THE DEFENCE Of the PEOPLE called QUAKERS: BEING A REPLY, To a Book lately Published by certain Priests of the County of Norfolk, under the pretended Title of The Quakers Challenge.  
And Containing, Some Brief and Modest Animadversions upon the Book itself.  
Several Certificates, which Detect the Errors in those of West-Dereham, and Clear the People called Quakers of the said Challenge.  
The Letters that passed between Them and the Priests.  Mark 14. 10, 11. 
And Judas Iscariot, one of the Twelve, went unto the Chief Priests to betray him unto them.  
When they heard it, they were glad, and promised to give him Money. And he sought how he might conveniently betray him.  
London, Printed and Sold by T. Sowle, in White-Hart-Court in Gracious-street, and at the Bible in Leaden-Hall-street, 1699.   

THE PREFACE.  
Friendly Reader,  
'TIs not the design of these Introductory Lines, to endeavour the Pre-possessing of thy Mind with more favourable Sentiments concerning Us, and our Cause, than what Truth and Justice may and do require: But to lay before thee plain Matter of Fact, by way of Preface, to our following Defence; to the End thou may'st see what steps our Adversaries have taken to draw us into this Controversy, what Provocations they have given us thus to appear, and the necessity of making this our Reply and Vindication Public.  
For tho' we are Represented by the Priests, as the Stirrers up of Strife and Contention, and the Beginners of this Controversy; yet, by the following Account, we hope the contrary will appear, and that they themselves were the Authors thereof, assisted by F. Bugg; they having Challenged us in General Terms, and Charged us with Blasphemy against God, against Christ, and against the Holy Scriptures, etc. which we are not guilty of; and appoined us Time and Place, viz. on the 8th of December, 1698. in West-Dereham Church (so called) Then and There to hear the said Charge proved against us; and several Letters passed between Them and Us relating thereunto; wherein we Demanded a Copy of their Charge; namely, the Author's Names, Titles of the Books, and Pages, which we thought Just and Reasonable for them to give us, because they pretended to Charge us out of our Friends Books, that if the Authors were Living they might Explain for themselves; or if Dead, we might have time to make due Preparation for ourselves.  
And their unfairness was such, that we could not prevail with them, but that they were resolved to proceed, whether we would meet them or no, upon their own Terms; that is, without giving us the Particulars of their Charge: We judged it needful to make our Appearance at the Time and Place by them appointed, not to Comply with their Challenge, upon the Measures which they had fixed; but to insist upon our former Demand, in the face of all the People then and there Assembled; and in Case of Refusal, to except against their Proceed, as Unjust and Unreasonable; which we accordingly did. For notwithstanding our Endeavours both by Sober Reasoning, and Earnest Entreaties, they still positively denied us.  
This we thought was very hard Dealing, from those who would be accounted Ministers of Christ; but our Wills being Resigned to the Will of God, whose we are, and whom we serve; we concluded to be at Quiet, and Patiently to bear our Burden; not in the least intending to Print a Narrative of what passed between Them and Us: And the more especially, because, at the End of the Meeting, some of the Priests were heard to say, Now we have done with the Quakers. And one of the Quakers desired to know when they would meet again; the Priests answered, Let it end here.  
But these appeared to be Words of Course, and not of Reality, as the Sequel soon demonstrated: For quickly after came forth, in the Printed News, a very Partial and Erroneous Account of the West-Dereham Conference, which we were willing to Hope, was not done by the Direction or Consent of any of the Priests that were concerned therein: But our Hopes were soon frustrated; for in another News Paper, soon after that, it was affirmed to be done by their Approbation; and then came forth their Printed Relation, falsely called, The Quakers Challenge, with several of their own Names to it, and some other Persons. In which, as we conceive, are many Falsehoods, undue Reflections and Insinuations contained.  
And for Proof hereof, we entreat the Perusal of this ensuing Reply,  
For the Manifesting of Truth, and Clearing Us, and for the Undeceiving those that have been, or may be, misled by that untrue Relation, which is Attested by some Persons of Note, whom we believe were the more easily persuaded to Subscribe it, because they had not a Right Understanding, who were the Aggressors and Fomenters of the Controversy, and the Priests further Design against us, who are their Peaceable Neighbours, and  
True Friends, 

Richard Ashby,  
Thomas Bonnet,  
John Hubbard,  
John Fiddeman,  
Daniel Phillips,  
Tho. Buckingham.     

Some Brief and Modest ANIMADVERSIONS UPON THE Norfolk Priests Relation of the West-Dereham Conference.  
RElation, p. 1. Some Quakers in the County of Norfolk having, by a Letter, Challenged the Clergy of the Church of England, Time and Place (leave from our Superiors first obtained) were at length fixed.  
Animadversion, This is precariously Asserted by the Priests, and therefore lies upon them yet to prove; for it is not their Prefixing an undue Title to our first Letter, and then calling it by the Name of the Quakers Challenge, that will make it so. If they had owned themselves the first Challengers of the Quakers, they had done themselves Justice, and the World too; whom they have Imposed upon, by that Fictitious Frontispiece. For we did in our Letters to them, and do hereby deny both to them, and all that shall read our Defence, that we were the Aggressors and first Challengers. And for the clearing our Innocency in this Matter, we have herewith caused Certificates to be Printed; which we conceive, will fully Evince, and Manifest that the Aggression lay at their own Doors, and their Mercenary Agent and Accomplice F. Bugg's.  
And had those, whom they style their Superiors, had a right Information hereof, and also of their Taunting at us, and Daringly Saying, That if we came not at their Summons, it should be a Token of our Insincerity and Cowardice for ever; we are Charitably Persuaded, they would not so far have Countenanced these Priests, as they suggest they have.  
And whereas they say, Time and Place were at length fixed; they ought also to have told, who fixed them; for that was their own Act. But this they have concealed here, to blind the Reader, and hid their own Forwardness. However their Letter, dated the 27th of October, 1698. is an undeniable Witness against them, as to the fixing of Time and Place; and though we told them in our Letter on the 23d of the 9th Month following, Seeing you resolutely Refuse our Just Demand (viz. of a Copy of their Charge) we do not look upon ourselves obliged to meet you under the Limitation of your Terms: Yet they proceeded according to what they wrote in their Letter, dated the 16th of November, in these words, Pray trouble us no more with your Letters, for our Measures are fixed, and you may choose whether you will meet us upon the Terms resolved upon or no.  
Rel. p. 1. And our Charge, according to their desire, sent to them, as appears by our first Letter.  
Animad. They sent us a Charge indeed, but not according to our Desire; for we Desired a Particular of the Blasphemies they Charged us with, together with the Author's Names, Titles of the Books, and Pages, as may be seen by the Three last of our Letters: But this they constantly Denied us. In our first Letter, we were not so express as we were afterwards, when we saw in what General Terms they Charged us; but we Thought, it had been enough to let them know our Freedom to take their Charge, and stand a Public Trial, desiring only the Common Privileges to such Occasions belonging. Now what are these Common Privileges, but a Particular of their Charge, with Author, Title, Book and Page; considering, they told us in their Letter dated the 3 d. of November, 1698. We intent to Charge you with Blasphemy out of your own Books.  
Rel. p. 1. And on the day appointed, viz. December the 8th. 1698. the Quakers and We met in West-Dereham-Church, in the County aforesaid, and took our Places before prepared. We first read the Service of the Day, near the Beginning of which, they coming in stayed it out, not to join in the Duty, but rather to affront it, carrying themselves Irreverently all the Time.  
Animad. 'Tis true, We met them on the 8th. of the 10th. Month, 1698. in West-Dereham Steeplehouse; but We neither appointed the Day, nor the Place, nor agreed to their Terms; for we looked upon their Terms as Unreasonable. And therefore our Appearing there, was, not to join Issue with them, and to Answer their pretended Charge; but to demand at this Meeting, what we had so often in our Letters Insisted upon before, and they had Refused us, namely, a Copy of their Charge; and to acquaint the People, whom the Priests had Misinformed, that we were not the first Challengers.  
Our coming in while they were at their Service, was by the Direction of their Warden and a Watchman, sent, as we Suppose, for that Purpose. And when we were come in, tho' we did not join with them; yet we offered no Affront, nor carried ourselves Irreverently, unless a Silent and Serious Deportment all the Time of their Service, may bring us under that Imputation.  
Rel. p. 1. As soon as our Service was ended, one of their Speakers began to Pray; whereupon all of them immediately pulled off their Hats, and carried themselves as at a Religious Worship.  
Animad. We hope that was no Offence, and if they could say in Truth, they were for that Time, Sober and Quiet, as we were during their Service, as they rightly call it; we think it would have been more to their Reputation, than to Cry out, A Conventicle, a Conventicle (a Thing strange to hear of in a Steeplehouse) while our Friend was on his knees Praying to Almighty God; as if there was a Law against Praying to Him, which we know nothing of, and besides it's Allowed by their Liturgy.  
Rel. p. 1. We insisted that they were our Challengers, and repeated to them their own Letter of Challenge; They told us, they were provoked by certain Carriages of ours to write that Letter.  
Animad. True it is, we did, and do deny, that we were the Aggressors and first Challengers, and we Proffered several Testimonies to Clear up that Matter; but being then Obstructed by our Adversaries, We have now Printed them, and leave the Judgement and Decision thereof to the Impartial.  
Rel. p. 1, 2. And after many long Harangues of several of their Speakers, they desired that all the Letters which passed between us might be read to the Auditory; not as if they could get any Advantage by reading them, but as appeared to us afterwards, merely to divert us an Hour or more from prosecuting our Charge.  
Animad. It was very reasonable the Letters should be read, that the People might understand; First, that they were the first Challengers and Chargers; which they now grant by Complaining, they were Diverted from prosecuting their Charge. Secondly, That we had several Times Requested the Author's Names, the Titles and Pages of the Books; out of which they did intent to Charge us, that we might have been duly Prepared to Meet them, and Give proper Answers to their several Charges: For there is a common Justice due to every Man, that he should have the Liberty to Explain his own Words; and if the Author was Dead, or could not be there, that his Meaning by other Words or Sentences relating to the same Subject might be Explained; and if they could not, than it was Time enough to Disown those Words and Sentences, but not without due Examination; for otherwise we should be Unjust to our Friends, and Injurious to ourselves.  
Rel. p. 2. We answered, we had Law and Equity against such an Unreasonable Demand: We told them the Law was their own, 'twas from Edward Burroughs, who was a Son of Thunder, and spoke all from the Mouth of the Lord, whose Book used to be with them, of as much Authority, as the Bible.  
Animad. Our Demand was, a more Particular Account than a General Charge. But was this Unreasonable? Or is there either Law or Equity that forbids it? We know of none that doth; but do Conceive, we have both on our Side. Their Allegation out of Edward Burroughs doth not reach the Case, nor could his Authority Settle the Preliminaries of the Conference: For he hath been dead about 35 Years, and this was Published about 5 Years before that; therefore what is a Challenge of near 40 Years Standing, and by a Friend, so long since dead, to us? Is it Reasonable that that should Affect us, and Set us such Measures, as these Partial Judge's Pitched and Resolved upon? Besides E. B. tho' he made an ample Offer to the Priests of that Day, saying, Let them appoint Time, Place, and proffer Terms at their own Pleasure: Yet he did not thereby Oblige us by any Express Word or Consequence.  
That he was Boanerges, or, a Son of Thunder, and did Speak from the Mouth of the Lord, we humbly Acknowledge; and Bless God for Raising up and Sending forth so Eminent and Able an Instrument, to Preach the Everlasting Gospel. His Memory is Precious among Us, and his Books of Esteem; but not of Equal Authority with the Bible. For though, he had received a Measure of the same Spirit, which was in the Holy Penmen; yet Dispensations Vary according to the manifold Wisdom of God; and therefore we prefer the Bible before E. B's Books, and all other Writings Extant whatsoever.  
We do not Plead for any New Gospel, Faith, or Doctrine, different from that which Christ, and his Holy Prophets and Apostles taught, and is Recorded in the Scriptures of Truth; but for the Revelation of that, which they Taught, and is therein Recorded. Wherefore as the Apostle says; There are diversities of Gifts, but the same Spirit; and there are differences of Administrations, but the same Lord; and there are diversities of Operations, but it is the same God which worketh all in all: But the Manifestation of the Spirit is given to every Man to profit withal, 1 Cor. 12. 4, 5, 6, 7. So say we, viz. That there is a Measure of the same Spirit in us, which was in the Holy Prophets and Apostles; so that 'tis not an Equality of any Writings with theirs, but a Measure of the same Spirit of Revelation which they had, that we Contend for.  
Rel. p. 3. For the nature of the Blasphemy we Charge them with, should be so Plain and Obvious, that every Christian shall be able to Understand it, to be so upon the Reading it to them.  
Animad. If the Nature of the Blasphemy be so Plain and Obvious, as these Men pretend; why did they Refuse at the Conference, to give us a Particular Account of it? For their Charging us with Blasphemy of so Plain a Nature, and yet Denying us a Copy, after so many Demands, gives us just Cause to Suspect they are Conscious of the Invalidity of their Proofs, and therefore of the Charge itself; but that Envy linked with Interest, Prompts them to Calumniate Loudly; that Some might be Frighted from Coming near us, and Others Irritated to Hate, Malign and Persecute us.  
Rel. p. 3. But should we tell them the Names of our Books, Page and Line beforehand, we had deserved rather to be laghed at as Fools, than looked on as Disputants; for this would be to send them our Arguments before the Disputation.  
Animad. Here they make a Poor Excuse for Denying our Just Demands, and then give as Weak a Reason for it. But has the Hiding the Names of their Books, Page and Line from us, Secured their Reputation among Men of Wisdom? Or only got them the blind Applauses of the Ignorant? We know that Justice and True Wisdom are Inseparable; and therefore, seeing they have Positively Refused us Justice, their Ambition of being accounted Disputants, when they themselves know, 'twas no Disputation; as it cannot Cover them from the Imputation of Folly, so can it not Acquit them of the Gild of Injustice.  
Did ever Men Apologise to less Advantage than these have done? We never desired their Arguments, but their Quotations, that we might know where to find the Blasphemies (if any Such there were in our Friends Books) and make Preparation for our Answer: And ye there they talk of their Arguments, as though we Solicited for them before hand: For we told them, they might Reserve their Arguments till they Needed them, and yet might Reasonably Give us the Quotations, they Pretended too Argue upon.  
That they had a great Mind to be looked on as Disputants, and were willing to seem furnished with Arguments, to prove their Charge, we do not Deny; if Clamourous Harangues, and Tricking Attempts, be any Evidence of it: For they would Fain have Drawn us into this Snare, namely, To have Condemned our Friends of Blasphemy, before we had Examined what that was, which they Called so. Which Vain Effort, whether it Proclaims their Folly, or Speaks their Honesty and Fairness in Arguing, the Impartial Reader, though but of a Common Capacity, may easily Determine.  
Priest Archer of Milden-Hall confessed indeed, that the Quakers of this Generation were Orthodox; and the Confession of an Adversary is very considerable: But he would have had us Condemn our Friends Books, before we either Herd, or Saw, or Knew, that there was any Blasphemy in them. But we conceive, it would have been as unjust in us, to have Condemned the Evidence before we Herd them; as it was, and is, in our Enemies to Conceal them from us.  
Rel. p. 4. We told them, the Evidence we should bring was not from Ours, but from their Own Books; and it was not fit we should tell them the Names of our Witnesses before hand, that they might have time to tamper with them, and make them speak what they never intended.  
Animad. It Looks, as if these Men were somewhat Confused; for in p. 3. they say, Our Books, Page and Line; here forgetting what they Said but six Lines before, they say, Not from Ours, but from their Own Books.  
Again, how Loosely and Idly do they Discourse in the latter Part of this Paragraph, about our Tampering with their Witnesses? Was it possible for us to Tamper, as they Phrase it, with them, viz. Printed Books, which were in their own Hands, and in the Hands of many Others? Or could we make them Speak otherwise than they do? Surely, the Weakness of this Argument, as well as the Disparity between Books and Men, shows little Wisdom in these Learned Rectors, and rather bespeaks their Shortness, than their Sharpness.  
Rel. p 4. When a Time of Disputation with an Adversary is set, and I have sent him the Questions to be Disputed on; was it ever expected that I should before the Time send him all my Proofs? The Question you know betwixt us is, whether they are Blasphemers or no?  
Animad. Here is another Blunder, hardly tolerable in any, but in such Disputants. Sometimes 'tis I, sometimes 'tis We or Us, Singular and Plural, One and More, as their Fancy leads them. But leaving this Confused Variation of Numbers, let us Attend to what they say next; The Question (say they) you know betwixt us is, whether they are Blasphemers or no? This is another Effluvium from a cloudy Intellect. They never, till now, put it in the Form of a Qustion, whether we were Blasphemers or no? But Charged us with Express and Downright Blasphemy. Therefore they are gone from their former Mode of Expression, and have brought it now to Terms of a Disputable Nature.  
Rel. p. 4. Presently they cried out, We Reproach the Parliament, who have owned them to be Dissenting Protestants, whilst we would prove them to be Blasphemers; and indeed they did strut exceedingly for the Honour the Parliametn hath done them, to Recognize them as Protestants, as if under the Protection of the Act of Parliament, they might Blaspheme (cum Privilegio) and not Body must be so bold as to ask them, Why do you so?  
Animad. We Received not our Religion of Man, nor were we Taught it after a Traditional Manner, but by the Revelation of Jesus Christ, whom the Lord God hath laid in Zion for a sure Foundation, Isa. 28. 16. Even the Foundation of the Apostles and Prophets, Eph. 2. 20. and of all the Righteous in every Generation. And He that is our Foundation, the same is our Defence and Protection: For he is our King, the Lord God Omnipotent, and the Head of the true Church, which is in God the Father, and the Lord Jesus Christ, 1 Thess. 1. 1. and against which the Gates of Hell shall never be able to prevail, Mat. 16. 18. As we Received not our Religion from Man, so Man cannot Continue it to us, nor Take it from us. Yet we did and do Gratefully Acknowledge the Favour of the Government, and do Desire to Bless Almighty God for it, by whom King's reign, and Princes decree Justice, Prov. 8. 15. And so far were we from Abusing this Favour, that we Commended the Reason they Assigned for it, namely, The Uniting of the King's Protestant Subjects in Interest and Affection, and Earnestly Pressed the Prosecution of it: For we Hearty Desire the  of our Country, and Actually Endeavour it, according to what we have Received, wheresoever our Lot is Providentially Cast.  
But it never was in our Hearts to conceive, that we had thereby a Privilege to Blaspheme God, or Contemn Authority, though these Priests have Misrepresented us, both to our Neighbours, and the Nation, to be Persons that Blaspheme under the Protection of an Act of Parliament. O Unchristian Practice! Are these the Teachers of the People? Are these Ministers of Christ? If the Tree is to be known by its Fruit, their Works do apparently Discover that they are not.  
As to the Demeaning ourselves under the Government, We Hope, We have had our Conversation Honest in the Sight of all Men, and have led quiet and peaceable Lives, in all Godliness and Honesty: Not only Doing unto others, what we would have them Do unto us; but we have Patiently Born many Injuries, and Undergone great Sufferings for Truth and Righteousness sake. And in this Temper and Evenness of Spirit, have we been Preserved by the Power of our God, under All, and through All our Exercises, to this very Day: And we have not only a Testimony in ourselves, but many Witnesses without us, how contrary to that Strutting Carriage, our Adversaries falsely Speak of, we Behaved ourselves at this Conference.  
Rel. p. 4. They told us, we are going about most uncharitably to Damn them all.  
Animad. And so they were; but that neither was nor is in their Power to do; Thanks be to God through our Lord and Saviour Jesus Christ. They have indeed Invaded the Regal Power of Christ, and Taken upon them to Bind and Lose, as though they were the Successors of Peter; but wherein do they truly Succeed him? Is it not rather in Denying of his Master, than in Owning of him? For they neither Fellow him in Faith, Doctrine, Humility, Patience, nor in any other Characters of that Penitent and Selfdenying Apostle and Minister of Christ.  
Rel. p. 4. We told them, they may Repent of their Blasphemies, and be saved: For Paul was once one of their Companions in Blaspheming the Name of Jesus Christ.  
Animad. We replied, That ever since we have been a People Gathered by the Power and Spirit of God, we have sincerely Believed, and do still Believe, in the Lord Jesus Christ, as the holy Scriptures do Declare of him; and do not only plainly Say, but also firmly Believe, That there is no other Name given under Heaven whereby Man can be saved; neither is there Salvation in any other Name: And this we hope is no Blasphemy.  
Whereas they say, Paul was once One of our Companions in Blaspheming the Name of Jesus Christ. We Absolutely Deny, that ever we Blasphemed that Sacred Name, whereby we are called; and which we Put our whole Trust and Confidence in, and Prefer above every other Name. And if they mean by Paul, the Apostle Paul; they have shown great Ignorance, in not Distinguishing between Saul the Pharisee, and Paul the Apostle. While he went under the First Denomination, he was a Blasphemer, and not under the Second. For waving the Conjectures of others, about his having two Names at his Circumcision, Saul a Jewish, and Paul a Roman Name: We never Read in all the Holy Scriptures, that he was called Paul till after his Conversion, see Acts 13. 9 where 'tis said, He was filled with the Holy Ghost; and then surely no Blasphemer.  
So that their Simile, though Designed to our Reproach, Tends greatly to our Honour. Paul the Apostle is our Companion in the Faith and Patience of Jesus Christ; but not Saul the Persecutor and Blasphemer.  
Rel. p. 5. They told us, Blasphemy against God, was the Sin against the Holy Ghost, because the Holy Ghost was God: We told them, we were Sorry it was so for their sakes; but for their Comfort, we hope for to make it Appear, it was not that Unpardonable Sin: So from the 12th of St. Matthew we explained to them the Nature of that Sin, and so Stopped their Mouths.  
Animad. They hoped to make it Appear, That Blasphemy against God was not that Unpardonable Sin, mentioned in the 12th of Matthew, but have not done it; neither have they Defined that unpardonable Sin, or Proved, that Blasphemy against God is not Blasphemy against the Holy Ghost.  
If they had explained to us the Nature of that Sin, they should first have given the Etymology, and Proper Signification of the word Blasphemy; for how should the People Understand, what Blasphemy against the Holy Ghost is, before they are Informed what Blasphemy itself Signifieth? So that not Acquainting the People with the proper Sense of the Word, they were Barbarians to the Major Part of the Auditory, and filled their Ears only with Frightful and Unintelligible Sounds. 'Twill therefore be Convenient, since these Learned Rectors have not done it, to Explain the word Blasphemy, and make it Obvious to the Capacity and Understanding of the People.  
The Word than is of Greek Original, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Blasphemy; often rendered so by our Translators. Lexicographers generally Derive it from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, to Calumniate, Speak Evil, or Reproach the good Name of another. And this according to Beza, in his Notes upon Mat. 9 3. is the common Acceptation of it among the more Elegant Greek Writers. Blasphemy then in True and Proper English is Evil Speaking; and so 'tis Translated, Eph. 4. 31. Let all Bitterness, and Wrath, and Anger, and Clamour, (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) and Evil-speaking, be put away from you, with all Malice.  
And having given the genuine Sense of the Word, we will in the next Place, for the Benefit both of Priests and People, Acquaint them with what their own Church says of Evil-speaking against the Holy Ghost: They may find it in Anthony Sparrow's Collection of Articles, etc. p. 44. and it is this, Blasphemy against the Holy Ghost is, when a Man of Malice, and Stubbornness of Mind, doth rail upon the Truth of God's Word manifestly perceived and being Enemy thereto, Persecuteth the same. 'Tis the 17th of the Articles agreed upon by the Bishops and others in the Convocation at London, in the Year 1552. and Published by the Authority of King Edward VI in the Year 1553. We do not say, That we Agree to this Definition; but it being the Account their Convocation gives of it we conceive the Priests should either Own it; or Reject that Article made in the Year 1562. by another Convocation, which declares, The Church hath Authority in Controversies of Faith. If they will own it, then whether the Sin against God be the Sin against the Holy Ghost or no? We do not see how they can Quit themselves of the Blasphemy the Article speaks of. For do they not of Malice Rail upon the Truth of God's Word manifestly perceived, and as Enemies thereunto Persecute the same, in Charging so many Blasphemies upon the Light within, as taught by the Quakers? For the Light within is Christ, and Christ is the Truth of God's Word, The Way, the Truth, and the Life, John 14. 6. The Word that was in the beginning with God, and was God, Chap. 1. 1. The Sum and Substance of the Gospel, and that which the Holy Scriptures give Testimony of, and we Believe and Teach.  
But whether the Blasphemy against the Holy Ghost be Unpardonable, we shall not Determine: A great Doctor of their own Communion was of the Opinion, it was not; see Hammond's Annot. upon Mat. 12.  
If they Print again, we entreat them to be Plain and Open, and not Talk great Words in the Dark, to Endeavour to Fright People, and to Exasperate them against us without any just Cause or Provocation.  
Rel. p. 5. And now we began to Charge them with Blasphemy against God.  
Animad. Whom did they begin to Charge? Not the Quakers of this present Generation, for they were then acknowledged Orthodox; and yet at first, all were by them Charged to be Blasphemers; see their Contradiction.  
Rel. p. 5. And as soon as we began to prosecute our Charge, one gets upon a Form, and Bawls aloud to the People, etc.  
Animad. It's true, one got up on a Form, and made a Solemn Confession of Faith in Scripture-Terms; yet did not Bawl, but in words of Sobriety Declared to this Effect,  
We Believe in God the Father Almighty, Maker of Heaven and Earth, and in Jesus Christ his only Begotten Son, our Lord and Saviour, who was Born of the Virgin Mary (whom the Holy Ghost overshadowed) who appeared in the World in that Body prepared for him; who died for our Sins, and rose again for our Justification. And we Believe in the Holy Spirit, and own the Three that bear Record in Heaven, and that these Three are One. We Own the Holy Scriptures of Truth, and Believe they were given forth by Divine Inspiration, and that they are profitable for Doctrine, for Reproof, for Correction, for Instruction in Righteousness, and are able to make the Man of God wise to Salvation, through Faith which is in Christ Jesus. And We Esteem the Holy Scriptures, of the Old and New Testament, to be the best Book in all the World, and could be glad that People did spend more of their time in Reading of them. And the Ordinances of Jesus Christ, his Baptism and Supper, according to the Holy Scriptures; and that we neither Preach, Teach, nor Believe in any other Light than the Life of that Word, which was in the beginning with God, and was God: And therefore this Light, as taught by us, could not expose us to Error or Blasphemy.  
And we own Magistracy to be the Ordinance of God, for the Punishment of Evil-doers, and Praise of them that do well.  
Rel. p. 5. This Disorder hindered us from Prosecuting our design to any Purpose; tho' we permitted every one of them from London, or from Rome, if they pleased, to have free Liberty to Dispute, if they will do it fairly, without Noise or Clamour.  
Animad. Whatever their Design was, it seems they did not Prosecute it to any Purpose: But what an unjust and unkind Insinuation is this, from London or Rome? As tho' we had Romish Emissaries among us; who, Blessed be our God, do equally Renounce all the Corrupt Doctrines, Antichristian Spirit, Lordlike Power and Grandeur, Idolatrous Worship, Superstitious Ceremonies, and Wicked Practices, both of Pope, and all Others, who Persecute for Religion and Conscience towards God, it being Romish. And this we Testify and Declare, that Whoever they are that promote Persecution, upon any Pretence whatsoever, they are Friends to Rome, and not to England, being Professed Enemies to Christian Liberty and Property, and Public Disturbers of the Peace of their Native Country.  
Rel. p. 5. And whereas we brought a great Number of the Quakers Books, both Old and New, and all of them of their most Celebrated Authors, they cried no Books, no Arguments; which occasioned great Laughter and Shouting among the People.  
Animad Who said so? We would willingly have discoursed upon Books Regularly, but when we demanded a Copy of their Charge, which was but Justice; then the Managers of the Conference, who should have been Examples to the People, of Gravity and Soberness, did turn it off to Laughter and Shouting, with a Company of vain Persons there present, to Join them therein.  
Rel. p. 6. And ever and anon they would have been Charging us Insolently, urging us to prove ourselves Christians.  
Animad. They gave us great Occasion to Question their Christianity, by reason of their frequent Hissing and Hollowing, which made us take Notice of it to the Auditory, that they might Observe what Fruits some of them brought forth.  
Rel. p. 6. And by and By we must prove ourselves Ministers of Christ, which was answered.  
Animad. We do not remember that any of them did: but if they did, Why did not they Insert it here, that we might have seen it? They gave the Occasion by their frequent Examining our Friends; whereupon One of them said, If they would prove themselves Ministers of Christ, he would be Chatechized by them; but they Declined the Proof of that; and when one in the Pulpit made an Essay towards it, they discountenanced him, saying, He was a Young Man, and not concerned with them in this Affair, or to that Effect; yet we Acknowledge, he Behaved himself more gravely than most of them.  
Rel. p. 6. And it was a Cunning Design of theirs, to divert us from our Charge, so much dreaded by them.  
Animad. It rather seems they were upon Cunning Designs, and afraid to give their Charge; than that we were afraid to take it: For we offered to pay for the Writing, if we might have had it; and once we had a promise from Dr. Beckham, but were afterward denied by Rector Meriton.  
Now, being thus imposed upon, and denied just Measures, we told the Auditory; that seeing these Persons had refused us Justice; we Appealed to the Lord of Heaven and Earth, the Judge of All, and in His Name and Fear, we made our Confession of Faith in Opposition to their Charges; and then some of them Laughed, Hissed and Hollowed, and one of them called for the Stocks, and a Watchman came near the Scaffold, which we were upon, and held up his Bill at us: And they appearing with such seeming Threatening and Violence, and we could not be heard; some of our Friends took Occasion to disperse certain Books, called, The Christianity of the People called Quakers Asserted, etc. among the People, that they might speak for us. And whereas it was Suggested, that the Book being without a Name, it was to serve a Turn, and might be denied afterwards.  
Now We do Declare, That Book was first Printed in the Year 1689. in Behalf of the said People, and given to the Parliament, and since Reprinted; to serve no other Turn but Truth, and to show in brief, what we Own and Hold concerning the things mentioned therein; and that they are not Contrary, but in all respects Agreeable to the Holy Scriptures.  
And as to their Resolution, of not leaving the Matter thus, and Intention of Proving their Charge, at a more Favourable Opportunity, viz. When the Days are long, and the Wether good; as also, their Permitting any of Us to Appear, and Signifying how Civilly they will Treat Us, viz. By Taking us by the Hands, and leading us out of Doors, We think not to take much notice of it; but Commit our Cause to the Lord; who knows our Innocency, to whose Will we are Resigned, and in whom we Trust, that he will Defend us from their Evil Designs, Threatened and Attempted against us.  
Rel. p. 6, 7. It being near the Evening, one of their Speakers made mention of our Lord Bishop's Name, and that he had waited on him at Norwich, and discoursed with him about this Matter in the presence of the Archdeacon (Dr. Jeffery's) And insinuated to the People, as if my Lord had now a more favourable Opinion of their Challenge than before, since he had given him a more Just Relation (as he said) of the Circumstances, but none of us could believe his Relation.  
Animad. We hope 'twas no Offence to wait on the Bishop of Norwich, but we deny what they say was Insinuated; for we neither did, nor do Esteem ourselves the Aggressors, or first Challengers.  
And though they could not Believe the Relation he gave, ' was nevertheless True.  
Rel. p. 8. We hope we have stopped the Gangrene that it spreads no further in our Corner, the People being generally satisfied, and do believe them now to be Blasphemers, because they refused to come to a Trial.  
Animad. If they have stopped the Gangrene, as they falsely call it, what need they then seek the Remedy of the Parliament, by Petitioning them? Doth not this show what Spirit they are of? But our Defence against them, is, The Shield of Faith, which is able to quench all the Fiery Darts of the Devil: By it the Elders obtained a good Report, subdued Kingdoms, wrought Righteousness, obtained Promises, stopped the Mouths of Lions, quenched the Violence of Fire, escaped the Edge of the Sword, out of Weakness were made Strong, waxed Valiant in Fight, turned to flight the Armies of the Aliens, Heb. 11. 2, 33, 34.  
Are these Ministers of Christ? Are these Ambassadors of the Prince of Peace, who endeavour the Subversion of their Neighbour's Peace, both Civil and Religious?  
But what a weak, as well as false, Affirmation is it to say, The People are generally satisfied, and do believe us now to be Blasphemers, because (as they speak) we refused to come to a Trial? For we were willing to come to a Trial, as appears by our Letters, and their own Relation of the Conference, upon such reasonable Terms, as the Justice of England allows by the Common Law, even to Malefactors, viz. A Copy of their Charge; but this they Peremptorily Denied us. Now is it probable, that the People should be so Generally Satisfied, and Believe that we were Blasphemers, when the Cause assigned for this Pretended Satisfaction and Belief is Evidently and Notoriously False? This Triumphing of these Priests, before they have got the Victory, both loudly Proclaims their own Weakness, and manifestly Imposeth upon the Credulity of the People.  
Note, Moreover that these Priests, who first Challenged and Charged Us (the former of which they now deny) did at the Conference use Various Ways to divert us, from Proving them what they really were and are, viz. The first Challengers; and did Insultingly Demand our Names, and whence we were, as if they had been the King's Justices of the Peace; and would Impose upon, and Question us, as if they had a Jurisdiction over us; and would, as if we were Children, have Catechised us; which gave our Friend Occasion to tell them, If they would prove themselves Ministers of Christ, he would be Catechised by them; but not one of the Challengers would undertake that, as before is hinted. Yet one Queried of us, Whether we owned the Resurrection? to which Answer was given, We did own it, according to the Holy Scriptures.  
And then We were asked, Whether Christ was Born of a Virgin, and whether that Christ that was born of the Virgin Mary, was now Glorified?  
To which we Replied, That he was, and is Glorified, according to his own Prayer, John 17.  
Then the Priests Accused G. W. and Charged him, with Preferring our own Writings to the Holy Scriptures.  
But we denied that G. W. hath so done, or that we Prefer our Writings to the Holy Scriptures.  
Then they Suggested, That our Teachers have Asserted some Blasphemies against the Priestly Office of Christ; which we utterly Deny, as a Gross Slander cast upon our Teachers.  
For howsoever we may be Accused and Misrepresented by these Men, that seem to be in a Confederacy against us, and say Page 1. We could make nothing appear under their Hands, that they were the Challengers; we hope, we have now done that to the Satisfaction of the Impartial, beyond only urging some Stories we had heard as a Provocation, as they say, Page 1.  
And as to the Liberty, Page 4. that they allow us, to Charge any of the Church of England-Writers with Blasphemy, and without giving them Book, Line or Page before hand, and their saying, We will either Disown or Justify it.  
We Reply, that when we Answer their Proposal therein, we shall be more Just to them, than they have been to us; for we shall give them Authors Names, Book and Page.   

Something Briefly, but truly laid down, by Way of Reply, to Hen. Meriton, John Meriton and Lau. Park, their Charging the Quakers in Norfolk, with Challenging them, etc. Proving by Certificates that the first Challenge lay not on the Quakers Part, but on the Persons , in Conjunction with F. Bugg.  
FRancis Bugg, their Mercenary Agent, Printed a Challenge upon the Quakers, bearing Date, the 30th of August, 1698. in which he says, Friends, you cannot but remember your Ancient Practice, in going into the Churches disturbing the Established Ministers, your Challenging them into the Field, to Dispute with you: But behold here is a Change with you. We may now Challenge you, and Charge you again and again; Fearfulness doth Surprise you, that you dare not appear; but remember it is a sign, you cannot defend your Errors, and that your Innocency is not Triumphant, as G. Whitehead boasts: Let this Charge and Challenge therefore be a Touchstone to try your Sincerity, and let it be a Monument of your Cowardice and Insincerity for ever.  
Now whether the Three Persons above named, who did so publicly Espouse F. B's Charge and Challenge, be not Included in the [We] Expressed in the above Recited Challenge: Let their following Actions demonstrate.  
For upon the 28th Day of the Month called August last, L. Park wrote a Letter to S. Cater, a Minister among the Quakers, with the said Printed Challenge enclosed; acquainting him, the said S. Cater, That he, the said L. Park, and F. Bugg, and Four more (Six in all) would make good the Charge therein contained, and that they had agreed upon Time and Place, viz. The Third of October next (says he) if you will meet us with the same Number, at Ten of the Clock in the Forenoon, of that Day, in Dereham Church; or if that place Offend you, at any other place within the said Parish of West-Dereham; and you are desired to resolve us in 14 days time, that we may rely upon it.  
And further, to show the Industry and Officiousness of the Three Priests before named, to Push on the said Challenge, and to Urge our Acceptance thereof, to come forth on the Third of October next after: The following Certificates may fully Evince.  
This is to Certify, That on or about the 28th Day of the Month called August, 1698. John Meriton and Lau. Park came, with F. Bugg, accompanied with several of the Inhabitants of West-Dereham, to the House of William Phillips (Tho. Becket's Wife being there) and did leave a Printed Challenge (with F. Bugg's Name thereto) against the People called Quakers; and soon after, upon the same day, Samuel Chicko, one of the Inhabitants of West-Dereham aforesaid, brought a Paper in Writing to the said Thomas Becket's Wife, wherein was Proposed a Meeting to be upon the Third of October next following, in West-Dereham Church, and that there would be Six of them, and would allow us the like Number, to Debate the Matters contained in the said Printed Challenge. Witness our Hands.  


William Phillips,  
Mary Becket.    
This is to Certify, That upon or about the 30th Day of the Month called August, 1698. Hen. Meriton and John Meriton came, with F. Bugg, to the House of John Hubbard, in Stoak, in Norfolk, and there did urge again the said Matter, of a Public Meeting, in the Presence of  


John Hubbard,  
Daniel Phillips,  
Edward Plumstid.    
And the same day, the Priests, Hen. Meriton and John Meriton, with F. Bugg, went to the Crown Inn, in the said Town of Stoak; and one or more of them, would have had the Innkeeper Post up the said Printed Challenge upon the Signpost or any other Place, which the said Innkeeper refused to do: This he affirmed in our presence,  


John Gurney,  
Joseph Hadduk,  
Gilbert Lowe.    
By all which it manifestly appears, that they were the Aggressors, and first Challengers and not We: For, first, here is a Printed Challenge, and altho' it has only F. Bugg's name to it, yet it's in the Plural Number [We] and in the most daring and insulting Terms, as could well be expressed: Now this [We] could not mean F. Bugg alone, but some Others in Conjunction with him; and who is it most rational to suppose those to be? But the aforesaid Priests that accompanied him; as the fore going Certificates set forth?  
Secondly, L. Park's Letter to S. Cater (afore recited) telling him; that he, and F. Bugg, with Four more (Six in all) would meet a like Number of the Quakers; to make good the Charge contained in the Printed Challenge, acquainting him with Time and Place, and requiring a Positive Answer in Fourteen Days.  
Thirdly, F. Bugg, L. Park and J. Meriton, uring the same at West-Dereham; and F. Bugg's Writing a Paper to Goodwife Becket (as he calls her) saying, If the Teachers amongst the Quakers would not come forth; then they that were well-meaning amongst them, might see it and leave them, etc.  
Fourthly, H. Meriton and J. Meriton, going to Stoak, with F. Bugg; and there again Urging the aforesaid Challenge.  
Fifthly, Their Going together to an Inn in Stoak, and pressing the Innkeeper, to post the Printed Challenge against us. All which Passages were before, we wrote, our first Letter to them, dated the 7th of the 7th Month, 1698.  
Wherefore let all Sober and Moderare Persons Judge, who were the first Challengers; and whether we could do any less, than Appear and Defend Ourselves, from their false Charges (considering how they dared us to come forth, etc.) and Charged us with Fearfulness and Surprise; if we did not, and said, Let it be a Monument of your Cowardice and Insincerity for ever.   

Copies of several Letters that passed between the Priests, and some of the People called Quakers.  
The Priests, with their Assistant Francis Bugg, having first Challenged Us, as is manifest by the foregoing Certificates, we could not but think ourselves obliged to Appear in the Defence of God's most Holy and Blessed Truth; and thereupon sent them the following Letter, The 7th of the 7th Month, 98. which they falsely style The Quakers Challenge.  
IT is Prudence in Wise Men, to Hear and Weigh a Defence, as well as a Charge. Francis Bugg has Charged the People called Quakers in Print, and has been Answered, to those several Charges, several Times. Some of the Answers wrote in the Defence of the said People, are Entitled, A Charitable Essay, A Just Enquiry, Innocency Triumphant, and The Counterfeit Convert a Scandal to Christianity: Which are those, which at present occur to our Memory. And when you have read over these Answers, if you will give it under your Hands, that those Answers are Defective: Or, if you think you have Matter to Charge us withal, let us have your Charge under your own Hands, and appoint Time and Place Convenient, and we or some, others of us (God willing) will meet you, as Publicly as you Please. But we reject Francis Bugg's Charge, as being already Sufficiently Answered, several Times over, as also him to be one of the Persons concerned against us in Disputation, because of his Unreasonableness.  
We cannot suppose you so void of Common Sense, as to look upon it suitable to a Right Management of Controversy, to Answer an Opposer several times over in One and the Same Thing or Things.  
And be it known to you all, this is not through any Consciousness to ourselves, of holding any Errors; but if you think it is, you may if you Please, try the utmost of your Skill and Strength, and see what you can Get by it. But pray leave off Boasting, until you have obtained Victory.  
Remember the Answer that was given to Benhadad, 1 Kings 20. 11. You may make up a Quaker according to your own Dress, to Please your Fancies; but Counterfeit will not pass with us for True Coin.  
Therefore to Conclude at Present, as we said before, we are Free, or some Others of us, to Meet with you, or any of you all, Francis Bugg only Excepted, for the Reason's aforesaid, to take your Charge, and stand a Public Trial, desiring only the Common Privileges to such Occasions belonging, Provided, as aforesaid, you think Meet, in your own Names, or any other of your Cloth, to Charge us.  
And through the Lord's Assistance you shall hear from us, or some others of us, whom you, or some of you, have endeavoured to Traduce, and we Doubt not Publicly to put aside that Disguise that by others have been put upon us, and to make it appear to all  Persons, that we really are, in the Truth, and Simplicity of the Gospel, of our Lord and Saviour Jesus Christ.  
Your Real Friends, 

Richard Ashby,  
John Hubbard,  
Philip tassel,  
Rich. Marler,  
Stephen Stanton,  
Daniel Phillips,  
Matth. Harrison,  
John Hunter,  
Tho. Buckingham,  
Richard Case,  
John Brown.     

The Priests Answer to the foregoing Letter.  
Friends,  
IT has not been from any Distrust of the Goodness of our Cause, or any backwardness in us to Defend It, that we have been thus long in returning an Answer to the Challenge you sent us, but partly from not being able to resolve immediately, at that Distance we Live, from those we had to Consult, how far it was fit to Comply with some of your Terms, that appeared unreasonable to us, and partly from the difficulty of getting your Books, which you might with greater Justice expect in this Case we should Read, if they were permitted to go more freely, than yet we can find, into other Hands, as well as those of your Friends. But having, with a great deal of Trouble, in some Measure got over this Stop, we shall not insist upon Francis Buggs bearing any Part in the Intended Dispute, nor Wave the Challenge you have turned upon us, instead of accepting of his, which yet we think you aught to have done, Notwithstanding what you Precariously affirm in your own Cause, of his being Unreasonable, and Answered already.  
But your excluding him, shall not hinder us, or some of our Brethren, from giving you a Meeting in Answer to your Challenge.  
And that we may prevent Tumults and Confusions, and that our Meeting may obtain the Design we all Hope for, God's Glory, and the Hearers Edification, we think fit to acquaint you with these our following Propositions:  
I. That the Place to Meet in be West-Dereham Church, being pretty Capacious and well Galleryed.  
II. That the time of our Meeting be on Thursday the 8th of December, at Ten of the Clock in the Forenoon, and so on, as many Thursdays following, us there shall be occasion for.  
III. That but Six of a side be permitted to Dispute, and those Six to be known Inhabitants, within the Counties of Norfolk, and Suffolk, or the City of Norwich, and that there be but one of those Six to speak at a time, and that he be not interrupted, unless he runs out beyond the Term of Five Minutes at a time.  
iv That no Personal Reflections shall be made one against another, that are Foreign to the Cause.  
V That a Notary of each side be appointed, to write down the Objections and Answers that are made by either Party, and that they be compared at the end of every Meeting, if there shall happen to be more than one.  
The Matters we Charge you with are as follow.  
I. We Charge you with Blasphemy against God.  
II. With Blasphemy against Jesus Christ.  
III. With Blasphemy against the Holy Scriptures.  
iv We Charge you with great Contempt of Civil Magigracy, and the Ordinances which Jesus Christ Instituted, viz. Baptism by Water, and the Lord 's Supper, with Bread and Wine.  
V We Charge you, that the Light within as taught by you, leaves you without any certain Rule, and Exposes you to the forementioned, and many other Blasphemies.  
Hen. Meriton, John Meriton, Lau. Parke.   

A Reply to the Priest's Letter. The 31st. of the 8th Month, 1698.  
Friends,  
YOUR Paper, with the Charge upon the People called Quakers, without a Date, came to the Hands of our Friend John Hubbard on the 27th Instant. You were pleased to call the Offer we made to you in Writing a Challenge, which Term we think is no ways Applicable to it. For taking Notice of your readiness to Espouse Francis Bugg's Charge and Challenge, we looked upon it very Reasonable, and Prudence in you, as Wise Men, to hear our Defence; therefore referred you to several of our Printed Answers, which if you had desired of us to have seen them, we would have procured them for you; but not one word of that from you, in so many Weeks time. And for our excluding F. B. from any part of the intended Dispute, we have so much Cause and Reason for it (we believe) as will sufficiently Justify us, in the Opinion of all Judicious Persons. And whereas you render it difficult, to procure our Friends Books, we are willing to Expose them to any that desires them, as is well known, and as you might have proved, if you had made Trial.  
And now, before we take Notice of your Propositions, we judge it necessary to inquire into the Extent of your Charge, whether it be upon the whole Body of the People called Quakers, or upon particular Persons, or upon the Writings of particular Persons, Especially your Three first Charges. If you Charge a whole Body of People, you are not Just in your Limitation, that the Persons that have a share in the Dispute, be only known Inhabitants in Norfolk, Suffolk, and City of Norwich, and at the same time Charge all the said People Generally. If it be against particular Persons, we judge you ought to name Them in your Charge; if it be against the Writings of particular Persons, it is necessary for you to name the Authors, and the Titles of the Books, and the Pages; this we Insist upon. These things Premised, we take Notice of your Propositions.  
I. As to the place in West-Dereham, we do not object against it, but are Indifferent as to that.  
II. The Day perfixt being the Eighth of December next, will not be Convenient for some of us, being in Stoakfair Week.  
III. That Six Persons only of a side be Permitted to Manage the Dispute, and those Six to be known Inhabitants in Nolfolk, Suffolk, and Norwich, we agree to, provided your Charge reaches not to any Person, or the Writings of any Person, that lives not in either of the said Counties, or said City; but if it doth, we expect (and account it very Reasonable) to be left to our free Liberty in the Choice of our Six, and allow the same Liberty to you. And that but One be allowed to speak at a time, is very necessary, and we like it well; but not to be Limited Precisely to the space of Five Minutes; yet to endeavour Brevity, and before Answer be made, that there be a little Pause.  
IU. V Your Fourth and Fifth Propositions we like, as stated by you; and do expect an Explanation of the Extent of your Charge, as is abovesaid, to be sent us without delay; waving to Repeat or Object against it, or any Article thereof, but refer that until we hear further from you. We are your Friends,  


Richard Ashby.  
Richard Case.  
John Hubbard.  
John Brown.  
Dan. Phillips.  
Philip Tassill.     

The Priests Answer to the Foregoing Letter, Dated November the 3 d. 1698.  
Friends,  
WE Observe in your last, Dated October the 31st 1698. how apt you are to Catch at every little Escape, tho' nothing relating to the Cause, the omission of a Date. We hope, tho' we forgot the 27th of October, we shall not forget the 8th of December. You are offended we call your first Letter a Challenge to us, tho' our betters have thought it the Boldest and Pertest that ever was sent to the whole Host of Israel, viz. as you more than once in your Letter term it to us, or any of us all, and to any of our Cloth, and that from the Hands of such whom we never took to be any great Goliahs. But all this Anger it seems is, because we so Zealously (as you think) Espouse Francis Bugg's Charge. One may see how ready you are to take Fire, when so small a Spark will kindle you; For one of us was not there when he delivered his Charge; Another of us came by mere accident; and None of us were any other than as Witnesses to the Delivery of it; which any Three of your honest Neighbour's, we suppose, might have been without Offence. As to the Books you mentioned to us to be Read, which you conceive would have cooled our Zeal for Bugg, and his so often (as you say) baffled Charge. You may please to know, that we have Read them, and that Bugg is not Answered, nor can be Answered any other way (seeing the Charge is drawn from Quotations out of your own Books) but by denying the Truth of Them, which your pretended Answerers do not do; but betake themselves to their usual Palliating and Painting Tricks, to cover over and hid their Deformities.  
We confess, we had a better Opinion of your Principles before we saw your Books, than now we have; for indeed we have received more Satisfaction from your Answers, than from the Books they pretend to Answer; being confirmed more in our Belief, that they are Unanswerable. And if you writ in this manner, we shall never desire to take the Pen out of your Hands, for it will do us no Hurt; but for your Gall that is in the Ink. Yet because you say, he must be Rejected, and you will have it so; we have given you your Humour, and have accepted of your Challenge without him.  
Friends, Your People have been ever ready to say, Our Charges have been Lies & Forgeries, and every where have run with this Cry in their Mouths; Lies, all Lies, because alas! they never Read our Books, or at least never Compared them with your Authors: Therefore we perceive that Writing Books will not do; but we must bring forth those that you have Written, at a Public Meeting, and lay them open before your Deluded Followers, and desire them to see with their own Eyes, and perhaps they may see such a Frightful Sight, as they little expected there.  
You might easily have discerned, that our Charge affects the whole Body of your People; it relating to Blasphemies so long and so often Printed, and yet never Contradicted or Censured, but Asserted to be from Persons Infallible. Blasphemies so often approved of by your Second Days Meetings, where all your Books are Examined, and by an Index Expurgatorius Corrected, tho' written from the Mouth of the Lord. So that your Church hath owned them, and we may justly Charge the Blasphemy of those Books upon it, till they Disown them.  
But you seem to be much Concerned for the Restraint we lay upon you, so that you may not go out of this Diocese for your assistance. But truly Sirs, you see, we have put the same Restraint upon our selves, we will not go out of the Diocese, perhaps, but a little way from Home for ours; we cannot think you can be at a want for help in such a Diocese, where there are several Thousands of you.  
Besides, if you will have a little Patience, the Persons you had probably designed for this Service may have work enough at Home ere long: For we are Inclinable to believe, that the like Charge to this, will go through many Dioceses in this Kingdom: So that they may save their Powder and Shot till the Charge comes to their Door.  
Friends, tho' we intent to Charge you with Blasphemy out of your own Books; yet we cannot think it fit to give you the Author's Names, Line, and Page; for that were to send you our Arguments before the Day we shall use them, that you may have time the more cunningly to Elude the Force of them. It is enough to let you see, we intent to Charge you with Blasphemy, as expressed in our last; tho' we should not be so Foolishly Generous, as to tell you the very Place where we intent to Assault you. Besides we ourselves have not yet read over some of your Books, out of which, as we are Reading them, there arises every Day new Matter for a Charge; and so perhaps there may to the time of our Meeting: For we can scarce open a Book of yours, but presently we are even Frighted with such Apparition, that sends us to our Prayers, for a Poor Deluded People, that are daily Haunted with them: And further we may add, that you have their Books as well as we, and would you read them over as we do, ye yourselves could not but see those Blasphemies we Charge you with, being too big to escape your sight.  
But you think it is fit, the Authors of those Books out of which we extract your Charge, should be permitted to speak for themselves. You cannot but know, that most of those Authors are Dead; and as for them that are Alive, we have already heard them in your Prints to little purpose: However, they have no Reason to Challenge it as a peculiar Due to them, to be the only Vindicators of their Cause, seeing every particular Member of your Church is concerned in it, as well as they: So that it is a Charge upon every one of you all, as well as upon the Authors of those Books, you having Espoused them, till they be Disowned, and Condemned by you.  
To conclude, We cannot see how it can consist with either Justice or Prudence to alter our Method, for the Reasons given: We therefore think it but a vain thing for you to trouble yourselves or us, with any more such Letters. Poor People! that are going Blindfold to Samariah instead of Dothan. The Lord open your Eyes, to see where you are, and whither you are a going, is the Prayer of your best of Friends, tho' you may possibly think us your greatest Enemies.  
Hen. Meriton, John Meriton, Lau. Parke.   

To Henry Meriton, John Meriton, and Laurence Park, a Reply to the foregoing Letter, dated November 3. 1698.  
Friends,  
YOURS of the third Instant we received, wherein is the date of your former; in Answer to which, when, we in Friendly Sort told you of that Omission, it was not that we did Catch at any little escape of yours, which did at least relate to the Letter, if not the Cause. But to proceed; As in our last we Judge the Term Challenge not proper to the Offer we made, whatever the Judgement of your Selves, or Betters, may be concerning it; As for its Boldness and Pertness (as you are pleased to Term it) we take it to be another Escape of your Memories, to suppose it herein to exceed any of those (as you say) which were sent to the whole Host of Israel. But such as it is we doubt not to make Good, and that in Truth void of Wrath. As to Francis Bugg, you did Espouse his Charge Blindfold, as appears by your after Inquiry, and Reading of our Books, and did Espouse it by more Ways than that of Witnessing to the Delivery of the Charge, which none of our Honest unprejudicate Neighbours would.  
As for Quotations made by Bugg from our Books, you say the petended Answerers deny the Truth of them, but betake themselves to their Usual Palliating and Painting Tricks. This Assertion we have no Cause to Credit, but for the present will say, that we know that in several Answers of ours to Books of this sort, there is frequently Detected false Quotations, and his Apparent Forgeries, which if either you have not Read, or not Observed, it might have been well enough to forbear that Scurrility of Painting, and Tricks.  
Now for your Charge, you Acknowledge it to be upon the whole Body of us, and therefore (as in our former) we think you are not just in your Limitation, nor does your Threat (if you will have a little Patience, etc.) fright us from still Insisting on our Exceptions: for, as our last did declare our Acceptance of such of your Propositions, as were Equal and Fair, and desired the rest might be agreeable, and such as we are Persuaded no Ingenuous or Just Persons would Evade or Deny us: So we still insist on them, not knowing any Power or Dominion you have over us, to over rule what we have so fairly offered to qualify your Limitations. For if you intent to confine us as Respondents, only who are within this Diocese, it is Reasonable to confine you not to Charge Persons or their Books more Remote or Absent: For why should a Man whom you may Charge, be obliged to Answer by Proxy, when perhaps he can better Defend himself; the Justice of the Common Law in this Case much exceeds your pretence of Edification; and this being denied by you, we take it for granted, your Design is to Censure and pass Judgement on Persons Unheard. And if your Charge be to be drawn from Books, it is as reasonable by the Common Voice of Mankind, that their Titles and Pages be given, the Authors of which if Living, have an undoubted Right to Explain for Themselves; or if Dead, such Notice is reasonable for our due Preparation to Answer: Till which we shall only say, that the Living Labours of the Dead, have this Justice due to Them, viz. that the whole be considered, and the Scope and Intent of the Writer be taken, and not Rigidly, much less Falsely to pervert his Words, to a Sense Contrary and Repugnant to the Scope of the whole: The refusal hereof will speak a Design Partial, Injurious and Precipitant; but we hoping (on better Consideration) you'll do otherwise, do expect as above to be sent us, in such convenient Time, as we may Examine them, which cannot be in less time than Three Weeks at least. This Demand, it's true you Laugh at, and call it a Foolish Generosity; yet, it being Reasonable, we insist on it: For the Frightful Apparitions which by opening our Books, you say, sent you to your Prayers, we doubt your Frights or Fevers have been so great, as to prevent your having any true Idea of Them, or any loving Concern for Us therein: And not finding ourselves Haunted, as you Suggest, we rather desire you to speak Truth, than offer false Sacrifice. For Conclusion to this, and to Try your Ingenuity, whether your Method be to do as you would be done unto, we put these following Questions.  
I. Whether you are willing to be Charged out of all the Old and New Books, Pamphlets and Sermons that your Brethrens the Clergy have Wrote and Printed, to stand and fall by them?  
II. Are you willing we should Publicly Charge you with Errors, or Mistakes out of any of the abovementioned, and not beforehand give the Particular Instances to you? For know ye, that we expect Equal Liberty with you, to Charge as well as to be Charged.  
III. Will you Personate all your Brethren, as above, both Dead and Living, so as to be Charged out of their Books in their stead?  
Your direct Answer we expect without further Evasion, Boast or Menace, in the interim, conclude,  
Your abused (because not sufficiently known) Friends. 

Richard Ashby,  
John Hubbard,  
Daniel Phillips,  
Richard Case.     

The Reply, dated November the 16th 1698.  
Friends,  
YOUR last does not a little astonish Us. 1st. That you should deny your Challenge, which is as plain an one, as Words in English can make it, and truly very brave, to all our Cloth, that is, to Nine or Ten Thousand of Us. 2ly. That you affirm, that we espoused Bugg's Cause, which you, or some of you cannot but know the contrary by one of us: For, when the last Summer you demanded of Hen. Meriton, whether he would Justify Bugg's Books Written against you, he Answered, They contained Matter of Fact, which he was not capable of judging of, having not the Books to compare them with Francis Bugg's Writings; yet told you, that if his Citations were true (you see then he made an If of it, and therefore did not justify them) he would justify such Expressions were Blasphemy.  
But you are still offended at our Unreasonable Limitation of you, as to the Place whence you are to fetch your Disputants. But Friends, did not you begin with us? Did not you limit us, when you rejected Francis Bugg? And all others too, that were not of our Cloth, some of whom you know too well might have been very useful to us in this Service. Nay, did not you reject Francis Bugg for this Reason, because he had been Answered, as you pretend, over and over again, and was unreasonable, as if we had nothing to do but Actum agere: And may not we say the same of your Hackney Disputants, they have trudged so long in that Road, and have been Spurred and Galled by us enough already, and therefore in reason we ought to turn them off awhile, and give them rest till another occasion; more plainly, they have been Answered over and over already, and are unreasonable.  
Besides, Your Church, which you profess yourselves to be so Zealous Members of, have owned, and approved of those Books we intent to quote, and yourselves have been known to admire, and almost adore them and their Authors: And therefore till you disclaim them, you are as much concerned to Vindicate them as the Authors themselves; for by owning them you become joint Authors, and your Plea for them will be the Plea of Parties, and not of Proxies.  
But now, When your Court of Equity will not Relieve you, you Fly to Common Law; but if you give us no better Proof of your Skill in it, then in this Instance, we shall have little Reason to take your Counsel in Law Business.  
Friends, 'Tis Matter of Fact we Charge you with, that we find such and such Blasphemous Expressions in your Books: For Matter of Right, whether such Expressions are to be esteemed Blasphemy, we shall leave it to the Judgement of the Auditors. The Matters of Fact your Authors have already owned them, at least so much as will make good our Charge: And for Matter of Right, whether such Expressions be Blasphemous or no, we think the Common Law will not allow the Accused Malefactor, when he's accused of the Fact aright, to Judge of the Law, or whether his Fact hath been a Breach of it. Suppose we had Charged some of your Friends with Common Swearing by their Maker, and they should not deny Matter of Fact, that they have said such words; only they excuse them with a great deal of Artifice, that they were spoke in Passion, that they dropped from them rashly, or their Minds did a little run out, or truly they do not affect such Speeches, or they may see Cause otherwise to word them; is there any Law or Equity, such Men should be admitted in any Court in the World to Plead and Apologise for Common Swearing? If Matter of Fact be proved or owned, may not the Judge turn such Men out of the Court, and pass the Definitive upon them. The Fact is owned by the Men themselves, that such Expressions are in their Books, so much at leastwise as will prove the Charge, and let the Auditory (whom we Appeal to as Judges in this Case) Determine, whether Blasphemy or no. We dare Affirm, it will be easier for the People to Judge, that such and such Words are Blasphemy, then that such words are Swearing. And we are Sorry to see you are so Zealous for such Authors, only to give them an an opportunity to excuse Blasphemy. At last, you direct us to the Golden Rule in Divinity, to do as we would be done by; and think you have Graveled us with Three Questions, which you suppose we cannot Answer; if we stick to our former Measure, without apparent Violation of it.  
Now Sirs, what are those hard Measures, I pray? Why truly, after we have Charged some of yours with Blasphemy, in some Books, Printed Ten, Twenty, Thirty, some Forty Years ago, that were never Corrected, nor Censured by your Church, in your Second Days Meeting, Erected on purpose to Examine Books, and Licence them; but have been Approved and Commended to us, and Admired by almost all of you: we Demand, that you would either Justify, or Disown them Publicly under your Hands. And now you ask us very Pertinently, Whether we are willing to be Charged with all the Old and New Books and Pamphlets that our Brethren of the Clergy have Written or Printed, to stand or fall by them.  
Such an Impertinency as this is, would be almost Intolerable, but that we are so commonly used to them by your Party: Do but Scratch your Heads a little, and consider seriously the Force of such a Consequence. We are bound to Justify or Disown all the Books of our Brethren, as to every little Error or Mistake, because we call upon you only to Justify or Dosown the Blasphemies of yours: We doubt not but there have been some tolerable Errors in ours, which are no great Blot to an Author that acknowledges himself to be a Man, viz. Fallible; but a Mighty Prejudice against the Infallible Club, whether at Rome or Grace-Church-street, that pretend they cannot Err: And we are only obliged to a Charitable Forbearance in such Cases, when you will be obliged for every Error you find in yours, by reason of such a Pretence, to disown them as Cheats.  
But if any of our Authors have Wrote or Printed Blasphemy, we are sure such have not been approved or allowed of by our General Meeting, our Convocation, who have made bold to Censure them without ask the Author's leave; or if there be any such that have escaped the Knowledge of the Convocation, and therefore not Censured by them, perhaps they have been Condemned, if not Burnt by Parliaments and Universities; or if they have escaped such a Censure, bring out such Books of ours when you will, and you shall see, we will either Justify or Disown them, without calling for the Authors to come and plead their Cause.  
To the Second Question we Answer, You shall have equal Liberty with us, Produce our Books, and your Charge against them (Supposing it to be of Blasphemy) when you will, after you have first Answered ours, and we will give you leave to reserve your particular Instances to the very Time and Place of Meeting, if you please: For we are assured, that Blasphemy is of so strong and rank a Scent, that every Christian that hath not his Nose quite stopped, that as St. Paul says, can but exercise his Senses never so little about Good or Evil, as soon as ever it's opened or discovered, will presently nauseate and turn away from it. And we are sorry that so many of you have got such a Stuffing in your Heads, as not to perceive it; nay, you think them sweet Odours sure, that you will not be satisfied till you be allowed Advocates to Plead for them, as sound and wholesome, and therefore to be continued in the best Room of the House, the Church.  
The Third Question is Co-incident with the First, but we must answer it, or you'll say we dropped it for its Weight; for there is no reason we should appear in the Person of all those our Brethren, so as to be Charged with every little Error out of their Books, in their stead; but this we will do, bring forth their Books and Blasphemies, as we have said before, and we will either Justify them or Disown them, without consulting the Authors of them. And this is all that we desire of you, either to Justify or Disown Yours, and Their Blasphemies, under your Hands, which we may expect from you, by the same Rule you lay before us, Do as you would be done by.  
And why may we not expect this of you, seeing you have Abandoned your Authors in lesser matters, as in their Orders about Ribbons, Lace, Slit-wast-Coats, Prancing Steeds, Costly Habits, Fine Clothes, Stately Buildings, in forbearing to Thee and Thou, and Sir your Betters? Seeing many of you have opposed their Orders in Paying Tithes, women's Meetings, Swearing in Courts of Judicature, of carrying no Guns in their Ships, or using the Carnal Weapon.  
Last of all, We take notice, with much joy, to see you so much fall off from the former Rude and Rugged Behaviour of those Men, whose Cause you Espouse, towards the Clergy: It is not long since your Address to them was in that Tinkerly Language, Greedy Dogs, Babylon's Merchants, Devil-driven dungy Gods, Witches, Bloodhound, Sodomites, Gimcracks, Wheelbarrows, tatterdemalions, which you have now Exchanged for more familiar and kind Expressions, to call us Friends; tho' your former Carriage hath been as Divinely Authorized as your present Blasphemies: Your very Rail have been, as you have pretended, by Inspiration. We hope, since you have begun to draw from that Old Filthy Spirit that dwelled in your Ancestors, you will at last totally Abandon them, seeing you have Abandoned them in lesser Matters, and why not in their Blasphemies? Friends, pray trouble us no more with your Letters, for our Measures are fixed, and you may Choose whether you will meet us upon the Terms resolved upon or no. No more from those who are resolved to continue your real Friends, whether you will or no.  
Hen. Meriton, John Meriton, Lau. Parke.   

The last Letter to the Priests, dated the 23 d of the 9th Month, 1698. To which they returned no Answer.  
Friends,  
YOURS of the 16th Instant We have received; the Tenor of it declares Your purpose still to Evade our Just Demand, as is set forth in our Second and Third Letters to you; we shall now give you a brief Reply, because we perceive our Letters are troublesome to you. First, if you were as Real, as you pretend Friendship towards us, the Moderation of Friendship, questionless, would prevent your being Astonished at our denial of the Term Challenge in our first Letter to you: For than it had been our place to have Charged you; so we should have made ourselves Plaintiffs, and you had been Defendants. We doubt not but upon more mature Thoughts, your Astonishment will vanish away. 2dly. We still Insist upon our former Demands, as just and reasonable; for how can you (or any Man whatsoever) think that we, or any others for us, can make Answers to Matters thus hiddenly Charged upon us, whilst you refuse us the Knowledge of them, as (you say) they stand in our Books? Pray be plain with us, and if there be such Rank Blasphemy (as you say) bring it forth, do not be shy, Give us Author, Title, Book, and Page; and if you please, tell us in the first place, what is Blasphemy? 2dly. Wherein do you Charge us with Blasphemy against God, and against Jesus Christ, and against the Holy Scriptures? What are the Words of those several Blasphemies? Your direct answer to those Particulars. 3dly. We think it not worth while to follow you through all the Parts of your Letter, it being a great part of it Rattle and Noise, besides our present business. 4thly. You Evade our Instance of the Common Law. We distinguish between Matter of Fact, and a Right to Judge. You have Charged us with Matter of Fact: We Demand a Copy of your Charge, that we may prepare true Answer to make. (As a Point of Justice allowed by the Common Law to Malefactors) We deny your having any Jurisdiction over us, as Judges; and before we Submit, we will have full Proof of your Commission. Temporal Judges you are not, and to be Spiritually Qualified, you must prove, before we acknowledge you as such. 5thly. Seeing your resolutely Refuse our Just Demand, we do not look upon ourselves obliged to Meet you under the Limitation of your Terms.  
We stand to our former Offer, and by the Terms we have offered to Qualify yours; and if you refuse, it shows (for all your Pretence of Friendship) a contrary Design upon us; we cannot look upon your Resolution to Friendship any thing else, but an empty Pretence, until (as a Proof that it is otherwise) you give us the Instances of your Charge in Form and Manner aforesaid; which is not (as you say) to send us your Arguments before hand, but the Matter of Fact you Charge us with. This, as a Point of Justice from you, we seek; not your Mercy, make your Arguments as strong as you will. But while you thus put us off, we look upon it no other than a Shift, and Evasion on your Parts, and a Design to Overrule us. We leave it with you as a Test upon your Resolute Friendship. Give us our Just Demand of Author, Title, Book, and Page, with convenient time (as set forth in our last to you) to prepare to make Answer; which, if you still deny, we look upon your Pretence of Friendship to be a mere Compliment and Decoy, and a Design of much Evil to us Couched under't. Notwithstanding we are your Friends, and desire you would mind the Witness of God in your Consciences, that admits of no Deceit; and will, if minded, lead you to deal Plainly: To which you must Stand or Fall one Day.  


Richard Ashby,  
John Hubbard,  
Dan. Phillips,  
Richard Case, etc.    
P. S.  
SEeing you have rejected our Terms, as aforesaid, and we have refused to be Imposed upon by some of your Limitations, we therefore shall take our Liberty, either to Meet or not Meet you: And if we Meet you, to have others of our Friends present with us, who are not Inhabitants within this Diocese, if we see Cause, and if they have Freedom thereto.   

An Answer to the Certificate of the Inhabitants of West-Dereham, and other Parishes Adjacent, etc.  
WHereas, they say, That West-Dereham is an exceeding Small Salary, for a Minister, which discouraged most Men from supplying the Cure, etc.  
Let it be Observed, that had the Salary been Greater, it is likely it had not wanted a supply to the Cure. So that a greater Salary, a greater Inducement; a little Salary, a little Inducement; and no Salary, no Inducement at all: According to the Old Proverb, No Money, no Cure: Or, No Penny, no Pater Noster. But is this a Mark of a True Minister? Or is it not directly contrary to Christ's Words and Commands? Matth. 10. 7, 8.  
And that Whereas Laurence Park came not to the Cure until June, 1691. as they say; 'tis Observable, there was but one Person and his Wife in that Town, that did go then to the Meetings of the People called Quakers.  
But after the said Laurence Park came to Preach there, he made it much of his Business, at several times, to Preach against the said People, and that in very Harsh Terms and Expressions; which caused a Dissatisfaction in several of his Hearers, who thought the said People deserved not to be so much preached against; and those his Sermons caused some of them, to desire to be fully satisfied concerning the said People, and those things which the said Laurence Park so frequently did Preach against to his Auditory, in the said Parish of West-Dereham; and this caused them to go to some of their Meetings, where they were satisfied that the said Laurence Park had given a false Report concerning them and their Principles; and had much misrepresented them to the People; and some of them have since left going to hear him, being fully satisfied in themselves for so doing: So that instead of keeping his Hearers from the Quakers (so called) his misrepresenting and abusing them in his Sermons, was one great cause why some left him.  
And whereas they say, The Wife of one Becket a Quaker, gave herself the trouble of going three Miles to the Ministers House, on purpose to vex him with Quakerly Questions in a Quibbling Way, on Ascention day Morning, 1695. To which take her Certificate,  
This is to Certify, that I Mary Becket, the Wife of Thomas Becket, was much dissatisfied in my Mind concerning some Religious Matters, which I heard Laurence Park the Priest of West-Dereham (where I dwell) preach in his Sermons, where he use to preach frequently, not only against the Quakers, but other Dissenters, at several times, before I went among the said People called Quakers; and for that reason I went to his House in Barton, desiring to be satisfied by him, touching those Matters they now call Quakerly Questions, not designing to disturb him, but to be instructed by him; he told me he could not then resolve me, but would endeavour to satisfy me in some of his Sermons if I would come to Church, which I did; but instead of being satisfied, touching those Matters, I grew more dissatisfied in my Mind, until I heard some of the People called Quakers, and then it pleased the Lord, I came to be satisfied concerning those Matters: And this was the true reason of my going to his House, and not in the least to Vex or Disturb him. Witness my hand,  
Marry Becket.  
And whereas they further say, They remember the time, that Becket, the Husband himself, watched their Minister in a Lane, not far from the Church, lined on both sides with People, to Dispute him; when his Spirits were exhausted with Preaching, and his Strength weakened, by performing the Duty of the Day. Here follows Thomas Becket's Certificate.  
This is to Certify, that I Thomas Becket was accidentally alone in my own Hired Ground, which lies next the Steeple-House-Yard, in West-Dereham, when the Priest and the People were coming from their Worship; and I had no intent to speak a Word to Laurence Park, the Priest, but before he came near me (I being by the Gate next the Road, where he came) he held up his Hand, and said to his Hearers, Look yonder stands a Man, do not you think he looks as if he had seen God? (or to that purpose) adding, The Light is in him; and then I replied, If the Light be not within thee, thou art in a Miserable Condition, or Words to that effect: When he came nearer, he asked me how I did; I asked him how he did, and wished him to leave telling so many Lies of the People called Quakers, till he had heard the Truth of those Matters, he replied, When there was a Meeting at my House he would come to it, and gave me his Hand to it; but he never came, (although he had notice.) To the Truth hereof I Subscribe my Name,  
Thomas Becket.  
And whereas they further say, that One Phillips a Quaker went to disturb their Minister at his own House, one Monday in May last, to Challenge, and Provoke him to Dispute with the Quakers, at a Meeting at Stoak, that was to be held on the Morrow, as himself confessed after he came Home: And he and his Friends set abroad the Report some days before, to call the Country together, and then gave it out, the Priest promised, but durst not come. Now here follows a Certificate of the said Phillips.  
This is to Certify, that I William Phillips of West-Dereham, being informed that Laurence Park was much disturbed at a Meeting that was at our Town the beginning of the Month called May last, and that he said, If he knew where there was another Meeting, he would come to it; I thought fit to go to his House, and let him know there was to be a Meeting the next day at Stoak, he answered,  
He could not, or should not come, for that he was not then 
☞  provided; but said, that in a short time there would be Meetings enough, when they had got the Books (meaning our Friends Books) and more Discourse we had together, and he would have me sit down in his House and Drink, and I did not think he was offended with me, for my friendly going to his House, for We parted as good Neighbours, and I thought then in good Will to each other. Witness my Hand,  
William Phillips.  
And whereas they further say, This Phillips, together with one Mason and Becket, by speaking Profanely of the Ordinances of Christ, and setting up a Conventicle contrary to Law, etc.  
This is a General and Proofless Charge, and denied by them, and till Proved, needs no further Reply.  
And whereas they further Certify, that their Minister, Laurence Park, had many Provocations and Challenges: One above all the rest, say they, we cannot forget, which was given him in Writing, when he was in the Pulpit, by one Lily, in sight of the whole Congregation. In Answer to which, take the following Certificates.  
This is to Certify, That about Five or Six Years ago, I Philip Tassill, together with John Brown, being at the Burial of a Relation, at West-Dereham; at which time, some of the Parishioners being the hearers of Laurence Park, told us, that their Minister had Preached, That the Quakers had not Read in a Bible these Forty Years; and that they did not care if all the Bibles were Burned.  
Now we hearing the Report of such a very Sad, Wicked and most Uncharitable Abuse, were concerned; knowing our Innocency, did therefore write a few Lines to him, that he would admit us to a Friendly Conference, that he might either Prove his Charge, or Clear Us before the People; or to that Effect, without Advising with any of our Friends. Witness our Hands  
Philip Tassill, John Brown.  
This is to Certify, That Mr. Park having Preached much against the Quakers, and Discoursed, that he would Prove them to be No Christians; the Report thereof came to some of the said People, and one of them gave me a few Lines to give him, to desire a Friendly Conference with him about those Matters, which I accordingly gave to the said Mr. Park; and though I gave him them in the Church, it was my own Doing, and not by Direction of any one to give him them in that Place: And I did not understand that more than One or Two of the said People wrote those Lines; or that I might not give him them as Inoffensively in that Place, as in any other, being one of his Hearers. This is about Five or Six Years ago, as I remember. Witness my Hand,  
John Lilly.  
And whereas they further Certify, That this, and nothing but this, made them and their Ministers willing to Permit Mr. Bugg to come amongst them, to try if he could Conjure down that busy Spirit which possesses the Quakers, and is so troublesome to us.  
Reply, First, We may conclude, by the Nature and Grossness of these words, that you, poor People, know not what you have signed: For you have given a Notable Reflection upon Fra. Bugg; Is he indeed turned Conjurer? But if it be so, we know that Spirit the Sincere Quakers are led by, has always been too hard for such Conjurers. But pray, wherefore are you so harsh in Reflections on your Neighbours, as though they were led by a Diabolical Spirit? This touches not them only, but Christ also, in whom they have Believed; and that Spirit that dwelled in those that Persecuted our Lord, dwells too much in you; they called the Master of the House Beelzebub, and also a Blasphemer; no Marvel then if his Followers be called so: We remember this Caution, The Servant is not greater than his Lord; we are sorry for your sakes, that you should Offer that Injury to your own Souls, but do desire you to Repent, that God may show you Mercy; for you, together with your Minister, lie under that Woe, spoken of in Isaiah 5. in calling Good Evil, and Light Darkness.  
Further, whereas you confess, That you and your Minister accompanied F. Bugg to one Quakers House, and sent one of his Printed Charges in a Letter to Samuel Cater.  
Answ. This is a clear Confession; here are Eighteen of you, and your Minister, have Espoused F. Bugg's Challenge, and sent it not only to a Quaker's House, but to S. Cater of Little Port, in the Isle of Ely, for him, and Five more of his Brethren, to come forth, and join with your Minister and F. Bugg, and Four more. So now you have done well to be Ingenuous, and Confess your Act; for now the Challenge lies at your Door: Here is a Printed Challenge you sent, Dated August 10. 1698. And here is your Minister's Letter, Dated August 28. 1698. And here is the 3 d of October, fixed for the Day of the Dispute; and if we do not Appear, we must be judged Insincere and Cowardly: And all this on your Part, before the Quakers wrote their Friendly Letter, Dated September the 7th 1698.   

ERRATA.  
PAge 7. line 10. for laghed read laughed. l. 29. f. ye there r. yet here. p. 13. l. 13. f. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. p. 20. l. 27. f. Office r. Office. p. 48. l. 10. f. Priest r. Priest.  
FINIS.