THE Contentious Apostate, AND HIS BLOW REFELLED: In a Brief NARRATIVE OF THE Unchristian Deportment, Opposition and Disturbance made, By 

Francis Bugg, Backslider.  
Isaac Archer, Priest or Vicar.  
Samuel Knowles, late Curate.    
AT A Public Meeting of the People called QUAKERS, Held at Milden-hall in Suffolk, the 30th day of the 2d Month, commonly called April, 1691. And in a short ANSWER to F. B. his defaming Pamphlet, falsely Styled One Blow more at New Rome.  
By G. W.  
Psal. 52. 4, 5. Thou lovest all devouring words, O thou deceitful tongue. God shall likewise destroy thee, for ever, etc.  
LONDON: Printed for Thomas Northcott, in George-Yard in Lombardstreet, 1691.   

THE Contentious Apostate, AND HIS BLOW REFELLED.  
SInce Francis Bugg to Excuse the shameful Disturbance and Malicious Interruption he and his Abettors made at our Public Meeting at Milden-hall in Suffolk, the day and year aforesaid, intended by our Friends for the Worship and Service of Almighty God, the said F. B. his pretence is this, viz. That they might not thrust me out of the Meeting (as their Practice at London Justice's Warrant, resolving that if they would not let me stay, I would silence G. W. for that day, which after he perceived, he sat down quietly.  
Whence pray observe: 1st. F. B. got the Warrant. It seems 'twas upon his Information to the Justice, and what the Information was the Warrant shows. 2dly, For what end could he therein turn Informer to obtain the Warrant? was it only to secure himself from being thrust out of our Meeting? No, for no sober person need fear that: Or was it to disturb the Meeting, and for himself to Domineer and Insult, and Magisterially Command the Constable to take away Geo. Whitehead, and Execute his Warrant, as (Persecuter-like) he divers times did? The Constable not Submitting to F. B. therein: Constable (quoth he) do your Office, or I'll Complain of you. The Warrant itself, and F. Bugg's Insolent and Turbulent Behaviour at that Meeting will easily Evince his Information and Excuse before cited, to be unjust and groundless, as is his Instance of one sober Woman whom they commonly thrust out, and sometimes keep Prisoner, etc. p. 2. Whereas this his sober Woman is known to be a Turbulent, Wilful (and partly Discomposed) Person, a Railer, a Scold, a Striker, a Fighter, who also hath torn and pulled a Friend (or Friends) by the Head, Hair; ask Joseph North, Dennis Dodman, and some other Friends about Spittle-Fields, etc. of her Behaviour. And F. B's Alleging the Trial of Peers is very Improper in this case; for it is all one as to tell us that Mad or Malicious folks may not be Restrained from doing Mischief and making Disturbance without the Trial of a Jury: No sober Man would have thus Impertinently Argued.  

The Copy of the said Warrant follows.  
To the Constables of Milden-hall, and to every of them.  Suff ss. 
HAving received Information that there is a Meeting intended to be Holden within the Precincts of your Town (either upon the Morrow, or within some short time after) under pretence of a Religious Worship, in different Form from the Religion Established, in a place not Licenced, and by persons not qualified to hold the same, and who are under a great Suspicion of being disaffected to the Government.  
These are in their Majesty's Names to Authorize and Require you, and every or any of you, to cause the said Persons and every of them to appear forthwith before me or some other Justice of the Peace of this County to Answer to the said Information, and to be dealt with therein according to the Law, and for your so doing this shall be your sufficient Warrant. Given under my Hand and Seal at Downham in the said County the 29th day of April, in the 3d Year of their said Majesties Reigns, Anno. Dom. 1691.  
The Name of the Justice who granted the Warrant, is here Omitted, because we esteem him wronged by Misinformarion; and also that when he understands the Envy and Abuse of F. B. Gratified by the Warrant, and what Impious and Wicked use he made thereof by Maliciously Interrupting and Disturbing a Religious Meeting; we hope the Justice (on more mature Consideration) will be so Ingenuous and Tender as to wish he had not Granted F. B. any such Warrant against an Innocent Peaceable People, and that he may rather Reprehend F. B. for being too Busy and Turbulent to his quiet Neighbours: For he must needs understand that if there was a failure or omission (on our Friend's part at Milden-hall) in not Entrring their Meetinghouse upon Record (as the Law Directs) yet that the Intent of the Government and Law is, that we should Enjoy our Religious Meetings for the Worship of Almighty God without any such Disturbance or Molestation as F. B. etc. made.  
Here followeth a brief Narrative of Francis Bugg's Deportment, and the substance of what passed between him and his Teacher Js. Archer on the one part, and G. Whitehead, etc. on the other, the 30th day of the 2d Month called April, 1691, at the Public Meetinghouse of the People called Quakers, at Milden-hall in Suffolk.  
F. Bugg and his Company being got to the Meeting before G. W. and into the Gallery where our Ministering Friends used to be; after G. W. came and was waiting upon the Lord in Silence, F. Bugg having present a Constable and Warrant (and first premising his Property as a Feoffee in trust for the Meetinghouse, charged G. W. with being,  
First, A Deceiver of the People.  
2dly, A false Accuser of the Blessed Martyrs, etc.  
3dly, A Favourer of such Principles as Border upon Blasphemy. And offering a Paper of his Charge, which G. W. refused, desiring to enjoy our Meeting peaceably, and answer F. B. afterwards.  F. B. 
refused, and then asked if he would own certain Books which he had?  G. W. 
still pressed for a Peaceable Meeting, and told him he Interrupted and Imposed on us unwarrantably on that occasion.  F. B. 
still refused to suffer us to enjoy our Meeting Peaceably, saying, I will Impose upon you.  G. W. 
began to speak a few words unto the People by way of Exhortation, etc.  
F. Bugg furiously interrupted, calling out, Constable do your Office, take G. Whitehead and S. Cater away.  G. W. 
said, we come in the Love of God, thou comest as a Persecutor; but I fear not thy Persecution, nor what thou canst do, thou'st but Discover thine own Envy, etc.  
Priest Archer, said, We know your Meeting is unlawful.  G. W. 
How provest thou that?  
Priest Archer, Your Meetinghouse is not Recorded as the Law directs.  G. W. 
I knew not that, however our Meeting is for the Worship and Service of Almighty God, and both the Government and the Law intent our Liberty; I was no cause of that Omission of Recording the Meetinghouse.  
Priest, You should have been better Informed aforehand.  G. W. 
It is not Lawful for you thus to Disturb our Meeting, and Interrupt our Religious Exercise; we see by this what you would be at, you would be at even the old work of Persecution again, if there were not some Restraint upon you by Law, seeing you take this Advantage of an Omission of a Circumstance in Law thus to Disturb us and put a force upon us; pray be so Civil as to let our Meeting be quiet till we have ended.  
Priest, Mr. Bugg I would have us withdraw and let them enjoy their Meeting peaceably; let us not take the Advantage of the Law against them.  F. B. 
I will not suffer them, G. W. shall not Preach here, he is a Deceiver; now I have him here I will have him answer whether he owns these Books, and he shall take the Test too, he is Disaffected to the Government.  G. W. 
See what a Convert thou hast got of F. B. that thus contradicts his Teacher; we are not come hither for Contention, nor am I willing now to answer thee (F. B.) nor to detain the Meeting about thy Brawling or Clamorous Reviling, etc. I am willing to meet thee and answer thee at any convenient place when our Meeting is over, and before any Judicious persons; pray let us enjoy our Meeting quietly.  F. B. 
Thou art for evading, and going into Holes and Corners, but I am glad I have got thee here, dost thou own this Book? and this Book, & c.? (holding them in his Hands.)  G. W. 
I am not willing to answer thee at this present, I have something to say to the People (and began to Declare, but interrupted still.)  F. B. 
I will not suffer you to Preach here; Constable, Constable, where is your Warrant? do your Office, take G. W. away, or I'll Complain of you.  
Constable, Pray look upon this Warrant. [But the Constable appeared wiser than F. B. and not so busy.]  G. W. 
Pray let us enjoy our Meeting quietly, and then we will Answer you.  F. B. 
Constable do your Office, take him away, he will not own his Books [which was a Lie, he only suspended giving answer at that present.]  G. W. 
being thus frequently and forcably interrupted when he would have Declared the Truth; for a little space sat down in Silence, breathing unto the Lord in Spirit, and then after a short space, was moved to fall down upon his Knees in Prayer for some time: Whereupon the Priest thus made interruption to the People, viz.  
Priest, All you that are in Communion with me, withdraw, do not join with him in Prayer, for he doth not Pray in the Name of Christ, [which was not true, and very unbecoming one that would be esteemed a Reverend Clergyman, and many did not Obey him.] Prayer ended, F. Bugg began Disturbance again, saying, do you own these Books, this, and this?  G. W. 
What are their Titles?  F. B. 
The one is Judgement Fired, and the other Innocency against Envy.  G. W. 
I know no such Book as Judgement Fired.  F. B. 
It is Judgement Fixed.  G. W. 
Is not my Name to it? F. B. Yes.  G. W. 
What needest thou question my owning it? I own that I Writ most or the greatest part of that Book, and shall not disown it; and for the other, Innocency against Envy, I also own it, the Errors of the Press excepted; and this Answer I give, that thou mayst not go away with a Lie, and say that I am afraid to own my own Books, nor any think that I am afraid to Answer thee, for I have Discoursed many Greater and Wiser Men than thou art, who have shown a great deal more Civility than thou hast done.  F. B's 
Wife stood up to clear her Conscience, being under a great Burden and Constraint in Testimony against her Husband's writing Books against Friends, etc. contrary to Conviction, as having expressed some trouble he was in for the same, and that if it had not been for Jo. Thrift (an abetter of his) he had not done what he did; saying, she should have Burnt all his Papers, etc. with other Words. To which he made little Answer, but gave her the Lie openly; but many present did believe she spoke Truth, and in the fear of God, from a necessity laid upon her at that time.  
Priest. Mrs. Bugg, you should not Discover your Husband's Nakedness; and Mr. Bugg you should not Reveal your Secrets to the Wife of your Bosom; but you may see the Enemies of a Man are those of his own House, etc.  F. B. 
after several Reiterations of his gross Lie, that G. W. was afraid to own his Books, and making a great Clamour and Noise with Reviling Detractions and Personal Reflections, G. W. called to the Priest thus, viz. Thou that art his Teacher or Minister, I pray thee speak to him, and teach him to keep within the bounds of common Civility, and not to make this Clamour and these scurrilous Detractions, and let us come to some matter in Controversy, seeing we may not enjoy the intended end of our Meeting quietly.  
Priest, Mr. Bugg pray forbear, etc.  F. B. 
I will not hold my Tongue.  G. W. 
See what a Convert thou hast gotten of him, he will not be subject to his own Minister: Dost thou not think him somewhat Discomposed?  
I desire on passage of his Book, for his Conformity, may be Read (Entitled the Quakers Detected) it is that first page, (how he came to be a Member of our Society) Thou hast the Book F. B. I pray thee lend it me a little (but he refused to part with it out of his Hand) whereupon a Friend present reached one to us.  G. W. 
I desire this one Page may be read in the Meeting, which F. B. was very unwilling to.  
Priest. Pray let it be read, which accordingly was done: Which followeth, viz.  F. B. 
Q. Detect. The first point under Consideration is, how I came to be a Member of their Society (i. e. of the Quakers.)  
In the Beginning they Taught that all Men were Enlightened according to John 1. 9 and that this Light wherewith Christ had Enlightened them was sufficient, if obeyed, to lead to Salvation; and that it was the work of the Ministers of Christ to turn the People's minds from Darkness to Light, and from the Power of Satan to God: Affirming that this Light was a sufficient Teacher, Leader and Guide to every Believer, without the help of outward Prescriptions, Forms, Orders and Decrees of Men. Upon these and the like Notions I became persuaded to make Trial of their Doctrine; and when I came to see and observe their Practice, Conversations and Deportments in the beginning, and what simplicity and plainness attended their Ministry, I was still more Confirmed that it was a Dispensation of the Love of God sent as a Visitation to Mankind; and being thus persuaded, I was resolved to bear the Cross, and did utterly despise the shame that attended them and their Message, and was not behind any of my Equals, both in Doing and Suffering for the Testimony thereof, as some amongst them can still bear me Witness; and in this manner we went on for many Years, and Loved one another with Love Unfeigned; and doubtless God blessed our Meetings with the comfortable Enjoyment of his Presence, and gave us Favour in the sight of men, and not a word of Conformity was heard amongst Us for many Years together, nor no Lording over each others Consciences; but as every man was persuaded by the Lord, so he was frequently Exhorted to walk, etc.  [Thus far Fr. Bugg.] G. W. 
The Question in Controversy between us is, Whether the People called Quakers he Apostate from the Truth, or F. Bugg? Which may be Resolved from his own Book here; since his Conformity he owns the said People to have been once no other than the People of God, sound in Doctrine and Practice in Christian Love and Society, and that God blessed our Meetings with the Comfortable Enjoyment of his Presence: At which time the People called Quakers were Dissenters from the Church and Clergy of England, and F. Bugg then with them, and he writ then against the Priests and their Covetousness and Oppression, etc.  F. B. 
I am sorry for that.  Pr. 
He is now of another Judgement.  G. W. 
When he so writ in the Commendation of the People and Society called Quakers, he was turned from them to the Church of England, whom he (as well as the People called Quakers) had Dissented from; and when Dissenters were in the Truth, according to his own now Confession positive and high Commendation of them; from whence I infer, That if he himself and the Quakers were once (for many years together) not Apostates, but in the Truth when Dissenters, he must needs now be the Apostate in his Conforming to the Church of England, contrary to their Practice and Testimony when no Apostates, for he cannot be in the Truth now and then too; if right, or in the Truth then, he is not right now; if he saith he is right, or in the Truth now and not then, this is to contradict his own Testimony of the Quakers and himself, as having been a Christian Society, and the People of God, (yea, and that for many years, as he saith); so that if right then, he cannot be right now (as aforesaid) being turned from what he was, and owned then: I would have him Answer and clear himself of this Dilemma if he can.  
But instead of Answering, he set to Reading on in his Book; for that was much of his shift to evade and take up time in Reading in his own Books and Pamphlets, instead of giving fair Answer or civilly Reasoning the Case.  G. W. 
Seeing F. B. undertakes not to wind himself out of the Dilemma, see if thou that art his Minister can do it for him.  
Pr. Mr. Bugg is now of another Judgement than he was, as Paul was when Converted; before he thought he might do many things, even against the Name of Jesus, but he was of another Judgement when Converted.  G. W. 
This instance will not hold parallel with the Case of F. Bugg, his is not a Conversion as Paul's was; Paul did not say he was in the Truth (or a Christian) before Converted; but F. Bugg as good as saith he and the Society of the Quakers were once the People of God, and enjoyed his Comfortable Presence when Dissenters from the Church and Clergy of England; but now contrariwise he is turned to them (and Conformed) and from the Society called Quakers, I do not see how either he himself or thou canst clear him or bring him from under the Dilemma. Is F. B. of another Judgement concerning the People called Quakers now, than he was when he writ this Book in 1686, wherein he highly Commends of the Society called Quakers?  
Pr. He is now of another Judgement.  G. W. 
Then he was of two different Judgements since he was Conformed to the Church of England: Come F. Bugg, what sayst thou? Dost thou now disown what thou hast writ in Commendation of the People called Quakers in 1686?  F. B. 
No, I own what I then Writ.  G. W. 
Then F. Bugg and his Minister contradict each other; he is of another Judgement, saith the Minister: No, I am not, saith F. B. I own what I writ.  F. B. 
The Presence of God may be among other Societies, as Presbyterians, Independents, Anabaptists.  G. W. 
By the same rule his Conformity is so indifferent, that he may as well join with any of those other Societies whom he never so highly commended of as he hath of the People called Quakers; his Apostasy is apparent, he cannot clear himself of the Dilemma before Rehearsed upon his own Confession, which is plain an Argument as to Man, from his own Confession, which no doubt was from inward Conviction.  
Pr. He's Apostate from you, but not from the Truth.  G. W. 
What saith F. B. to it, could he be in the Truth, both when in Society with the People called Quakers (being Dissenters from the Church of England) and now in his Conformity thereunto?  
Pr. He Argues— Argumentum ad hominem, have a care how you Answer him, there's a Snare in it: You are now of another Judgement.  F. B. 
I am of another Judgement.  G. W. 
Art thou of another Judgement than thou wast when thou writ this Book in 1686 concerning thy being a Member of the Society of the Quakers (so called)? If so, at the same rate F. B. may alter his Judgement every two or three Years; and thus he may write Books, and contradict them again; then what Credit is to be given unto his Books or Scribbling against the Quakers? The cause of his turning from us (as he pretends) is, that there are Canons or Rules among us, required to be observed, and he assigns us only two of those Canons: First, Not to forsake our usual Meetings in times of Persecution. 2dly, Twice Publication of Marriages before our men's and women's Distinct Meetings.  F. B. 
They have no Foundation in the Scriptures.  G. W. 
Yes, but they have: 1st. Not forsaking the Assembling of yourselves together, as the manner of some is.  
2dly, The intent and end our women's Meetings, is good and Warrantable by Scripture; it is Religious, and for the Exercise of a Christian Care, with respect to Widows, Fatherless, Indigent, etc. And our Proposing Marriages twice to both our men's and women's Meetings, is, that both may Inspect them, and see that they be clear and free from all Prae-contracts, and have Consent of Parents and Guardians, etc. This is a Just and Righteous end, which I hope you will not deny; our Method herein hath been laid before the Civil Government, and approved of as Laudable and more safe than the Method of those Priests of the Church of England who Mary persons Clandestinly without the knowledge and consent of Parents, where Heiresses are Stolen and Marriages Thievish; we have none such among us, but due Publication and strict Examination and Approbation, before Marriages be Solemnised among us.  
Pr. I am glad you have so much Discipline among you.  G. W. 
But F. B. hath opposed it, and left us on pretence of being burdened in Conscience with Canons, Rules, Laws, etc. among us, as if he were now joined to a Church that hath no Canons or Rules; but I think you have more than we, though we have Good and Warrantable Canons or Rules and due Methods in Discipline, which we will stand by in the Face of all Opposers; but if Canons or Rules be the Burden of F. B.'s Conscience, than he should have gone into some Society that hath no Canons, Rules, nor outward Methods; and I know no such Religious Society but they have both Rules and Methods in Discipline, but the Ranters have not; so F. B. might have gone among them, and not have been burdened with Canons, Rules and Methods, wherein he might have been more consistent with himself as to his Reason for his forsaking our Religious Society.  
Pr. But I understood Mr. Bugg was dissatisfied with your women's Meeting apart from the Men.  G. W. 
Sometimes they meet together, and sometimes apart, and they may not be refused that Liberty as an accommodation for good Ends and Services in the Church. Good Women had a Service, and did good Offices in the Primitive Christian Church formerly, as Phoebe and others, Rom. 16. I remember when it was told F. B. there were Deaconesses, or Women Deacons 
† Rom. 16. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Mas. & Fem.  in the Church of Christ: He Answered (in one Book) that we had this out of some History or Popish Author, which was his ignorant Rashness, for I had it first out of Protestant Authors, though both Protestants and Papists own that there were such Deaconesses. Divers more things passed, too tedious to Relate here at large: Some time was taken up by F. B. to excuse his Compassing his 15. l. Fine from Samuel Cater, wherein when his Cuning and Crafty Dealing was Discovered both by himself, and laid open by Samuel Cater, divers People Laughed at him, and the Priest deemed it Wittily done, but it was by the Wisdom of the Serpent, (said he).  G. W. 
Observe here F. B's own Minister confesses it was by the Wisdom of the Serpent that he acted against S. C.  
Pr. It is Lawful sometimes to use the Wisdom of the Serpent; our Saviour said, be ye wise as Serpents, and innocent as Doves.  G. W. 
Dost thou really believe that F. Bugg was as Innocent as a Dove in his Dealing, as he did by Samuel Cater?  
No Answer to this.  
Some time was also spent about Joshua Bang's his requiring Satisfaction of F. B. for manifestly Injuring him in Print, which he could not Deny, but made no Satisfaction for the Injury done.  
Lastly, G. W. gave public Testimony in the Name of the Lord to clear himself and Friends from Popery, and from being Popishly affected; And in opposition to F. B's Malicious and Slanderous Charge and Reproaches, tending to render him and his Friends Odious and Obnoxious to the Government and People, too large here to insert particularly.  
As for Samuel Knowles he said not much, he appeared somewhat Insignificant, but only to help forward the lightness and laughter of some People present, by his own Levity, lifting up his Eyes and Hands as one in Admiration (and credulous of S. B's infamous Charge and Reproaches against the Quakers) who being afterward Reprehended for his Levity and ill Example therein; he Excused it as well as he could, with his smiling Countenance, which he Naturally had, (as he said.)  
The foregoing Narrative hath been kept in reserve until F. Bugg appeared first in Print, as it was expected he would.  
Now Isaac Archer, thou having thus far appeared an Abettor and Assister of F. Bugg in his Fruitless Quarrel and Contention against Us, 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 Malicious defaming Pamphlets and Books against Us, and his Work therein will not only become his own Load and Burden, but thine also, if thou wilt not please to stop him from his Invective Scribbling and Printing against Us (the People of God called Quakers) or otherwise manifest thy public dislike thereof, for his Work is therein scandalous to Religion, and he shall be loaden with his own Iniquity; he will never bring Honour to thee, or to thy (or your Church's) Interest. It's apparent that thou and he are not one in Principle, whilst he owns the Doctrine and Practice of the People called Quakers in their Ancient Splendour, according to his own Confession.  
I may also remind thee of thy Position, the 13th of the 2d Month, 1688. at our public Meeting at Milden-hall, i. e. That Judas his Transgression by which he fell from his Ministry, was his Hanging himself (not betraying his Lord and Master) and that a wicked man may be a Minister of the Gospel, and ought not to be separated from: Against which Doctrine I left a note of these quotations for thee, 1 Tim. 3. 2, 3, 4, 7. 1 Pet. 5. 2, 3, 4, Titus 2. 7. 2 Cor. 6. 3, 4, 5, 6. 2 Tim. 3. 2, 3, 4, 5. And now J. Archer, I must tell thee, 'tis a dangerous thing to take Judas' (or wicked men's) part.    

A CERTIFICATE.  
Milden-Hall the 25th of the 5th Month called July, 1691.  
FRancis Bugg who for some Years walked in Friendly Community and Society amongst Us, the People called Quakers; and after that for some time, under pretence of siding with the Christian Quaker against the Apostate Quaker, and having also wrote several Books on that Account, with subtle and various Endeavours to make Division, Strife and Debate amongst Us; He the said F. B. did on the 30th of the 2d Month, 1691. appear in our Meeting with a Warrant in the hands of a Constable, abetted by Isaac Archer and Samuel Knowles, two Priests, the former of this Parish, the latter his late Curate, accompanied with many of their Hearers, to whom he hath joined himself in their Church Society, turning his back as well upon his Christian Quaker, as of his Apostate Quaker (as he calls some) whose Countenance there, sufficiently manifested him what manner of Christian he was as to his deportment and Religion, to the Satisfaction of several who had retained some better thoughts of him, than that he only Counterfeited the Christian Quaker, under a Malicious Disguise and Subtle Design to make Division, Strife and Contention amongst us, though some believed otherwise then. And at the said Meeting he offered G. W. a Paper, which he refusing to accept at his Hand, F. B. said that it contained three Charges: Concerning which, we Declare, That though at the fore-end of that Meeting G. W. did refuse to Answer F. B's Interrogatories, but rather endeavoured by Arguments to obtain the benefit of the Meeting as to the end and service intended, undisturbed; he offered to Answer F. Bugg after the Meeting was ended; which not obtaining, G. W. did towards the conclusion of that Meeting not only own that he Wrote most part of Innocency against Envy, but also upon a Reflection of F. B. on him as not owning Judgement Fixed, did say, the he owned all his Hand or Name was set to, Errors of the Press excepted, which we take to be a full Answer, not only for Judgement Fixed, but for all other. Books which he hath wrote and subscribed his Name to; unto which we subscribe our Names.  


John Mason.  
Joseph Mason.  
Simon Burgis.  
James Burgis.  
Tho. Brewster.  
Hen. Hogans.  
Rob. Hibble  
Ambr. Friend.  
Geo. Friend.  
Joshua Bangs.  
Edward Firth.  
Tho. Fuller.     

Now to Proceed to F. Bugg's One Blow More.  

HE saith he was resolved to go to the Meeting well Prepared, which it seems, was with a Constable and Warrant, as before obtained by an undue Information as well as Envious, against the persons met, as being under a great suspicion of Disaffection to the Government. That for his offering to meet us to Prove matters of Fact, his Challenge he here again renews on a Month's notice, p. 2. whereby he has Granted that he has not yet proved matters of Fact against us; we have his Clamourous Accusations and Charges without Proofs; still he's more loud in's Charges than in's Proofs, as was publicly told him.  
That F. B. offered G. W. a Paper containing this Charge following, offering publicly (he saith) to prove it, [which he neither did nor can do.]  
1st, That G. W. is a Deceiver of the People.  
2dly, A false Accuser of the blessed Martyrs, charging their Doctrine to be Corrupt, tending to Practical Ranterism, and thereby siding with the Papists against the Protestants.  
3dly, That he is a favourer or an excuser of such Principles and Practices as border upon Blasphemy and Idolatry.  G. W. 
did and still doth utterly deny these Charges as False, Slanderous and Malicious, they remain still to prove, which F. B's says so, doth not.  
1. Wherein is G. W. a Deceiver of the People in point of Doctrine or Conversation? He utterly and Conscientiously denies the Charge, having faithfully served the Lord in good Conscience from his Youth upward, and rejoiceth that he is counted worthy to be thus Reproached for Christ Jesus, as his Ministers of old were, 2 Cor. 6. 8.  
2. Wherein doth he accuse the blessed Martyrs, and charge their Doctrine to be Corrupt? This Charge is General as well as in the Plural. What Doctrine agreed upon and generally held by the blessed Martyrs, did G. W. ever so Accuse? But only F. B's Misapplication of the Words, which he saith were Dr. Barnes, viz. That all outward works be things indifferent, and may be used and also left Pray where did the blessed Martyrs agree upon or hold this Doctrine, as stated by our Adversary? I am sure 'tis neither safe nor sound without some such distinction, as all outward works not evil in themselves, or not prohibited by the Law of God, be things so indifferent as aforesaid.  
3. His third Charge is as notoriously False and Malicious as the rest: The occasion whereof was my only Questioning him about two Letters, which he saith were sent to G. F. by J. C. and J. A. How proves he they are theirs as Cited, & c? I do not believe they are, as I told him publicly, both which showed my dislike of them, as Cited, especially the latter; besides there's now more ground to question the Citations, since F. B. that varied in his last from his first in several Passages, leaving out divers words; and he hath not yet proved either of them true: I suppose if he hath not forged the said Letters, he hath taken them upon Trust, as he would have the Reader and us take them from him upon his own Credit and bare Affirmation, which is of very little value to us: Thus he frequently imposes, and commonly refers us to his own Scurrilous and Abusive Pamphlets, as if his own Authority and Ipse Dixit must bear down all opposition to his bare and proofless Affirmations.  
That G. W. did not own the Book wholly, Entitled Innocency against Envy, and refused to own either in part or in the whole, his Book Entitled, Judgement Fixed, are both false, for before the Meeting was ended, he openly owned both, the Errors of the Press excepted, though unwilling at first to Answer F. B. to that or any other Question, because he desired the Meeting might be kept quiet and free from Contention, but could not obtain it, because of F. B's Turbulent and Abusive Contention and Clamorous Reviling.  
To prove that G. W. did both refuse to own his Book (Judgement Fixed) and Answer the Charge before cited,  F. B. produces this Certificate, viz. 
WE whose Names are under written do Testify, That on the 30th of April, 1691. George Whitehead did refuse to own his Book, Judgement Fixed, etc. and to Answer to the recited charge which was by Francis Bugg Exhibited against him.  


Isaac Archer.  
Samuel Knowles.  
And Ten more.     

1. This Certificate is very unfair, partial, and unjust in both, as I could produce many more Witnesses to the Contrary, if I should go or send about to get hands; for that I did publicly own the said Book, Judgement Fixed, and the other also that very day and place (the Errors of the Press excepted) some time before the Meeting was ended, as many can Witness: That at first I refused for some time to Answer F. B. but refused not to own my said Books, or to answer his Charge at a more convenient time, which I did before parting, but would not presently be forced nor frighted thereunto by his peremptory demands and threats (with Constable and Warrant) his imperiously imposing upon me, I did not think myself bound immediately to Answer at his demand, and in his time, but took my own time and method to give Answer. This is the very truth of the Case.  
2. That I did not only Answer his said Charge by way of Denial, but all the rest of his abusive and proofless Accusations and Clamours in general.  
And my Negation was sufficient, whilst his Affirmations were unproved, and yet in many things he was answered by such demonstrations as he was not able to refute. I had no cause to be Timorous or Cowardly from a Guilty Conscience, nor ashamed of S. Cripe (in his being concerned with me) as F. B. most falsely insinuates, p. 2, 3. And at length, against his abusive Clamours, That G. W. was disaffected to the Government; Jesuitically siding with the Papists against Protestants, etc. This proposition was fairly made and urged by me the person abused, viz.  
That seeing F. B. hath thus publicly and highly reproached me touching the Government, as disaffected to the same, Popish, Jesuitical, etc. I do sincerely offer, that if F. B. or any that take his part (his Minister or any other) hath any thing to charge me with, relating to the Civil Government, or any Complaint, Suggestion, or Jealousy against me touching the same, according to his said Reproaches, if he or they will let me have a Lawful Summons (after I am at London) to appear before the Secretary of State, or any of the Lords of the King and Queen's Council, I shall (God willing) meet him or any of them face to face, and Vindicate my own Innocency against his Malicious Charge. But to this F. B. and his Party gave no answer; only S. Knowles said they would consider of it. And indeed Isaac Archer and he might have been more Ingenuous than to sign such an unjust Certificate as they have done, upon F. B's Instigation; it will no way redound to their Reputation or Credit.  
Again F. B. proceeds with his Clamours, charging us with being Deluders with Abominable Lies, Manifest Forgeries and Gross Perversions; one instance whereof he may Recite, as he saith, out of our Book, Innocency against Envy, in Answer to his Quakers Detected, p. 3. Where he saith, We have grossly abused his Intention, and by leaving out five words, (viz. in the beginning they taught) have made him speak what is for our turn, saying, that he confesses to our Doctrine, viz. That all men are enlighted by Christ, according to John 1. 9 And to the Sufficiency of this Light of Christ to lead to Salvation, without the help of men's outward Prescriptions, Forms, etc. p. 3. That he did plainly confess to our Doctrine herein, is true still; and our leaving out those five words, doth not lessen his Confession, nor will his now saying, We have grossly abused his Intention, be any just excuse; but both idle and evasive, as if his intention were not to confess that Doctrine or our Ministry (which we still hold) as in the beginning we taught, whereas he hath chose granted, that he was still the more confirmed that it was a Dispensation of the Love of God sent as a Visitation to Mankind; and being thus persuaded, he was resolved to bear the Cross, and did utterly despise the Shame that attended us and our Message, etc.  
And that in this manner (he saith) we went on for many years, and Loved one another with Love unfeigned, and doubtless God blessed our Meetings with the comfortable Enjoyment of his Presence; and as every man was persuaded by the Lord, so he was frequently exhorted to walk. See his Quakers Detected, p. 3. before cited more at large; from all which, pray observe how plainly he hath confessed, since he was Conformed to the Church of England, in the year, 1686. both to the Truth of the Quakers Doctrine, Ministry, Society, Blessed Meeting, and Immediate Teaching of the Lord, which he saith was in the beginning, as if now they were Declined; however it was since they were a People Religious and Christian Society, and he one among them (according to his own confession) and both these People called Quakers, while in such Purity and Blessedness, yea, and Ancient Splendour also, (as he saith p 14. of his One Blow, etc.) were all Dissenters from the Church of England, and bore Testimony against the Clergy, and Priests, and Tithes, their Covetousness, Oppression and Persecution; but now F. B. (and not the People called Quakers) is turned back to the Priests whom he testified against, when he owned the said People to be the People of God, and both sound in Doctrine and Practice (who still persevere in their Testimony.) But F. B. is Fallen, Backsliden and Apostatised from his Testimony which he bore among the said People, therefore he is the Apostate and not we; and yet as a self-condemned person even since his Conformity is made to confess to the Truth of our Doctrine, Conversation and Sotiety, as it was in the beginning, and for many years together, when he owned us: But now he walks quite contrary in his Conformity and Temporising, so that he cannot be Right now, if he was ever Right among us. But if he saith he is now of another Judgement, as his Minister J. Archer would have him, instancing Paul's saying, He thought he might do many things against the Name of Jesus, but was of another Judgement when Converted; then 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 Error now in his turning back to the Priests and Church of England; but if he and his Teacher will conclude that he was always in Error while among the People called Quakers, but now Converted and in the Truth; This is to Condemn his own Testimony aforesaid, Printed in the Year, 1686. Quakers Detected, p. 3. where since a Member of the Church of England, he hath confessed to the Doctrine, Ministry, Christian-Conversation, Love and Society of the People called Quakers, and their blessed Meetings in the beginning, and for many Years; so that take it which way he or his now Minister will, he is under a manifest Snare, he is self-Condemned, and his slight evasion will stand him in no stead, viz. That he is far enough from confessing to our present Doctrine and Conversation; and saying, that though he did set forth what we held in the beginning, yet that we teach the contrary now; and what though Rome was once a glorious Church 
‖ So the Quakers were once a glorious Church, by this comparison, and both then and now clearly Dissenters from the Church of England.  endued with sound Doctrine, and many other excellent Ornaments; yet by Innovatians and Mischievous Impositions, she is utterly Deserted. And his saying, There is great difference between my saying in the beginning, that they taught sound Doctrine, etc. and saying the same now. p. 4. These Evasions and Shifts will not cover nor excuse him, nor warrant his Temporizing, and turning to the Priests and Church of England, contrary to that Doctrine and Testimony which he saith we Taught in the beginning, but still he appears a self-condemned Person, guilty of deep Hypocrisy therein, acting contrary to manifest conviction in his own Conscience; for wherein he falsely suggests we now Teach and Act contrary to what we did in the beginning; he should rather have endeavoured to find out some other People whose Doctrine and Conversations are both sound and agreeable, as he confesseth the Quakers were in the beginning; or to consist better with himself, he should see if he could find out some other glorious Church endued with sound Doctrine and excellent Ornaments, (but than it must be without either Canons, Rules or Discipline) that is neither the People called Quakers, nor the Church of England, which he Testified against when he was in Society with the Quakers in their Ancient Splendour, according to his own confession, otherwise he is still in the Mire, and yet to seek, being in Egypt, sold thither. As he saith, Quakers Detected, p. 8. and therefore no real Convert of the Church of England, while he would make the People believe that he is for the Quakers in their Doctrine and Practice, when most Glorious and Splendid, and yet continues a pretended Member of the Church of England, contrary to both.  
But dare F. B. in Conscience now say that he is more Just, more Pure, more Clean in his Life, than when he walked among the People called Quakers, and owned them as the People of God, a Glorious Church, & c.?  
Now he proceeds to prove that we do not teach now as in the beginning, and that our Practice, Deportment and Conversation, is not now as in the beginning, nor attended with that Simplicity and Plainness, etc. For which he hath framed six Articles.   

The first, against the Quakers late Doctrine, viz.  
In the beginning they taught that all Men were Enlightened according to John 1. 9 And that this Light wherewith Christ had Enlightened them, was sufficient, if obeyed, to lead to Salvation without the help of outward Rules, Laws and Directories of men's Prescribing; but now they teach the contrary (saith he) and wherein contrary? They have Declared such out of Unity who discountenance women's Meetings, etc. Wherein we have but his own say so, or proofless Affirmation that this is a contrary Teaching to the former. In the beginning we Taught that all Men are Enlightened by Christ, and so do we still; and that this Light of Christ is sufficient to lead unto Salvation, if obeyed without outward Rules, Laws, etc. of Men'sprescribing or making, or without Human Prescriptions; and so we say still, this Light is sufficient; and yet by this Light reprove dark and envious Opposers of Woman's Godly Meetings (gathered in the Name and Light of Christ Jesus by his Power) which have been among us many years, before F. B. left us, even in such times, wherein he has granted us to be in our Ancient Splendour, a Glorious Church, etc. yet now in contradiction to himself, is both an Opposer of our Woman's Meetings, and an Adversary to our Christian Discipline and good Order; else why does he oppose the Doctrine of the Light within thereunto? And that such Opposers are both Disobedient unto (and out of) the Light and Unity of Christ's Church, and consequently in Darkness, is as certain, as he that saith he is in the Light, and hates his Brother, is in Darkness, as F. B. is, in his dark Opposition without Proof or Reason; he might as well have argued thus, viz. That if the Light of Christ within, be sufficient to lead unto Salvation, if obeyed without Human Laws; than it is a contrary Doctrine, to testify against the Spirit of Envy, Division and Darkness; but the Light of Christ is sufficient, Ergo. Let him bring a better Argument upon his own Article and Opposition if he can, and his Fallacy will easily appear as it doth.   

His Second Article, Charging us with Popish and Antichristian Practice,  
Is both False and Slanderous; In his falsely accusing us with Imposing on each others Consciences, for the strict Observation of Woman's Meetings, as contrary to what in the Beginning we Taught against Imposition upon another Man's Conscience, etc. Nor hath he proved any Imposition upon our Friends Consciences in this Case, either to observe, or act without or contrary to Inward Conviction or Persuasion by the Light of Christ within: Therefore his Charge without Proof, is a blind Imposition. But saith he, They are for Nonconformity Record out of the Unity, etc. He should have said rather, that some for Opposition and Gainsaying of good Order and Discipline (as that of twice Publication of Marriages before Solemnised) agreed upon and practised by the Church of Christ among us, have therein (or in that matter) excluded themselves out of Unity (and if some such have been so recorded, that excludes them not so much as their own cross Actions) and this had been true in Fact; for if they had been in entire Unity with their Brethren, they would not have made any such Opposition or Breach upon any due or necessary Method, Order or Discipline, agreed upon by them, or in a Christian Society, which they pretended to be Members of; and such gain no Reputation by such Advocates as F. Bugg. And further the true State of the Case in Opposition to his False and Partial, is this: In the Beginning we declared against Human Impositions on Men's Consciences, and against Persecution thereupon also, and so we do still; and yet it is no Contradiction, to be for the strict Observation of Faithful Woman's Meetings, sometimes distinct from the Men; where they are persuaded by the Light of Christ so to Meet, being gathered by the Power and in the Name of Jesus Christ, (which cannot be an Effect of my Imposition contrary to good Conscience) and for those good Ends and Services proper to them, which F. B.'s new Minister could not deny, when those good Ends were Demonstrated.   

His Third Article against their Deportment and Carriage, Runs thus.  
In the Beginning G. W. and many others came through the County in plain Habit walking on Foot, Content with mean Accommodation, apt to Teach, not given to Filthy Lucre, often Visiting the Sick, the Poor as well as the Rich, Working often on their Trades, that they might not be Chargeable; But now they are grown Great and High, and instead of a plain Grey Cloth Coat and short Hair, they are now Clothed with the finest of the Fleece, the best of Hair Camlets, well-set Periwigs; instead of going on Foot, they generally have the best Horses they can get; yea, some of them have their Coaches, Callashes, Footboys and Servants to attend them, and instead of Cold Water, the best of Spirits.  
Observe what Commendation he still gives of us as in the Beginning, but now what a Story he hath told, to prove us declined in our Conversation; but still short of proving us Apostate and New Rome, etc. As to our Deportment and Carriage, we have plain Habit still, and are content with mean Accommodation; and some of us can and do Drink Water, as we have occasion: We have learned both to Abound and to Want, Phil. 4. 12. But for the best of Spirits instead of Cold Water, it is a false Insinuation, as well as Nonsense; Who can drink the best of Spirits instead of Water? And we covet no Man's Meat, nor Drink, nor Gold, nor Silver, nor Apparel, but Preach the Gospel freely as ever; yet are necessitated to Ride on Horseback sometimes, because not so able to Walk on Foot, as in the Beginning: And some have better clothes than at first, for some had their clothes torn among Briers and Thorns, by the Woolfish Persecutors and Followers of Persecuting Priests; others their clothes much Worn, by lying in Prisons upon Straw, Board's, Floors, etc. for their Christian Testimony; and they could not always wear their old clothes, they must sometimes have new ones; these are no Proofs of their Desertion or Apostasy. And for Periwigs well set or ill set, we do very little affect or care for them, we like no extravagant or unnecessary ones, though probably some who have lost their own Hair, either by hard Imprisonment or Sickness, or by outward Weakness, Infirmity or Age, may have necessity to wear some short Wigs, to keep their Ears from Deafness, and Heads and Necks from Cold, who otherwise had rather be without them. Now if F. B. or any other should judge such as guilty of Pride or Apostasy therein, when their Consciences in the sight of God witness the contrary; such his and their Judgement would be very Unjust, and judged of God and his Truth, as well as extravagant, ranting and unnecessary Wigs.  
And as for Coaches, Callashes and Footboys, we know of few among us keep them, to be sure not G. W. nor others that came out when he did in 1654. though probably some few, that are come to own the Truth since, that have Estates answerable do keep Coaches, for the necessary Accommodation of themselves and Families, to carry them to Meetings (and where they have occasion) which can be no Proof of their Apostasy neither, but rather the contrary; that their Zeal is such, they spare no Cost to accommodate their Families to Meetings.  
This Confession, That in the Beginning we were apt to Teach, not given to Filthy Lucre, not willing to be chargeable, contradicts his Charge in his other Pamphlet, B. Rams, p. 13. where he calls our Ministers Hirelings, taking Money foe Preaching, and p. 14. saith, They always pretend to Preach, Teach, etc. freely, but yet contrary to these their Pretensions, have all along taken Money for the same.— How agrees this with his now confessing that in the beginning they were apt to teach, not given to filthy Lucre, not willing to be Chargeable? Yet have all along taken Money for Preaching. O! horrid and shameful Lie, and self-contradiction.   

His fourth Article against their taking Money, contrary to their Pretences, viz.  
In the beginning they taught, that nothing amongst them as a People should be Recorded for Money, 
† But since that work is become far more than in the beginning they may allow poor Men something to live upon, who spend their time in Recording matters for them. We hope there's no hurt nor Apostasy in that.  but freely a free People, and in Love to serve one another, G. F's Order, Printed, 1650. (We think this is not true, we know no such Order Printed that Year, if at all;) And also that it was a breach of Christ's command to take Money for Preaching. And under this Notion exclaimed against the Presbyterians for their Basin and Platter; and against the public Preachers for their settled Maintenance, as Tyths, etc. But now they can take 50 l. per Annum, 30 l. for Writing a Manuscript of five or six sheets to teach Children.— I say their Ministers take Money for Preaching. Thus F. B.  
Now pray observe his Charge and the Nature of it, how general both against our Ministers and others, viz. ☞ They can take 50 l. per Annum, speaking both before and after of taking Money for Preaching: We deny his Charge, because utterly false, and a gross Slander, and challange him to prove where our Ministers take 50 l. per Annum for Preaching, or any of them 30 l. for Writing the said Manuscript either? He hath been already Reprehended for this Lie of 50 l. per Annum, unjustly charged upon our Ministers, and yet persisteth in it. See our Answer, Innocency against Envy, p. 14. ☞ Where we charge him therein with a gross Lie, Defamation and Scandal.— We have not so learned Christ, we Preach freely as he hath commanded, etc. But in stead of Proof, we have F. B's own Ipse Dixit, i. e. I say their Ministers take Money for Preaching. But I say this is a Lie of F. B's. which I hope is of as good Authority as his, and better than his bare proofless say so. He hath likewise shamefully perverted Tho. Elwood's words, As making an Apology for his Brethren, taking Money for Preaching, from T. Elwood's only Pleading for Christ's Ministers, as Cited more at large in his B. Rams, p. 13, 14, 15. Thus this backsliding Apostate hath frequently shown himself a Perverse, Fallacious and Impertinent Scriber.   

His fifth Article.  
That they receive Honour of their Servants and Apprentices, (this is general, which I do not believe) contrary to what we taught in the beginning against Respecting Persons, receiving Honour one of another. To prove this he Accuseth S. Duncon about his Apprentice; thus he Accuseth the Dead, as he hath frequently done, who are not here to Answer for themselves, which renders his Work of the less credit.  
If any of our Friends Servants sometimes are without their Hats in their Shops, etc. I should rather think it is for their own Convenience, than from any Injunction of their Masters for their Honour, as he hath Accused J. C. and J. A. both long since Deceased; with Idolatrous and Blasphemous Names and Titles given to Man; Prayers Given or Offered to G. F. Deifying and Adoring him, etc. p. 7. in two Letters before mentioned, which I have not only questioned the Truth of his Citation thereof, but Disown, especially the latter, as Cited by F. B. who hath also varied in his Citation thereof; nor hath he gone about to prove, either that they are truly Cited by him, but rather the contrary by his manifest variation therein; so that still it remains for F. B. to prove that the persons Charged, i. e. J. C. and J. A. were the Authors of the said Letters, as Cited by him, which I do not believe nor own them, nor can I understand them to be Prayers, (as he calls them) when there is not so much as the Form of a Prayer in them: These things considered, F. B's Clamours against us of justifying Idolatry and Blasphemy, cunning Evasions, Quibbles, and Jesuitical Reserves, Skulking to Deceive the Simple, p. 7. 8. do all fall to the Ground as mere empty and envious Raillery and abuse.   

The sixth Article.  
They sometimes Taught that Reflecting upon Persons, was a mark of a false Prophet, and never the way to beget to God, quoting G. F's. great Mystery, etc. p. 237. and that to call Names for Religion, were no Christians of Christ's making.  
He has dealt unfairly by G. F. in his Citation, leaving out his first words, viz. The work of the Ministers of the Gospel was not to reflect upon Persons or Creatures, but struck at the Power which Captivated the Creatures, which intends not to strike at the Creature distinct from that Power that Captivates it; and to prove that we Practise contrary, he quotes a Book, Truth's Defense, calling a Minister, i. e. Camelford, filthy Beast, Impudent, Enemy of God, etc. And E. B. for calling Bennet, Reprobate, Child of Darkness, Blasphemer, etc. And another Book Entitled A threefold Estate of Antichrist, for calling the Priests of the World Thiefs and Robers, Antichrist's Liars, Viperous Generation, Babylon's Merchants, Ravening Wolves, Greedy Dumb Dogs, etc. To all which I thus briefly Answer.  
1. That personal Reflections and calling Names merely for Religion, is neither the way to beget to God nor Christian; but Reflections and Names suitable to the ill Qualities, ill Natures and corrupt Practices of Persons. This is not to strike at the Creature distinct from that power that Captivates it, but chiefly at that power of Darkness in its own birth and depraved Generation; And such Reflections or Names are not given for Religion sake; but because of some Persons Depravity and Degeneration. F. B. knows that some in the Scripture are called both Bulls, greedy dumb Dogs, ravening Wolves, generation of Vipers, Serpents, evil Beasts, Antichrists, Reprobates, etc. And I would ask F. Bugg if he did not Believe the covetous Priests of the World were such, when he was in Society with the People called Quakers, and owned them both in Doctrine and Practice in their Ancient Splendour and Glory, as he hath since confessed they once were? I suppose within that time wherein he walked amongst them for many years, (I suppose above Twenty) and when he himself writ against the said Priests, did not he then think that many of them deserved such Characters as before mentioned, and in Scripture given to the false Prophets, false Shepherds, and covetous Watchmen of Israel? And it is further observable, that those Books mentioned and charged by F. B. as Truth's Defence, E. B. against Bennet, threefold Estate of Antichrist, and Samuel Fisher's Rusticus, were first printed many years ago, and in such times as F. B. no doubt, owned the People called Quakers to be in their Primitive Purity, Splendour and Soundness, both in Doctrine and Conversation, especially in those many years he walked among them, and owned them; why did he not tell the World what years those said Books were first printed in, which now he has accused? that his Inconsistency and Self-contradiction might more plainly have appeared, in his commending and condemning a People for things Writ by some of them, even when they were so commendably owned, and highly approved of by the self same Judge or Person, even F. B.  
He puts a 'Slight on our Answer to his Pamphlet, B. Rams, as so impertinent and short of an Answer, as not worth Replying to, yet thinks it necessary to make some few Observations on it, p. 10. I am sure that his Observations are both Impertinent, and contain divers Falsehoods in a little compass, and far short of a Reply.  
As 1st. That G. W. will not own our said Answer to his B. Rams, only a part of it, is a gross Lie divers times Reiterated.  
2dly. That G. F. and E. B. Encourage O. C.'s Army to a Practice they believed was not Lawful, i. e. to Fight; how proves he this? And that they did so Encourage them then in the Present Tense, and Future Tense (as he saith) Did not G. F. say to O. C. Arise and come forth? etc. But did he say, Arise and come forth to Fight, Cut and Slash as F. B. confidently inferred, and told the Meeting at Mildenhall aforesaid? But 'tis not needful for me to insist on this point, the Matter being sufficiently spoke to, and answered in our late Book, Entitled, Christ's Lambs Defended from Satan's Rage, against John Pennyman's envious Invective, falsely styled, The Quakers Unmasked.  
3dly. I do not believe that one of our Ministers said to the Court at Barbadoes, That if the Spirit of the Lord God in them, led them to Fight, I had nothing against it, or that we Recorded any such thing in our Book of Foreign Letters, as F. B. saith: I know no such Record, nor do I believe it till I see it; and if I do, we shall disown it, as none of our Doctrine nor Principle.  
4thly. F. B. hath another strange Story against S. Fisher, viz. That he said he believed or expected that the People called Quakers would be Instrumental by Force (with others) to turn out or overturn the then Government, and that this he spoke to Mr. Osgood (after the Rising of the Fifth-Monarchy Men) and Mr. Pennyman, as I am Informed; pray ask them if they do not remember it, p. 10. Thus far F. Bugg. I have showed Jo. Osgood this Story, and asked him about it, and his Answer is this, viz. I do not remember that S. Fisher spoke them, or such words, and I do not believe he did; and I am not apt to believe he spoke such Words, for if he had, I should have opposed them. Wherefore we have Reason to think, this was some forged Story against S. F. who was a peaceable harmless Man, and that this Apostate may be ashamed to charge the Dead, and the Memories of the Living, with old defaming Stories.  
5thly. After he hath pretended his Concern for many called Quakers both of his near Relations, and many of the Hearers being honest People (as he Confesses) but have their Eye too much to such Teachers and Leaders as G. W. and his Brethren, etc. p. 11. He insinuates a want of Union, in affection to the present Government; and saith, not one Epistle, not one public Prayer, etc. i. e. for King William and Queen Mary, which is more than he knows or can demonstrate. His envious and unjust Insinuations therein, have been already answered in our half Sheet in Print, Entitled, The Quakers Answer to a Scandalous Libel, styled, A Letter to the Quakers, which he hath since owned by offering to prove what we deny in it, B. Rams. p. 19 And also in our late Answer to his B. Rams, he doth but reiterate the same thing over and over against us; and then to colour over his envious and injurious Insinuations against us, touching the Government, he tells us thus, viz. But I will not insist too much upon this point, lest you say I expose you, and would set the King against you, which is not my desire, as well as below the dignity of his Person and Station.  
Thus when he hath endeavoured to expose us to all the Reproach and Infamy he can, and to render us Disaffected and Obnoxious to the Government, he can thus Hypocritically pretend, 'tis not his desire to set the King against us. O false hearted Man! What better Tendency is thy envious work of! 'Tis well 'tis below the Dignity of the King's Person and Place, to be influenced by the Malice of such Apostates as thyself, or by such false and infamous Characters, unjustly cast upon us, as Disaffected to the Government, New Rome Painted Harlots, Deluders, Deceivers, Jesuitical deep Hypocrisy, etc. And yet thou wouldst be glad we would publicly Address the King and Queen, and pray for them publicly and heartily, and therein be Example to our Hearers, who are honest People. p. 11, 12. Wherein thy Hypocrisy and Inconsistency against us (being set together) Runs thus, viz. Thou Painted Harlot, thou New Rome, thou Antichrist, Deep Hypocrite, Deluder and Deceiver, disaffected to the Government, etc.— Pray Publicly and Heartily for King WILLIAM and Queen MARY. And is this thy Affection and Friendship to the King and Queen? These may evince thy Folly, Confusion and Madness against an Innocent People, whom thou hast causelessly Deserted and unjustly Defamed. We grant 'tis our Christian Duty to Pray for all Men, for Kings, etc. But where are all required by Christ or his Apostles, to pray for them by Name? Or charged as Offenders, for not Naming Persons in our Prayers? May not we pray acceptably, unless we tell God the Name of those we pray for? Surely we need not a False Hearted Apostate to dictate our Prayers to us. Thy Hypocrisy and self-Contradiction also appears, in one while seeming to be against Personal Reflections and calling Names, etc. And another while calling the People called Quakers, Painted Harlot, New Rome, Rome's Sister, etc. which to excuse, among other false Allegations and Defamations, thou givest this for one Reason, viz. By their valuing their own Traditions above the Scriptures, p. 12. which is a notorious Lie, and utterly denied by us as the rest of thy Lies and filthy abuses are, with thy Lying conceited Rhymes against us, being not worth Reciting.  
I leave thee and thy Works of Darkness and Envy, to the Righteous Judgements of the Heart-searching God; and thy Judgement lingereth not, and thou shalt be Rewarded according to thy Evil Deeds; it is high time for thee to seek Repentance, before thou be cut off, for thy Day hasteneth; if thou wilt not be Humbled nor Repent, Remember thou hast been, and art Admonished and Warned: And with what Face or Conscience canst thou finally appeal to God, as knowing thou hast no Malicious intent, nor nothing of Revenge; or to pretend to be, or Write without Prejudice or Malice? And art not thou Joined to such as say Prophesying and immediate Revelation are Ceased? How then comest thou to take upon thee to Prophecy, That our Mountain shall be laid waist, and that we shall become like a waist howling Wilderness, Dead, Dry and Barren? Which is thy own Condition, thou art Dead, Dry and Barren, and yet presumest to be a Judge or a Prophet, against others more Righteous than thyself; our Mountain is the Mountain of the Lord, it is Mount Zion, that shall never be removed, nor laid waist, and it is Exalted above the Top of Esau's Mountain, and in vain dost thou strive against the Lord's Mountain; thou art not only Fight and Striving against Man or Men, but against the Lord, his Truth and Power, which is and will be too strong for thee; thy great Iniquities are before him, and thy Secret Sins are set in his sight, even in the Light of his Countenance, and both thy Secret and Open Wickedness is seen and Judged by the Lord; look at home, examine and consider thy own corrupt, perverse and crooked Ways, and seek Repentance, if a place may yet be found for thee, which I sincerely wish, if it may yet stand with the good Pleasure of Almighty God to Grant it: And consider if thou hast not cause to fear thy day hastening.  
Middlesex, the 7th and 8th of the 5th Month, 1691. From a Servant of Christ, and Friend to thy poor Soul, G. Whitehead.   
FINIS.   

ERRATA.  
PAge 11. l. 7. r. F. B. l. 29. r. 30th, l. 30, r. 1691, p. 15. l. 21, r. Crisp.   

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