. Bangs and yourself will meet me at a convenient place, and Retract what you have Printed that is false, and which you cannot make appear to be true 
* Mark the Condition and the Equality of this Proposition.  I do promise to cease all further Prosecution, whether by Print or otherways, and that not for your sake, who (as you have said in Print) neither Consult Events, nor Fear Effects 
† See his Introd. to Judgement fixed, etc. ; but for the sake of the well meaning (though misled People) Amongst you, for you, like Abner have raised the War, and have been the chief Instrument of the Young men's thrusting each other thorough, but will not with him say, shall the Sword devour for ever? Nor yet seek Peace in the way of Peace, according to your pretences and that to Almighty God, but through your Cunning and Malicious Craft, thinks to wound Asahell, but he pursues you more warily, and desires no weaker Adversary notwithstanding all your weapons of War. And your boasting, Goliath like, Thus I leave this proposition to you, and give you Fourteen days to consider of it, to prove whether you mean as you say, viz. to seek Peace in the way of Peace.  
Fra. Bugg. Sept. 13. 1691.  
BUt instead of Answering this Equal Proposition; about a Month after I saw his Third Book in Print, Stilled, The Conten. Apost. Recharged, etc. which after I had read and considered, I drew up certain Principles of theirs, 
This is the Third Book G. W. wrote against me in Nine months' time, which renders him the Contentious Makebate.  Collected out of their own Books, as at large in the First Chapter following, which upon the 22 day of November last, I carried to their Meeting and their told them, that I had Received another book of G. Ws. against me which I could prove first in divers parts: yet if G. W. or any four of their Preachers would appear in Vindication thereof, I with the the like number would meet them, and prove them: First Errors, and very pernicious to the Christian Religion. And Secondly, That it is no Apostasy from the Christian Faith to separate from a People who are Erred so manifestly from the Faith once delivered to the Saints: and that they might be prevailed with all to come out of their Holes, Dens, and Lurking places, to dispute according to their own Proposition, in the Epistle of Edw. Burrous in the Front of his works in Folio, where to any man's thinking they seem ready to Dispute, they strikis up their Sleeves, they make bare their Arms, they open their Hands and Fingers, and life up their Voice, and say, come Priest, come Professor 
* See the first Chapter following.  We would gladly be made manifest to all the Worlds, that we may freely give as many of the Wisest and Ablest of the Priests and Professors, a meeting, for to Dispute at any place in England; and upon this we will engage with them, and with any of our Enemies of what Sect and Profession soever, to the Intent only that Truth may be Manifest and Embraced, and Deceit and Error discovered, and denied, let them appoint time and place, and proffer terms at their own pleasure, etc.  
Now Reader, what could be said more, what could be said plainer, and to one's thinking, we have them fast enough, but behold all this is to deceive, and Inveigle thee into a belief of their Simplicity, Plainness, and Integrity, when alas, they mean nothing so! they design no such Plainness, 'tis but a Shame, a Trick to dazzle thy Eyes and to deceive thee; and this I shall prove to their shames, viz. I took certain of their Principles in Print, out of their Books. And upon the 22th. of November 1691 carried them with an Abstract of the recited Epistle, to their Public Meeting; and there Read the Charge, Read my Challange In the words of their own Proposition, to the intent that if they would have answered my Challange and Dispute the Points according to their said Proposition in their Epistle, the world should never have seen them; by all which 'tis plain that I have not been Contentious in the sense G. W. would represent me; as also it may appear the recited Letter to G. W. Dated September 13th. 1691. But if contending for the Faith once delivered to the Saints, and against the Errors of the Times be a Crime, I will say with David, I am resolved to be no more Criminal; and thereing follow the Example of the Christian Raco, and that it is so, would farther appear, if all my Charges, Challenges, Querry's, Protestations, Allegations, Impeachments, Appeals, Propositions, Remonstrances, Speeches, Passages and Letters, which from time to time, I have wrote upon this foot against their Illegal, Arbitrary, and Tyrannical Usurpations, Erroneous Principles, and Dangerous Tennets: I say, as it would show with what great Cost, Labour and Travel, I have herein Discharged my Duty; so if they were made Public, they would declare to all the world, that I have not been vainly Contentious, as George Whitehead in his three last Pamphlets would represent me.  
I Remember that when their Predecessors the Papists charged Dr. Barns the Martyr with Apostasy, Blasphemy, and many other Crimes, he offered the Popish Bishops this fair Proposal, viz. 
* Dr. Barns Works P. 216, 217, 218.  As for me I do promise them by this present writing, and by the Faith I owe to Christ Jesus; and by that fidelity I own to my Prince: That if they will be bound to our Noble Prince after the manner of his Laws, and after good Conscience, and Right, that they shall do me no Violence, nor Wrong; but Discuss and Dispute these Articles and all other that I have written— Then will I present myself to our most Noble Prince, there offering myself to his Grace: And I will either prove these things by God's Word, against you all, or else I will suffer at his pleasure, whom the Father of Heaven preserve in Honour, Amen. And if you refuse this Condition, then say, that you are neither good nor charitable, for I dare say, you can desire no more of a Christian Man.  
Thus this Good Man who was Hampered and Perplexed with this Popish Crew, who would Accuse but not Prove, who would Bragg and Boast of their Skill, of their Learning, of their Religion, and of whatever they held, let it be never so Erroneous, but let this Good Man offer what Terms he would, tho' never so just, never so reasonable; it is all one: He could never get them out of their Holes and Dens, and Lurking places: And how agreeable to the method of these Protestants, 
See my Books in print, viz. de chr. Lib. etc. and the Painted Harlot, etc. and Reason against Railing, etc.  hath my Propositions from time to time been, I leave all to judge, who shall read what I have from time to time wrote; which to incert here, would be too tedious: And how like the Papists my Adversaries have showed themselves to be in all their shift and evading, declining and rejecting all my offers, though in their own way, and in the words of their own Proposals, etc.  
Well, hear this Matter once more on this foot, and how he supplicated the King's Grace, That he would be pleased to hear the Matter disputed between the Popish Bishops and him; for he desired nothing, but that truth might be manifested and embraced, viz. Most Gracious and Mighty Prince, God hath set your Grace in the same Honour and Dignity, that you by God's Ordinance ought to defend those Men that are oppressed wrongfully; wherefore humbly and meekly, and in all lowliness and reverence, I beseech your Grace to minister unto me Gracious Justice, and let me be heard Indifferently, 
* But this the Papists, and this New Rome, could never abide.  whether that I justify my cause, with Learning or not; if I cannot justify it, your Grace is a Minister of Justice, I will refuse no manner of pain that shall be due for my Transgression. Wherefore once again, with all meekness and lowliness, in the way of Charity, and in Christ's Name, and for his sweet Blood sake, 
* How this poor Martyr pleaded, to have his cause openly and publicly heard betwixt him and his Adversaries.  that he shed for your Grace; yea, and also by virtue of your Authority, that God hath given to you; I do desire and require of your Grace, Audience and justice: I and my Parents be your natural Subjects born:— Wherefore in my Name, and in all our Names (for all they are rebuked in me) with all Meekness and Reverence I beseech your Grace of Gracious Audience, and favourable Justice: this thing, I trust your Grace, will not deny me, nor yet take any displeasure against me, your poor Subject, for thus requiring, for I have none other Prince, nor Lord to seek unto here on Earth, but unto your Grace only: Nor can I come to any charitable and, with my Adversaries; wherefore I am compelled by extreme violence, thus to complain unto your Grace; for my Name and Fame, and Estimation, and all things that belong to an honest poor man in this world, 
It is, and ever was the practice of the Papists, and this New Rome, to detract and take away the Name, Fame, and Estimation, which their Opposers had, thinking thereby to uphold their own Cause.  is taken wrongfully from me hereby, and have been by the space of Nine or ten years, which is no small time, compelled to live in misery, and obloquy (or Scorn) etc.  
Thus, Reader, you see how importunately this innocent Martyr pleaded to be heard; in defence of his cause, with respect to his Religion, which the Papists reckoned heresy, which is a self-condemned Apostasy, or falling knowingly and wilfully from the Doctrine of the Christian Faith, as Julian did: 
* To this Julian did they compare me in divers Letters, sent to me without any Name to them, but I have reason to think. Step. Crisp, the Author.  when alas he kept the Faith, and only separated from such as had erred concerning the Faith: But however, all his Endeavours proved fruitless, for he could not get Audience, he could not get them out of their Holes and Dens, though he pleaded never so much; first, for Christ's Name sake, for his sweet Blood sake, that was shed upon the Cross: And secondly, for his own sake, for his Kindred and Family sake, whom he found slandered in him; by them who took away his Name, Fame, and his Estimation. And why did he thus Humbly and Reverently plead, and beg of his Prince this favour? you see it was that the Truth and Equity of his cause, might appear; that his Name and Fame, his Estimation and Reputation in this World, both as a Man and Christian, might not be blasted by the slanderous Tongues and Pens, of the malicious Papists, who then (as their offspring now) studied how they might blast the Name, Fame, and Reputation of such as opposed them, and himself to live no longer in Obloquy or Scorn under the Name of Heretic, or a self-condemned Apostate, as he had for Nine or Ten years together; In whom also he found his Family and Kindred rebuked, and under some reproach for his sake; and he no way able to clear himself, unless his Prince would grant him Audience.  
And as this was his case; so have I found something of the same Nature from Geo. Whitehead, Sam. Cater, and the rest of that Tribe, who in most things, so far as their power reaches, follow the Track of the Papists: And for proof of what I here lay down, I must refer the Reader to my Book, Entitled, The Painted Harlot Whipped and Stripped, etc. and other Books of my Writing; where I have defended myself from the venom of their poisoned Arrows: For, first they printed me an Informer; as hateful a Name as was then in being: And when I obtained the Certificate before recited, and that they saw that would not do, than they call me in print, Beast, Dog, Woolf, Enemy of all Righteousness, Child of the Devil, Devil Incarnate, Fool, Novice, and what other ill-bred Language, their Tongues could invent. Then in my Book, The Quakers Detected, etc. I made them also ashamed of such Billingsgate-Language. And now the Crime they would fix upon me, is, An Apostate, A self-condemned Apostate, An Apparent Apostate, which are the worst of Names; and had they power to their Wills, I might justly fear the Fate which others met with from their Predecessors, the envious Papists. But as it hath pleased God to enable me to grapple with the Lion, 
* viz. Their Term Informer.  and the Bear, 
† That it is their railing Language, as Devil, Beast, Dog, Woolf, and the like.  so I trust he will enable me to overturn this great Philistine, I mean this Bulwark of theirs, raised against my Name and Reputation, I mean the charge of a self condemned Apostate.  
I have read of M. Luther's Resolution, Zeal, and Christian Courage against the Pope and his pretended Infallibility, and other holy Cheats, (saith the Historian) He charged the Pope not with Life, but with Learning; not with his Do, but with his Doctrine; not picking at the Rind, but plucking at the Root; not seeking the man, but shaking the Kingdom; yea, and charging him with plain Heresy.— And still urging and reducing things to the Foundation and Touchstone of the Scriptures, 
* See Fox's Acts and Monuments, p. 402, to 417.  opened the Eyes of many, etc.  
How far my weak endeavours may be said to bear the same Complexion with Respect to this People, I will not determine; but this I am sensible of, there is as much need now to unmask their Leaders, and to let their Hearers see their crafty Juggle, whereby they misled them, as there was in the days of Luther; and under a sense thereof, I am willing to lay out my Talon, assuredly believing, that though what I now write, may not prevail with their present Infatuated Disciples, yet both in this Age, and Ages to come; It will be a means to prevail upon the examining Bereans, even such as will search the Scriptures, whether what they hold and teach be according to them, yea or nay.  
Obj. But 'tis objected by G. Whitehead in his Third Charge in his Book, styled, The Conten. Apostate recharged, etc. p. 5, 6. That Francis Bugg is neither conscientiously a Religious nor Ingenuous in his writing, etc. for that he makes no conscience of writing malicious Lies, notorious odious Forgeries and Slanders to vilify and defame others, etc.  
And for particular instances to evince his charge, he citys sometimes four words in a line, then skips to another part of a line; taking a bit here, and a bit there, without the least demonstration or Convincing Argument.  
Thus he jumpeth and leapeth this way and that way, floating as a Ship without either Helm or Anchor, still showing himself like the Papists great Champion.  
Mr. Harding against Bishop Jewel, as you may read in the Preface to the Defence of the Apology of the Church of England, etc. where Mr. Harding saith: Mr. Jewel is the open Enemy of the Church; Mr. Jewel is worse than Ananias, that condemned St. Paul; Mr. Jewel playeth the part of Antichrist, Mr. Jewel is proud; Mr. Jewel is Lucifer, and serves the Devil; Mr. Jewel is a Forger, Mr. Jewel is a Liar, an Impudent Liar: Mr. Jewel most falsely corrupteth, etc.  
But as I believe, Mr. Jewel was clear of the Papists foul Charges; So have I been very careful not to  these People, or their Principles, much less to forge a Lie, (a thing I abhor) for truth is plain, and hath no need of such wicked acts to uphold it; and therefore good Christian Reader, peruse what is writ on both sides, endeavour to know the cause thoroughly and then judge uprightly.  
And if after a thorough Examination, thou dost not find that they pretend to have a Spirit beyond the Forefathers, and thereby know who are Saints, who are Devils, and who are Apostates, and that none need to give them discerning, or Judgement, but that by virtue of this extraordinary Spirit, they pretend that on all occasions, and at all times they are sufficiently furnished, etc. Then I have wronged them, and misrepresented them which would indeed be both disingenuous, and unconscionable. But if they do thus pretend, and set these things out as their principles in print, (and thereby deceive the simple, and by virtue thereof, and of the like prodigious errors) than I think it my duty, publicly to Reprove them, when all private means will not reclaim them.  
Again, If after a thorough Examination, thou findest that they deny the second person of the Trinity; that they do not own Him that was born of the Virgin Mary, that sat upon Jacob's Well, that was spit upon, smote with the Palms of their Hands, thrust a Spear into his Side; hanged on the Tree, wrapped in the Linen , Died, was Buried, and risen again the third day, to be the Christ of God: Then wilt thou see it high time for a Testimony to be born against such false and erroneous Doctrine, and dangerous Principles, which are Pernicious to the very Foundation of the Christian Religion.  
Again, If upon a thorough Examination thou shalt find that they set it forth in print as their principle; that the Name Christ belongs to every Believer as well as to him, that was born of the Virgin, as aforesaid. Then wilt thou find Christ's words fulfilled, who said, Mat. 24.5. Many shall come in my Name, saying, I am Christ, and shall deceive many, etc. I say when thou seest this their erroneous Principle, and considers that they reckon none Believers but themselves, thou wilt begin to see a necessity for a Testimony to be born against them, tho' they rail and rave, because thereof, like their Predecessor Mr. Harding: I say, when these erroneous Principles, and the Consequences of them come to thy view, thou mayest then consider, whether I have been vainly contentious, yea or nay.  
I know, if thou wilt observe G. Whitehead, and his brethren's Advice, they would (like their Elder Sister) have thee Read but one side, burn and consume such Books as rip up their Errors, for Error loves obscurity; they would have you believe as the Church, viz. as they believe, without any farther Examination, and to pin your Faith on their Sleeves: But if you obey, then know, that you are upon the Borders of Rome; let their pretences for their direction, and yours for your blind Obedience be never so fairly gilded, and curiously painted.  
And therefore, I beseech thee, and that for thy Soul's sake; search thou the Scriptures, as Christ biddeth thee: Learn to know the Will of God, as St. Paul himself adviseth thee; have pleasure in God's holy Word, as the Prophet David warneth thee, and thou shalt never be deceived: But be able to try all things, and inclined to hold fast that which is good: Which, that we may all do, is the Desire and Prayer of thy Faithful Monitor.  
MILDEN-HALL, January 12. 1691. Fran. Bugg.   

New Rome UNMASKED, AND HER Foundation Shaken, etc.  

CHAP. I. Showing that the forsaking the Quakers, is no error from the Articles of the Christian Faith.  
AS a Preface to what I have set forth from their own Writings, to be their Principles, I think it needful to incert the Terms upon which I offered to dispute with them, in order to prove them erroneous; and the rather, because I took them out of Edward Burough's Epistle, in the Front of his Works, which they printed in Folio; and in the Works of G. Fox, his Great Mist: etc. which I also left with the Quakers, at their public Meeting in Milden-Hall, November 22. 1691. referring them to Book and Page, out of which I collected their said Principles, giving them a Month's time to appear in their defence; that so, neither for want of time, nor yet the knowledge of the Books, they might plead a surprise, or that they had not fair dealing, etc. I also then did signify to them, that if they did not appear in their Vindication, I should print them: All this, like a fair Antagonist, I have done, leaving them without Excuse.  
And so gladly would we be made manifest to all the World, 
(a.) Deceit; for if so, you would have met, and not declined a dispute.  that we may freely and cheerfully, 4, 10, 20, 30, more or fewer of us give as many of the wisest and ablest of the Priests and Professors: A Meeting for dispute 
(b.) A very shame, your declining the dispute hath discovered you.  at every place in England, 
(c.) If so, why then at Milden-hall?  at what time, and for what continuance, as they shall ascribe and consent unto.  
And to dispute and controvert between us and them any such thing, and every such particular, 
(d.) Are not the following particulars of Moment for you to make out, if you can work a Miracle.  as shall be objected. That by such dispute, and opening of such causes, objected Full and Real, and total satisfaction may be given to the whole Nation, and every particular Member therein, 
(e.) If you indeed meant as you make show of in your boasting; why did you not appear and answer my challenge, defend yourselves, your Tenants and Principles.  otherwise let the Priests and Professors, or any of them: Object what they can against us in our Principle, Faith, Practice, and our whole Religion. 
(f.) That's a grand lie, spoken in deep Hypocrisy; for your guilty Conscisciences will not suffer you to meet.  And they shall have free liberty to give Proof and Reason for what they affirm and allege, and upon this race will engage with them, and with any of our Enemies, 
(h.) Another lie, spoken in Hypocrisy.  or what Sect and Profession soever, to the intent only that Truth may be manifest, 
(g.) What a plain Evasion is this? I know not what mental Reservation they had, or could have.  and embraced, and Deceit and Error discorded and denied. And let such, whether them or us, that cannot prove ourselves to be the true Church of Christ, nor of the true worship, and true Religion; but 'tis found to be in the error, and out of the Truth, let such deny their Religion and Church, and Renounce their Faith, and confess to all the World under their hands; that they are and have been deceived, and freely upon these Issues and Conditions, we will join Trial with them; let them appoint Time and Place, 
What are you not ashamed? Did I not appoint time and place according to your own Conditions and Proposals, this is as Hypocritical as G. Whitehead's seinged Prayer in his Book, Judgement fixed, p. 356, 357.  and proffer Terms at their own pleasure, etc.  
These Proposals of theirs having a fair countenance, I carried them, read them, and the Principles, as I have observed, which were as follows.  
And because they shall have no occasion to complain of any wrong, I shall in this Column set down their own words verbatim out of their own Books, quoting Book and Page. In this Column I set forth their Principles, unmasked in their Native Complexion, that they (as in a glass) may behold their own Tenets; and others beholding them, may be cautioned to be ware of them. 
1. The Quakers Books.  
1. Geo. Fox (his great Mist, p. 89. etc.) being charged that they pretended to a high pitch of discerning, of Knowing who are Saints, Devils, etc. made Answer: Here thou hast showed that the Quakers have a Spirit given to them beyond all the Forefathers (which we do witness) since the days of the Apostles in the Apostasy: And they can discern who are Saints, who are Devils, and who are Apostates, without speaking ever a Word.  
1. The Quakers Principles.  
1. We have a Spirit given to us beyond all the Forefathers since the Apostles days: And we know and can discern who are Saints, who are Apostates, and who are Devils, without speaking ever a Word.  
2. The Quakers Books.  
2. Judas and the Jews, p. 58. We need none to give us discerning or Judgement, Christ hath furnished us already, and doth in all occasions.  
2. The Quakers Principles.  
2. We need none to give us discerning or Judgement, Christ hath furnished us already, and doth in all occasions.  
3. The Quakers Books.  
3. A Question to the Professors, p. 33. viz. Now the Scriptures do expressly distinguish between Christ and the raiment which He wore, between Him that came, and the Body in which He came, between the substance which was vailed, and the Veil which vailed it, Lo I come, a Body hast thou prepared me. There is plainly He, and the Body in which He came. There was the outward vessel and the inward Life. This we certainly know, and can never call the bodily Garment Christ. And his flesh is a figure, etc. says G. F. Saul's Errand, p. 14.  
3. The Quakers Principles.  
3. He that was born of the Virgin Mary, He that sat upon Jacob's Well, He that wept when Lazarus was raised, He that hungered after he had fasted forty days in the Wilderness, He that was peirsed with a Spear, crowned with Thorns, Spit upon, smote with the palms of their hands, crucified, died, and was buried, is not the Christ, the Saviour of the World, but they say, a Figure, a Garment, a Veil, etc. Oh horrid Blasphemy!  
4. The Quakers Books.  
4. A Question to the Professors, per Is. Penington, p. 27. Is not the Substance, the Life, the Anointing called Christ wherever it is found? doth not the Name belong to the whole Body, and every Member in the Body, as well as to the Head? and are they not all of one? yea, all one in the Anointing, and in (Saul's Errand, etc. p. 8.) G. F. says, He that hath the same Spirit that raised up Jesus from the dead, is equal with GOD. What an Abominable Assertion is this!  
4. The Quakers Principles.  
4. The Name Christ belongs to the whole Body, as well as to the Head: And to every Member of the Body; the Name is not given to the Vessel, but to the Nature, to the heavenly Treasure; to that which is of Him in the Vessel: And he that hath the same Spirit which raised up Jesus from the dead, is equal with God. In short, all the Members of Christ's body deserve the Name of Christ, as well, and as authentically as He that suffered without the Gates of Jerusalem: and as certain that every such an one that hath the same Spirit that raised Him from the dead, every such an one is equal with GOD. O horrid!  
5. The Quakers Books.  
5. Edward Burrong's Works, p. 47. That is no Command from God to me, what he Commands to another; neither did any of the Saints which we read of in Scripture act by the Command which was given to another, not having the Command to themselves.  
5. The Quakers Principles.  
5. That is no Command to me, which was a Command to another, neither did any of the Saints act by a Command that was given to another.  
6. The Quakers Books.  
6. Serious Apology, by Geo. Whitehead, p. 49. verbatim; also Truth's Defence, by G. F. and R. H. p. 90. 94. 269.  
6. The Quakers Principles.  
6. That which is spoken from the Spirit of Truth in any, is of as great Authority as the Scriptures and Chapters are, and greater, etc. The Letter of the Scripture is carnal, is death, and killeth; Serpent like, thou feedest upon Dust, which is the Letter.  
7. The Quakers Books.  
7. Truth's Defence, etc. p. 104. For our giving forth Papers or printed Books, it is from the immediate Eternal Spirit of God.— p. 2. You might as well have condemned the Scriptures to the fire, as our Queries.  
7 The Quakers Principles.  
7. We say, you may as well condemn the Scriptures to the fire, as our Papers and Queries; our giving forth Papers or printed Books, it is from the immediate Eternal Spirit of God.  
8. The Quakers Books.  
8. Now he that is not infallible in his Judgement, Counsel and Advice, is not he in error? And are not the Ministers of Christ the Ministers of the Spirit? And is not that out of the error which is infallible in Counsel and Judgement? This I say, None be Ministers of the Spirit, nor none be in the Spirit, nor none have the Spirit of Christ, nor the Holy Ghost, nor the Spirit of the Father speaking in them, but who have that which is infallible.— And thou sayest, That the holiest man is not able to give an infallible Character of another man, hast not thou in this discovered thyself to be no Minister of Christ, or of the Spirit, who cannot give an infallible Character of another man's state, how canst thou minister to his Condition? Geo. Fox his Great Mystery, etc. p. 33. 82. 107.  
8. The Quakers Principles.  
8. None are Ministers of Christ, but such as are infallible; none are Ministers of Christ, but such as can give an infallible Character of another man's state; none are Ministers of Christ, but such as are infallible in their Counsel, Judgement, and Advice.  
9 The Quakers Books.  
9 The Quakers Challenge, p. 6. Edward Burroughs Epistle to the Camp of the Lord in England, etc. p. 16. Truth's Defence, etc. p. 81. 92. Be astonished, Oh Reader, when thou readest these blasphemous Assertions! And what good things G. Fox assigns without Condition or Terms, but absolute for themselves: And what misery, woe and horror for others without any Terms or Repenting, or Mercy of God; Oh dreadful! And yet these are but little of what might be collected: But the consequences of this Luciferian Pride is abominable, and pernicious to the Christian Religion.  
9 The Quakers Principles.  
9 The Quakers are in the Truth, and none but they;— Above all the Families of the Earth, the Tabernacle of God is with you, and his dwelling Place is among you; and only among you is God known. We are elected to Salvation, we have the Witness within us, Praises be to the glorious Lord God for ever, who hath elected and chosen us before the foundation of the World. But thou art ordained (meaning the Minister) of old for Condemnation, and for Perdition, among the ungodly ones; and art a Reprobate. Thou Enemy of God, and man of Sin, for Destruction thou art ordained to go therein, thy fear of it doth begin, and the Lake that burneth, and the Pit thou art for to be turned into Eternally, G. Fox.  
10. The Quakers Books.  
Josiah Cole's Letter to G. F. from Barbadoss 21. 12. Month, 1658.  
Dear Geo. Fox,  
Who art the Father of many Nations, whose Life hath reached through us thy Children, even to the Isles a far off, to the begetting many again to a lively hope, for which Generations to come shall call thee Blessed, whose Being and Habitations is in the Power of th' Highest, in which thou rules and governs in Righteousness: and thy Kingdom is established in Peace, and the Increase thereof is without end; This is vindicated by W. Pen. See Judas and the Jews, etc. p. 44. and in Innocency against Envy, p. 18. excused by Geo. Whitehead.  
10. The Quakers Principles.  
Idolatrous and Blasphemous.  
11. The Quakers Books.  
11. Good Advice to the Church of England, Rom. Cath. and Protestant Dissenters, by W. P. p. 39 Edw. VI succeeded, a Prince that promised Virtues that might more than balance the Excesses of his Father; and yet by Archbishop Cranmer was compelled to sign a Warrant to burn poor Joan of, Kent, a famous Woman; but counted an Enthusiast.— Thus even the Protestants began with blood for mere Religion, and taught the Romanists in succeeding times how to deal with them. See also Judgement fixed, p. 259. by Geo. Whitehead; more of this hereafter, etc.  
11. The Quakers Principles.  
11. That the Martyrs were Persecutors, and asserted corrupt Doctrine.  
12. The Quakers Books.  
12. The Apostate Incendiary, by Geo. Whitehead, p. 16. In Answer to William Mucklow 's Liberty of Conscience Asserted, etc.  
12. The Quakers Principles.  
12. I affirm that the true Church is in the true Faith, that is in God; and we must either believe this, as the true Church believes, or else it were but both a folly and Hypocrisy, to profess ourselves Members thereof, G. W. Apostate Incendiary, p. 16.    

CHAP. II. Showing that the forsaking the Quakers is no Apostasy from the Articles of the Christian Faith.  
BEfore I proceed to show the dangerous Consequences which these erroneous Principles produce, as in the first Chapter set forth, I may speak something to their uncharitable censure of me, calling me an Apostate; but had they left off there, I could have born it, because 'tis not equal with Heresy; and something must be born by any body that hath to do with them; but when I see by their last two Books, that they expose me to the World, a self condemned Apostate, an apparent Apostate, a contentious Apostate, etc. with all the aggravating Circumstances which they could possibly invent, and all this public; besides several private Letters sent me by Post, both in Verse and Prose, as full of cursing Language as Muggleton could have filled them withal, calling me Julian the Apostate, 
* Which are said to be Stephen Crisp●'s, but had no Name to them, for which there deserves another Hue and Cry.  which all put together, gives me just cause to vindicate myself, since my Name, Credit, Estimation, and all that is dear to me, and my Relations are under a very severe censure: For a self condemned Apostate in plainer English is an Heretic; and if so, had they the power that the Papists had in King Henry the VIIIth's time, I might rationally expect the same fate which Doctor Robert Barns, and others met withal: But thanks be to GOD, as 'tis no Apostasy from the Christian Faith to separate from them, neither have they now a Popish King to animate and encourage them; neither do I fear what they can do; and therefore am bold to call them out of their holes, and challenge them into the Field; and bid defiance to all their Weapons of War, and all their Malice they can invent, either public Print, or private Letters. Well, however to justify myself from this their censure of Heresy, or self condemned Apostate, I would premise to the Reader, that according to the Judgement of St. Augustin, every Error doth not make a Man an Heretic, or a self condemned Apostate, for says he, errare possum hereticus, esse non possum: in an error I may be, but a Heretic I cannot be, for their is (says he) three things necessary for just proof of Heresy.  
First, That it be an Error that I hold.  
Secondly, That it be an Error against the Truth of God's word; for otherwise every Error maketh not a man an Heretic.  
Thirdly, And that it be stoutly and wilfully maintained, otherwise an Error against the Truth of God's Word, without wilful maintenance, is no Heresy.  
Object. But G. W. objects by his Book, The content. Apost. recharged, p. 1. viz. The charge is evident by his own Confession, to the Principles, Foundation, Doctrine, Ministry, Faith, Love, spiritual Testimony of the said People, as in the beginning, being that Church whereof Christ Jesus was the Head, and Lawgiver, etc. And consequently that the said People called Quakers, were once a true Church, the People of God, in the true Faith; and bore a true Testimony, according to Fra. Bugg's ample and solemn Confession, in the second part of his Book de Chr. lib. etc. printed 82. etc. and seconded in his Book, The Quakers detected, etc.  
Answ. Having taken in enough out of Geo. Whiteheads Book to show what my Mind and persuasion was once of them; and for that Reason G. W. no doubt quoted them. I do still say, whatever were my Thoughts of them in the beginning, they were not so of them at the time when I wrote them Books as the ample Testimony against their walking, and acting, contrary to what in the beginning they pretended too, as will sufficiently appear out of the same Book, quoted by G. W. see 
* Part of my Book, The Qua. detected, etc. is recited.  Qua. detect. an abstract whereof followeth, viz. And having thus mounted the seat of Government, rich and poor, high and low, bond and free, must submit to their Church Government. And it became a vain thing to plead the sufficiency of the Light of Christ, to lead, direct, or guide us; thus have they by their late Doctrine and Example, rendered their Ancient Doctrine and Example a mere Decoy, to catch simple Souls by; and being once caught, it is altogether in vain to pretend the Sufficiency of the Light of Christ, to Led, Teach, and Guide; no, no, the Church now hath given forth Rules, Laws, and outward Directory; and by Virtue of her Apostolical Authority (as she pretends) she imposes them on her Members, whether they believe, that what she imposes be a Duty incumbent on them to practice, yea or nay: And your Edicts must be obeyed, whether motion or no motion, nay, though a motion against the observation of it, or else they cannot be looked upon in the Unity. These Commands of yours are binding and obligatory upon all, though the Scripture commands to one, 
See their 5th Principle.  you say are not binding to another. Thus do you make the Commands of GOD of none effect, throw your Traditions. What shall I say unto you, Oh ye Leaders of this People? Who would impose your unscriptural Practices upon your Brethren, and record such out of your Unity, that are not conformable thereunto; for I have surveyed your Old and New Doctrine; and measured your past and present Practices, and I have compared your fair pretences, with your foul Hypocrisies, and when I have done all this; I want words to set forth your deep Hypocrisies, Deceit, and Self-contradictions, who sometimes are against giving Respect to your Superiors, but by and by your own Servants and Apprentices in your own Houses and Shops must stand bareheaded before you; 
This piece of Hypocrisy I testified against near 18 years since, which was before S. Cater's difference; for as I saw Errors arise amongst us, so I withstood them, and testified against them.  sometimes you are for Preaching freely, and Teaching and Instructing people freely, and for Suffering and Recording Marriages freely, but now they can take Three Pounds at a time for Preaching, Ten Pounds at a time for Suffering, 
* Sam. Cater took Ten Pound for his Suffering a Fine, and though his Goods was Distrained, yet not a Penny worth sold, and he kept this Ten Pound and never returned it; and yet this is not all, but in their Quarterly Book it was not long since Recorded as a Suffering: Such Cheats there are amongst them.  and Thirty Pounds at a time for Writing five or six Sheets of Paper, Fifty Pound per Annum for Clarks Wages; as standing yearly Salary, and Twelve Pence for Writing a Marriage Certificate of Ten or Twelve Lines; sometimes your people might publish their Intentions of Marriage at the Market-Cross, or before a Magistrate, if they were free; so that here is Ambo-dexter indeed, sometimes Liberty, and by and by its taken away again by these Infallible Legislators; so that when all comes to all, it's no Body knows what; but the Leading Quakers are all in all; tot quot & omnis.  

" Thus the Quakers Priests who talk for self  
" Is fangling talk against itself;  
" 'Gainst Truth a prate, a piteous preachment  
" That can't make good its own Impeachment.  
" As Penn 's and Whitehead 's Doctrine do,  
" Who heeds not well which way they go.  
" Fox and Sam. Cater dances round  
" And round again in th' self same ground.   

It staggers to and fro, and reels,  
Skips up and down, and runs on wheels,  
Starts aside, like some broken Bow,  
Crosses Christ, like Cris-cross in the row.  
Who so can feel in it, may feel,  
As 'twere, a wheel within a wheel.  
A net, gin, trap, a snare's in't,  
A whirlpool, gulf, a bottomless pit.  
Wind, dusk, husk, chaff, no stable steeple,  
A tale that takes unstable people.  
A toy, a cloud, mist, smoke, a fog,  
Right Quakerism, yea, a quavering bog.  
A quick sand, a quagmire that sucks,  
Who's in't, his feet out-seldom plucks  
Himself; who's in, get seldom out,  
It's self's more seldom in than out.  
It flutters like some night-blind bat,  
Now here, now there, this way, now that.  
Now it is one thing, than another,  
And now and then, nor t'one, nor t'other.  
Sometimes it's this, sometimes it's that,  
Sometimes it's this, and this, and that.  
Sometimes it's either this, or that,  
Sometimes 'tis neither this, nor that.  
Now this, not t'other, anon it's either,  
Then, by-and-by both, both and neither.  
One while it looks like so, not no;  
Another while like no, not so.  
One way it seems, or so, or no,  
Another way, nor no, nor so.  
Some way it shows both so, and no,  
So 'tis a mere endless no, and so.   

Postscript.  
To write no more I long since did intent,  
But none but God knows now when I shall end;  
For still I find, when I think all is done,  
As much to write as when I first begun.  
Jan. 1. 1686. Fra. Bugg.   
Reader, I have transcribed the more of this former Book of mine, Entitled, The Quakers detected, and their Errors confuted, etc. by reason George Whitehead, in his Book, styled, The Contentious Apostate, etc. recites the first Point then under Consideration, which was, How I came to be a Member of their Society? But the second Point under Consideration, which was, How I came to see and perceive their Apostasy, and leave them? And the third Point under Consideration, which was, How, and by what means I came to have satisfaction in going to the Public? I say, these two last Points G. W. takes no notice of: For I having in the first Point acknowledged what I then apprehended, he represents it, as if I was of the same Judgement when I went to the Public; for if that be not his intent, he speaks in the Air, and to no purpose: Now if I at the time of my going to Church, was in the belief that the Quakers were in the true Faith, true Worship, spiritual Testimony attended with that Simplicity, etc. which I in 86. thought them to be in, as I did in 1660, etc.  
Then I grant I had gone self-condemned, because I had acted contrary to my belief: But to answer that, so long as I had those thoughts, I kept to them; nay longer: But when I went to the public, that part of my Book now recited, shows my mind sufficiently, and my judgement concerning them; to which I refer the Reader.  
Obj. Well, but still George seems to object, that I did once own them to have been the true Church, and therefore to leave them is SELF-CONDEMNED APOSTASY.  
Answ. I marvel G. W. should think that to be Apostasy; for if that be sound Arguing, than I will prove most of the Ancient Quakers self condemned Apostates; since they have separated from the Church of England, or some other Protestant Churches, which they once owned to be a true Church: And to confirm this my opinion and judgement, I will produce a good Author in my Esteem (whatever he be in G. W.'s) and that is Archbishop Cranmer, that Innocent Martyr whose life is worthy to be had in Imitation by all English Protestants, for he was the principal Instrument under GOD and the King, that threw off the Pope's yoke of Supremacy, etc. 
Fox's Acts and Mon. p. 1488.  Well, let us hear what he says, In the beginning the Church of Rome taught a pure and sound Doctrine— But after the Church of Rome fell into a new Doctrine of Transubstantiation— I marvel that any man would allow it; if they knew what it is: But whatsoever they bear the people in hand, that which they writ in their Books have neither truth nor comfort. Now George, was this Martyr a self-condemned Apostate? let me have your opinion in your next; He said as much in commendation of the Roman Church, as I ever said of yours; and by the way, I believe upon better grounds: For I must tell you, I am not of the same mind I was in, in 1686. concerning you in the beginning, since I have of late examined your ancient Errors, and observed the consequences of them; but of that more anon: I say was this Archbishop an Apostate, for that he owns she was once a true Church? And yet he separated from her, and says there is neither truth nor comfort in their Books: though perhaps she pretended, like her youngest Daughter, 
See your 6 principle.  that she gave forth her Papers and Printed Books, from the eternal, and immediate Spirit of GOD; and that they were of greater Authority than the Scriptures: yet you hear Dr. Cranmers' opinion, that there is neither truth nor comfort in their Books: And I am of the same opinion concerning most of yours; and do as much marvel that the people will allow your Books, many of them at least, which you pretend to be of such Authority, so immediately given forth by GOD's holy Spirit; when they are filled much with nonsense, lies, forgeries, false doctrine, blasphemies; yea, I do as much wonder at your People, 
Defence of the Apology of the Church of England, p. 460, 461.  as this good Man did at the Papists, your Ancestors, since the Papists could not be worse: And if you will see the 460 and 461 Pages in the Defence of the Apology of the Church of England, you will find Bishop Jewel of Archbishop Cranmers Judgement, etc.  
Obj. But G. W. in his Book, styled, The Contentious Apostate, etc. p. 17. argues a little learnedly, viz. But Francis Bugg is fallen, back-sliden, and apostalized from his Testimony which he bore amongst the said People, THEREFORE HE is the APOSTATE, and not WE: So that he cannot be right now, if he was right then: But if he says he is now of another judgement, than this is to condemn F. B's own testimony to the truth of our Doctrine and Conversation which he hath given since he turned to the Clergy and Church of England.— And I could not find that either F. B. or his Minister, could clear him of this Dilemma, if ever he was in the truth while he was among the People called Quakers, or in society with them, he must be in the error now, in his turning back to the Priests and Church of England.  
Answ. Come, George, I think it is easy to clear myself from this Dilemma, and to escape your Snare; for though I thought well of you in the beginning, yet you abuse your Reader, to make him believe and think I thought so well of you in 86; No, far was such a thing from me, 
Viz. The Quakers Detected, etc.  as may very well be seen by what I have herein inserted of THAT Book which you boast so much of for my Testimony of you. INDEED, I must say, I had in 86. better thoughts of you, with respect to your beginning, than I now have; and if by reason of them good thoughts I had of you, I was in an Error, as if it will do you any good, I will tell you I was; yet this doth not render me an Apostate, for if so, you will make all the Martyrs and Protestants that had ever any good thnughts of the Romish Church APOSTATES, than you will be Rome indeed, and she ought to give you the right hand of Fellowship. But I would hope you are not gotten so far as yet, though I think you are marching on apace; for she accounts all Apostates and Heretics that are not of her Faith.  
And truly you do little less, in that you charge me to be A SELF-CONDEMNED APOSTATE: for that I gave my charitable opinion of you in the beginning. If you were not what you then pretended to be, as I now believe you were not, I was then the more mistaken, and in the greater Error, all this I grant. But who was in the fault, you or I? I am sure you ought to have been sincere, humble and meek, as I took you to be; and the fault was yours, if you were not so; and the more you make People believe you to be what in reality you are not, the more you will have to answer for. And if I was in an Error in taking you to be what you were not, even so was Martin Luther, who was a zealous Friar, who said 
* Fox's Acts and Monum. p. 410. , If the Lord refused not to have Testimony given against his Doctrine, how much more I, that am but vile Corruption, and can do nothing but err, etc. Here you see that if I was in an Error, a better Man than either G. W. or F. B. does not think himself too good to own he was in an Error. And that it may still appear that good Men have been mistaken, in and by the cunning crafty Papists, as much as I was in your fair Pretences, and smooth DEMURE Carriage, as if you could not hurt a Worm, when the poison of Asps was under your Tongue. I will produce one Instance more, and then proceed to show more Reasons why the forsaking you, is no Apostasy from the Christian Faith.  
I am (said Hugh Latimer, that laborious Preacher, and blessed Martyr) Ignorant of things which I trust hereafter to know as I do now know things: 
Fox's Acts and Monum. p. 1325. Humility indeed.  In which I have been Ignorant heretofore; Ever learn, and ever to be learned; to profit with learning. I thought in times past that the Pope was Christ's Vicar, had been Lord of all the World, as Christ is; so that if he should have deprived the King of his Crown it had been enough, for he could do no wrong— Now I think otherwise, and I thought in time past, that, and if I had been a Friar in a Coul, I could not have been damned, nor afraid of Death; and by occasion of the same, I have been minded many times to have been a Friar. Namely, when I was sore sick and diseased, and now I abhor my superstitious Foolishness— It were too long to tell you what blindness I have been in, and how long it were e'er I could forsake such Folly, and thus far, Humble Latimer;.  
Come G. W. What do you think, was Hugh Latimer right, when he was amongst the Papists, or right when he gave this plain Testimony against them? You will say, he could not be right then, if right now; but if right now, he could not be right then. Now I will not say, but he was in an error in being so zealous for the Popish way; but yet thus far I will venture to go on the Martyr's side, that he was right in his intention, and in Sincerity, when he was thus deluded by the crafty Friar's carriage; but they being so subtle and crafty, that we see this worthy-learned Preacher was carried away, viz. with the ●eaven of the Pharisees; for possibly they said THEE and THOU, possibly they did not wear LACE, possibly they pretended to preach FREELY, nnd pretended many fair things; but when Hugh Latimer once saw their Craft and Subtilty, and that there was nothing but Self-Ends, and Self-Righteousness in the bottom, than he soon left them: But for his pains, they called him Heretic, and Self condemned Apostate, Contentious Apostate. And had this young Harlot power, I have reason to expect the same Fate.  
Come G. W. and the rest of your infallible Tribe, who pretend you have a Spirit given to you beyond all the Forefathers; indeed if you had said contrary to all the Forefathers, you had spoken truth to purpose; for here you may see the blessed Martyrs, Men of Parts, of Learning, of Sincerity, Integrity, and such Christian Courage, as the flames of Fire, nor all the Taunts, Reproaches, and Slanders of your Predecessors were able to cast or inflict upon them, could not daunt nor discourage them; yet such was their Humility, that they acknowledged themselves ignorant of some things which in time they did hope and trust to know, and modestly said they did (they trust) know some things which formerly they were altogether ignorant of; yea, that they once had as erroneous opinion of the Pope, as John Blackling, Josiah Coale, Solomon Eccles, John Audland, and their Brethren, had of George Fox. But you see their humble acknowledgement of their superstitious opinion, and that it was a long time ere they could forsake such Folly. But though Josiah Coals, etc. Letters to G. Fox, be not only Superstitious, but Blasphemous, and Idolatrous, yet you excuse, justify, and say well done to such Abominations. 
See their 10th Principle.  You may also see, that though these blessed Martyrs confessed that the Papists once taught sound and pure Doctrine, and doubtless did then commend their Practice, Conversation and Deportment, and accounted such Doctrine so taught, a dispensation of the love of GOD to Mankind; yet when they saw that they Apostatised from these things, and began to impose Transubstation, and other Novelties, as GOD's Ordinances, you see they then forsook them, left them. And not only so, but did hear a full and ample Testimony against their Pride, their Haughtiness, their infallible Pretensions, their grand Errors, and deep Hypocrisies; not always picking at the Rind, but striking at the Root, until at last, what by disputing, what by writing, what by printing, and with GOD's blessing upon their endeavours, the Pope's Authority in England quite expired. But oh what sad Bawling the Pope and his Cardinals, Priests and Friars, Jesuits and Nuns, and all your Kindred made against Luther, Barns, Jerom of Prague, John Huss, Philip Melancthon, and the rest of that noble, blessed, and for ever renowned Army, calling them Apostates, Self condemned Apostates, apparent Apostates, manifest Apostates, contentious Apostates, etc. And having then the Law of their side, (which I thank GOD you have not) burned many of them. Thus I hope you may see a lively Figure of yourselves, and also that as I have acquitted myself of that Dilemma which you dreamt you had cast me into, I have left you with your Kindred in that Dilemma, which nothing but Repentance and Amendment will deliver you from which GOD of his mercy grant you may.   

CHAP. III. Shows a third Reason, why forsaking the Quakers, is no Apostasy from the Christian Faith.  
FOR it is plain, That they deny Christ Jesus, who was born of the Virgin Mary, who suffered without the gates of Jerusalem, and risen again, and ascended up into Heaven, and there sits at the Right Hand of GOD, 
From their 3d Principle.  making Intercession for us. And since they err in this fundamental Article of the Christian Faith, 
Search these Scriptures, viz. Mat. 13.16, 17. Luk. 10.23, 24. cap. 1.42, 45, 68, 69, 70. cap. 2.20, to 39 Mat. 2.1, to 12. Mat. 21.5, to 17. Mat. 11.1. to 18. Luk. 19.29. Psal. 72.15, 17. Zach. 9.9.  and that against the Testimony of Men and Angels, Holy Scripture, and the concurrent Testimony of the Prophets, Apostles, Martyrs and Confessors, from the beginning; I, upon that foot, and upon that bottom, account it no Apostasy to forsake such a People who themselves have so apparently erred from the Faith. 
Search these Scriptures, and abundance more to confirm this.  And that they have so erred, see their 3d Principle, and that it is against Scripture, and the Angel's Testimony, 
Luk. 2.10, 11, 16, 20. Mat. 2.25. Acts 18.5. Rom. 14.9. 1 Cor. 15.3. John 11.35.  read Luke 2.10, 11, 16, 20. Then the Angel said unto them be not afraid, for behold I bring you tidings of great joy, that shall be to all the people; that is, that unto you is born this day in the city of David a SAVIOUR, which is CHRIST the LORD. Now as HE was GOD from all Eternity, HE was not born of the Virgin, did not hunger, was not cold, did not die, was not spit upon, was not smote with the palms of their hands: But as he was God-Man, the Man Christ Jesus, who was born of the Virgin, according to that heavenly Testimony of the blessed Angels, Luke 2. he was the SAVIOUR, CHRIST, THE LORD; which, you say, was but a Garment, a Veil, a Vessel, WHICH YOU CAN NEVER CALL CHRIST 
* Question to the Professors, p. 33. . Nay, it is said in plain words by George Fox, viz. Christ is the substance of all Figures, and his FLESH is a FIGURE 
† Saul's Errand, etc. p. 14. . This is, I confess, an uncouth Saying, but I will unriddle their meaning, viz. CHRIST, as HE is the Light, they own HIM; but as to HIS Flesh, that is only a Figure, a Garment, something or other which People do love, and speak well of; but as for George Fox, and the Heads that know what they say, the Flesh is of little value; and to confirm this my opinion, see Isaac Peningtons' one of their most learned, and knowing Writers (whose works they have taken care to reprint in Folio) who saith thus, 
A Question to the Professors, p. 33.  viz.  
Now the Scriptures does expressly distinguish between CHRIST and the GARMENT he wore; between HIM that CAME, and the BODY in which he CAME; between the SUBSTANCE which was VEILED and the VEIL which VEILED it— There is plainly HE, and the Body in which HE came; there was the outward Vessel, and the inward Life. This we, certainly know, and can never call the bodily Garment Christ. So that 'tis plain, 
The Quakers who are certain and infallible in this, are of a contrary Spirit to all the Forefathers, Prophets, Apostles, and Christian Professors to this day, See Luk. 2.10, 11. Zach. 9.9.10. & 11 Cap. v. 12, 13. Math. 2.6. Micah. 5.2. Psal. 2.7. & 16.10. Acts 2.22, 23, 36. & 3.13. & 4.10. and 10.43.  according to this their Doctrine, the Angel's message was only of a Garment that was born; it's true, it's allowed to be a bodily Garment, a Veil, a Figure, etc. which they can never call Christ; and if they can never call him that was born of the Virgin Mary Christ, the consequence unavoidably follows, that they can never own him to be Christ, the Saviour of the World. And to confirm this my sense of their principle, to all the People called Quakers, I will yet add two Reasons more, viz.  
First, In that they never in their public meetings, for worship of God, nor yet in their Families, make confession of their sins to God; ask pardon for Christ Jesus sake. This is one reason to confirm their Disciples that their Leaders deny Christ Jesus, who was born of the Virgin, to be both Lord and Christ.  
Secondly, In all their books you never yet found, that ever they confessed their Sins, and asked Pardon for Christ's sake; whereby it is manifest, that as thereby they deny Christ as aforesaid, so they render themselves of a singular Spirit to all the Prophets, Apostles, Saints, Martyrs, and Confessors since the world stood; as may be seen by the Scriptures in the Margin beginning, with Moses Psal. 90. to the very Martyrs. Yea, 
Psal. 51.2, 3. Psal. 90. Job 7.20. Lam. 3.41, 42. Isa. 64.6. Dan. 4.9. to the end. 1 John 1.8. 1 Tim. 1.15. Rom. 7.  so singular that without the breach of Charity I may conclude; that instead of having a Spirit given to them beyond all the Forefathers, so as to know who are Saints, who are Devils, and who are Apostates; as they have vainly boasted. They have a Spirit contrary to the Prophets, contrary to the Apostles, contrary to the Ancient Fathers, and contrary to the Spirit, Faith and Principle of the blessed Martyrs; but such hath been the art of these Deluders, that as they have undervalved Christ, calling him a Garment, a Veil, a Figure, etc. So have they undervalved the Holy Scriptures, by calling them Carnal, Death, Dust, the Serpent's Food, and the like Antichristian names, as anon I shall show; so that it will be hard to persuade their Disciples to read the Scriptures cited: And if they do, yet not to yield them that Authority, which G.W. gives to their speaking by the Spirit who says That which is spoken from the Spirit of Truth in any, is of as great Aurity as the Scriptures and Chapters are, and greater, etc. Sir Apoll. p. 49.  
Oh the consequence of this monstrous opinion! if HE that was born, etc. be not the Christ, but a Garment, a Veil, a Figure, etc. Then why did not the Prophets foretell, that a Virgin should conceive, and bring forth a Garment. That a Virgin should conceive, and bring forth a Veil, a Figure, etc. Oh monstrous! So that it's no marvel that you do not pray in the Name of Christ, beg pardon in the Name of Christ since you own Him only as a Garment which waxeth old, or as a Figure, etc.  
Object. But perhaps some of your own People may say, is it indeed such a Christian duty to make Confession of our Sins to God, and to beg Pardon for Jesus Christ's sake. If we indeed believed it a duty, we would (notwithstanding the practice of our Teachers, who we know does not) practise the same, etc.  
Answer. I hope then there is some such Bereans still left (how thin soever they be) amongst you; and for their sakes, in my book, The Quakers detected, and their Errors confuted, etc. I laid down many precepts, to which I refer you, as also to the Scriptures in the Margin; and if you read the Scriptures, you shall not read one book from Genesis to the Revelations, but you shall find some precept which may strengthen you in this your duty.  
And that I may not leave this point without warrantable proof, I will add to the Testimony of the Prophets, and Practice of the Apostles, and the Precept of Christ, who has taught his Disciples (and in them all that follow them, in the same Faith) to say, Forgive us our Sins, etc. The Practice and Judgement of the blessed Martyrs; who unanimously, as a Cloud of Witnesses, concur with the Judgement, and Practice of the primitive christians; And against the singular opinion, and singular practice of your Ministers: who though they pretend, and make you believe, they have a Spirit beyond all the Forefathers, it is indeed, being rightly interpreted, a Spirit contrary to all the Forefathers of the Christian Race.  
First then, hear Dr. Robert Barnes, viz. The whole Church prayeth, LORD forgive us our Sins; 
See his works, p. 254.  wherefore she hath spots and wrinkles: But by acknowledging them (through the Merits of Christ) her wrinkles be scratched out, etc.  
Next hear what Martin Luther says, touching this particular duty, viz. But thou wilt say the Church is Holy, the Fathers are Holy; it is true notwithstanding, 
See his Commentary upon Gall. p. 36.  albeit the Church is Holy, yet, is she compelled to pray, Forgive us our Trespasses; so though the Fathers are Holy, yet are they saved through the Forgiveness of sins.  
These two have given joint Testimony, that 'tis the Church's Duty; nay, she is compelled to confess, and beg pardon of her Sins.  
I come next to holy Bradfords' practice, that humble and constant Martyr of Jesus Christ, in his Epistle to his London Friends, which for the excellency of it I could willingly have recited the whole, but brevity forces only an Abridgement, viz. To all that profess the Gospel, 
Fox's Acts & Monuments, p. 1176, 1177.  and true Doctrine, of our Lord and Saviour Jesus Christ, in the City of London, John Bradford an unworthy Servant of the LORD— But with THEE is Mercifulness that thou might'st be worshipped. Oh then be merciful unto us, that we might truly worship THEE; help us for the Glory of thy Name, be merciful unto our Sins for they are great: Oh heal us, and help us for thine Hoaour: let not the wicked people say, where is their GOD? On this sort, my right dearly beloved, let us hearty bewail our Sins, repent us of our former evil Life, and hearty and earnestly purpose to amend our Lives in all things; continually watch in Prayer, diligently and reverently attend, hear, and read the Holy Scriptures.  
By which you may perceive, Firrst, This holy man's humility acknowledgeth himself unworthy, &. Secondly, 
The like is not to be found in any of the Quakers former books.  His acknowledging his Sins. Thirdly, That he begged pardon for His Mercy sake. Fourthly, His holy Resolution, and heavenly Exhortation.  
And now to finish this Chapter, I shall conclude in the words of Dr. Barnes, whose Faith in Christ does as much differ from the Faith of, and Principles of the Quakers, as Light from Darkness. 
See their 3d. and 4th. Principle in the first Chapter.  For in Him which they call a bodily Garment, and which they say they can never own to be Christ, did this blessed Martyr at the Flames confess to be his LORD and Saviour; also his practice of ask Pardon of Sin, is directly contrary to their practice, pray hear him.  
Dr. R. Barnes his protestation which he made at the Stake, concerning his Faith in Christ Jesus.  
I am (said he) come hither to be burned as an Heretic, and you shall hear my Belief, 
Acts and Monuments. p. 610.  whereby you shall perceive what erroneous opinions I hold; and now hearken to my Faith, I believe in the Holy and Blessed Trinity, 
* I have often marvelled why the Quaker would not own the word Trinity, but now I do not, since they deny the 2d. Person.  that created and made all the world. I believe that without man's will or power Christ Jesus was conceived by the Holy Ghost, and took Flesh of the Blessed Virgin Mary. That he suffered Thirst, Hunger, Cold, 
† Which he could not do as he was God, but as he was man, viz. the man Christ Jesus.  and other Passions of our bodies, Sin excepted; according to the saying of St. Peter. I believe that this his Death and Passion was the sufficient Ransom for the Sins of all the world. 
* Then surely he was more than a Garment, or Veil, or Figure; and the Quakers saying, they can never own this bodily Garment to be Christ (as their phrase is) 'tis as much as if they had said, they do not own the Christ of GOD.  And I believe that thorough his Death he overcame Sin, Death, and Hell: And that there is no other satisfaction unto the Father, but His Death and Passion only. 
Mind this ye Pharisees, who think to be saved by your own deservings, as all do, who do not own Christ to be their Saviour.  And that no works of man did deserve any thing of GOD, but only Christ's Passion touching our Justification. For I know (said this Humble Martyr) that the best works that ever I did is impure and unperfect. 
† Read your books, observe your Ministers, see if their Spirit be not contrary to all the Forefathers.  And with this he cast abroad his Hands, and prayed to GOD for Christ's sake to forgive him his Sins, as saith the Historian.  
Thus gentle Reader have I shown that the Doctrine, Principles, Faith, and Practice of the Quakers, is contrary to the Doctrine, Principles, Faith, and Practice of the Apostles, Primitive Christians, Saints, Martyrs, and Holy Confessors of the Catholic Faith from Moses to this day; both concerning the Humanity of Christ, and praying and confessing our Sins to God, and begging Pardon for Christ's sake, which is another reason, and a good one too, why the forsaking the Quakers is no Apostasy from the Christian Faith, etc.   

CHAP. IU. Sheweth that the forsaking the Quakers, is no Apostasy from the Articles of the Christian Faith.  
I Am now come to show what they mean, when they talk of Christ being in them, as by their books are manifest; and if they will not own their books, which they have said are given forth by the immediate and eternal Spirit of GOD, then let them first condemn the books of Geo. Fox, Is. Pennington, and most of their eminent Writers; and declare themselves fully that they are of another mind, and that they own Christ according to the Angel's Testimony, and the Apostles and Martyrs Testimony; or else we shall conclude they are as erroneous as their books set forth, etc.  
Pray hear Is. Penington, in his book styled, Quest. to the Professors, etc. p. 27. viz. The Name Christ belongs to the whole Body, as well as to the HEAD, and to every Member of the Body: The Name is not given to the VESSEL, but to the NATURE to the Heavenly TREASURE to that which is of Him in the Vessel, etc.  
Now Reader mark what the consequence of this blasphemous Doctrine is, which says, that the Name CHRIST belongs to every Believer, as well and as amply as to CHRIST the Head, who is GOD blessed for evermore.  
Here you see the Consequence, first of their not owning HIM that was born of the Virgin Mary, to be the Christ, (for if they cannot call HIM so, they cannot own HIM to be so, 
See your 2d and 3d Principle in the first Chapter of this Treatise, etc.  etc.) but only a Figure, a Veil, a Vessel, a Garment, etc. see p. 33. And 2dly, in assuming to themselves the Name, in that Christ the heavenly Nature is in them. Thus have they magnified themselves equal with Christ; and I will prove that they thus mean, by the very words of their great Apostle G. Fox, in their Book, Entitled, saul's Errand to Damascus, etc. p. 8. 
Saul's Errand, p. 8.  viz. HE THAT HATH THE SAME SPIRIT WHICH RAISED UP JESUS CHRIST, IS EQUAL WITH GOD.  
Now than if it be so? as so they do believe it to be; for first they say, they have the eternal, infallible Spirit of GOD in them, from which they speak, writ, act, give forth their Orders for women's Meetings 
* 
See my Book de Chr. Lib. etc. from p. 36. to 72. where your whole Authority for your women's Meeting is set down, and their Original, and all from G. Fox, and your yearly Meetings sole Authority, and not one verse of Scripture brought, to strengthen their Rise, Foundation, and setting up, etc.  
Indeed John Fiddyman (a Quaker) did deny to have any other Spirit than what Christians own in common; and, to give him his due, refused to own G. Fox's Books, and I hope more will follow, as they come to see their Errors, etc.  , etc. Then I do demand what hinders them from deserving the Name Christ, as well as HE that was born of the Virgin, that suffered cold hunger, was smote with the palms of their hands, etc. since they cannot call him Christ? I say, if they have the same Spirit, the same Treasure in them, which raised up Jesus Christ, and are thereby equal with GOD, as they say they are. What hinders, but that we may have as many Christ's, as Quakers? at least, as many as the Quakers have Preachers: For some of their Hearers, I do believe, are more modest, than to entertain these Luciferian thoughts, tho' indeed they do not know how far they are Baptised into this erroneous and pernicious Principle, etc.  
And as I have by the 2d Chapter proved, That they deny Christ, and undervalue his Death and Suffering, so have I in the beginning of this Chapter proved, That they account the Name Christ does belong to every believing Quaker; then by magnifying themselves, under pretence of Christ being in them in that degree they pretend to, that they claim Equality with— Oh Dreadful!  
In the next place I am come to show how they extol their own Writings, and how they have thrown Contempt upon the Scriptures, and that also out of their own Books, which is a Consequence of the forementioned Errors.  
First, They say they have a Spirit given to them beyond all the Forefathers and they know who are Saints, who are Devils, and who are Apostates, 
See their first Principle the Mother of the rest, etc.  without speaking ever a word, etc. (which none but GOD, and such as are equal to HIM, can do, etc.)  
Secondly, None need to give them Discerning or Judgement, they being by Christ always, and at all times, and on all occasions, therewith infallibly furnished.  
Thirdly, 
(a) Saul's Errand, pag. 8.  He that hath the same Spirit which raised up Jesus CHRIST, is equal with GOD.  
Fourthly, The 
(b) G: Fox to the King and Parliament, pag. 18.  Quakers knew their Election before the World began.  
Fifthly, We (say the Quakers) are elected to Salvation; we have the Witness in us, Praises be to the glorious LORD GOD for ever, 
Truth's Defence, p. 92.  who hath elected and chosen us before the foundation of the World.  

Quakers Challenge, p. 3.  The Quakers are in the Truth, and none but they.  
You might as well have condemned the Scriptures to the Fire, 
Truth's Defence, pag. 2, 104.  as our Books and Queries; for our giving forth Papers and printed Books, it is from the immediate eternal Spirit of GOD.  

A brief Discovery of the threefold Estate of Antichrist, p. 15.  All teaching by Christ, is to bring to perfection even to the measure, stature, and fullness of Christ; this the Scripture witnesses, and I witness this Scripture fulfilled in me G. F.  
The aforesaid Assertions, Positions and Tenants, being so erroneous, blasphemous, and pernicious to the Christian Religion, I think them so obvious, that they need not any further Remark at present.  
I come next to show, what 'Slight and Contempt they have cast on the Scriptures, in order to invalidate their Certainty and Authority, and therein to show G. W. how they value their unwrit Traditions above the Scriptures, both in words as well as in practice, as I shall show anon; for I am not picking at the Rind now, but plucking at the Root: And though I must confess they are sturdy Oaks, yet the Axe that is laid will levelly them, unless they repent, which I pray GOD they may, if it be his Will, Amen.  
First, That which is spoken from the Spirit of Truth in any, is of as great Authority as the Scriptures and Chapters are, and greater. 
Serious Apology, page 49.  By G. Whitehead in his Serious Apology, p. 49.  

G. Whitehead's Ishmael, p. 10.  Secondly, That which is written is the Letter, which is Death, and killeth.  

Way to the Kingdom, p. 8.  Thirdly, The Scriptures are a declaration of the Word, the Husk.  
Fourthly, The Letter of the Scripture is carnal, 
Saul's Errand to Damascus p. 7.  and the Letter is Death, and killeth.  
In one of their Books 
* The Quakers Refuge fixed on the Rock of Ages, p. 17.  they thus query, viz. Whether the first Penman of the Scriptures was Moses, or Hermes? Or whether both these, or not one? Or whether there are not many words contained in the Scriptures which were not spoken by Inspiration of the Holy Spirit? Whether some words were not spoken by the grand Imposture, some by wicked Men, some by wise Men ill applied, some by good Men ill expressed, some by false Prophets, and yet true; some by true Prophets, and yet false?  
Now, Reader, setting aside the Contempt George Fox, George Whitehead, and others, anciently threw upon the Scriptures, as Carnal, Dust, the Serpent's Meat, Husk; not of that Authority with what is said to be spoken from the Spirit of Truth, and the like. I say, setting aside, THAT what can be the natural Tendency of these Queries, but to prejudice the weak Readers against the Authority of the Scriptures; especially such who take Examples of them, in that they never read a Chapter in their Meetings for the Worship of GOD. If what the true Prophets spoke, be FALSE? If what good Men spoke, be ILL EXPRESSED? If what wise Men spoke, be ILL APPLIED? Then what is there left, besides what was spoken by true Prophets, good Men, and wise Men? If there be any, as you seem to suggest, that 'tis spoken by the grand Impostor, and by wicked Men, and false Prophets, etc. And if there be some little left that was spoken by true Prophets, and is true; some by good Men well expressed, some by wise Men rightly applied: Yet you not having made any distinction, who shall know what is true, from that which is false; that which is well expressed, and rightly applied, from the contrary, since you have left these three wretched Questions unresolved, and the Scriptures doubtful, ambiguous, and uncertain, robbing them of that Authority which GOD's People from Age to Age have justly attributed to them. As for the five Books of Moses, who wrote them, Moses, or Hermes, is now put into the world as a Question? Yea, whether either or neither be the Author of those Books? Yea, these very Writings of Moses, which I never heard questioned before, are now proposed, whether Moses or Hermes be the Author of them? Now if Moses and Hermes be all one, then why is the Query put, unless you would have Moses to be Hermes, and not Hermes to be Moses? And so Moses being lost, and Hermes only a Philosopher in Egypt being found, the Books going under the Name of Moses', shall be lost also. If this was not your mind, why do you fill the world with such Atheistical Queries, & c? Christ himself often quoted the Writings of Moses 
* See Mark 12.16. Luke 16.29. Luke 24.27. Acts 3. Luke 26.27, 44. , and so did the Apostles. I never, till now, took so much notice of this your wretched Design, to bring the Scriptures into Contempt, that so you might exalt your own unwritten Traditions; and therefore there is Reason enough in this to show, that forsaking the Quakers, is no Apostasy from the Christian Faith.   

CHAP. V Shows that the Forsaking the Quakers, is no Apostasy from the Articles of the Christian Faith.  
IN my Book, One Blow more at NEW ROME, etc. I gave six Reasons why I compared the Quakers to New Rome, Rome's Sister, etc. Amongst which one was, That they value their unwritten Traditions above the Scriptures, five of those six G. W. never touches: But that of their valuing their unwrit Traditions above the Scriptures, he says, is a Lie, without giving any one Demonstration, etc.  
And therefore to justify my Charge, That you value your unwrit Traditions above the Scriptures, I prove thus: First, it never was from first to last your practice to read any one Chapter of the Bible, nor any one Epistle of Paul, Peter, or any of the Apostles in your Meetings for Worship of GOD; when as you have read the Epistles of Robert Sandyland, Samuel Cater, William Penn, George Whitehead, and Stephen Crisp, with as much Attention and Devotion as the Papists do their Legends; and this, with what is writ in Chap. IU. is sufficient to prove the Point: for I take all which is written in opposition to, or in competition with the Scriptures, to be unwritten Traditions.  
Now if I can make it first appear, that it is a principle of the Papists not to read the Scriptures in their Churches. And secondly, That it was, and is the practice of Protestants, to read the Scriptures in their Churches and Assemblies, for the Worship of GOD; then I hope Geo. Whitehead will not blame me for calling them New Rome, who in almost every point follows their Example: And also I hope it will be a caution to many of the Quakers, to look about them, who shall find themselves, led by their Teachers, into the very Road and High way to Rome, before ever they so much as thought of it, nay, that they are in her very Borders and Territories, when they thought all had been well, and that they had been as their Teachers tell them, and would make them believe; even in the Heights of Zion; in the Truth, and none but THEY; and that amongst them ONLY is God known, elected before the world began; and the like.  
First, Then to show that it was against the principles of the Papists, to read the Scriptures in their Churches.  

Mr. HARDING against JEWEL.  
By the Instinct of Satan, 
Defence of the Apol. of Ch. of England, p. 580.  ye have brought the People from Devotion, to careless Idleness; from speaking to God with Hearts and Lips, to a spiritual Dumbness; from Prayers, to Chapters; from holy Think, (or silent meeting) to unprofitable Hearing.  
Thus much from one of the ablest, the Pope had to defend his Errors by; which the Reader may observe, that the Papists do account it a spiritual Dumbness, and a Device of Satan, and unprofitable to read the Chapters of the Bible in their Churches, and that it prevents their holy thinking; or, to speak in their Younger Sisters Language, prevent their silent Meetings; the Parallel holds good.  
Now let us hear what the Protestants, and ancient Father's opinion were in that case; and the rather too, because I am joined to a Church, which proclaim the reading the Scriptures, and perhaps, it may be one of their reasons, and none of the lest neither, why they call me an Apostate; which is the second thing I promised to speak to, in order to show, that the Quakers follow the steps of the Papists, but will not once cast an Eye upon the Protestant Path in this particular. For though they will not in plain words, call the reading the Scriptures, for worship of God, Advice of Satan, a spiritual Dumbness, unprofitable Hearing; and the like. Yet they not reading one Chapter in 20 or 30 years together, in their Religious Assemblies (if so I may call them) their Practice says Amen to the principles of the Papists in that point; as well as bespeak their averseness to the Way, Practice, and Manner of the ancient Fathers, Martyrs and Protestants, to this day. Now hear their say, etc.  
Secondly, Origen saith, 
Origen in Josua Homil. 15.  The Books of (the old Testament which are called) the stories of the Jews, were delivered by the Apostles, to be read in Churches.  
Justinus Martyr saith, Upon the Sunday the Christian People, 
Justinus Mart. Apolog. 2.  that dwell in Town or Country, meet together in one place; there the Epistles of the Apostles, or the Prophet's Writings are pronounced unto us; afterwards he that is the Chief, or Minister, warneth and exhorteth all the rest, that they will follow those good things that they have heard read; THAT DON, we rise up all, and pray together.  
St. Cyprian saith, 
Cyprian lib 2. Epist. 5.  The Reader findeth out the high and heavenly words, he readeth out the Gospel of Christ, he is seen of the Brethren, he is heard with Joy of all the Brotherhood.  
In the Council of Laodicea, it is written thus. 
Laodice council Can. 16.  Upon the Sabbath day it is convenient that the Gospels, and other Scriptures be read.  
St. Augustine saith, Ye heard when the Gospel was read, 
August. in 50 Homil.  if ye give ear to the reading, dearly beloved we have heard in the Lesson that hath been read, etc.  

Tertullian Apologitico lib. 2.  Tertullian saith, We come together to the reading the Holy Scriptures, we feed our Faith with those Heavenly Voices, we raise up our Affiance, we fasten our Hope.— Where is the feeding of Faith that cometh by the open pronouncing, and reading of the Scriptures.  
St. Chrysostom saith. The Minister, and common Minister standeth up, 
Crysostom in Acta Hom. 19  and cryeth out with a loud voice, saying, keep silence, and give ear: After that the Reader gins the Prophecy of Isaiah, etc.  
Isidorus saith. The Lesson (in the Church) bringeth great profit to the Hearers; 
Isidor. de Eccles. offic. l. 1 c. 10.  Therefore when singing is, let all sing together, when prayer is, let all pray together; and when the Lesson or Chapter is read, let silence be made, and let all hear together.  
Now George, I think I have made a full Reply, and set you in your proper places; and if you had meddled with my other five reasons, why I call you New Rome, you might have heard more from me: But since you thought it not for your Interest, as indeed it was not; unless Reason and Scripture backed with the Authority of Antiquity might prevail upon you, than I should think no Labour too much; as much as you account me your Adversary. However by this time I hope you are satisfied, that forsaking the Quaker is no Apostate from the Christian Faith.    

CHAP. VI Shows that the forsaking the Quakers, is no Apostasy from the Articles of the Christian Faith.  
GGorge Whitehead, in his Cont. Apostate, etc. p. 27. says. But where are all required by Christ or his Apostles, to pray for (Kings and Queens) by Names, or charged as Offenders, for not naming Persons in our Prayers; 
The cont. Apostate, etc. p. 27.  may we not pray acceptably unless we tell GOD the Name of those we pray for, etc.  
Answ. I only admonish you to pray for King William and Queen Mary, as hearty and zealously as you did for the late King James; but did not, mention your addressing yourselves too, 
Gen. 20. Gen. 47.7, 10. Exod. 1.6. to the end. Cap. 2.23, 24, 25. Cap. 3.7, 8, 9, 10. Acts 7.18 to 35, Psal. 90.1. Josephus Ant. l. 6. cap. 5.67. 1 Sam. 8 22. cap. 9.16, 17. cap. 15.1.9. 1 Tim. 2.1, 2. 1 Chron. 28.4. onwards. 1. Kings 18.25. Jer. 33.20.21. Psalm. 132.11, 12, 13.14. 2 Sam. 7.25. Psal. 72, 1, 2. 2 Sam. 16.16. 2 Chr, 29.18. on, Ezra 6.3. to 14. Josephus Antiq. l. 11 c. 4. Exod. 22.26. 1 Pet. 2.13.14, Ezek. 19.10.  and praying publicly for him whilst he was seated on the Throne, as an evil, or irreligious practice as such. For it is my Judgement that we ought to pray for ALL KINGS which GOD in his Providence sets over us, without disputing their Titles; whether they be Pagan, or Christian; bad, or good; Hetrodox, or Orthodox; Persecutor, or Protector; if you deny it, I am able to make it appear from the practice of many of God's faithful Saints and Servants from Abraham downwards to this day, see the Scriptures in the Margin. But if you do not deny it, than I ask why do you not as public, and hearty pray for King William, and Queen Marry, by Name; as you did for King James by Name; that in short is the Question? For you are a considerable People for number, and 'tis requisite you should be plain hearted, and declare yourselves what you can do, or what you can not do in this point. That you did publicly pray for, and address yourselves to King James, I shall make appear by part of two of your Addresses (and the remainining four, for there were six Addresses presented to him, during his short Reign, etc. are of the same Nature,) viz.  
The Humble Address of the People called QUAKERS to King JAMES II.  
WE cannot but with grateful hearts both admire, and acknowledge the Providence of God, that made the Kings Retiring into our Native Country (i. e. Scotland in 1679) give a happy Turn to his Affairs; to the defeating and disappointing the designs of his Enemies. We do justly conceive OUR selves obliged, by a special Tie, 
Looking-glass, p. 11.  to praise God for his Goodness, in carrying the King through, and over, all his Troubles; since by the same Providence, and at the same time by which the LORD began, in that more observable manner, to evidence his, care of him: He made him the happy Instrument to deliver us from our troubles; so that the Prosperity of his Affairs, and our peaceable Fruition of the Exercise of our Consciences, beareth the same Date.  
Dated, June, 1637.  
Thus Reader you see that from England to Scotland, and from Scotland to England, they sounded his Fame, in the Highest strain of words, praying GOD for his Preservation; and praising GOD for defeating his Enemies.  
But alas! Has King William been without Enemies? Hath their been no Plotting against him? (I will not say by some of themselves) No Contrivance, nor no Conspiracies against his Royal Person? Yea, against the Kingdom, that they cannot afford one Prayer for his long Life; one Praise to God for his Deliverance. Hath not he granted all they can reasonably desire of him? I know they will be angry at me, for reminding them of these things; but why should they be hid, that never hide any body? Why should not they be discovered, and known to be really what they are; that for 30 years have made it their business, or a great part of it at least, to render all sorts of People as odious as they could, and what they really were not; and their end could be nothing but to exalt their own Horn, etc. But Providence hath so ordered it, that the same Pit they digged for others, they are justly fallen into themselves; and are left, as Mr. Baxter says, in his Penitential Confession, p. 63. 1691. viz. A disgraced broken Sect, as the Quakers be amongst us now, etc.  
A broken Sect indeed, divided wholly in many places: One sort shut up the Meetinghouse against the other, divided in Cities and Towns; yea almost in every Village: The Foxonian Government is in many places quite thrown off, 
See J. Hog's book.  and in others weakening every day. Well but to return, see another of their Addresses. viz.  
The Humble Address of the People called QUAKERS, to K. James II. from their Yearly meeting in London. The 6th Day of June, 1688.  
WE the Kings loving and peaceable Subjects, from divers parts of his Domimions being met together in this City, after our usual manner, to 
* Rather in●ect.  inspect the Affairs of our Christian Society THROUGHOUT THE WORLD, think it our Duty humbly to represent to him, the blessed Effects the Liberty he has graciously granted his People, to worship God (according to their Consciences) hath had, both on our Persons and Estates. For as formerly we had ever long and sorrowful Lists brought to us, from almost all parts of his Territories, of Prisoners, and the spoil of Goods, by violent and ill men upon account of Conscience. We bless God, and thank the King, the Goals are every where clear, except in cases of Tithes, and the repair of Parish Churches; and some few about Oaths. And we do in all Humility lay it before the King, to consider the hardships our Friends are yet under, for Conscience sake; being in the one chief exposed to the present anger of the Offended 
* Oh! They knew how taking this would be, cunning Foxes.  Clergy, who have therefore lately imprisoned some of them, till Death: And in the other they are rendered very unprofitable to the public and themselves; both in reference to Freedoms in 
† They thought this a good motive, that so their Voices, etc.  Corporations, Probates of Wills, and Testaments, and Administrations; Answers in Chancery, and Exchequer; Trials of our just Titles, and Debts; Proceeding in our Trade, at the Custom house; serving the Office of Constable, etc. they are disabled, and great Advantages taken against them, unless the King's favour do interpose: As we humbly hope he may relieve, so we confidently assure ourselves, he will ease us what he can.  
Now since it hath pleased thee, O King, to renew to all thy Subjects, by thy last Declaration, thy gracious Assurance to pursue the Establishment of this Christian Liberty and Property, upon an UNALTERABLE Foundation; And in order to it, to hold a Parliament, in November next at furthest; we think ourselves deeply engaged to renew our Assurances of Fidelity and Affection, and with Gods help intent to do our parts 
* To Vote, etc. , for the effecting so blessed and glorious a work; that so it may be out of the power of any one Party to hurt another upon the account of Conscience: And as we firmly believe that God will never desert this Just and Righteous cause of Liberty, NOR THE KING in maintaining of it; so we hope, by God's Grace, to let the World see, we can honestly and hearty appear for LIBERTY of CONSCIENCE 
* And yet at the same time, great Oppressors of it in your dissenting Friends, but Hypocrisy will have its reward. , and be inviolable true to our own Religion, whatever the Folly or Madness on that account may suggest to the contrary.  
Thus Reader you see here is nothing wanting, but bended Knees; Here is in ALL Humility, in ALL Fidelity, with ALL Affection, yea, ALL, ALL, ALL: All Prayers for him, for long Life, for prosperous Reign; Laud and Praise in the highest, for his deliverance, for the defeating his enemies; yea, it would be too long to enumerate them, besides Book after Book, in favour of the Government, and one Epistle after another, and printed Letters, first, second and third, sounding his fame throughout the World.  
But since King William and Queen Mary came to the Crown (as in the Letter to the Quakers was well observed) NO Salutation, NO Message, NO Prayer for nor NO Address to K. W. and Q. M. made Public, NO Book writ in favour of him, NO In all Humility, NO In all Fidelity, NO In all Affection, NO Public Prayers for his long and prosperous Reign, NO Laud and Praise that his enemies are defeated; here is all NO, NO, NO, NO: Tho, thanks be to GOD, he is now settled peaceably in his three Kingdoms: COME what can you say for yourselves? Are you like those 1 Sam. 10.27. The children of Belial, who said, How shall this man save us? And they despised him, 
See your 12th principle.  and brought him no presents, (no Prayers, no Addresses.) I know you have too much espoused the Romish principles, some of which are, 1. We must believe as the Church (i. e. your Church) believes. 2. That the (your) Church cannot err. 3. That she hath power to bind and lose. 4. And that it is abominable Pride not to submit to her (i. e. your) Judgement. You may remember you have had many Favours by Their Majesties, particularly, Liberty of Conscience established by Law, which is one, and not the least; and yet having had three Annual Meetings in London, not one Address, etc.  
Nay, worse than so. And as an aggravation of your Ingratitude, you made an ORDER for the calling in the Widow Whitrow's Books, (she being formerly of your Society) which was writ but in favour of this Government, what Scripture had you for that? You say, that Christ and his Apostles did not require you to pray for Kings by Name; I say so too: But since you prayed for, and addressed yourselves to King James by Name, why can you not as well pray for Their Majesties by Name? Well, but since you can bring the Scriptures to cover and excuse your not addressing, or praying for them by Name, where do you find any Text for calling in, and hindering the Sale of the Widow Whitro'ws Book aforesaid? That is the Question, which in your next you are desired to answer. And though I hope you did not order it to be burned, as I am told, (and that by one of your own People too) that George Whitehead ordered my Books to be burnt throughout all his Dominion, I am sure therein he followed Rome exactly. The way is, first condemn the Man, then condemn his Books; but first burn the Man, than his Books. And sometimes, when she cannot help it, she does otherwise, and so do you; you have first condemned me as a Self-condemned Apostate; next, my Books you have ordered to be burnt. But I have not as yet heard, that you have ordered a Stake to be prepared for me, I do thank GOD you cannot; 'tis an old saying, 'Tis good that cursed Cows have short Horns. You that burn my Books if you had power, which GOD grant you never may, I would not trust you to burn me. I tell you, what thoughts soever I had of you in 1686, I have worse thoughts of you now: And G. W. is one principal Man that hath raised these thoughts. First, By his defaming me, endeavouring to destroy my Reputation, according to the Jesuits Morals, and the Papists Practices to the Martyrs all along. Secondly, By charging me in divers things as a great Criminal, where his Conscience tells him I am clear 
* Particularly his second Charge in his last, where he finds no Cause. . And Thirdly, That instead of seeking Peace in the way of Peace, he acts as contrary thereto, as light is to darkness. And though he writes three Books against me in nine months' time, yet he exposes me the Contentious Person And thus he goes on, and says, He neither consults Events, nor fears Effects. And the People, his Disciples, love to have it so; if they did not, they would not suffer such a , such a peevish, waspish Man, to sit and scribble one Book after another, and yet will not come forth to prove his Accusation, nor defend his Charge wherewith he and his Brethren stand charged. And now, by this my Book, I do hereby challenge four or six of their ablest Preachers to come forth, in the vindication of their Twelve Principles in the first Chapter if they can, giving me a months notice; and I will, GOD permitting, meet them in Milden-Hall, and prove them erroneous, and pernicious to the Christian Religion. As also accept of the Three Charges exhibited by George Whitehead against me in his last Pamphlet, styled, The Contentious Apostate recharged, etc. And this will be better, than everlastingly to print. And though in 1682, you would take no notice of what is said the Christiana Libertate, p. 213. nor in the Painted Harlot, etc. p. 70, 71. Yet if you look therein, you may perceive my then Resolution, in case you proceeded in that base and unworthy way in which S. Cater began, (though indeed I always took G. W. to have a hand in that Book.) I say I was resolved to spare no Arrow which might light on the skirts of this well-favoured Harlot, though I can say I have been slow; and if I could any way have prevailed with them in the least to have acknowledged their Faults wherein they had done amiss, it would have abated the edge of my Pen, which has been severe upon G. W. as his just Demerit, for his great Injustice, and base way of writing.  
Thus, at present, I only refer him to his Grandfather's practice Pope Leo X. *. and others, see Fox's Acts and Monuments, 
Fox's Acts and Mon. p. 238, 416, 417, 483.  p. 238, 416, 417, 483. But to return, I remember George Fox put forth 2434 Queries to all the Scholars and Doctors in Europe to answer, and bid them come out of their Holes, Dens, and lurking places, into the Fields; we shall see (said George) whether you can draw your weapons, etc. The said Questions consist chief in these and the like words, viz.  
Quest. What is a Genetive Case? What is a Dative Case? What is a Participle? What is a Dipthong? What is a Noun? Why are these Declined? And why is the word called Declined? Who was the first Author of it? And by whom it came? And why is the word called Adverb? And what is an Adverb? the word itself, and where was its rise, & c? See for more of them in Battering Rams, etc. p. 18. This Book G. F. entitled, A Primer for all the Doctors and Scholars in Europe, printed 1659. And now what if I, for once, thrust in a Query amongst these, or at the end of them, (as I found it, the other day, in an untoward Book, entitled, The Jacobites Catechism, p. 5.) to George Whitehead 
* He and three more, delivered this Address at Windsor to King Charles the Second, wherein they shown what they were for. , who (about the time of the Execution of the Lord Russell) presented to King Charles the Second an Address, crying out extremely against all HELLISH PLOTS, AND TRAITOROUS CONSPIRACIES. The meaning was against the Lord RUSSELL, the Lord Essex, Sidney, Cornish, Bateman, etc. The knotty Query is this that followeth, etc.  
Query. What made the Quakers no more concerned for the loss of those brave Patriots of your Country, Essex and Russell, etc. who lost their Lives in defence of your Country, and its Liberties, & c?  
Come, George, this is (as I said) a knotty Question, it will be difficult for you and W. P. to answer for all your subtlety and cunning, though many observe you are much filled therewith as most of the Jesuitical Race. Well, I will not insist too much on this Point, lest you say I expose you. But why should you talk of Exposing, I only tell you your Duty? And are you so proud, having had the Rein, to propose Questions to Bishops, Ministers, Presbyterians, Anabaptists, and all sorts, caling them Witches, 

See Edw. B's Works, p. 54, 55.  
A just Rebuke to 21 Divines, etc.  
The Way cast up, etc.  
Saul's Errand, etc.  
Truth's Defence, etc.  
Plain and peaceable Advice, etc. Rusticus, etc.   Devils, Sots, Conjurers, Beasts, Tinkers, Molls, Lizards, Fiery Fighters, such as can defend their Religion with the Sword, to be turned into the Pit eternally, Bloodthirsty, Tyrannical Projects, etc. Now if I should call you so, than you might say I expose you; but I only tell you of your Duty, and remind you of the Leaven of the Pharisees, which is Hypocrisy.   

CHAP. VII. Shows that forsaking the Quakers, is no Apostasy from the Articles of the Christian Faith.  
I AM now come to the Conference I had with George Whitehead, at the House of Joshua Bangs in Milden-Hall the 24th of August 1691, touching a certain Charge which I formerly exhibited against him at a Public Meeting 
* As in my Book, One Blow, etc. p. 2, 3.  at Milden-Hall, which he then declined to accept of, and to defend himself from, as well as to own himself Author of his Book, Judgement Fixed, etc.  
My said Threefold Charge was this: 

First, That George Whitehead is a Deceiver of the People.  
2dly, That he is a false Accuser of the Martyrs, charging their Doctrine to be corrupt, tending to practical Ranterism, sordid Ranterism, etc.  
3dly, That he is a Favourer or an Excuser of such Principles and Practices as border upon Blasphemy and Idolatry.    
This was the Charge: The Spectators present, who heard what passed, were these, whose Names hereafter follow, viz.  
PROTESTANTS, QUAKERS, Mr. ROBERT RUSSELL, SIMON BIRGIS, Mr. THOMAS BRADBURY, JAMES BIRGIS, Mr. SAMVEL ' KNOWLES, JOS. BANGS, Mr. JOHN WALTER, AMBROSE FRIEND, JOHN PAPWORTH, EDWARD DEEKES, PHILIP CRANNISS, and others. BENJAMIN ANTROBUS; and others.  

THE FIRST CHARGE, THAT G. WHITEHEAD IS A DECEIVER OF THE PEOPLE.  G. W. 
Come Francis, I come of the Defensive part, thou art the Plaintiff, I expect proof of what thou chargest me with.  F. B. 
Here is a Book, styled, Judgement Fixed: Dost thou own it George?  G. W. 
That is not material, thy Charge is general, without any such Condition.  F. B. 
I grant all that: But did not I send you a Letter to meet you in London, to prove my Charge upon you, on Condition that you would own your Books; and since you have now sent for me, I expect you should perform the Condition proposed.  G. W. 
I did not send for thee; I only told thy Wife I was here, if thou hadst any thing to say, thou mightst come to me.  
I 
* [Jos. Bangs, or some others of his Friends.]  heard G. Whitehead say so, and that thy coming was at thy own choice.  

[Jo. Walter.]  But by your leave, gentlemans, your so sending to him, was an intimation of your desire of his coming, or to what purpose did you send to him?  

OBSERVATION.  
Note, Reader, that I was surprised, not knowing that G. W. was in Town till Ten a Clock over Night, for I had sent G. W. a Letter to be in London the 22d of August, and had sent away my Books, in order to prove my Charge against him there. But he wrote me an Answer, that he could not wait upon me, but had a Journey appointed, but did not let me know it was to Milden-Hall where I dwelled, but came to Town the 23d day, when he might expect my being at London. But that day at Ten a Clock at Night I was told of his being there, so that I do believe 'tis as G. W. said, he did not send for me. My coming was not pleasant to him: And I have reason to think, that he would not have come there then, had he not thought I had been at London, according to my Letter. And so I had, only I remembered his Letter in Answer, which told me he had a Journey to go, so than I stayed for some Neighbours.  G. W. 
Well, I do own that Book Judgement Fixed, etc. The Errors of Press excepted.  F. B. 
Then from thence, I thus prove you a Deceiver of the People; for whereas in the Introduction to that Book, you pretend that GOD laid a necessity upon you to write that Book, and that you was moved of GOD to write the same; and there you neither consult Events, nor fear Effects, etc. And yet in the same Book you vindicate your Brother Thomas Rudyard, Samuel Cater's Lawyer, see p. 219. [And in the said Book, p. 19, 20. you justify Blasphemous and Idolatrous Titles given to G. Fox, as anon will appear.] in a grand Lie; who, in vindication of his Client Samuel Cater, wrote, that I paid my Money voluntarily, before Distress was made of my Goods, when distrained for Samuel Cater's Fine, which was a Lye. Now this being a Lie, and you justifying him in this Lie, this GOD never laid a necessity upon you to write, this GOD never did move you to write: For, saith the Scripture, he that condemneth the Innocent, and acquitteth thee Guilty, are both an abomination to the LORD. And you pretending that GOD moved you to this, [and many other Lies in the said Book] and the People believing you that you are thus moved, and that you cannot err, and that what you [who pretend yourselves infallible] speak or write, is of as great Authority as the SCRIPTURES, herein you deceive the People.   

OBSERVATION.  
That I did not pay my Money voluntarily before Distress, see a Certificate under the hands of Mr. Maxey and his Wife, who then lived at the Sign of the White Hart, to which Inn my Goods was carried, etc. viz.  
MEmorandum, That we who subscribe our Names, do testify, that the Goods of Francis Bugg, which was Distrained for the Fine of 15 l. 10 s. by virtue of a Warrant from Thomas Shelly Esq; [a Justice of Peace since deceased, etc.] was carried to the White Hart after Distrained, where I than dwelled, and was Constable: And afterwards the said Francis Bugg came and paid down the Money, and teok home his Goods again. This my Wife and I can testify, witness our hands this 6th of September, 1691.  
Peter and Judith Maxey.  G. W. 
I do not affirm that thou paid down thy 15 l. voluntarily: 
See Painted Harlot, etc. p. 8, 9, 10, 47, 48, 49.  But I shown Thomas Rudyard what thou said, and reckoned a voluntary Payment, and thereupon I vindicated him against thee, he being at that time in better Repute with us: so 'tis no Position of mine, but a Supposition that I went upon.  F. B. 
Well, George, that will not hold, you have justified an arrant Lie, in favour of Samuel Cater, which was much to my damage. And the People believing you, and that in regard of your Pretence of being moved by the eternal Spirit of GOD, you in that Case, as well as in many others that I could mention, have deceived them; and unless you can clear yourself, the Charge stands over your head, and you are found guilty thereof, etc.  G. W. 
I do still say, that as to the Body of the Controversy, God did lay a Necessity upon me to write that Book: But as to particular matters of Fact, I writ as a Man, according to my discretion.  F. B. 
So then, here is George Whitehead as a Man, and G. W. more than a Man; G. W. infallible, and cannot err, and G. W. fallible, and subject to err, and be mistaken. This is a twofold George, standing in two Capacities.   

OBSERVATION.  
Note that G. W. herein resembles the Pope: For, saith Dr. Cole, I hold herein rather with Gerson, that the Council is above the Pope. The Pope, in one respect, as he is a Man in his own single person, may happen to err; but in another respect, as he is head Pastor, and chief Bishop, and is placed in Peter's Chair, he cannot err, etc.  
Thus doth the Pope and G. W. stand in a double Capacity, upon which Bishop Jewel made this Observation, which I think may not be amiss to be inserted, viz. And thus as the Heathens in old times imagined their Centaurus to be half a Man, and half a Horse; the one behind, and the other before: or their Janus, to have two Faces, the one behind, and the other before. EVEN SO have you imagined two Popes in one Body, the one going backward, the other forward; the one bearing light, the other darkness; the one deceived, the other not deceived; the one speaking truth, the other falsehood, and yet both these Pope's [or G. whitehead's] incorporate together in one Person. Give us leave therefore Mr. Harding, to say now as the whole University of Paris once said, not long since, unto Pope Leo, viz. We appeal from our Lord the Pope that hath so shamefully erred, unto the Pope that cannot err. The Defence of the Apology, etc. p. 635, 493, 581.    

THE SECOND CHARGE, viz. THAT G. WHITEHEAD IS A FALSE ACCUSER OF THE MARTYRS, CHARGING THEIR DOCTRINE WITH RANTERISM, SORDID RANTERISM, etc.  
Reader, this being charged upon G. W. he in his Book, styled, The Contentious Apostate, and his one Blow, etc. p. 13. says, What Doctrine held by the Martyrs did G. W. accuse, but only F. B's misapplication of the words, which, he saith, were Doctor Barnes, viz. THAT ALL OUTWARD WORKS BE THINGS INDIFFERENT, AND MAY BE USED, AND ALSO LEFT. When my Quotation of the Martyr's words run thus: THAT ALL THESE, WITH ALL OTHER OUTWARD WORKS, BE THINGS INDIFFERENT, AND MAY BE USED, AND ALSO LEFT. Now the word OTHER, which stands in opposition to things commanded or prohibited in Scripture, G. W. hath left out, on purpose to pervert my words, viz. OTHER than what is commanded, OTHER than what GOD hath prohibited, etc. as the Doctor's words set forth. And as to the MISAPPLICATION of them, which was all the Fault he finds in that Book, that is left to the Reader to judge: For I brought the said Martyr's words as a Testimony against their imposing the Observations of their women's distinct Meetings, as set up by George Fox 
* See my Book de Christiana Libertate, p. 30. to 70. where their Original is set forth, and G. F. the Founder, and their yearly Meetings Grant and Confirmation, Anno 1675. , which I judged as indifferent as the eating Flesh or Fish, observing this or that day; yea, or as shaved Crowns, long Beards, or the Collar of a Fryer's Coat; and this is clear from the Coherency of the place alleged.  
But G. W. in his Book, The Contentious Apostate recharged, etc. p. 2. Recharges me with accusing the Martyrs, which is such a piece of Art, as none but a Man void of Conscience, Honesty and Reason, would be so Foolhardy to do. His Charge runs thus, viz.  
That F. B. is a false Accuser of the blessed Martyrs, in charging that to be their Doctrine, which is none of theirs; but a gross Perversion, Forgery, and Abuse of his own, both against them [the Martyrs] and us called Quakers.  
Now from the Premises, what indifferent Reader would imagine otherwise, but that First F. B. had falsely accused the Martyrs, or their Doctrine, or at least accused them. Secondly, That F. B. had wrote a Story of his own, or some other Man's, and said it to be the Martyrs, when it was none of theirs. Thirdly, That F. B. forged this Quotation both against the Martyrs and Quakers, etc. Oh the Impudence of this Juggler! For I never did either of these. And that it may appear so, I shall first recite at large my Quotation which I took out of Dr. Barnes' Works, p. 298. entitled, Mens Constitutions not grounded on Scripture, bind not the Conscience, etc. And as set forth in my Book, de Christiana Libertate, etc. 2d Part, p. 122, 123. And then let the Christian Reader judge whether I have not faithfully quoted the Doctor, and rightly applied his Doctrine, viz. as a Testimony against imposing indifferent things as things necessary, and to be indispensibly obeyed, as was the Case of their women's Meetings, when I wrote that Book; wherein I vindicated Christian Liberty, which the Foxonian Quakers did then as much withstand, as ever the Papists did. And as such, G. Whitehead charged the Martyr's Doctrine with Ranterism, sordid Ranterism, as will more largely appear from what he says in the 259, 260 pages of his Book, Judgement fixed, etc.  
But first see the words of Dr. Barns, which are as follow, viz. Mark that all TRADITIONS of Men which are against (or not according) to GOD's Law, must be destroyed: Therefore let every man take heed, for it belongeth to their Charge; for both the blind Guides, and they also which be led, shall fall in the Ditch. It shall be no excuse for him that is led, to say his Guide was blind, but let them hear the Word of GOD by his holy Prophets. WALK NOT in the Precepts of your Fathers, NOR KEEP THEIR JUDGEMENTS, but WALK in MY PRECEPTS, and keep MY JUDGEMENTS. The OTHER manner of Statutes be, when CERTAIN THINGS that be called INDIFFERENT, be commanded as things to be done of NECESSITY. As for Example: To eat Flesh or Fish this or that day, is indifferent and free— These, with all OTHER 
* The word Other, George hath left out in the 13th page of his Contentious Apostate, and One Blow. And page 2, 3, of his Contentious Apostate Re-chargded. And yet blames me for leaving out the word Such, which word Other I suppose my Compositor thought a distinguishing word sufficient.  outward works, be things INDIFFERENT, and may be used, and also left. Now if the Bishops (or Ministers) will make Laws or Statutes, that these (indifferent) things shall be determinately used, so that it shall not be lawful to leave them undone, but that we must do them, and not the contrary, under the pain of deadly Sin, here they must be WITHSTOOD, and in no wise obeyed; for in this is hurt our Faith and Liberty in Christ, whereby we are free in all things, and unto all Men at all times, and in all manners, EXCEPT it be in SUCH a Case, whereas brotherly Charity, or the common Peace should be offended. Therefore in all these Cases we be free, and we must withstand them that will take this [Christian] Liberty from us, with this Text of Scripture, We are bought with the price of Christ's blood, we will not be the servants of Men, etc.  
Thus have I quoted Dr. Robert Barnes, that innocent Martyr faithfully, without any Forgery, or wronging his Words. And it still stands a good Witness and firm Testimony against the Quakers Impositions, and forcing Obedience to their Laws and Orders, for the observation of their women's distinct Meetings. And that they do so impose, and have such Orders, I may recite one as it stands Recorded in their Quarterly Book in Hadenlam in the Isle of Ely, viz.  
It is ordered and agreed upon at this Quarterly Meeting, that no Friends for time to come, may permit or suffer Marriages, without the Consent of Friends, at two men's and women's Meetings; and the Man and Woman to come both to the said Meetings, to receive the Answer of Friends, etc. as more at large in my Book de Christ. Libert. p. 60, etc.  
And it was against this and the like Orders, which they imposed upon their Brethren as terms of Communion, which had no Authority from Scriptures, nor yet a Precedent from any Christian Church, (the Papists only excepted) that I brought this Testimony, not to accuse the Martyr; no surely, but approving of his Doctrine. I quoted him in vindication of Christian Liberty, 
For if the leaving out the word SUCH, being but an oversight, be so ill, what art Thou, that in thy Books leave out the word OTHER, which is the distinguishing word, etc. and that knowingly?  and as such G. W. opposed the same, and called the said Quotation Ranterism, Looseness. And for which I charged him as an Enemy to the Doctrine of the Martyrs, which maintain Christian Liberty against Implicit Faith, and Blind Obedience, which they, like the Papists, endeavoured to introduce, tending to enslave the People. See a Recital out of G. W's Book, Judgement Fixed, etc. p. 259, 260. viz. I must tell thee, Francis, that this Position makes void all Christian Discipline, Good Order, and Church-Government, leaving all lose and uncertain, and we are sure thou hast here asserted corrupt Doctrine, tending to practical Ranterism itself.— See now if this be not sordid Ranterism, this lose gain saying Spirit leads thee into?  
Come G. W. is it not plain, That thou hast accused the Martyrs recited Doctrine to be lose, to be sordid Ranterism, to be practical Ranterism. Thus have I Recharged thee, and leave it upon thy head, until thou dost retract the same.  
Object. But some may say, That tho' the Quotation of Dr. Barnes is sound and Orthodox in itself, fairly quoted, and rightly applied, the recited ORDERS of the Quakers considered, and their Imposing them, and Recording, or Excommunicating such as do not conform to them, &c 
* See my Book de Christ. Libert. p. 36. to p. 70. where the said Orders, and the Authority given them at a yearly Meeting 1675, is at large recited, etc. . And that G. W's terming it Ranterism, as by the last Recital is manifest, and thereby have accused the said Martyr according to my Charge, etc. yet possibly G. W. passed this Sentence on the said Martyr and his Doctrine, as a Man in his own single capacity?  
Answ. No, that he did not, tho' possibly he upon occasion may so pretend; for it came forth in Print, in his Book styled, Judgement Fixed, etc. which was printed as their Books generally are, viz. by the Authority and Approbation of the 2d 2. days Meeting, viz. by their Church Authority. And to confirm that they in this their Doctrine, of imposing the Observation of, and exacting Conformity to their Orders, whether their People believe it a Duty incumbent upon them yea or nay, agree with the Papists. See a Book put forth by W. Penn, Entitled, A brief Examination and state of Liberty spiritual 
* It might rather have been styled, An Antidote against his former Book, Entitled, An Address to Protestants: For 'tis as much contrary to that, as Popery is against Protestantism, or Imposition to Christian Liberty, etc. , etc. where he says, p. 3. It is a dangerous Principle, and pernicious to true Religion; and which is worse, 'tis the Root of Ranterism, to assert, that nothing is a Duty incumbent upon thee, but what thou art persuaded is thy Duty, etc. The Papists say, viz. We tell you that you ought to eat Fish and Flesh on those days the Church appoints, on pain of deadly Sin. You ought to have shaved Crowns, long Beards, etc. And the Quakers now say, women's distinct Meetings as set forth by their Church, that the rise, practice, setting up and establishing of women's distinct Meetings, is according to the Council of God, and done by the leading and ordering of his eternal Spirit 
† See de Christ. Libert. etc. p. 36, 43, 44. to p. 70. . And this, tho' we produce not one Verse of Scripture to confirm it, you ought to believe; for we (viz. the Quakers and Papists) agreed in this fundamental Point, (i. e.) THAT YOU AUGHT TO BELIEVE AS THE 
* See your 12th Principle in Chap. 1. but more largely amplified in the first Part of the Christian Quaker distinguished, etc. p. 9, 10, 11, 12.  CHURCH BELIEVES. And if you refuse Conformity, on pretence you are not persuaded that 'tis your Duty to obey the Church, and shall dislike our Position, That Ignorance is the Mother of Devotion. And shall tell us, That Conformity ought not to precede or go before Conviction, nor Force before Persuasion. We now tell you, that it is a dangerous Principle, and very pernicious to our Design, and therefore, and for that very Reason we will, and have given it out, That it is Ranterism, sordid Ranterism, tending to lay waste our LAWS and GOOD ORDINANCES, as our Brother Solomon Eccles called women's Meetings.  
Thus Reader thou mayst perceive my Charge made good upon and against G. W. First, by the Quotation I brought of the Martyr's words against their Impositions. 2dly, that the said Quotation, as it is sound in itself, so it is fairly done, against which he brings his heavy Charge, and grim Sentence, OF CORRUPT DOCTRINE, TENDING TO PRACTICAL RANTERISM, YEA, SORDID RANTERISM, etc. 3dly, that it is rightly applied against their unscriptural Traditions, and then imposing the observation 
† See The Quakers Detected, etc. p. 5.  of their women's Meetings, which, as John Hogg (in his excellent Book, Entitled, An Answer to several material Passages in a Book published by W. Penn, called, A brief Examination of Liberty Spiritual, etc. p. 12. says, MAY NOT WE SAY THIS BEARS FOR ROME, etc. Yea surely, and the very Complexion of Rome too in many Parts, Principles and Practices; to which excellent Book (which overturns all their Popish Subterfuges, and unlocks all their secret Mysteries, and close Juggles, relating to their Impositions, and displays their Errors to every Capacity) I refer the Reader 
* This J. Hogg is a Minister amongst the separate Quakers, a Man of good Parts, and of good Repute. . It's true, G. Whitehead makes a noise at the word SUCH being left out by my Printer or Compositor, as a distinguishing word; but then G. W. is more to blame, in leaving out the word OTHER, as I have said, which word OTHER, with the foregoing and subsequent words, did sufficiently distinguish and set forth, that I only intended them as a Protestant proof against their Romish imposing different things as necessary, and as terms of Communion. And might not G. W. as well carp at the Apostle Paul's words, 1 Cor. 6.12. where he said, All things are lawful unto me, but all things are not expedient. All things are lawful for me, but I will not be brought under the power of any. Might not G. W. say, How now Paul, what are all things lawful to thee? what is this, that, and the other thing lawful? for I find no distinguishing word in the whole Verse. But in the next Verse, G. W. may see the Apostle only meant indifferent things, which some differed about, and which he left them to their liberty in, as meats, etc. for some eat herbs, and others strong meats, viz. ver. 13. Meats for the belly, and the belly for meats; but God shall destroy both it and them, etc. So that eating Flesh, Fish, Herbs, or other things, this, that, or the other day; the publishing Marriage before, or not before the women's Meetings, are things in their own Nature indifferent and free, and, according to the Apostles and Martyrs words, we ought to be left free in the use of them.   

THE THIRD CHARGE, THAT GEORGE WHITEHEAD IS A FAVOURER, OR AN EXCUSER OF SUCH PRINCIPLES AND PRACTICES AS BORDER UPON BLASPHEMY AND IDOLATRY.  
For the Proof of this Charge, I shall, before I proceed to the matter of the Conference, recite a Parallel between the Practices of the Papists, giving Divine Attributes to their Saint Thomas Becket, and divers Popes, which by all Protestants are accounted Idolatrous and Blasphemous. And the Quakers giving and attributing to G. Fox (in his Life-time) Divine Attributes, and Eternal Honour, which is equally Idolatrous and Blasphemous; and at his Funeral, preached him to be the great Apostle, Prophet, and Jacob of the Age, that so it may still appear how nigh of Kin they are, giving also a hint of the Beginning, Rise and Advancement of both the said Thomas Becket and G. Fox, in two Columns, for the help of the Reader, viz.  

IT is written of Thomas Becket, 
Guilielmus Neubregensis, lib. 2. cap. 16.  that his Father was a Brewer in London, and a Jew; and that from his House began a Fire in the days of King Stephen, that consumed all the one side of London from the Bridge where he dwelled unto Temple-Bar. And that King Henry II. took this Thomas Becket into his Favour, and from being Archdeacon of Canterbury, made him Lord Chancellor of England, and after that made him Archbishop of Canterbury; who, after that, treacherously and ungratefully, as well as secretly, resigned his Bishopric to the Pope 
* See the Defence of the Apology of the Ch. of England, etc. p. 349, 350, 665, etc. , and of the Pope received it again; and thereby betraying his Princes Right, which was the cause of much trouble in England. But for this, and the like holy Cheats, he was Sainted; and now you shall hear how the poor infatuated Papists give Divine Attributes unto him, Oh Christ make us to ascend unto Heaven, whither Thomas is ascended; even by the blood of Thomas, which is shed for thy sake. But Dr. Rainolds 
† See the Conference between Dr. Rainolds and Hart about the Pope's Supremacy, p. 411.  hath it thus, viz.  
By the Blood of Thomas,  
Which he for thee did spend,  
Make us O Christ to climb  
Wither he did ascend.  
Thus, Reader, you see that first Bishop Jewel, and next Dr. Rainolds set forth, and that in the words of the Papists themselves, quoting Book and Page, that the poor misled Papists gave such Titles to this their Saint, as was due only to Christ himself, attributing to Thomas Becket the Title not only of Intercessor, but Saviour. Again, 
Oh Thomas reach thy help to us,  
Stay them that stand, help them that lie,  
Correct our manners, deeds and life,  
Guide us unto the way of peace.  
All Hail! Oh Thomas, the rod of right,  
The World's light, the Church's strength,  
The People's love, the Clergies joy.  
All Hail! brave Patron of the Flock,  
Save them who on thy Honour glee.   
And yet to excuse these Idolatrous Attributes, and Blasphemous Appellations, Mr. Harding said thus: viz. Christ is used in this Prayer as the only Mediator of Salvation, and St. Thomas as a Mediator of Intercession to Christ, etc. As Mr. Jewel in his Defence, p. 349. And Dr. Rainolds in his Conference with Mr. Hart, etc. p. 411. both evidently set forth.  
Next I come to show what Names and Divine Attributes the Papists have given to their Popes, as may be seen in the Defence of the Apology of the Church of England, etc. viz. Papa lux venit mundam, the Pope is that light that is come into the world. p. 570. Our Lord God the Pope. And p. 750. to the same purpose, and p. 562. In the Pope is all manner of Power, p. 438. A Divine Power in the Pope, p. 571. A certain Divine Power in the Pope, beyond the natural state of men, p. 493. Mr. Harding said of the Pope, Thou art the Chief of all Bishops, Thou art the Heir of the Apostles: For Primacy, thou art Abel; for Government, Noah; for Patriarchship, Abraham; for Holy Order, Melchisedech; for Dignity, Aaron; for Authority, Moses; for Judgement, Samuel; for Power, Peter; for thy Anointing, Christ, etc. Thus have the Papists not only Idolised their Popes, but called them Christ; and whatever Name was excellent in Scripture, that they gave to their Popes; and why? it is Scripture language, at least to be found in Scripture, and therefore as they dreamt, due of Right to the Pope, etc.  
Thus much touching the Papists giving and attributing Divine Honour to their Popes, which was both Blasphemous and Idolatrous.   

IT is written that George Fox came of poor Parentage, 
See the 5th Part of the Christian Quaker disting. etc. p. 48, 49.  and was only a Journey-man-Shoemaker, and wrought Journeywork with George Gee of Manchester: But afterwards, when he was a Preacher amongst the Quakers, he became Famous, and greatly Rich; and did not deny (being therewith charged) but that he had 12 or 1300 l. etc. But whether in his Advancement he may be most fitly compared to Thomas Becket, or Simon the Sorcerer, made mention of in the Acts of the Apostles, cap. 8. ver. 9, 10. viz. There was in the City a certain Man called Simon, saying, that he himself was some great Man. To whom they gave HEED from the LEAST to the GREATEST, saying, THIS MAN IS THE GREAT POWER OF GOD. I say whether G. Fox was most like this great Man Simon, or Thomas Becket, I leave to the Reader to judge, when he hath heard how G. Fox gave out, and that in Print, that he was some GREAT MAN, even such an one, as knew who was a Saint, who a Devil, and who an Apostate, etc. pray hear what he said of himself.  
1st, That he had a Spirit beyond all the Forefathers, and thereby knew who were Saints, who were Devils, and who were Apostates, without speaking ever a word 
* See their first Principle, etc.   
2dly, That he was elected before the World began 
* Fourth Part of the Christian Quaker distinguished, etc. p. 84. .  
3dly, That he had power to bind and to lose 
† The Quakers unmasked, etc. p. 27. .  
4thly, That his Marriage was above the state of the first Adam in his Innocency, and that he never fell nor changed. See the same page.  
5thly, If ever you own the Prophets, Christ and the Apostles, (said G. Fox) you will own our Writings, which are given forth by the same Spirit and Power 
* G. F's Answer to the Westmorland Petition, p. 30. .  
6thly, You may as well condemn the Scriptures to the Fire, as our Queries. Our giving forth Papers and printed Books, it is from the immediate eternal Spirit of God.  
You are now answered from the mouth of the Lord 
† Truth's Defence, G. F. and R. H. p 2. 89, 104. .  
7thly, He that hath the same Spirit that raised up Jesus from the dead, is equal with God, G. Fox 
* Saul's Errand, etc. p. 8. .  
Thus, Friendly Reader, I have herein, as well as in divers places in this Treatise, manifested that G. F. gave out himself to be some GREAT MAN, to whom the Quakers, for many Years, (my self for one) gave heed almost from the least to the greatest, and I think that neither Simon nor Becket could give out more to show themselves GREAT MEN. Next follows, what divers of their Preachers and People attributed to him; and though such Letters were in his Life-time frequently sent to him, yet I never heard that he ever rejected them, nor yet reproved the Authors of them. See Fourth Part of the Christian Quaker distinguished, etc. p. 83, 84. See first Josiah Coal in Letter of his from Barbadoes, recorded in their Book of Audland's Letters.  
Dear G. Fox, who art the Father of many Nations, whose Life hath reached through us thy Children, even to the Isles afar off, to the begetting many again to a lively hope, for which Generations to come shall call thee Blessed, whose Being and Habitation is in the power of the Highest, in which thou rulest and governs in Righteousness, and THY KINGDOM IS ESTABLISHED IN PEACE, AND THE INCREASE THEREOF IS WITHOUT END.   

Next that of Solomon Eccles. who writ of G. Fox these words, which were not fit to be said of any Mortal, viz.  
A Prophet indeed— It was said of Christ, that he was in the world, and the world was made by HIM, and the world knew him not: SO it may be said of this true Prophet whom John said he was not, but thou shalt feel this Prophet one day as heavy as a Millstone upon thee; and though the world knows him not, yet he is known, etc. Quakers Challenge, p. 6.  
Next that of John audland's, in a Letter of his to G. Fox, from the West of England, viz. See the 5th Part of Babel's Builders, p. 7.  
Dear and precious, one in whom my life is bound up, and my strength in thee stands. By thy breathe I am nourished, by thee my strength is renewed, Blessed art thou for evermore, and Blessed are all that enjoy thee, life and strength comes from thee, Holy One.— Daily do I find thy presence with me, which doth exceedingly preserve me; for I cannot reign but in thy presence and power. Pray for me, that I may stand in thy Dread for evermore.— I am thine begotten, and nourished by thee, and in thy power am I preserved. Glory unto thee, Holy one, for ever.  
See also part of a Certificate that John Blaikling gave forth on the behalf of George Fox, 
Fifth Part of the Christian Quaker distinguished, etc. p. 77.  against William Rogers.  
That G. Fox is blessed with Honour above many Brethren, and that thousands will stand by him in a HEAVENLY Record unto the integrity of his Soul to truth that still lives with him. That his LIFE REIGNS, and is spotless, innocent, and still retains his Integrity, whose ETERNAL HONOUR and BLESSED RENOWN shall remain; yea, his presence, and the dropping of his tender words in the Lord's love, was my Soul's nourishment, etc. Yea, (so sacred or so dreadful was G. F's Name to the People beyond Seas, that they printed and published it to the World) viz. That mentioning the Name George Fox, did prick them to the heart. See their Book, A true Account, p. 42.  
This is enough to show, that Josiah Coal, Solomon Eccles, John Audland, and John Blaikling, (and others, too many here to enumerate) together with those Preachers who preached at his Funeral, where they styled him the great Apostle, a Prophet, the Jacob of the Age, etc. I say 'tis enough to show that they walk hand in hand with the Papists in this matter, as well as in almost every thing else.  G. W. 
I question whether they be their Letters, as cited?  F. B. 
But if they be proved theirs, will you stand by them, or retract them?  G. W. 
If they be theirs, might there not be a more favourable Construction put upon them, than Idolatry and Blasphemy? May not a Man write a Letter to his Friend to pray for him, is there any hurt in that?  F. B. 
What! did they pray to G. Fox, to solicit the Virgin Mary to pray, & c?  G. W. 
No, I do not say to a Saint departed, but to a living Saint.—  [Mr. R. Russell.] 
Indeed Mr. Whitehead, I do not understand those Say in those Letters, to be any other than Blasphemy.  G. W. 
I do not approve of those Letters; so that whether theirs, or not theirs, I do not own them.   

OBSERVATION.  
Note, That John Blaikling's Certificate on the behalf of G. Fox, I did not read at the Conference: For tho' I had seen it before, yet being surprised, and not knowing of G. W's being in Town till late over Night, I could not find it; but being one in Nature with the other three, I thought it meet to incert it in the recited Parallel in two Columns, etc.  F. B. 
Well George, then be plain; if you do not own them, deny them in writing under your hand, etc.  G. W. 
I do not care to write, I will not trouble myself to write.  F. B. 
Then I will write for you, if you please.  G. W. 
So thou may'st, if thou wilt.  F. B. 
As for those three Letters said to be wrote by Sol. Eccles, Josiah Coal, and John Audland, I am apt to believe they are none of theirs as cited; but if they be I do disown them. George, dost thou like this? Is this thy Sense? If so, subscribe it.  G. W. 
I do say before all these People, that whether they be, or be not of their Writing, I disown them.  F. B. 
Well George, then subscribe what your Sense is, that we may be at a Certainty.  F. W. 
I will not write after thee, thou shalt not be a Dictator to me.  S. B. 
George, I only writ your sense, and when I miss you gave me apt words to put in and make it your sense, thereby making it yours; 
Let it be noted that G. W. was in a great strait, like his Predecessors the Pharisees, Luke 20.6. for if he had justified these Idolatrous Letters, the People would have seen him to be an Idolater, if he had subscribed, he then should have condemned his own. See. Crisp, and W. Penns Works, and they be all infallible, I mean infallibly erroneous.  and therefore I would have you to be plain, for you have already excused those Letters in print, and now since you have disowned them, you can not fairly deny subscribing.  G. W. 
I will not write, here is enough to bear witness that I disown them.  Jos. 
Bangs. Yea, Francis, we will all bear witness that George Whitehead hath disowned them whoever wrote them.  F. B. 
Without his Subscription I am not satisfied that he is plain, and means as he says; having already justified them in print: And if he now refuse to transcribe with his Hand, what he confesses with his Mouth, I take no notice of it, and therefore the Charge stands over your Head, and you are found Guilty thereof.   

OBSERVATION.  
G. W. was extremely pinched, as my Neighbours took special notice of, who said, it was a Jesuits trick to confess and not subscribe; to make a fair show, and yet keep reserved: For as I have already observed, none pretend to deal more freely than a Juggler, he will strike up his Sleeves, make bare his Arms, open his Hands and Fingers, confess in a Corner, and tell you a find tale, but all this is only to beguile you, and to deceive you he is but still so much the more a Juggler; for if he had meant as he said, why should he refuse to subscribe, and to give the best satisfaction he could, to the Auditors, that he meant simply and plainly without Guile, Fraud, or Deceit.  
And this puts me in mind of Hungate the Jesuit, who disputing with Dr. Bramhall, once Archbishop of Armagh in Ireland, who hastily subscribed (a thing they seldom do) but soon repent; which being pertinent to my occasion I shall recite, viz. One of the subjects of the disputation betwixt the said Bishop and the Jesuit was the Article of Transubstantiation, whence they easily slided into that other of the half Communion; where he shamefully baffled their Doctrine of Concomitancy; and drove the Jesuit up to so narrow a corner, that he affirmed Eating was Drinking, and Drinking was Eating, in a material or bodily sense. Mr. Bramhall looked upon this as so Elegant Solecism; and that he needed no greater Trophy, if he could get it under his Hand, what he declared with his Tongue; which being desired, was by the other, in his heat and shame to seem to retract, as readily-granted; but upon cooler thoughts, finding that he could not quench his thirst with a piece of Bread, he reflected so sadly on the dishonour he had suffered, that not being able to digest it, in ten days time he died. See the Life of Bp. Bramhall in his Works printed in Folio, where you may read the story more at large. And truly for my part I should have thought it worth my while if I could have got G. W. to subscribe with his Hand, what he acknowledged, to one's thinking, with his Tongue; for I knew that both he, Stephen Crisp, and W. Penn had justified the same in Print: So that if I could have gotten him to subscribe, their Infallibility would have had a sore blow; for it was yet never known that they recanted under their hands any error be it never so monstrous and gross, yet W. Penn says in their Judas and the Jews, p. 8. viz. It has never been my practice to palliate that which cannot be justified, etc. By which Expression he should think no practice so erroneous and monstrous but he can justify it, or else he would never have gone about to justify Josiah Coal's Letter to G. Fox, with those Idolatrous expressions, as he did in the said Book, p. 44.  
But how willing soever I was to have had G. W. subscribe, he had wit enough to beware of his Brother Hungate's fate, and for proof that Stephen Crisp, Geo. Whitehead and W. Penn justified the idolatrous and blasphemous Attributes given to G. Fox in his Life-time, those recited Letters, read these places Judas and the Jews, etc. p. 44, 45. Innocency against Envy, etc. p. 18. Judgement fixed, etc. p. 19, 20.  
But G. W. having pretended to disown what in reality he owns (and is the very Marrow of his Religion) as was sufficiently manifested in that he refused to subscribe; for there is no man of Sense and Honesty that will refuse to subscribe what is his real Judgement. But G. W. being pinched and driven up to a narrow Corner, he was fain to say something to gratify standers by; I say a few of his words are these, Innocency against Envy, p. 18. viz. And how knows he that they gave and intended those Titles to the Person of G. Fox; and not to the Life of Christ in him, whereof he was a Partaker.  
Answ. Come, George, I see you are willing to excuse these idolatrous practices how much soever you pretended to disown them, Aug. 24. 91 at the Conference.  
By the Name they give him, viz. Dear George Fox, who art the Father of many Nations, by this I know they gave their Attributes and Titles of divine Honour to the Person of G. Fox, for I do not read that the Life of Christ is in Scripture called George Fox: And since G. W. will not pray for King William by name unless the Scripture did command it, no more will I believe that they gave those divine Attributes to the life of Christ, since I no where read that the life of Christ is called in Scripture Geo. Fox: Therefore when they offer divine honour to Geo. Fox by name, I cannot think they intent it to the life of Christ, etc.  
Again, I find G. W. in answer to such as were jealous that G. Fox looked upon himself to be that Prophet which Moses prophesied of, 
See 5th part of Christian Quak. disting. etc. p. 82 where 'tis manifest enough.  that GOD would raise up like unto him, etc. suitable also to Sol. Eccles his Lettter in one of the Columns recited; and which G. W. vindicated formerly in his Book SERIOUS SEARCH, etc. p. 58. I say in answer to such as had this Jealousy, he saith thus: Judgement fixed, etc. p. 19, 20. viz. This is a presumptuous Imagination, for I affirm G. Fox does deny the same in reference to himself, as a particular Man whose days and years are limited, etc. Only the Truth, the Immortal Seed, Christ in him, he stands to maintain against all Opposers and Apostates, etc. Now here still is the Juggle, which I am willing to unfold, this Prophet that Moses prophesied of: G. W. would not have the world believe it is the Person of G. Fox, but THE LIFE OF CHRIST IN HIM; and this G. W. is willing should be termed, and looked upon as that Prophet, whom Moses prophesied of AGAINST ALL OPPOSERS AND APOSTATES, etc.  
I confess G. W. is very critical, 
G. W. is splitting a Hair.  as if he were splitting a Hair, but it will not hold; stis still great Blasphemy to count the Life of Geo. Fox, that Prophet.  
Yet in this 'tis manifest, they attribute as much to G. Fox, as they did to HIM that was born of the Virgin Mary; for they say they cannot own the Person of G. Fox to be that Prophet of whom Moses prophesied, GOD would raise up of their Brethren like unto him, etc. No more can they call that Body, or bodily Garment who was born of the Virgin, CHRIST, but the Treasure in him; and they can herein allow the Life of Christ, in G. Fox, to be that Prophet, etc. 
* See their 3d and 4th principle in the first Chap. of this Treatise.  Pray hear also what G. Fox saith of himself, being charged to attribute to himself the Honour to be that Prophet that Moses prophesied of, etc. See a Letter of his to William Rogers, thus 
† Fourth part of the Quak. disting. p. 83, 84. . And thou William Rogers saith, that there is a Spirit risen at this day, that gives many occasion to be jealous, that thou G. Fox art looked upon to be that Prophet, which Moses testified of, that GOD would raise up, etc.  
To this G. Fox thus answers.  
Then is not this Prophet to be in man, to give forth his Laws, which comes after. Moses; but I cannot deny that Prophet which Moses spoke of to be raised up; for I know that it is HE that is opposed, and his Law too 
† Because G. Fox's Laws were spoken against. , by many Talkers of him and the Light of his glorious Gospel, and the Order of it. And what I am, I am by the Grace and Love of GOD, and will not deny the Prophet that came after Moses, nor the Election before the World began, though all turn into jealousies;— for I believe few of them which do oppose, knows this Prophet that comes after Moses, though they may speak of him in words: of which Prophet I am not ashamed of.  
By all which the Reader may take notice that all this while G. Fox never denied himself to be that Prophet; which confirmed the jealousies then risen; and will more every day. So that what by his Writings (some of which are here inserted) and what by his tacit Confession, and what by G. W.'s dark and obscure vindications of his Words, Works and Writings, thousands will still be confirmed that the Quakers did too much Idolise and Adore, if not Deify him, and that he did too much bear the countenance of Simon spoken of in the Acts of the Apostles.  
Well, let us hear G. W. once more in favour of J. Blacklings Letter, being the last in one of the Columns; and against W. R. viz. 
See Judgement fixed. p. 20.  As for John Blackling ascribing Eternal 
* I am glad he does, I am of his Judgement.  Honour to Geo. Fox his Life, or to him, or his Soul as joined to the spotless Life, etc. Thus G. W. excuses, and justifies Eternal Honour to be given and attributed to G. Fox's life, or to G. Fox as joined to the Life, and in the 20 and 21 p. he queries, Had not Eternal Salvation, and Eternal Redemption a Beginning, as to the Creature YET ETERNAL? And yet W. Rogers says Eternal Honour is due to none but God, etc. Thus G. W. queries, thus and thus he jumps and leaps up and down, saying, Eternal Honour may be given to G. Fox his Life. 2. Next to G. Fox as joined to the Life. 3. Then back again to the beginning, in that Salvation as to the Creature had a beginning, and yet 'tis called Eternal Salvation; and from thence infer John Blackling might safely ascribe Eternal Honour to G. Fox; for though his person had a beginning, yet his Life is eternal, viz. the Life of Christ in him, for we must not mistake him; and yet it would puzzle a Divine to understand him, and yet this is the man that pretended to disown those Idolatrous Letters. Oh horrible Impudence!  
Good Christian Reader whatever it cost thee, get the Books I quote against his next come forth; for as he has all along, so I question not, but he will again come forth in print, for I am persuaded he will never come forth to dispute, according to the Terms in the 1st Chapter, for if he will upon a Month's notice I am ready for him. No? But I am ready to think he will once more come forth in Print, Jugler-like, etc. and appear smooth and plain; calling out good Brother Ellwood, come and help, good Brother Penn, come and help; I am now surrounded, I am now in a Dilemma, I am taken and snared; I pretended to disown my brethren's Letters, being in a great strait; but F. B. One of Luther's stock, and of Jewels Race, the greatest Enemies that ever our Elder Sister had, have found me out in all my Turn and Wind, Jumping and Leaping, this way and that way; sometimes defending G. F. sometimes his Life, sometimes G. F. joined to the spotless Life; sometimes I have vindicated Sol. Eccles, and sometimes Jo. Blackling, and sometimes Jos. Coal; and sometime upon occasion, when I could not help it, I have denied all their Letters, and bid people bear witness of it. But because I refused to subscribe, thinking I was able to defend any Error, and make a Novice of F. B. (as I once told him) but he hath now found me out in every Corner; and is resolute: If I should bid him be quiet, and not expose me, he would bid me remember how we served the Presbyterians, Independents and Baptists, and all that ever opposed us; whom we call Thiefs, Robbers, Witches, Devils, Vipers, Serpents, Wolves, Dogs, Tinkers, Wheelbarrows, Gimcracks, blind Night Bats, Ragged and torn tatterdemalions, told them they were to be turned into the Pit eternally; called them Conjurers, 
See One Blow p. 9, 10, 11.  Enemies of all Righteousness, Children of the Devil, yea, Devils Incarnate, etc. And therefore, good Brethren in Iniquity, come forth and help me, and not let me lie here panting and rolling, tossing and tumbling, like a mad Bull in a Net: For this I find, That as we have taken no pity, nor have had any regard to others in the day of our prosperity, 
Remember John Story, and John Wilkinson, your Cruelty towards those meek men, and true Christian Quakers.  even so F. B. takes no pity upon us; and therefore let us go out and appear smooth, cunning, crafty, and deceive the simple as we have done; and remember that as we called out all the Doctors and Scholars in Europe, so are we called into the Field, and that in the words of our own proposals; and yet dare not venture to meet this F. B. nor W. Rogers 
* See W. R 's Scourge for G. Whitehead, etc. p. 12. , notwithstanding they have both challenged us thereto.  
Thus, Reader, have I in brief ripped up the Craft of this G. W. and yet there is so much still to be said concerning his Cruelty, his Subtlety, his Baseness, his Unconscionable Dealing; that were I to follow him into every By-hole and Corner, it would require a great deal more time, pains and expense, than I am willing to bestow upon him; however I hope I have said enough to show that its no Apostasy, to forsake the Quakers.     

CHAP. VIII. Shows that the Forsaking the Quakers, is no Apostasy from the Articles of the Christian Faith.  
I Am now come to consider two particular passages in G. W's. Book, The Contentious Apostate, and his Blow, etc. p. 3. viz. Fra. Bugg and his Company being got to the Meeting before G. W. AND INTO THE Gallery, WHERE our Ministering Friends used to be, etc. 2. F. Bugg premising his property as Feoffee in Trust for the Meetinghouse, etc.  
These two passages (with many other) being false, renders his Narrative a false and partial Narration: And if in their former Narratives, as their Trials at Assizes and Sessions, they have dealt so falsely, it is no marvel that the Magistrates were brought into such Contempt, as unjust Judges, illegal Proceed, arbitrary and the like; for there is a 100 ready to testify that there was not with me, in the Gallery, one man of my Company, when G. Whitehead came into the Meeting; and yet to render me turbulent, sets forth to the world, that I and my Company were in the Gallery when he came into the Meetinghouse, which is as false as false can be: Yea, so ashamed, their own People were of that downright lie, that they blotted it out of the Books they dispersed hereaway; but that it might go in other places for an Infallible Truth, they did not so much as put it in the Errata. I do believe that he hath left out, in p. 5, 6, 7. not only words, but half lines, and whole passages to make it look like something; and when all is done none but a few of his own Proselytes, and infatuated Disciples will give credit to it; nay some of them have, in my hearing, declared themselves so out of love with it, as that they will not read it; so false and scandalous are most of his books, that they begin to be burdensome.  
Secondly, Whereas he says, as above observed, That I premised my property as a Feoffee, that is altogether false too. Upon these and several other notorious Lies asserted, and many material passages spoken by myself, Mr. Archer and others being left out, I wrote to G. Whitehead, reminding him of his partial Narrative, Forgeries, Lies, and apparent Pervertions, and wilful Omissions, and in his answer touching the word Feoffee he thus writes, viz.  
If thou didst not openly mention the word Feoffee, I, and others, are mistaken, which yet I am not convinced of, for I was than something concerned, that thou shouldst be so much interested in the Meetinghouse. But I am glad thou sayest now thou art no Feoffee, wherein then stands thy property, legally, as Owner of the Meetinghouse? If so, our Friends are much beholden to thee; if not, is it not as one intrust for them, and the use intended? Or is it upon thy free and charitable Contributions to the House? If THAT was the intention, IT will ADMIT of other CONSEQUENCES than a claim to such a property in the Meetinghouse.  
Now being willing to clear all passages of any weight, and considering that this may come out in his next, I shall speak fully to it; and grant, first, That I am no Feoffee; secondly, I am not owner of the Meetinghouse; nor thirdly, As one in trust for them and the use intended: But fourthly, As a free Contributer to the house I own myself to have a property. Well, G. W. but this thou sayest will admit of other Consequences than a claim, etc. Yes George I was not unsensible of it: And that though Mr. Pennyman and others have had properties, by being Contributers to the purchasing, building and repaiting of Meeting-houses; yet, when they have opposed your errors, than you have denied them the use they formerly had: And therefore I knowing your Injustice in this point, notwithstanding your seeming Innocency, I took care in time to prevent the other CONSEQVENCES you mention, viz. to be turned out of all right, privilege and advantage, though I was at the fourth part of the charge of the House and Burying-ground; for I having the Original Deeds in my hands, the Feoffees upon a time desired me to deliver up the said Deeds to them; but I answered, No; I have a property in the house, and until you secure that to me and my Heirs, I will deliver no Deeds So then it rested a while, and soon after I had a Letter from their Lawyer, an Abstract whereof followeth.  
Mr Bugg,  
Here hath been with me one Sam. Waldingfeild, 
* This S. W. is one of their Preachers.  a London Quaker talking about your withholding the evidences of the Meetinghouse— I promised him to write to you about it, and do earnestly persuade and advise you to deliver the the deeds, for you cannot jmstify the detaining them. And if the King 
* K. James II.  should be petitioned about it, Mr. Penn hath such an Interest as may occasion you to be called to the Council-Table.  
Notwithstanding the threat of Mr. Penn's Interest at Court, I returned answer, that I was very willing to appear at the Councel-table; for unless they would some way secure to me my property, I would not deliver the Deeds, how great soever their interest was at the Councel-table, unless by Law forced, etc.  
Well, soon after the Feoffees were at me again for the DEEDS, I still told them, that unless they would take some care to secure my interest in the house, I would not deliver the Deeds, unless by Law forced. So then they asked me, what, how, and after what manner would I require security? so than I did propose an even Method and equal Terms, as I thought, viz. Either repay me my twenty pounds again, which I had in it; or give me an Instrument under your hands that I shall have, possess, and enjoy the same benefit I formerly had: Now, said I to them, take your choice, for unless you perform one of these two things, I will never deliver up the Deeds, unless by Law forced; I am not afraid to appear at the Council-Table 
* Pray G. Whitehead, S. Waldingfield, let us know the reason why W. P. will not appear himself now? , neither will I fear you, nor trust you in any point where Holy Church is concerned; (remembering how you, like the Papists, will keep no Faith with such as you account Heretics, or Self-condemned Apostates 
† For I remember the Agreement between S. Cater, and G. S. and I, which was so firmly done, and recorded in their quarterly book, as in Painted Harlot, p. 60, 62, 63. Yet not being under Hand and Seal, when I put forth my Book, De Chr. Lib. etc. They wrote me word, that if I did not call in, and condemn that book, that they would come out with their Narrative, etc. By which I saw the popish Maxim fulfilled, viz. No Faith or Covenant to be kept with Heretics. .) And when they saw me thus resolved not to trust their Promise, nor to take their Words; they than chose rather to give me a Deed, to secure me, under the Feoffees Hands and Seals, and Jos. Bangs and Philip Cranniss are witnesses to it; which being large, I shall only recite a few words out of it, showing that I have power to hold a Meeting, to appoint a Meeting, to speak in a Meeting, to write in the Meeting; in a word, whatever in former days I did, my Power is the same: So that I fear not G. W's other CONSEQVENCES. I am provided against their Arbitrary Wresting my Property out of my Hands, as they have done to too many, viz.  
Memorandum, That on the 15th day of August, 1678. We who are Feoffees for the Meetinghouse in Hallowel-Row, in Milden-Hall, in the County of Suffolk, do by this our present Writing acknowledge, That Fra. Bugg of the same Town and County, gave towards the purchasing the Burial Place, and building the said Meetinghouse, with the out House appertaining to the same, the Sum of twenty-Pounds and five Shillings. And thereby hath as great an Interest in the Meeting House as any of US, or any OTHER PERSON WHATSOEVER. 
* What think you, George, had not I as good a right as you, that never gave penny to it? viz: if you will keep Covenant.   
And we do by these presents, as well in Consideration of the said twenty pounds, towards the Purchase aforesaid, as also for divers other causes and considerations according to the Power resting and residing in us; do Covenant, grant and agree to and with the said Fra. Bugg, That he, the said Francis Bugg, shall from time to time, and at all times hereafter, have, possess and enjoy, the same Ingress, Egress and Regress, Use and Possession, which he, the said Francis Bugg, formerly enjoyed 
† Mark that. ; without the Let, Hindrance, or Molestation, of the People called Quakers. 
§ Be sure you keep Covenant, I shall tell you of it else.   
Now, George, I think I am out of the reach of your other CONSEQVENCES; yea, out of your power of thrusting me forth of your Meetings, as you have done others, and then call them distracted, and the like: I will assure you they had not need be distracted that deal with you, but have their wits about them, or else they shall soon feel the effect of your other CONSEQVENCES; but I now am passed the fear of your Councel-Table, your Friend Penn's Interest, or Geo. Whitehead's other Consequences.  
Obj. Well but some may say, what, will they go to Law, or what other Consequences can G. W. mean? We thought them to be great Sufferers, and not so subject to go to Law.  
Answ. That they will go to Law, and upon small Trifles too, I can show it their Judgement: For Tho. Crisp in his books had but mentioned 2 of the Letters of the Names of some of their Ministers that lived in some immoralities, and Richard Richardson their then Clerk, to their second days meeting, who wrote for the Church, viz. their Society, and on their behalf, sent him a Letter to consult his interest, etc. The Abstract of which follows, etc.  
Tho. Crisp, London the 31 (5) Mon. 1682.  
Thy Book I have not read, others have them; only thy Letter remains by me, wherein I find thee charging Friends with Whoredom, Theft, Cheating, Breaking, and other Immoralities— thou mayest consult thy own safety— this is not matter of Religious Controversy, but civil Moralities; the Church will require no such satisfaction from thee: But they cannot restrain men in their civil concerns, from seeking Justice in a legal way 
† G. W. If that be your opinion, that 'tis lawful to seek Justice in a legal way; what makes you so angry with me, for getting a Justice Warrant for you, to the intent, that I might get you to own your scandalous book Judgement fixed, etc. Did not I seek Justice against a public Defame, in a legal way; which I have in part obtained? viz. Your owning your Book, etc. which is in order to farther satisfaction. You seemed very kind to the Justice in omitting his Name, but you have pointed at him, saying, there ☞ he dwells, viz. at DORNHAM, IN SUFFOLK, which is all one to telling his Name, which when he saw it, he saw through your Sophistry, and gave a right Character of your temper in that Affair, etc.  etc.  
And if so, that the very mentioning 2 Letters of a Name, put them in such a Fret and Passion, I hope they will bear with others, if they seek a Remedy against them for their slanderous Tongues and Pens, Neither did I think it necessary to trust to their promise (whom I have found so false in so many cases) for my security; if I had, I should soon have felt G W's other CONSEQVENCES. And as to their being great Sufferers, I know that many of their Hearers are, but it was ever the way of their Ministers to save themselves, as my book the Painted Harlot, etc. sets forth. But yet I remember one thing which will discover how they love to magnify their Sufferings, and account such great Sufferings, which indeed are no Sufferings at all, as the next Chapter will sufficiently make appear; so that it is no Apostasy from the Articles of the Christian Faith, to separate from the Quakers and their Errors.   

CHAP. IX. Sheweth that the forsaking the Quakers, is no Apostasy from the Articles of the Christian Faith.  
SAmuel Cater, one of their insignificant Preachers, had a Meeting at Phakenham in Norfolk; which, as it stands in their Quarterly book, will tell after ages, that Sam. Cater was fined 20 l. and distrained, 
* See their Quarterly Book, at Hadenham, in the Isle of Ely.  etc. and that for Preaching too: And this will look great and exalt his Name, and crown his Memory, though indeed he did not suffer one Shilling; however there it stands as an honourable and valiant Suffering, unless it be lately canceled and blotted out, as it ought to be. The Passage (which I, having a providential opportunity, took out of their Quarterly book) stands thus.  
Samuel Cater for being at a Meeting, at Phakenham, in Norfolk, on the 4th day of the 5th Month, called July, Anno 1670. preaching and publishing the Gospel of Peace. One Ann Wats, a Woman Informer, told the Officers (who came with a Warrant, and had him before one Christopher Colthorp a Justice, who fined him Twenty Pounds; which Warrant and Conviction was sent to the Justices in the Isle of Ely, namely John Laney, Henry Hitch, Tho. March, who in pursuance of the Norfolk Justice's Conviction, sent their Warrant to the Officers of Little-port; who distrained as much Household Stuff and Timber, from the said Samuel, as was worth more than Twenty pounds.  
Now its true thus far, that there was a Conviction, as also a Distress; but the Goods distrained were never sold, but returned to him again, and consequently S. Cater no Sufferer, etc. Yet there being but the Colour of a Suffering, that he might not lose the Glory of it, he presently sends it to the Quarterly Meeting there to be recorded, as a perpetual Testimony of his Valour, and everlasting Renown. First, That Sam. Cater was a Minister, and a Publisher of the Gospel. 2dly, That, as such, he was fined twenty Pounds in Norfolk, by Sir Christopher Colthorp; and that for his Ministerial Function too. 3dly, That the Magistrates in the Isle of Ely had a hand in this Tragedy and lamentable Suffering, by joining with the Norfolk Justice in the execution of the Law.  
Now, Reader, does not this look formidable; will not People that read this a Hundred years hence, when this Holy Chronicle comes out, and none alive to contradict it; look like a noble Suffering, a valiant Act, and deservedly famous? When, Alas! as I have observed, it was no Suffering; but thus far contrary to a Suffering, that though he was fined, though he was destrained, etc. yet his Goods where all returned, 
* Now whether Sam Fulbig, Clem. Crab, Tho. Hawks, James Peachy, John Lover, Henry Waddelow, Tho. Pain, Robert Crab, (who had as many Cows, Horses, Mares, Pewter and Brass taken away, for being at a Meeting in Little-port, the 9th of June 1670) had their Goods again, and each of them 10 l. to boot? If not, are you not partial? does not your Ministry stand in a better station than the Hearers,, whose Servants they ought to be?  and Sam. Cater had his own again; and, as an Encouragement, ten Pounds sent him as a Reward, for this his noble Act, and valiant Undertaking etc.  
O these horrible Religious Cheats! they are nautious to a Christian mind.  
Obj. But some may say, what Benefit can the recording this pretended Suffering of S. Cater be; since he, first, had his Goods again, and secondly 10 l. sent him from London, as a Reward and Encouragement? etc.  
Answ. Much every way. First, in that it raised his Name now, and will renown it hereafter; besides his ten pound was sent him, which perhaps if it had not been recorded, in Order to be Chronicled, they would not have given him that Gift, which was carefully sent from their Treasury at London, by John Peacock, Draper, late of St. Ives.  
I remember in their book, Judas and the Jews, p. 41. there is this passage, viz.  
Our faithful Chronicles, of the bloody Tragedies, of that professing Generation, 
* Judas and the Jews, p. 41. W. P.  will tell FUTURE Ages, other things, etc. And why future Ages? Oh! the Reason is plain; for if their Holy Chronicles of their Tragical Sufferings, which they pretended to suffer under the Presbyterians and Independents, in the Protectors time, be such sham's as THIS, of S. Caters, is, viz. To pretend they suffer twenty Pounds, when instead thereof, they get ten pounds, into the Pocket, clear gains. I say if it be so, and should bring this their Chronicle forth in print, in the same Age, in which they were acted, whilst People are alive that remember the Transactions: They would THAN from their Knowledge and Experience of the grand Hypocrisy of their infallible Doctors, writ an answer to their Chronicle; convict them of their Holy Cheats, and they knowing this, for they are a cunning People, yea and Prophets too 
† Note, That Sol. Eccles. one of their most seeing Prophets, prophesied that JOHN Story should die within one year after his Prophecy, but he lived about 4 years after. See Babel's Builders unmasking themselves, etc. p. 15, 16. per Tho. Crisp. : So that they can easily foresee the dangerous consequence their said faithless Chronicle might, in all probability, meet with; and this I take to be the main Reason (yea and a prudent one too) why it doth not come forth. For in October, about 72. I was at London, at a Meeting about Suffering is and it was then talked of; and very earnest some were, I well remember, to have it come forth. And William Penn, 1673. gives public notice of it in their Book, Judas and the Jews, etc. p. 41. but still no Chronicle is come forth, and the reason is plain; in that many of the Sufferings therein recorded, may be like this of Sam. Cators. 
Sam. Cater's Sufferings.  And then what a pack of Hypocrites would they evidently appear to all the 
* As in the Quakers unmasked in Quarto.  world.  
Tho thus far he can still prove it for a need; he was fined and convicted, this he can prove by the Clerk of the Session's book; nay, he was distrained too, this his Neighbours can testify; and as this is no Lie, so neither is there any more recorded. But the CHEAT lies HERE, 'tis to make future Ages believe that as S. Cater was a Preacher, so he preached once at Phakenham in Norfolk, and was fined and distrained, and consequently lost twenty pounds; which for him to lose, who formerly, before he got the Knack of Preaching, was a poor Carpenter, and went with his Budget of Tools at his back to day labour, etc. I say, as this Suffering if true, were something, (though indeed I do not in all the Scriptures find the like. No, no, we read that many suffered the loss of their Goods, etc. but never what Apostle, by what Justice, how many Mares, Horses, Timber, Pewter, Brass, and the Man's Name that suffered. No, no, this is also too much like the Papists, who take care that their deservings may be Chronicled; and their pretended meritorious deeds preserved to Posterity.) but being false, and a mere Shame, and the CONSEQVENCE not following the PREMISES is a Cheat, and a Lie put upon future Ages: When Ann Wats, the Woman Informer, is dead; when Sir Christopher Colthorp is dead, when Henry Hitch, John Laney, Thomas March, Esquires, Justices of the Peace for the Isle of Ely, are dead; his Neighbours, the Constables, Churchwardens, and Overseers are dead; I say when all these are dead, who can from Experience reprove their Hypocrisies, etc.   

CHAP. X. Shows that the forsaking the Quakers, is no Apostasy from the Articles of the Christian Faith.  
IN G. W's Contentious Apostate, etc. p. 5. there is one Passage I cannot let pass, without some Observation, viz. Francis Buggs' Wife stood up to clear her Conscience— In Testimony against her Husband's writing Books against Friends 
* She in her Zeal being one of them, was troubled to have them laid open. , etc. Especially since he knoweth that I there solemnly disowned the thing. I say this passage is such a base, unchristian Practice, as ought not to be passed over with silence; yea, and such a thing as I do hereby challenge G. W. to give me one Instance in all the Religious Controversies extant amongst all that profess Christianity, (the Papists and Quakers only excepted) that ever a Man's own Wife's Testimony was brought against him publicly in Print.  
That the Quakers do practise it I grant, when it is for Holy Church; or, as they term it, for the Truth's sake: For let this be noted, where the Papists say they act for the Church, and for Holy Church, etc. There the Quakers frequently say for Truth's sake, for the Honour of Truth. And that if any own them, they own Truth; if any writ against them, they then are reputed or write against Truth. And on this foot and bottom, what ever is said or done in favour or against this People, 'tis construed to be done for or against Truth. And upon this foot doubtless do they in their blind zeal follow the steps of the Jesuits, whose great business is to divide Families, Kingdoms and Nations; to set Wise against her Husband, and Husband against the Wife, etc. which in the Passage before cited must be their design, or else they would never publish my Wife's Testimony in Print against me, for my writing against them, etc. which as it is their Practice, so it harmonizes ONLY with the Practice of the Papists; so on the other hand it is against express Scriptures, the Practice of the Primitive Christians, and Blessed Martyrs, as anon I shall, GOD permitting, make appear.  
First, That it is their Practice, I prove from the Practice of John Feild, etc. who published Mr. crisps Wife's Testimony against her Marriage with her Husband, by a Public Minister according to Law, about 18 Years after they had been so married. See the 5th Part of Babel's Builders unmasked, p. 9, 10, etc.  
John Feild 
* One of the Preachers of the FOXONIAN PARTY.  goes on, (says T. C.) Inquisitor like, and asks, Why did thy Wife condemn your Marriage? But may not those that pretend to sell Pardons, and pray Souls out of Purgatory, (your Brethren) say, That if their Prayers and Pardons be not effectual, why have, and do, so many give so much money for them? If a Woman gives all she hath to have her Husband out of Purgatory, an effectual proof of the worth of the Pope's Pardons. But to answer this busy Inquisitor John Field— Take a View if your Brethren, all the wicked Crew of Confessors that belong to your ELDER SISTER ROME, and see how many of them to whom Confession is made, that will so many Years after divulge it in Print: For if any such Monsters be amongst the Romish Priests, they be accounted very abominable. And so much higher as your Pretensions be beyond theirs, the greater is the aggravation of your baseness. And I fear the wicked ONE was so great with you, to instigate you to the publication of this, in hopes thereby to make a DIFFERENCE BETWEEN US, (viz. my Wife and me) that so you might have your desires on us; some of George Fox's Reformadoes having said, None thrive or prosper that speak against him: But, I bless GOD, I fear not G. Fox's whole Black Guard of Liars, J. Feild, R. Richardson, Chr. Taylor, etc.  
Reader, here I have showed that it is their Practice: And this is enough (together with my Case) to show, that they follow the steps of the Jesuits: T. Crisps' Case is full and plain against them. I shall next proceed to show, that this their Practice is contrary to the Scriptures, for it is said, Numb. 30.13. 
Numb. 30, 13, 14.  But if her Husband disallowed them the same day that he heard them, nothing that proceeded out of her lips concerning her vows, or concerning her bonds, shall stand in effect; for her Husband hath disallowed them, and the Lord will forgive her, See ver. 14. So every vow, and every oath or bond made to humble the Soul, her Husband may establish it, or her Husband may break it, etc.  
By which 'tis apparent, that GOD hath placed the headship in Man, and given him the Dominion over his Wife: And yet, contrary to Scripture 
* For they know that I did disallow of her Testimony the day I heard it. , and contrary to the Practice of the Primitive Christians, and Protestant Martyrs, you have exposed her Testimony against her Head and Husband; which admits of no other Construction, but to make a difference between Man and Wife, as Mr. Crisp well understood you in his Case.  
Secondly, I shall show that it is against the Practice of the Protestant Martyrs. See William tindal's Book, entitled, The Obedience of a Christian Man, p. 108. After that Eve was deceived of the Serpent, God said unto her, Gen. 3. thy Appetite shall pertain unto thy Husband, and he shall rule thee, or reign over thee. GOD which created the Woman, knows what is in that weak Vessel, 
W. tindal's Works, p. 108. ) as Peter calleth her) and hath therefore put her under the obedience of her Husband, 1 Pet. 3. 
Wives to be in subjection to their Husbands.  he exhorteth Wives to be in subjection unto their Husbands, after the Example of Holy Women in old time which trusted in GOD: And as Sarah obeyed Abraham, and called him Lord, which Sarah before she married was Abraham's Sister, and equal with him; but as soon as she was married was in subjection, and became, without comparison, inferior; for so is the Nature of Wedlock by the Ordinance of God. Paul saith, Ephes. 5. Wives submit yourselves unto your own Husbands, as unto the LORD; for the Husband is the Wife's Head, even as Christ is the HEAD of the Congregation: therefore as the Congregation is in subjection to Christ, likewise let the Wives be in subjection to their Husbands in all things; let the Woman therefore fear her Husband, as Paul saith in the said place, etc.  
Thus I have showed both by Moses' Writings, and the Apostles Writings, and by the Judgement of William tindal that worthy Protestant Martyr, that as Women should be in subjection, so are their Say concluded by the Authority which GOD hath given their Husbands over them. Now hear his Opinion of the Practice and Principles of the Papists, and their Politics 
* The Jesuits and Quakers practice agree in one. , who had laid by reading the Scriptures in their Churches, as the Quakers have done; pretend to be infallible in their Counsels, as the Quakers do: Pray hear the Martyr what he says farther, viz.  
On the other side I have (saith William tindal 
† Pag. 180. ) also uttered the Wickedness of the Spirituality, the Falseness of the Bishops, and Juggling of the Pope; And how they have disguised themselves, borrowing some of their Pomp of the Jews, and some of the Gentiles, and have with subtle Wiles turned the obedience that should be given to God's Ordinance (Marriage unto themselves 
* So do the Quakers, who contrary to the Laws of God, and his Ordinance of Marriage, print the Wife's Testimony against her Husband. . And how they have put out GOD's Testament, and GOD's Truth, and set up their own Traditions 
† That the Quakers have so done, see their Certificates for Marriage, where they leave out the word Obey, or Obedient to their Husbands, etc.  and Lies, in which they have taught the People to believe, and thereby sit in their Consciences as GOD.— Wonderful are the things that are thereby wrought, the WIFE is FEARED and COMPELLED to utter not her own only, but also the SECRETS of her HUSBAND 
* Thus far are the Quakers and Papists of Kindred, and G. W. in this practice may be said to be Brother to Bonner, and the rest of that abominable Crew. , and the Servant the SECRETS of his MASTER, etc.  
And as George Whitehead hath been an ill Instrument to set Man and Wise at variance, so hath he been as ill an Instrument in breaking the Match between S. Bolton and Mary Penington, which (had I leave from S. Bolton) I could freely publish his base and Jesuitical practice in that Affair. However, in that S. B. on the 10th day of May 1691. in a Public Meeting in White-Hart Court in Grace-church-street, London, did then charge him publicly to be A DECEITFUL HYPOCRITE, proffering to refer the matter he had to accuse him of to Friends, or other sober persons, indifferently chosen: But G. W. answered, The Business was not Referable. To which S. Bolton replied, That G. Whitehead would have referred the matter in difference between them, on condition that he the said George might have had the Nomination of all the Persons. This being public, I may take public Notice of it. I know great part of the business, but not having leave from S. B. (who chooses rather to suffer under them, for the sake of some honest People amongst them) I shall not open the matter, etc.  
But thus much may be observed from what was obvious at the said Meeting, that there is a Difference; that S. B. Christianlike, did offer to refer it, that so G. W. if found guilty, might bear his blame. And that instead thereof, 'tis also apparent that G W. refused it, unless he might choose all the Men, and then, perhaps, he would have chosen Sam. Cater, G. Smith, Steph. Crisp, Ez. W. Tho. Rudyard, and his Brother Robert Sandiland. And such a Tribe of Wretches amongst them, as that S. B. must never have expected Justice. And unless S. B. would admit that he might choose all the Men, he would not refer it; so that S. B. had cause sufficient to call G. W. DECEITFUL HYPOCRITE, etc.  
To confirm this, that as G. Whitehead, etc. in my Case, and Mr. Crisp's Case 
* The like betwixt Mr. William Mucklowe and his Wife. See G.W. [That] Apostate Incendiary, p. 8. , had a design to set Man and Wife at variance, and that therein they have acted like the cunning Jesuits, whose business have been, and no doubt still is, to make division in Families, Kingdoms, and Nations, as I before have observed. So in the Case of Samuel Bolton, G. Whitehead hath outdone the boldest Jesuits that ever I read of. And that it may appear, that it hath been the Practice of the Preachers amongst them to break Matches, and that the Consequence of any young Man or Maid of speaking a word against a Preacher, may lose him a good Wife, or she a good Husband; or, indeed, any other Fortune or Preferment, for all the People's Fortunes began to hang upon the pleasure of their Ministers 
* But let it be noted, That as Self-denying as their Ministers pretend to be, yet none of their Hearers get richer Wives than they, which is one convincing Argument, that they are not sincere. ; get their good Will never fear, but to obtain your desire; displease them, a hundred to one if you obtain it. I know divers Instances that I could produce to confirm what I say, but shall rather choose to recite only part of a Letter written by one formerly then, and still eminent amongst them, whose Name I shall not mention; but can show the Letter, under the Parties own hand, if need be, viz.  
Dear Friend, etc.  
IVnderstand that there is a new Controversy lately risen, about the Money thou once told me was gathered amongst Friends, for the relief of I. C.— Friends here are much concerned about it; knowing right well that all honest Friends in that day gave it freely, according to Christ's command, expecting nothing again— some of them are dead; And I suppose they did not make the Common BANKERS their Executors, therefore the Money demanded cannot in right Reason be paid— the Donors will must be fulfilled in all things, and not the common PURSMONGERS. We desire a List of those that expect their Money again, and the several Sums in order to the paying of it: Some Friends have a Testimony against COMMON-BANKERS 
* But G. Fox, G. Whitehead, Step. Crisp, and their party, never liked those Friends.  at this day, that being contrary to true Religion, that takes thought for to morrow. I have been examined by the Law professors, whether we had a common Purse or Bank, I answered we had none. I told them, as I here tell thee, that true Religion takes no thought for to morrow. This gave so much satisfaction, that Friends in this Town have been quiet ever since. The Magistrates look upon professing COMMON-BANCKERS, to be as bad as those that hoard up Arms and Ammunition; and not without Reason, for Money answers all things. If Friends would put away this DAGON, 
* How should S. Cater, and such Preachers, then be thus furnished and thus rewarded, and thus encouraged etc.  and take Money only for their present Necessities, things would soon be better with them, God will not bless those that break his Commandments with hoarding up COMMON BANKS; and quarrelling with those that do not bring in MONEY fast enough 
† You see W. R. was in the Right, and that it was of Necessity for T. Elwood, or some other to Apologise. See Batt. Rams, etc. p. 13. 14.  to them: I have observed that it hath been frequent with some to reckon those that brought in MOST MONEY into their COMMON BANK, te be the best Christians, which hath been the cause that some of us have given our Alms more secretly, according to Christ's command, and have declined their Custom.  
I have heard something concerning this Controversy now on foot, which I perceive arises from a private and personal Quarrel about a Maid that was choosing a Husband for herself; and also 'tis expected she should give up her Concerns, in that business, to some of our Preachers; which was never practised until of late, AMONGST ANY THAT PROFESS TRUE RELIGION: It is that which hath made the JESUITS to be ABHORRED, amongst some of the wisest and honestest of the Papists themselves; so that they would not let them come within their Houses. 
* They were the wiser, for they and their Offspring do more hurt than good, commonly.  If the Maid be a wise Woman, and of Age to dispose of herself, she will not let any of our Preachers meddle with her Concerns, of choosing a Husband for her; that is none of their business 
* That is very true, but they will have a Hand in it, for the most part; and if they be not pleased, or any other self Interest sway them, they will as certainly break it, and do mischief, as ever the Jesuits did, this many are witnesses of; S. B. for one, and Jonathan Lamball another, cum multis aliis. . They should ONLY meddle with their own business, and let honest Friends make their choice themselves; We have no Law nor Custom among us, for such as defame or obstruct lawful Marriages; the Church of England is honester, upon that account than we; they make such as obstruct, or defame Marriages, either to make good their Charge, or to make sufficient Satisfaction to the Parties wronged, etc.  
Thus, Reader, you see that there hath been Testimony after Testimony, both public and private, against these PURSMONGERS, and COMMON BANCKERS; their DAGON, and great Idol; against their Reckoning such the best Christians, who brought in most MONEY into their BANK; against this private way of their maintaining their Ministers, 
Their Cabinet counsel is disclosed.  whilst they exclaim against the public Ministry, as Hirelings, etc. as well as against their Jesuitical practice of meddling with Marriages, wherewithal they (as this Letter very well observes) have nothing to do, nor seldom do any thing but mischief; as also against their Popish Practice, of publishing in print, the Testimony of Wives against their Husbands, whom GOD hath set Head over them; and by whose Authority their say ought to be concluded. Thus do they walk hand in hand with their Elder Sister, having received a Spirit contrary to Moses and the Prophets, Christ and his Apostles, Saints and Martyrs; and by it are lead into these errors.  
And that it may more evidently appear, that there hath been Public Testimony against their Common Banks and Private Pursemongers, their Dagon, as the Letter rightly calls it: I may transcribe a few of W. Roger's his Lines, in his Poem entitled, A second Scourge for G. Whitehead an Apostate Quaker, etc. viz.  
— Where Pride seems no Disgrace.  
And yet when she ROME's Sister is but called,  
She winches like touched Horses that are gauled.  
Confusion her attends, next follows Woe;  
For thus she whirls, but God knows where she'll go.  
Who when they wanted Money to proceed,  
The Church, her Cash, than did supply her need.  
And therefore when her Cash was emptied, she  
Craved MONEY 
* This Dagon will fall.  for to serve the MINISTRY.  
At length her Papers, like to Briefs, did cry  
For MONEY, MONEY; for the MINISTRY:  
And when that Practice was disliked by some 
† Viz. The Author of the recited Letter, and some others who hated their Hypocrisy in crying out against others as Hirelings, when they had their Banks and Pursemongers privately, etc. ,  
She seemed like one, whose Downfall's near to come.  
This Church will fall, her Load will be her Guile;  
If you, oh Flock, keep Purse strings fast a while.  
When that Spring fails, by her you'll not be prized,  
Usurpers then o'er you, you'll see despised;  
And Woes may long attend such Prating Preachers,  
As for Preferment turned, deceitful Teachers.  
Fox is termed Head, yet Whitehead steers the Course,  
Till both was scorned, and they grew worse and worse.  
Thus the Reader may perceive, how plainly these hypocritical practices have been made appear; and how their Hypocrisy, hath from time to time been discovered, both privately by some of their own People, and still eminent amongst them; only they abhor the Deceit and Falsehood amongst their Teachers and Preachers; and some who are justly separated from them, upon a sight of their grand Errors, and deep Hypocrisies; amongst which was W. Rogers, who hath wrote divers books against them, entitled, The Christian Quaker distinguished, from the Apostate and Innovator, etc. in 5 parts bound together, very eminent and serviceable in the discovery of their Intrigues, to which I refer the Reader, 
* And surely I may as well as G. W. refers to Tho. Elwoods' Antidote, etc. And his Brother Robert sandiland's Pamphlet, and with a great deal of more Reason. See his Judgement fix d, p. 260.  as well as to his 6th, 7th; and 8th parts of the Christ. Quaker disting. etc. published singly; and also to his Poem styled, A second Scourge for G. Whitehead, an Apostate Quaker, etc. Out of which I took the foregoing Verses, which did so perplex this Well-Favoured Harlot, that G. W. being not able to return an Answer to it, out came Thomas Elwood to his Relief, and to rescue his Brother Whiteheads decaying Reputation, puts forth a Book styled, Rogero Mastix, etc. by which instead of helping them, by hiding them, he told more Truth (though poor man he could not well help it, things are so plain) than forty of them would do; 
See my book Bat. Rams. p. 13, 14, 15.  saying Amen to great part of what William Rogers charged them with. And therefore, good Reader, mark well what this Tho. Elwood set forth in his book, which is licenced, and came forth by the Consent and Approbation of their Church, and is kept in their Library, viz.  

But that Christ's Ministers should be supplied 
a Here is a Confession that their Ministers are supplied, than it seems they do not go at warefare at their own Charge, as you have pretended.   
With Necessaries, by the Church His Bride;  
Is such a known and certain Truth as none,  
Perhaps has e'er opposed, but thou alone. 
b Yes you have frequently denied that Ministers should have Money to supply their Necessities, etc.    

That 'tis the Church's duty to supply  
The needful wants of all her Ministry;  
And Truth it is, too plain to be denied,  
Christ's Church should for Christ's Ministers provide:  
What carps thou at, than (William) would thy Muse  
Plead that St. Paul did not this Privilege use. 
(c) No, St. Paul did use that Privilege, 'tis you that pretend not to use it; nor that no such reward should be found amongst you, for said you FREELY we have received, and FREELY we give.    

That what was lacking, to him privately,  
The Macedonian Brethren did supply.  
Thus it appeared the Apostle did partake  
Of that Provision which the Church did make;  
Christ's Ministers to furnish, and their need  
Supply, when they want MONEY to proceed. 
(d) Then it seems you do supply them with Money to proceed, then that's enough, there is no body charges you with taking Tithe; if you have Money for preaching, is it not as good as Tyths? What Reason is there then for you to exclaim against others, who do the same thing yourselves?    

Pretend thou canst not, that the Stock is given  
To such as have no need thereof, 
(e) No, What need was there to send Sam. Cater 10 l. which is a Rich man, and a great Trader.  but even.   

Thy Flirt at Richardson, for taking pay,  
For what! As Clerk he writes, doth much bewray  
Thy Folly and Injustice: Is't not fit,  
Who works for others should be paid for it?  
And that by them who him to work desire,  

(f) Now you confess to have Hirelings amongst yourselves; Surely you will forbear to call others Hirelings; for as you have pretended to preach, teach, and suffer freely; so you pretended to record, and to write freely, as anon will appear. Thus hath T. E. disclosed your Secrets, and laid all open.  ' The Labourer is worthy of his Hire.   
By all which 'tis plain, that now they first acknowledge, that Christ's Ministers should be supplied: But their Answer for this is, none are Ministers of Christ but themselves, so none should be supplied but themselves.  
2dly, That they acknowledge, that when their Ministers want MONEY to proceed, that they then furnish them with Money. This they confess, and this they do by their Brother Ellwood's Acknowledgement.  
Object. But 'tis objected against by G. W. in his Book, Innocency against Envy, etc. p. 14, viz. We deny his Charge of preaching for Money, or being so burdensome as the Public Ministry, etc.  
Now I grant, it is a hard matter to prove that they preach for money, viz. that they tell People, if you will give me so much money, I will preach unto you, this I never affirmed they did: But that they do take money for preaching, I do still affirm; and at the Conference betwixt G. Whitehead and myself, at Jos. Bangs' House, August 24. 1691. I proved it to his Face by a good Witness, one of themselves, still eminent amongst them, namely, Edward Firth, viz. that S. Cater took 3 l. for preaching; and at the Public Meeting I told S. Cater of that 3 l. and of the 10 l. sent him at another time from London; and this he did not deny, but said it was All: (Denying 40 s. I did then charge him withal, which he received, as I was informed from another hand.) So here is 13 l. received by one of their rich Preachers, who have no need to take, but is better able to give, than many that do give. But says George 
* Innocency against Envy, p. 14. , Let us see his proof that we are more burdensome than the National Ministry, etc. That we take 50 l. per Annum. Again 
† The Contentious Apostate, and his one Blow, p. 22. , 30. l. for writing a Manuscript of five or six sheets of Paper. I say their Ministers take money for preaching. Thus F. B.  
To all which I answer; First, I speak my own Experience: Your Ministers have cost me as much in three Months, as the Public Ministry has cost me in three Years. You may put me to prove it if you will, but this is true: And I have Reason to think 'tis so with many more, first from the recited Letter which reproves your BANKERS, COMMON PURSMONGERS, and your Dagon; and 2dly, from what W. Roger charges you with, and as Thomas Ellwood confesses.  
Secondly, Ellis Hooks, who wrote several Epistles to divers of your Books; as also Richard Richardson, each of them had 50 l. per Aunum. If you say not as public Preachers, but as Clerks, I say still that is as contrary to your Pretences, as your taking money for Preaching, as I shall anon show; only you think to amuse your Reader, by suggesting that they have not 50 l. per Annum as a settled Maintenance. I do not say they have, nor never did; no, you are too cunning for that, for if you should agree with them so, then before the Year come out, they might possibly preach against your Orders; or, as your Brother Sandyland, might preach one Month, and be greatly admired both as a Preacher, and an Orthodox Writer, and his Book referred too 
* See G. W's Judgement Fixed, etc. p. 260. , etc. and the next Monrh suspended, and then great part of his yearly Stipend lost. No, I do not say that they have 50 l. per Annum settled Maintenance, tho' I believe much more many of you have, besides a good Piece of Hair-Camlet now and then, and a Silver Watch, a Beaver Hat, and some other things, ask Stephen Crisp, and he can tell you the same. And if you will let me see your Church-Books, where is set down the Cash your Ministers receive, I doubt not but to show the greatest Cheats that ever were discovered, viz. I mean so much money given to such as pretend they take none, and are sent into the World to banter all other Ministers, etc. Well, but I am still to prove the 30 l. for writing five or six sheets of Paper, and that your taking money for writing Church-business, is contrary to your Pretences.  
First, Ellis Hooks, and G. F. put forth the Primer, and for the Copy Andrew Sowle gave Ellis Hooks 30 l. I heard him say so formerly, and I can prove it also. Not that Andrew Sowle told it me with a design against you, no, he is so wedded to you, that he refused to print my Books against your Errors, when 'tis his Trade, and he ought to have the benefit of it; but yet, for your sakes, he hath refused of late to earn my money, I wish you make him amends, and let him print, tho' against me; if you do not, I am sure you are ungrateful to him, that to my knowledge hath served you in the most dangerous times, and that to his own loss. I speak this, to the intent you should take no Revenge on the poor Man, who thought no hurt to you in his speaking of it: For I know you are revengeful enough, I have found it so; for I can say, that tho' I suffered more than three Years Imprisonment, and the loss of more than a 100 l. by Fines, etc. and near 40 l. of it, for the Poverty of George Thorrowgood, and James Webb, and others, yet I have suffered more by and under you, and this I leave as a Testimony against your malicious Revenge. And taking money as Clerks, is against the very Order of your great Prophet G. Fox, the giver forth of your Laws. See his Order for Marriage, etc. styled, Concerning Marriage, how GOD made them Male and Female in the Beginning, etc. viz. p. 6. And that NOTHING be recorded for money in these things, but freely a free People, and in love serve one another 
* See Innocency vindicated, and Envy rebuked, p. 2, 3. by F. B. more at large, etc. . Now had G. Fox said, that AS YET let nothing be recorded for money in these things 
† See Painted Harlot, etc. p. 59 A timely Caution. , but FOR THE PRESENT do things freely, etc. then you might have had a Dispensation; for than I doubt not but you would have construed the words AS YET, to relate to time, and ought not to be rendered tamen, viz. Nevertheless, and that you was but to do things freely for the present, viz. until you could get money for doing it; than Adhuc had been the Grammatical Sense of the words As Yet, and not Tamen. And who knows but your minds may alter, when you see it for your purpose. We see your Interest will lead you to change, and who knows but W. P. in PENSILVANIA, may understand both the Latin and English Sense of that your Declaration, which says, viz.  
We have chosen the Son of GOD to be our King, and he hath chosen us to be his People; and he might command Thousands, and Ten Thousands of his Servants TO FIGHT in his CAUSE— But yet his Kingdom is not of this World— Neither can we YET believe that he will make use of us in that way— But for the PRESENT we are given up to bear and suffer, etc.  
I say, if in G. Fox his Order, that nothing about Marriages and Church-business should be done for money, he had said, That AS YET let nothing be recorded for money, but FOR THE PRESENT do things FREELY; etc. Then you might have lawfully taken 50 l. per Annum, according to G, F. his infallible Law: But since there is no such words of Exception in the recited infallible Order, you are found Transgressor's thereof, and do take money, contrary to your Pretences. If you say the Business is more now; then there is more Persons to do it: But if you can thus alter, than who knows but the word YET may in time be rightly understood, especially in PENSILVANIA, as 'tis in your said Declaration. G. Fox also said in his several Papers given forth about the Year 1658. Friends, you ARE to do the Nations Business freely, and that is the way to get into the hearts of the People 
* See Painted Harlot, etc. p. 47. , etc. A notable Stratagem indeed, and as well improved; but says G. W. 
† The Contentious Apostate, and his One Blow, etc. p. 22.  We think this is not true, we know no such Order printed in that Year, if at all. Here is another of his Equivocations; for tho' in my Book, One Blow, etc. p. 6. it is said to be printed in 1650, which is an Error in the Press, and corrected by an Errata in p. 14. viz. 1659. Thus he shuffles, and seeks ways to evade the matter, which is certainly true, for I have the Book by me; and still, contrary to his Pretensions, (for in Judgement Fixed, p. 365. he thus saith, For I examine the Erratas even of my Adversaries Books as they are noted, before I answer the matter, etc. Now this is either true or false, (i. e.) he either examines the Erratas, or he does not. If he does not, than he proclaims himself a Liar to the whole World in Print. If he does, and yet takes no Notice of the Correction of an Error, but publish the Error, as he hath done this of 1650, instead of 1659. then is he still the more like himself, A grand Deceiver, one that pretends fair; yea, so fair, as that he pretends to examine the Erratas even of his Adversaries Books, before he answer them. And yet, behold, it is no such matter, thus deceitfully false do I find him in many places, too large to recite; and therefore I do hereby resume my Charge, as in Battering Rams, p. 11, 12. viz. In this you deceive your People, in that you pretend to Teach, Preach, Suffer, and Record Marriages, and other Public Offices freely, without Money, Gifts, or Rewards: And by reason of this fair Pretence, you not only have deceived the Simple, but also taken occasion thereby, to vilify and speak contemptuously of all other Public Preachers. First, the National, for taking Tithes, and other Deuce, as a settled Maintenance by Law Established; which is not so burdensome as you are to many of your Hearers, notwithstanding your smooth Pretences to the contrary. And next the Presbyterians and Independents, whom you bespatter about their Basin, etc. wherein, perhaps, their Hearers put their free Contributions for their Minister's Subsistence, and all this while VALVE yourselves upon your FREE PREACHING, FREE SUFFERING, FREE WRITING, etc. And at the same time you know 'tis common for all these Church-Officers amongst you to take money, etc. These things discover your Hypocrisy, and you cannot abide to hear of them; but T. Ellwood hath confessed them, W. R. manifested them, the recited Letter suggests them, and I do affirm them.   

CHAP. XI. Shows that the Forsaking the Quakers, is no Apostasy from the Articles of the Christian Faith.  
BY this time it may be expected, That whereas in my former Books I have made some distinction between the Foxonian Party, and the Storian Party, amongst the People called Quakers; sometimes terming the one Christian Quakers, the other Antichristian; the one Protestant, the other Popish, etc. And that if there be a real difference in their Principles, I should and ought, in point of Justice, to continue the distinction, and not to condemn the Innocent with the Guilty, etc.  
To all which I do say, there is great Reason so to do; and in order to it, as I have set forth the Principles and Practices of the Foxonian Party, so now I shall set forth what the Storian Party holds, and show it to be sound. And that tho' they do descent from the established Religion, yet they hold the true Faith, at least for substance, as may be seen by the Articles of the Faith of John Cox, (whilst he was a Minister amongst the Storian Party, which I call the Christian Quakers) in a little Book printed Anno 1689. entitled, The Articles of the Christian Faith believed, and written by me John Cox, etc. And I never heard that any of his Hearers contradicted the said Book, or any part of it, and therefore in Charity I am obliged to think they hold the same Faith.  
First, in his Epistle to the Reader, he thus saith? And to explain myself, I agree in every Particular with those called the Apostles, Nicene, and Athanasius Creeds, etc.  

OF JESUS CHRIST. ARTICLE II.  
P. 6. I believe in one Lord and Saviour Jesus Christ, the only begotten eternal Son of God the Father, conceived by the Holy Ghost, manifested in the Flesh, born of the Virgin Mary, and suffered and died for our Sins without the Gates of Jerusalem, and risen again the third day for our Justification; And I believe all else concerning him, according to the Holy Scriptures.  

OBSERVATION.  
The difference betwixt the recited Article in this fundamental Point, and their Article set forth in their 2d and 3d Principle in the first Chapter is obvious, I shall recite some few passages more, and so leave it, with some few Observations, etc.    

OF THE SACRED SCRIPTURES. ARTICLE IU.  
P. 7. I believe the Holy Scriptures of the Old and New Testament, called the Bible, were written by Inspiration of the Holy Ghost for our learning, and answers to his own Testimony in all men's hearts, and are A RULE TO WALK BY— And renounce all other Rules contrary thereunto, or not one therewith what ever they be, etc.   

OF REPENTANCE AND REMISSION OF SIN. ARTICLE VI.  
P. 8. I believe that Repentance and Remission of Sins are to be preached, according to the Holy Scriptures, successively to every Generation, and to all the World, ONLY in the Name and Authority of JESUS CHRIST, and only by his Merits.  

OBSERVATION.  
Reader, here is the Scripture owned as a Rule to walk by, which the others, viz. the Foxonian Party ever denied. Here is the Merits of Christ's Death and Passion magnified, and Man's deservings so abased, as to have no share in our Salvation, which are Sound and Protestant.    

OF JUSTIFICATION. ARTICLE IX.  
P. 9 I believe Justification only by the Merits of our Lord and Saviour Jesus Christ, and that all our Righteousnesses are Effects of his Mercy, Death and Sufferings; and our Holiness we do conformable thereunto, is only our Duty, and not Merit.  

OBSERVATION.  
Reader, as it is my Duty to discover erroneous Principles which are pernicious and destructive to the very Being of Christianity, so I think myself obliged to publish these sound Protestant Principles, in order to clear the Professors of them from the Imputation of what may justly be laid to the Charge of the Foxonian Party.    

OF PERFECTION. ARTICLE XXVIII.  
P. 17. I believe Perfection is to be pressed after, for without Holiness no Man shall see GOD. But I believe the Saints Perfection in this life is but in part; and when the Beginning and End meet in him, that is the Alpha and Omega, then shall be COMPLETE PERFECTION.   

OF THE RESURRECTION OF THE BODY. ARTICLE XXXV.  
P. 21. I believe the Resurrection of the Body, and that Christ, the Resurrection and the Life, will change our vile Bodies, and make them like to his glorious Body. And this I do believe according to the Holy Scriptures, and in opposition to the Ranters Principles, (and all others) who deny this fundamental Doctrine of Christianity.   

OF RIGHTEOUSNESS AND JUDGEMENT TO COME. ARTICLE XXXVII.  
P. 23. I believe Righteousness, and Judgement to come. And Sheep and Goats shall be at the last day separated. And the Grave and Sea give up the dead in them. And the SOUL, which never dies, and BODY UNITE, to receive according to the deeds done in the Body, whether they be good or evil. And Heaven perfectly enjoyed by those that have suffered for Christ, and Hell fully comprehending all those that have loved this present World, and the Vanities thereof, more than GOD.  

OBSERVATION.  
Reader, who ever thou art, examine thy own heart, and try thy own Faith by the Holy Scriptures; and if thou dost not believe these few Articles, then question thy Condition: And if thou be'st one called a Quaker of the FOXONIAN PARTY, and of long standing, and shalt say in thy heart, As for these People they are separated from us, they are Apostates, they hold dangerous Opinions; and as for these Principles I am wholly a stranger to them, having never heard such Doctrine in all our Books: For they teach Perfection attainable in this life, G. F. said he witnessed it. They teach that the Scripture is not a Rule to walk by. They do not teach to believe Justification only and alone through the merits of Christ's Death and Passion. They do not believe the Resurrection of the Body as here set down. If any of them tell thee otherwise, and say they do, believe them not, until they put forth a Book in Print signifying the same: For they have given grounds of Suspicion that they have erred from the Faith of our Lord Jesus Christ, and therefore believe them not, until they give public Satisfaction to the World of what they hold concerning the Faith once delivered to the Saints, especially of these Points rehearsed, wherein they are thought to be most defective, and that from the words of their own Principles.  
And if thou art one of the Storian Party, which, for distinction sake, I so term it: For I had an honourable Esteem of John Story, and believe he is at Rest, and that he was a deep Sufferer by G. F. and his Party, and that he never held the Errors which I have herein reproved; nay, not one of them that I ever understood. Yet, I say, examine thyself, I refer thee to the aforesaid Book, which, in the main, is very sound; and in the Close thereof, methinks I perceive the very frame and temper of the Martyrs: And wherever I find that low, meek, and self-abasing temper of mind, and frame of spirit, in what Society of Christian people soever, I am affected therewith, and he is my Brother, tho' in some Circumstances we may differ. See his conclusive words, after a recital of hiS 37 Articles, viz.  
This, in brief, is a Declaration of my Faith in these Particulars, and I commit them to the Perusal of all Christians, asserting, That however I may be censured allho ' I may Err, yet I cannot be an Heretic.  
I say, as the substance of his Matter is sound, so he does not conclude that they are given forth by the eternal Spirit, and that therefore they are of equal Authority with the Scriptures: But, contrariwise, submitting them to be tried and proved by the Scriptute, concluding with St. Augustin, that ancient and worthy Father, Errare possum, Hereticus esse non possum; in an Error I may be, but an Heretic I cannot be.  
The next thing I shall remind the Christian Quaker of (for such I believe there is amongst them, though for want of following the example of the Bereans, viz. to examine the Doctrine of their Teachers, may not be so clear in their Notions, as otherwise they might be) is the reading, and duly considering the charitable Doctrine held forth by J. Hogg, in his book styled, An Answer to several material Passages. etc. where speaking of the Children of Abraham coming from the East, West, North and South, etc. he thus saith. Those certainly was not of one external Form and Order, as to Ceremonial and Shadowy things; yet we find they agree— the true Church is here indeed, but not yet referable to any Society, with respect to outward Rules, and therefore aught to be waited for by all, etc.  
Oh this Charity! I love it wherever I meet with it, here is no boasting that THEY, and none BUT THEY are the People of GOD; and that the Tabernacle of GOD, and the Knowledge of his Will his ONLY amongst these People, who, in divers Counties in England, are separated from the other; and they hold the Faith of our Lord Jesus Christ, for substance, according to the Scriptures; yet the more they know, and the clearer their Principles are, the humbler they are, and the more Christian like: And as their separation from the others, are as justifiable as the Protestants separation from Rome, and upon the same bottom in many things; so will their Understandings increase in the Knowledge of our LORD and Saviour Jesus Christ, who is GOD over all, blessed for evermore, Amen.  
The next books I refer to are Dr. Hammonds, and Bp. sanderson's, etc. which W. Penn says, were of his mind, in his book, Good Advice to the Ch. of England, Roman Catholic and Protestants; etc. p. 22, 23, 24. Where he highly commends them for their Principles, when he was their most invetterate Enemy, and grand Temporiser, as may be seen in the Looking-glass for the Quakers, etc. in two Columns. Yea, and in that very Book of his p. 39 Charged Archbp. Cranmer with compelling Edw. VI. to sign a Warrant, to burn Poor Joan of Kent a famous Woman, for mere Religion. (which I do not believe, but charge it upon him, G. W. and the rest of his Adherents, as a Lie, until they prove it by a Protestant Author) ending his Paragraph thus, Thus even the Protestants began with Blood, for mere Religion; and taught the Romanists, in succeeding times how to deal with them.  
Thus when he had flatteringly spoken well of the Protestant Principles, as Christianlike; saying certainly those Gentlemen (as Dr. Hammond, and Bp. Sanderson, etc.) were of my Mind; and yet a few Pages off, tells the World that their Principles are so very wicked, and their Practices so abominably Antichristian, as that they began with Blood, and mere Religion too; yea, and the very Teachers and Instructers of the Papists, how to deal with them, and how to exercise their bloody Projects. Oh shamefully wicked, and base Flattery, which meets with a just Recompense: May it not justly be said, He sitteth in the lurking places of the Villages— he lieth in wait secretly, as a Lion in his Den, Psal. 10. Well, notwithstanding this digression, I still refer to the said worthy men's books, and to Bp. Brownrigg's, and other Divines of the Church of England; who have so excellently set forth the Principles of the Church of England: That should I put Pen to paper after them, upon the subjects they treated on, it would be but like lighting of a Candle at Noonday, when the Sun shines bright in its Lustre. (And whatever may be suggested by G. W. etc. I bless the day in which I went into Cripplegate Parish to hear Mr. Smythies) I find their Principles to be more Christian than his, or his party; more charitable, more humble, more self denying: Not having in 6 or 7 years, in which I have frequented the Public, heard so much railing Language and hard Speeches, in all the Sermons against the Quakers and Dissenters, as I have heard in one Month; nay I may say, I think in one Sermon against the public Ministry.  
I Remember G. W. in his Content. Apostate, and one Blow, etc. p. 11. says thus, viz. Now Isaac Archer thou having thus far appeared an Abettor and Assister of F. B.— and he being one of thy Flock, and Church, we may take it for granted that he hath secret Encouragement from thee to divulge his Books against us.  
Now, serious George, I perceive you are fallible, and need that some body give yo● discerning; and that you may have somebody to furnish you with discerning and judgement; I do tell you that you have taken an absolute Lie, for a certain Truth, and what a sad thing is this? You that pretend None need to give you discerning or judgement, Christ hath furnished you already, 
See Judas and the Jews, p. 58.  and doth on all Occasions. Here you see you are not furnished in this small occasion, and for want thereof presumptuously take for granted, an arrant Lie, for a certain infallible Truth; oh that you could measure yourself by these Delusions! And I would to GOD, that your Hearers would take these your erroneous principles into their serious Considerations; and Berean like, examine whether they have any likeness, and bear any Relation to the Writings of the Apostles, Prophets, Martyrs, Professors of any Christian Society of Protestants whatever; and if like none, but contrary to all: And that notwithstanding your pretence to infallibility, perfect discerning, etc. yet you are fallible, and as subject to err as any; nay more subject, in that many times (as in this instance) you, upon that principle of Infallibility, think you know all things, when the truth is, you are ignorant. For I must tell you in order, to let you see your mistake, and give you a clear discerning, that Mr. Archer did never put me upon writing against you in all his Life-time, nor until this time, see a Sheet of my Writing against you in Manuscript, nor no other Clergyman; and now he hath not added, nor yet diminished two lines, that I perceive; see now whence your discerning is?  
Come, G. W. did you write this Book as a Man in your own single Capacity? And as for the Position in the same Page which you say is Mr. Archers; he denies it as laid down by you, and that what he said he is able to make good, and that by the concurrent Testimony of the Scriptures, and the learned Fathers. But until you have answered his Query, I have desired him to have nothing to do with such a contentious person as you are, who writ three Books in nine months' time, and yet charge your Opposer with your own Crime, as if you were such a peaceable Man, and yet have been a contentious Scribbler these 40 or 50 Years, against almost every man, like Ishmael of old, and that the World may see Mr. Archer's Query, and your pretended Answer, and how remote and evasive it is, I may recite the substance of both, viz.  
Mr. Whitehead, I challenge you to show me a Precedent for women's distinct Meetings apart from the Men, 
J. A's Query.  as by you set up since the days of the Apostles. Come G. W. this is the knotty Question which Mr. Archer proposed to you in the public Meeting the 30th of April, 1691. 
G. W. not able to answer Mr. Archer's Query.  which put you to silence, as not able to answer it, which you left out of your Narrative, as you did much more spoken by him that day, as not for your purpose. And when I reminded you of this, you had the face to deny it under your hand; but Mr. Archer resumed the Question, and recharged you, as well as let you know that he proposed the same in the Meeting, etc. And it stands over your head unanswered, only thus much you tell him in page 8. of your last Book, styled, The Contentious Apostate recharged, etc. That in the City of Blois there was in the time of Martyrdom, nine Women met together with their Daughters, and prayed with and for each other, etc. which is as remote, as if you had told us of Queen Hester and her Maids, and the like, which no body ever disputed; But had they a Clerk? Did they set up a Meeting in order to govern the Church? Had they power to forbid the Banes of Marriage, or to confirm them? Were they to meet, by their Patent, at Ten a Clock to raise a Bank or Common-Purse, & c? Come G. W. pursue the Terms of the Question, and produce a Precedent if you be able; if not, let your Silence be a token that Mr. Archer hath put you to a Nonplus ultra.     

CHAP. XII. Shows that forsaking the Quakers, is no Apostasy from the Articles of the Christian Faith.  
HAving with as much Brevity as I may, answered the principal things contained in G. Whitehead's three Books, I am now come to the Contentious Apostate recharged, etc. page 5, 6, 7. containing a denial of several things by me at divers times charged on G. W. and his Brethren, in several of my Books formerly writ against their Errors and Hypocrisies, charging them to be False, etc. And to evince this Charge, he takes one line here, and two there; and sometimes five words out of the middle of a line, as in p. 12. l. 10. in Battering Rams, etc. not touching the matter either immediately before it, or after it, viz. some 50 l. per Annum, etc. A notable way to confute an Adversary, and answer his Book. Surely as this way of Confutation is singular, and by itself, without Proof, Reason, Demonstration, or Precedent; so if he did not look upon his Disciples strangely infatuated, and ready to believe what ever he writes, whether True or False, Sense or Nonsense, I should think, (setting his infallible Capacity aside) he should: Yet, his parts considered as a natural Man, he might be ashamed to appear in Print again: hear this Criticiser, this notable serious G. W. and behold his Answer in his 5th Instance, which runs thus: Your way is, when Cash grows low, to issue out— And then he gives a Leap out of this Line, having took the middle of it, into the middle of the next Line, and then takes a letter and two words, viz. A General Epistle. And from thence he skips to the last three words of the next Line, (i. e.) Your own Service. And now he hops to the next Line, and takes one word, viz. for, and leaves the next word as, and then takes the next word money. And then gives a good Leap into another Line, and gets a good pretty parcel of words, viz. 'Tis a great Encouragement to your Preachers and Parasites; which being put together, as we use to put Syllables when I was four or five years old, it runs thus: viz.  
Your way is, when your Cash grows low, to issue out— A General Epistle— Your own Service— for money— 'Tis a great Encouragement to your Preachers and Parasites, etc.  
And now, Reader, do you think G. W. was not sorely put to it to answer these Charges? And is not his way and manner of charging his Adversary very singular, who is forced to take this unheard-of way, to take five words there, three words here, and then the middle of a Sentence; and then because he would make it look like something, he takes out of another line one word, and leaves a word; then he's too't again, and takes another word; and then when he has jumbled all this Hoch-poch together, and played all the Ledgerdemaine his subtle Pen and profound Wit can invent, perverting the Sense, mincing the Argument into small parcels, leaving out what was not for his turn, and which was the Argument, and then cries, This is one of Francis Bugg 's Lies; F. B. is Unconscionable; F. B. is disingenuous in writing; malicious in his divulging Books, etc. making as great a Noise against me, as his Brother Harding did against Mr. Jewel, as I have observed already 
* See the Introduction. . And thus, and after this manner, G. W. spent near three Pages of his said Book, which in all is but eight Pages. And yet this is the Man that is against curtailing, against mangling, and marring the Sense; nay, his 11th Charge in this last recited Pamphlet, is only because my Printer, or Compositer, left out in a Quotation I took out of the Works of Dr. R. Barns the Martyr, the word SUCH; and for this, he there charges me to be a false Accuser of the blessed Martyr, a Perverter, a Forger, and what not, that may make his poor credulous Disciples believe that Francis Bugg is a very sad Man to leave out a word, when yet 'tis his own practice: For at the same time, and in the same Page, wherein he charges me with leaving out the word SUCH, he hath left out the word OTHER, as I have already observed; and now he leaves out not only a word, but half a line, a whole line; takes one word, and leaves another; and then takes the next, mangling and mincing into bits and scraps, curtailing, and perverting, and thereby altering the Sense, by his unrighteous and nonsensical proceeding, on purpose to abuse me, his Reader, and amuse the World. Indeed if I had charged the Doctrine of the Martyrs to be corrupt, tending to Practical Ranterism, as he hath done. If I had charged the Martyrs to be the Authors of Persecution, and to burn People merely for Religion, and thereby taught the Papists the way how to proceed in their bloody and unheard-of Cruelties, as his Brother W. P. hath done, that worthy Martyr, true Protestant, and brave English Man, (who, under GOD and the King, was a chief Instrument in throwing off the heavy Yoke of the Pope's Supremacy here in England) viz. Archbishop Cranmer; and at the same time too, and in the same Book 
* See Good Advice to the Church of England, Rom. Cat. and Pro. Disent. p. 39 per W. P. , wherein he flatteringly seemed to magnify the Principles of the Church of England, speaking well of her eminent Doctors, and grave Bishops. At the same time, when with a Dagger in his hand, was wounding the Reputation of one of her Noblest Martyrs, bloody Joab-like: I say, If I had done thus, or any thing of this Nature, tho' not of so deep a Dye, you might have had some Colour to have exposed me a false Accuser of the blessed Martyrs, and a Cider with the Papists, etc.  
And thus, as I have said, having answered the most considerable Matters contained in G. W's three last Pamphlets: And by what is said, shown the Nature of his handling and prosecuting his 3d and last Charge, which is by mincing, cutting, and mangling, my Arguments into Scraps and Bits, in order to spoil the Sense, etc. I refer the Reader to what I have said in this Treatise, wherein the most material Passages which he hath curtailed and mangled, are answered; and to make that appear, view my said Books by G. W. quoted.  
And now, G. W. if you will be plain, and prove what you have said, or retract what you cannot maintain, both with respect to your Principles which you hold, and which I have fairly collected out of your printed Books, as in the first Chapter, quoting Book and Page, etc. And with respect to what you have wrote which is false, and which I charge upon you, and recharge you again, as in One Blow, etc. according to the terms in the first Chapter taken out of Edward Burroughs' Works, even the words of your own Propositions; then let me have Notice of it a Month, and, GOD willing, I shall readily wait upon your motion. And if you will be plain, and retract what is false and erroneous, and vindicate only what is sound, I shall be glad of it; but if the contrary, I may deal with you accordingly. Now if you still shall refuse to come out of your Dens, and lurking places, and think it your most secure way to save yourself, by keeping your People in Ignorance, than my Advice to you is, that you answer my Queries propounded in Battering Rams, etc. p. 20, 21, 22, 23, 24, 25. and those referred too in the 9th Query, p. 21. and Mr. Archer's Query above recited, and as yet unanswered; and the Jacobites Query in this Treatise, and at the end of them this which followeth, viz.  
Query. Whether 'tis not possible to write against you who are called QUAKERS, and not to write against Truth? And lastly, Whether it be not possible for a Man to leave and forsake you, and write against you, but that the Consequence of his so doing, renders himself a Self-condemned Apostate, which is only a softer word for an Heretic?  
Answer these things fairly, and you may hear more from me; but if not, you may rail, forge, pervert, invert, lie, and slander, I shall rest satisfied, in that I have thus far discharged my Duty to GOD and my Country at this time.  
Milden-Hall, April 3. 1692. FRA: BUGG.   

THE CONCLUSION.  
SInce I writ the foregoing Treatise, I have seen George Whitehead's Book, Antichrist in Flesh Unmasked, etc. in Answer to a Book, Antichrist in Spirit Unmasked: Or, Quakerism a Great Delusion, etc. wherein G. W. seems to hold forth the Principles of the Christian Religion. And had I a good ground to believe what he therein sets forth, (in the Quakers Name) to be really so indeed, I would stop the Publication of what I have at this time writ against their Errors: But until they by some Public and General Act, first Renounce and Condemn, under the Hands of some of their principal Leaders and Teachers, their manifest Errors laid down in Print, and hitherto owned by them, a few whereof I have herein related, I have no reason to believe that they mean as they say; but, like deceitful Workers, they transform themselves into the likeness of what they really are not; that is to say, into the likeness of the Ministers of Christ, and true Professors of the ancient Faith; and thereby deceive the simple with their feigned words and juggling tricks, who, like our Enemies at Sea, either to defend themselves from our stroke, or to draw us into their snare, will put up the English Flag: So these now make a show of their owning the Scriptures to be Holy, (which formerly they frequently called CARNAL LETTER 
(a) West. Pet. Answ. p. 13, 23. News out of the North, p. 14, 35, 39 and Truth's Defence, p. 28, 56, 60. , EARTHLY LETTER 
(b) Idem, p. 14. , the HUSK 
(c) Idem, p. 53. and Way to the Kingdom, p. 8. , DUST 
(d) Discovery of Antichrist, p. 9 , and DEATH 
(e) Idem, p. 9 and G. Whitehead's Ishmael, p. 10. ; but now tell us, they are Holy. What! Is that which is Carnal and Earthly, Holy? Is the Husk, Dust and Death, Holy? This is Juggling with a Witness; but, blessed be GOD, these Jugles and these Jugglers are discovered daily, even so, Amen.) They own the Humanity of Christ, his Death, Suffering, Resurrection, and Ascension, and hoping for Salvation through the Imputation of Christ's Righteousness, and meritorious Death and Passion 
* See their Paper styled, The Christianity of the People commonly called Quakers, etc. : But when I look into their former printed Books, and especially their Epistles, which they frequently sent to their Friends to be read in their Church Assemblies, there is not a word of any such Confession; so that what G. W. hath now writ, is but like the French Men when they put up the English Flag, merely a Trick and Shame, and ought not to be taken notice of any otherwise than as such.  
And therefore to make this evidently appear, I may first recite part of George Whitehead's Book aforesaid; and secondly, two or three Passages out of one of their Epistles wrote by two of the most eminent amongst them when living, namely, Edward Burroughs, whose Works they Reprinted in Folio, of whom Josiah Coal in his Testimony for him hath this passage, viz. That he (Edward Burroughs) was a Man endued with the ALMIGHTY Power of GOD, which lived and reigned in him, etc. Yea, and that He was a Man in whom the FULLNESS dwelled of Grace and Virtue 
* See the Testimony of his Life, etc. put forth 1662. by G. Fox, G. Whitehead, and Josiah Coal, etc. p. 24. , etc. The other was Francis Howgil, whose Works they also Reprinted in Folio, of whom great things are also spoken in the Testimonies writ in favour of him, which by the Consent and Approbation of their Church, are prefixed to his Works. These two Sons of Thunder and Consolation, as the Titles of their Books do bespeak them, wrote from Ireland to the Camp of the Lord in England, called Quakers, which they thus Entitled, viz.  

THIS IS TO GO ONLY AMONGST FRIENDS.  
By which the Reader will easily perceive, that what G. W. hath lately wrote by way of Confession, and in the Quakers Name, is only to amuse his Reader, and delude the World: For in the whole Epistle, containing 23 pages in Quarto, there is not a word which sets forth the Scripture to be profitable for Doctrine; not a word by way of Confession of Sins to GOD, or ask Pardon for Christ's sake; not a word about their owning or valuing the Incarnation of our blessed Saviour, his Sufferings, Death, Resurrection, or Ascension; not a word of their hopes of being saved through the Imputation of Christ's Righteousness and Merits, (as G. W. would now insinuate) which sufficiently shows that they are of a different Faith to what the Holy Apostles and blessed Martyrs were of. And,  
Thirdly, I shall make some Observations or Animadversions upon the said Epistles, in order to show the Fallacy of the seeming serious Confession of G. Whitehead, and how, Janus-like, they look two ways, viz. when they writ to their Friends certain Epistles to be read in their Church Assemblies, to inculcate their Principles and wild Notions into their unsteady Heads and unstable Souls, and another thing when they writ to be seen of Men, and to be viewed by the true Professors of Christianity. And now to the first, viz.  
A Recital of part of G. W's words, in his Book styled, ANTICHRIST IN FLESH UNMASKED, etc. p. 27, 28, 29, 30.  
WE sincerely profess and declare, in the sight of God and Men, That we do faithfully believe and profess, that the Holy Scriptures of the Old and New Testament were given by Divine Inspiration; And that the three Divine Witnesses in Heaven above, 
* Heaven above is a new word with them; however this is not to be credited, until they retract, and by some public Act condemn their old avowed Principles, and ancient Errors, which are in Print contrary hereunto, as anon will more evidently appear.  namely, the Father, Son, and Holy Ghost, are one true and eternal God— And the Divinity and Humanity, or Manhood of our blessed Lord and Saviour Jesus Christ the eternal Word of God. And that in the fullness of time he took flesh, being miraculously conceived by the Holy Ghost, and born of the Virgin Mary, and suffered the cruel death of the Cross, as an universal Offering and Sacrifice both in his Body and Blood shed thereon for the Sins of the whole World. And was buried, and risen again the third day; was seen in his ascending, and passed into Heaven and Glory. And that he ascended far above all Heavens, that he might fill all things. And that by his Suffering and Sacrifice he hath obtained eternal Redemption for us— That we are not pardoned, justified, redeemed, or saved by our own Righteousness, Works, Merits, or Deservings; but by the Righteousness, Merits, and Works of this our blessed Lord and Saviour Jesus Christ, being both imparted and imputed to us— We sincerely believe also, that the Man Christ Jesus is the only Mediator between GOD and Man, our Intercessor and Advocate with the Father— And the Resurrection of the Dead, and eternal Judgement, etc.  

ANIMADVERSION HEREUPON.  
Now this, with much more, G. W. in the Quakers Name, seems with much seriousness to avouch; so that had they first by some manifest Act under the hand of six or more of their principal Leaders, condemned their former Errors, which are laid down in Print, and as contrary to this Confession of G. W's, as Light is to Darkness, I should have thought that there had been a great Reformation in them, and should have been glad thereof: But until they first condemn what they have given forth in Print as their Principles, and that as they have said by the eternal Spirit of GOD, I, nor any Man else have any ground to believe that G. W. is at all serious or conscientious in this his Confession of Faith, but rather that he continues in his wont course to carry two Faces in a Hood. For Instance, once for all: If G. W. etc. did really believe that the Scriptures of the Old and New Testament were Holy, and given by Divine Inspiration, and that they are profitable for Doctrine, why then do they not read them in their Meetings for the Worship of GOD? But rather choose to read the Epistles of Samuel Cater, Robert Sandiland, William Penn, George Whitehead, and others of their Tribe, and therein give their own Writings the pre-eminence, as that they have done, to my own knowledge, near 30 Years together. For as it was our frequent practice to read the Epistles of G. Fox, Steph. Crisp, etc. and that with great Devotion and Attention; so on the other hand, did I never know a Chapter in either the Old or New Testament read amongst us at any of our Meetings for the Worship of GOD, with what Face then can G. W. thus appear, and not blush? And that it may further appear, that G. W. is fallacious herein, I shall recite part of one of their Epistles so sent and read, in which there is not a word about the Incarnation of Christ's Death, Sufferings, Resurrection or Ascension, or any thing of that tendency tho' it be large, viz. 23 pages in Quarto, two or three passages thereof I shall recite, that so the Reader may perceive that they err in the object of their Faith. And 2dly, how they applaud their Hearers. And 3dly, what large Commission they give to kill, cut, destroy, lay waste all the Heathen, Philistines, the Amalakites, etc. affirming, That none know GOD but themselves: So that it was no marvel they gave it such an obscure, darklanthorn Title, as, This is only to go amongst Friends, etc. for indeed it was not able to abide the light, no more than many others of their Epistles and Pamphlets are; Well to the matter:    

THIS IS ONLY TO GO AMONGST FRIENDS.  
P. 19 And thou, Oh North of England, who art counted as desolate and barren, and reckoned the least of the Nations, yet out of THEE did the BRANCH spring, and STAR arise, which gives Light to all the Regions round about: In THEE the SON OF RIGHTEOUSNESS appeared, with wounding, and with healing: And out of THEE the Terrors of the LORD proceeded, which makes the Earth to tremble, and be removed; out of thee KINGS, Priests and Prophets did come forth, etc.  

ANIMADVERSIONS HEREUPON.  
Reader observe, that tho' what is here spoken, if well meant, and rightly applied, respects Christ as prophesied of by Moses, and the Prophets; for said Luke, Acts 10.43. To HIM gave all the Prophet's witness, that through HIS NAME, that whosoever believeth in HIM, shall receive Remission of Sins, etc. For read Numb. 24.17. and there Christ is called the Star of Jacob, viz. I shall see HIM, but not now; I shall behold HIM, but not nigh; there shall come a STAR out of Jacob, and a Sceptre shall rise out of Israel, and shall smite the corners of Moab, etc. And ver. 19 out of Jacob shall come HE that shall have dominion, etc. And Zech, 3.8. For behold I will bring forth my Servant the BRANCH. And cap. 6. ver. 12. Behold the Man whose Name is the BRANCH. And HE shall grow up out of HIS place. And HE shall build the Temple of the LORD, even HE shall build the Temple of the LORD: And HE shall bear the Glory, and shall sit and rule upon HIS Throne, and HE shall be a Priest upon HIS Throne, etc. Again, read Malachi 4.2. But unto you that fear my Name, shall the Son of Righteousness arise with healing under HIS wings, etc.  
Thus, I say, if rightly applied, and well meant, these Say of theirs relating to the STAR, the BRANCH, the SON of RIGHTEOUSNESS, etc. alludes to Christ: but Christ they could not mean; for he did not come out of the North of England. Neither can they prove, that in Scripture the North of England is accounted desolate. Neither can they prove by Scripture, that the North of England (out of which their great Prophet G. F. came) is called Barren. Neither can they prove by Scripture, that the North of England is reckoned the least of the Nations: So that they did not mean Christ, but their great Prophet George Fox, as anon will more evidently appear; in the mean time let me prove to them, If they did allude to Christ, that they were greatly mistaken; for Christ did not come according to the Flesh, out of the North of England, but out of the Town of Bethlehem, Micah 5.2. But thou, Bethlehem ephratah, though thou be little amongst the thousands of Judah, yet out of THEE shall HE come forth unto me, that is to be Ruler in Israel, whose go forth have been from of old, from everlasting. And to this Testimony of the Prophet, St. Matthew the Evangelist agrees, Matth. 2.6. so that they missed in their Calculation, take them in the best sense; and therefore not led by an infallible Spirit, that is infallibly certain; for the Town of Bethlehem is not in the North of England. And they say that this STAR, this BRANCH, this Son of Righteousness, which gives Light to all the Regions round about, came out of that barren and desolate place, which is reckoned the least of the Nations, [i. e. the North of England.] Well, but to confirm that they meant G. Fox. Hear G. F. himself in his Book, News out of the North— Written FROM THE MOUTH OF THE LORD, from ONE— (i. e. G. F.) whose Name is not known in the World; risen out of the NORTH, which was prophesied of, and NOW is fulfilled 
* G. F 's News out of the North, etc. See Title-page printed 1655. , etc. I say, they believing this, no marvel they were so deceived to write as they did. And likewise others of their Preachers gave him such Divine Attributes as belong only to Christ; (And so did he give himself, viz. THE SON OF GOD 
† Man of Sin, p. 3. , and said He had power to BIND and to LOSE 
* Spirit of the Hat, p. 27. , etc.) As,  
Dear George Fox, who art the Father of many Nations, whose Life hath reached through us thy Children, even to the Isles afar off, to the begetting many again to a lively hope, for which Generations to come shall call thee Blessed, whose Being and Habitation is in the power of the Highest, in which thou rulest and governs in Righteousness, and thy Kingdom is established in Peace, and the increase thereof is without end, etc.  
And all this Blasphemy justified by William Penn, Judas and the Jews 
* Which Book was put forth by their chief Leaders, and is particularly owned by G. W. in his Apostate Incendiary, p. 24. so that 'tis plain he owned and justified (as well as W. P.) these blasphemous passages. See also his Book, Serious Search, p. 58, 59 touching S. Eccles Blasphemy, etc. , etc. p. 44, 45, 46, 47. So that the Coherence of their Writings considered, 'tis very probable they do account that G. Fox was that Star, that Branch, that Sun of Righteousness which gives Light to all the Regions round about, even to the Isles afar off; yea, and as justifiable too, as to say that his (G. Fox's) Kingdom is established in Peace, and that of the increase thereof there is no end; for this I prove to be a Title and an Attribute due only to Christ, (who is GOD over all, blessed for evermore) and that from Luke 1.32, 33. He shall be great, and shall be called the Son of the Highest. And the LORD GOD shall give unto HIM the Throne of his Father David. And he shall reign over the house of Jacob for ever and ever, and of his Kingdom there shall be no end, etc. Again, to put it yet more out of doubt, if more can be, I will prove by the Prophet Isaiah's words, (and now I hope they will come into force, at least with G. W. (if not with his Brethren, since he hath (whether at unawares I cannot tell) confessed that the Holy Scriptures are given by Divine Inspiration.) that to say G. Fox's Kingdom is established in Peace, and that the increase thereof is without end, is both Idolatrous and Blasphemous, forasmuch as those Titles and Divine Attributes are due only to Christ. See Isa. 9.6, 7. For unto us a Child is born, unto us a Son is given, and the government shall be upon his shoulders: and his name shall be called, Wonderful, Counsellor, The mighty GOD, The everlasting Father, The prince of peace. Of the increase of his government and peace, there shall be no end, upon the throne of David, and upon his kingdom, to order it, and to establish it, with judgement and with justice, from henceforth even for ever: the zeal of the Lord of HOSTS will perform this.  
Now, G. W. with what Face couldst thou appear in Print in the Name of the Quakers, who robs Christ of his HONOUR, and blasphemes HIS Holy Name, and not first condemn these abominable and odious Tenants, and downright Blasphemies. Oh! Blush, and be ashamed, and humble yourselves, and publicly condemn these and the like Errors, and pernicious Principles, and then let a Confession of Faith be signed by as many as condemn your Errors, and then many will be glad of such a happy Reformation; which that it may come to pass in the sight of the Nation, is my hearty Prayer to GOD.    

Again, THIS IS ONLY TO GO AMONGST FRIENDS.  
P. 13. Come away, my beloved Ones, drink abundantly, and be refreshed, and praise his Name for ever; eternally I am shed and spilt among you. Never so as now, never to be separated out of the eternal Oneness; sound forth HIS praise, declare HIS word. Let it go forth as Thunder, let the Heathen bow, let the Princes of this world fall.— O! Beloved Ones, who are the Children of my eternal FATHER, who have eaten at HIS Table, and drunk of the new Wine of the Kingdom of GOD, who are nourished and dandled upon the lap of everlasting love, who suck at the breasts of everlasting consolation.  
P. 14. Your beauty is comely, I am ravished; I am filled, I am filled with love to you all, I am sick of love. Your beauty hath ravished my heart, come sit down my dear Lambs together in the Fold, where no Wolf can come, and let us rejoice together, and sound forth HIS praise, who hath washed us, and cleansed us, and covered us, and made us worthy to enter into the Fold, the Bride-chamber, to eat with HIM of the bread of Life for ever at the eternal Table of life. The Bridegroom is come, Friends, of HIM I know you rejoice greatly because of his voice. And now, nigh dearly beloved Ones, follow HIM for evermore in the eternal light and life, where we were bred, brought forth 
* 
Viz. In the North of England.  
'Tis well this high Applause of the Quakers was to go only amongst themselves, surely never higher Applause was given to any Mortals, than they give to one another, accounting all, besides themselves, ignorant of GOD, HEATHENS, the WORLD, etc.  , and nourished, and are unknown to all the world, but me you know. And I know you in One who is the condemnation of the world, and in HIM I meet you, and leave you in HIS Arms. I lie down with you in the bosom of eternal Love, Life, Peace, Joy, and Rest for ever, etc.  
P. 16. Whom GOD hath called and chosen to place HIS Name in, and to take up HIS habitation among you, above all the Families of the earth. The Tabernacle of GOD is with you, and HIS dwelling place is among you, AND ONLY AMONG YOU IS GOD KNOWN, and HIS Name is great in your Assemblies.  

ANIMADVERSIONS HEREUPON.  
Reader, observe, Was there ever higher Applause given? Do not these Leaders few Pillars with a witness? Read the Scriptures, and you will find no Harmony between the Currant thereof, and the Flattery of these Men. Here is no Confession of Sins; here is no ask Pardon for Christ's sake; here is no Humiliation manifested 
* Contrary to GOD's People in all Ages. Read Luke 11.4. 1 Joh. 1.8. & 5.9. cap. 2. ver. 1. Psal. 38.18. & 51.1, 2, 3. Isa. 46.6. Lam. 3.41, 42. Job 7.20. Dan. 9.4, 5, 20. 1 Tim. 1.15. . No, no, nor not a word of the Scripture being profitable for Doctrine; not a word of Christ's Sufferings, Death, Resurrection, and Ascension. No, no, This was only to go amongst Friends; who seldom or never take notice of what CHRIST did, what HE suffered, how HE died, what bitter Agonies HE went through, what cruel Mockings, etc. Oh! poor People, that they would once lay aside these flattering Epistles, which are sent to them ONLY, and say to their Teachers, Away with these your soft Pillows, you are Watchmen of the Night, Physicians of no value, you heal the Wound deceitfully. And if we put but into your mouths, you will speak Peace to us; but we must tell you, whatever you say to the contrary, That we are Sinners, and stand in need of a Saviour, and therefore away with your flattering Epistles which you send ONLY to us, and are ashamed, as the Title thereof shows, that the World (as you call the true Professors of the Christian Faith) should see them; and if you read any thing to us, read a Chapter out of the Bible, that from thence we may learn our Duty to GOD and Man. I say, oh! that they would once rouse up themselves, and not be thus deluded and led by George Whitehead and his Brethren, the perfect Pharisees of this Age; for amongst the Hearers there are many, I bear them Record, that have a Zeal, tho' not according to knowledge.    

THIS IS ONLY TO GO AMONGST FRIENDS.  
P. 7. Lift up your Voices, blow the Trumpet, sound a Alarm out of the holy Mountain, proclaim the acceptable Year, and the Day of Vengeance of our GOD. Gird on your Sword on your Loins, put on the tried Armour, and follow him for ever, who rides upon the white Horse— Ride on, ride on, my beloved Brethren and Fellow Soldiers, make all plain before you, thresh on with the new threshing Instrument which hath teeth; beat the Mountains to dust, and let the breath of the LORD scatter it— Make the Heathen tremble, and the uncircumcised fall by the Sword. The LORD of HOSTS is with us, and goes before us, spare none; neither Ox, nor Ass; neither Old, nor Young; kill, cut off, destroy; bathe your Sword in the blood of Amalek, and all the Egyptians and Philistines, and all the uncircumcised; and hue Agag to pieces Break the Rocks, cut down the Cedars and strong Oaks; make the Devils subject; cast out the unclean Spirits; raise the Dead; shut up in Prison; bring out of Prison; cast in your Nets; launch into the Deep; divide the Fish; gather the Good into Vessels; cast the Bad away; bind the Tares in Bundles; cast them into the Fire; the Angel of the everlasting Covenant is come; thrust in your Sickles; reap the Earth.— Silence all Disputers and Diviners for ever; trample upon all the Chaff and Dung, and Mire for ever.  
And p. 21, 22. thus: Put on your Armour, and gird on your Sword, and lay hold on the Spear, and march into the Field, and prepare yourselves to Battle; for the Nations doth defy our GOD, and saith in their hearts, Who is the God of the Quakers, that we should fear HIM, and obey his Voice? Arise, Arise, and sound forth the everlasting Word of War and Judgement in the Ears of all the Nations sound an Alarm, and make their Ears to tingle. Our Enemies are whole Nations and Multitudes in number, of a rebellious People that will not come under OUR LAW, which ariseth up against us.— Stand upon your Feet, and appear in your Terror, as an Army with Banners, and let the Nations know your Power, and the stroke of your Hand. Cut down on the Right hand, and slay on the Left, and let not your eye pity, nor your hand spare; but wound the Lofty, and tread down the Honourable of the Earth.— And let none of the Heathen Nations, nor their Gods, escape out of your hands; nor their Images, nor Idols: but lay waste fenced Cities, and tread down the high walls; for we have proclaimed open War betwixt Michael our Prince and the Dragon. Your Captains are mighty Men, and your Leaders 
* It seems here's more Leaders and Captains than one, for they understand the difference between Singular and Plural.  are skilled in handling the Sword, and they 
† Still the Plural Number.  are riding on before you.— And cursed be every one that riseth not up to the help of the Lord against the mighty, etc.  

ANIMADVERSIONS HEREUPON.  
Reader, I have here Transcribed the more of this their Epistle, (which was designed, as by the Title thereof appears, to be read only amongst themselves) that so thou mayst see and perceive how they can look, JANVS-like, two ways at once, viz. For when they writ what they design for the sight and view of the Professors of the Faith of our LORD Jesus Christ, than they can, as by George Whitehead's feigned Piece under consideration, Profess sincerely that they believe, profess, and own the Scriptures to be given forth by Divine Authority, and that they are profitable for Doctrine, etc. Yea, That they own the Humanity of Christ, his Incarnation, Sufferings, Death, Resurrection, and Ascension; and that they expect Salvation by the Merits of Christ, through the Imputation of his Righteousness. Yea, they seem to own the Man Christ Jesus, the Resurrection of the Body, and almost what ever you can desire to have them profess. Thus they put up the Christian Flag, or false Representation of their erroneous Principles 
* Some of which I have mentioned in this Tract. , which are pernicious and destructive to the very Foundation of the Christian Religion. And in their Book, A Question to Professors, etc. P. 20. Quest. 6. (They say) To whom do the Names and Titles JESUS and CHRIST chief, and in the first place belong? Do they belong to the BODY which was took BY HIM, or TO HIM who took the Body? The BODY hath its Nature and Properties, and the eternal WORD or SON of God 
† By this Argument it's clear, that they deny the BODY which suffered to be the Son of GOD: Oh horrible!  its Nature and Properties: Now the Query is, WHICH was the appointed Saviour of the Father? Which was the Anointed of the Father chief, and in the first place? WHETHER the BODY prepared, or HE for whom the Body was prepared, & c?  
By which 'tis plain that they deny (notwithstanding G. Whitehead's counterfeit Confession) HIM that was born of the Virgin, HIM that was pierced, HIM that was Crucify'd, and hanged on a Tree, and by wicked hands slain, to be the Son of GOD, the Saviour of the World, whereby they declare themselves not to be of the Prophets and Apostles Creed, read these Scriptures, Zach. 9.9. & 11, 12, 13. Micah 5.2. Acts 2.22, 23, 36. & 3.13. & 4.10. & 10.43. Luke 2.10, 11, 12, 13. Mat. 2.5, 6, 7. and you will perceive the Faith of the Apostles and Evangelists, and the Testimony of the blessed and glorious Angels, to differ as much and as clearly from this Faith and Testimony of the Quakers, as light from utter darkness, etc.  
But because G. W. in his recited Book makes such a serious Pretence to own the Man Christ Jesus, his Death and Sufferings, etc. I may recite another Passage out of their great Doctor Is. Penington's aforesaid Book, p. 20. Quest. 7. What is Christ's Flesh and Blood which we are to partake of?— Is it the Flesh and Blood of the Body which was prepared for and taken for HIM, wherein HE tabernacled and appeared? OR is it the Flesh and Blood of HIM who took, tabernacled, and appeared in the Body? For that which HE took upon HIM was our Garment, even the Flesh and Blood of our Nature, which is of a perishing Nature, etc.  
Now what is more plain, than that they deny the true Christ, his Humanity, yea, his Merits, Death, and Sufferings; especially if you add what is in pag. 33. said by this their Champion, in defence of their Faith, which is as followeth, viz. Now the Scriptures do expressly distinguish between Christ and the Garment which HE wore, between HIM that came, and the BODY in which HE came; between the Substance which was veil, and the Veil which veil it, there is plainly HE, and the BODY in which HE came, there was the outward Vessel, and the inward Life: This we certainly know, and can never call the bodily garment Christ 
* Yes, we believe you are all of that mind, and shall, until these and other of your pernicious Errors be publicly condemned, notwithstanding G. W's Pretence to the contrary. , etc.  
But having before spoken largely to this Point, I shall at present pass it by, desiring the Reader still to peruse the recited Epistle, and to consider of it; for that being directed TO GO ONLY AMONGST THE QUAKERS, there you may see their inside; for to them, their Leaders and Captains, as they style themselves, unbosom themselves, telling the truth, the whole truth, and nothing but the truth of what they believe, if there be that sincerity in them which they pretend to. And then you shall hear a loud noise of strange Acts, great Miracles, viz. the Prison doors opened, the Dead raised, unclean Spirits cast out. Yea, a wonderful noise of War, of Leaders and Captains, and Commanders, mighty hewing, cutting, kill, going into the Field to Battle, as if all the World were now at an end, and that they would drive all before them 
* And yet are themselves got now so close into their Holes, Dens, and lurking places, where they lie skulking to deceive the simple, as that 'tis impossible to get them out into the Field, etc. : But not a word, as I have observed, setting forth the Divine Authority of the Holy Scriptures; not a word of the Humanity of Christ, not a word in all the 23 Pages of the Incarnation, Birth, Sufferings, Death, Resurrection, and Ascension of our LORD and Saviour Jesus Christ; not a word of their hopes of being saved through the Imputation of Christ's Righteousness. No: how should they, if they would speak their minds truly? since they cannot call that BODY which suffered at Jerusalem CHRIST; but a Garment, a Veil, a Figure. And therefore what ever they pretend when they writ publicly, since when they writ privately they writ the contrary, they are not to be believed; for saith Ireneus in his third Book against Heresies, viz. Whilst that Heretics speak like the Faithful, they not only mean otherwise than they say, but clean contrary; and by their Tenants full of Blasphemies, they destroy the Souls of those who with their fair words suck in the poison of their foul Opinions, etc.  
I have divers others of their Epistles by me, as particularly Robert sandiland's 
* One of George Whitehead's Select Friends. , (by way of Vision and Revelation) Richard Huberthorn, Josiah Coal, both in Print and Manuscript, which bears not the least Resemblance to what they now seemingly set forth as their Faith and Belief: But the recited Epistle, with their darklanthorn Title, viz. THIS IS ONLY TO GO AMONGST FRIENDS, is sufficient to set forth how they applaud and speak smooth things to their own People, like the false Prophets of old, who healed the Wound deceitfully, who daubed with untempered Mortar; and surely never was Mortar worse tempered than in this Epistle, wherein Darkness is put for Light, and Bitter for Sweet, viz. the North of England for the Town of Bethlehem, George Fox for Christ; and almost all the Prophecies and Say of the holy Penmen inverted, and turned into an affected Rhetoric, and mystical Allegories, as well as in many of their other Writings, which both amuse and puff up their Hearers. And, as I have elsewhere herein observed, make them believe that they are got into the Holy Land, even spiritual Canaan, when indeed they are but in the Borders of Egypt, and posting to OLD ROME, think themselves rich, full, wanting nothing; when they are poor, blind, miserable, and want all things, through their mistaken Zeal, and following the Dictates of their blind Guides; who, instead of setting forth the solid Principles of Religion, have so leavened them into their Pharisaical lump, that they have erred concerning the Faith of our Lord Jesus Christ, who was born of the Virgin, who suffered, was dead, and buried, who risen again the third day, and ascended up into Heaven above 
* This G. W. gins to confess too; but when he says above, according to his and their own Principles, he means beneath, viz. in their corrupt Bodies, let him deny it if he can. , at the Right Hand of GOD, where he sits in Majesty on High as our Advocate and Intercessor, as the Second Person of the glorious Trinity: And who will come in like manner as He was taken up, (which G. W. acknowledges was visibly seen) to judge the Quick and Dead: And then the Graves shall give up their Dead, and there shall be a general Resurrection of the Bodies out of the Graves, both of the just and unjust. But alas! All this, and much more in this recited Epistle of theirs, as well as divers others of their Writings, is wholly inverted, neither believed nor expected, I writ it with sorrow of heart, GOD knows it: For as they say Christ is within them, which, in a Scripture sense may be allowed; so they hold his Crucifixion is within, his Sufferings within, the Resurrection within 
* Out of the Grave of Sin, this, I think, is all the Resurrection they understand. , Baptism and the Lord's Supper within, Miracles within; the Dead are raised within 
† See this your Epistle, p. 7. 17. , they lose out of Prison within, cast in their Nets within, divide the Fish within, thrust in the Sickle within; they bind the Tares in Bundles within. Eternal Judgement within, Rewards and Punishment within; yea, Heaven and Hell within; yea, All within. Thus have they torn the Scriptures in pieces, and changed the solid Truths and fundamental Principles of the Gospel, into mere Allegories and mystical Enthusiasms. And therefore until they retract and condemn their ancient Errors laid down in their printed Books as their Principles, and other their wild and extravagant Notions, Dreams and Whimsies, they are not to be taken to be in good earnest, or to be sincere in what they (for some ends best known to themselves) shall say in any new deceitful Confession of Faith.  
June 15th. 1692. Fra. Bugg.     

POSTSCRIPT.  
BUT if any shall think that I have wronged or perverted their Printed Principles, then let them come forth, (into the Field, to use their own words) according to my Printed Proposition in the first Chapter of this Treatise, and give me a Month's Notice thereof, any Four, Six, or Ten of their ablest Captains, as they call themselves 
* See the Epistle, To go only amongst Friends. p. 22; , and I will take the like Number of Men on my side: But if they refuse this, as hitherto they have done, then 'tis my present purpose to trouble myself no more after this manner, and so I shall conclude with a word of Use and Application to New ROME.   

ROME's SISTER.  

ROme's Sister thou art rightly styled,  
And with Her may compare,  
The Innocent thou hast beguiled  
Under Pretences fair.   

Hypocrisy in thee is found,  
Thy Leaven is not good;  
Thy deep Deceit, thy Wit profound,  
In which thy Confidence stood,   

Is now come forth to open View,  
That all may plainly see  
Thy Art, thy Craft, and well perceive  
Thy deep Hypocrisy.   

How proud-like to the Pharisee  
Thy Countenance appears,  
And how like to the Romish See  
Thou dost thy Fabric rear.   

Thy Errors which but few did see,  
Are now become thy Crime,  
And loaded therewith thou shalt be,  
And that from time to time.   

A Crime from which Thou canst not  
With all thy Subtlety  
Clear thyself, 'tis such a Blot  
That on thy Face doth lie,   

As Rome thy Sister never had  
At thy Age charged on Her:  
Nor any Crimes half so bad  
At twice thy Age upon Her.   

Tho' She at length as Age grew on  
Through her vile Impositions  
Abhorred, became, and grew a Scorn  
In every Christian Nation.   

And dost thou think for to escape  
With thy Unwrit Traditions,  
The Strokes which Protestants do make  
Against thy Superstitions.   

Against thy Error, and thy Pride;  
Against thy Hypocrisies;  
Against thy turning with the Tide,  
And other Enormities.   

No, No, I say, as thou art sound  
Treading the Papists Path,  
True Protestants will thy Pride wound,  
As Luther and others hath,   

Thy elder Sister's Triple Crown,  
Whose Pride doth not exceed  
The Pride of Thee which doth abound,  
Exceeding Hers indeed.   

Wherefore ye skilful Archers bold  
Come forth, and bend the Bow;  
Let none escape as hath been told  
Of Babel high nor low.   

But do to Her as She tother's have,  
As a just Recompense.  
She hath been proud against the Lord,  
And used Violence.    
THE END.