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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A65859	The contentious apostate and his blow refelled [sic] 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 publick 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 stiled One blow more at new Rome / by G.W.	Whitehead, George, 1636?-1723.	1691 (1691)	Wing W1920; ESTC R27591	23,566	33

being burdened in Conscience with Canons Rules Laws c. among us as if he were now joyned 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 then 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 burthened 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 Womens 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 Phaebe and others Rom. 16. I remember when it was told F. B. there were Deaconesses or Women Deacons 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 publick 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 Incouragement from thee to divulge his Malicious defaming Pamphlets and Books against Us and his Work therein will not only become his own Load and Burthen but thine also if thou wilt not please to stop him from his Invective Scribling and Printing against Us the People of God called Quakers or otherwise manifest thy publick 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 Doctrin and Practice of the People called Quakers in their Antient Splendour according to his own Confession I may also remind thee of thy Position the 13th of the 2d Month 1688. at our publick 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 Doctrin 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 't is a dangerous thing to take Judas's or wicked Mens 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 Vs the People call'd 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 subtil and various Endeavours to make Division Strife and Debate amongst Vs 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 joyned 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 Subtil 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 Judgment Fixt did say the

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 c. 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 Doctrin and Practice in their Antient Splendour and Glory as he hath since confest 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 Watch-men of Israel And it is further observable that those Books mentioned and charged by F. B. as Truths Defence E. B. against Bennet Three-fold 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 Splendor and Soundness both in Doctrin 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 Falshoods 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 Practise 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 c. 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 't is not needful for me to insist on this point the Matter being sufficiently spoke to and answered in our late Book Entituled Christ's Lambs Defended from Satan's Rage against John Pennyman's envious Invective falsly styled The Quakers Vnmasked 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 Doctrin 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 spake 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 shewed 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 c. p. 11. He insinuates a want of Vnion in affection to the present Government and saith not one Epistle not one publick Prayer c. 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 Entituled 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 't is not his desire to set the King against us O false hearted Man What better Tendency is thy envious work of 'T is well 't is below the Dignity of the King's Person and Place to be influenced by the Malice of such Apostates as thy self or by such false and infamous Characters unjustly cast upon us as Disaffected to the Government New Rome Painted Harlots Deluders Deceivers Jesuitical deep Hypocrisie c. And yet thou wouldst be glad we would publickly Address the King and Queen and pray for them publickly and heartily and therein be Example to our Hearers who are honest People p. 11 12. Wherein thy Hypocrisie 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 c. Pray Publickly 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 causelesly Deserted and unjustly Defamed We grant 't is our Christian Duty to Pray for all Men for Kings c. 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

Years and Loved one another with Love Vnfeigned 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 perswaded by the Lord so he was frequently Exhorted to walk c. 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 Doctrin 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 c. F. B. I am sorry for that Pr. He is now of another Judgment 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 Judgment 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 Judgment when Converted G. VV. This instance will not hold parallel with the Case of F. Bugg his is not a Conversion as Pauls 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 contrarywise 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 Judgment 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 Judgment G. W. Then he was of two different Judgments 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 Judgment 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 joyn with any of those other Societies whom he never so highly commended of as he hath of the People called Quakers his Apostacy 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 Judgment F. B. I am of another Judgment G. W. Art thou of another Judgment than thou wast when thou writ this Book in 1686 concerning thy being a Member of the Society of the Quakers so call'd If so at the same rate F. B. may alter his Judgment 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 Scribling 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 Mens and Womens Distinct Meetings F. B. They have no Foundation in the Scriptures G. W. Yes but they have 1st Not forsaking the Assembling of your selves together as the manner of some is 2dly The intent and end our Womens Meetings is good and Warrantable by Scripture it is Religious and for the Exercise of a Christian Care with respect to Widows Fatherless Indigent c. And our Proposing Marriages twice to both our Mens and Womens 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 c. 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 Marry persons Clandestinly without the knowledg and consent of Parents where Heiresses are Stoln and Marriages Theevish we have none such among us but due Publication and strict Examination and Approbation before Marriages be Solemnized 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

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 Apostacy therein when their Consciences in the sight of God witness the contrary such his and their Judgment 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 Foot-boys 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 Apostacy 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 Mony fo Preaching and p. 14. saith They always pretend to Preach Teach c. freely but yet contrary to these their Pretentions have all along taken Mony 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 Mony for Preaching O! horrid and shameful Lye and self-contradiction His fourth Article against their taking Mony contrary to their Pretenses viz. In the beginning they taught that nothing amongst them as a People should be Recorded for Mony 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 Christs command to take Mony for Preaching And under this Notion exclaimed against the Presbyterians for their Bason and Platter and against the publick Preachers for their setled Maintenance as Tyths c. 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 Mony 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 Mony 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 Lye 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 Lye Defamation and Scandal We have not so learned Christ we Preach freely as he hath commanded c. But in stead of Proof we have F. B's own Ipse Dixit i. e. I say their Ministers take Mony for Preaching But I say this is a Lye 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 Mony for Preaching from T. Elwood's only Pleading for a supply of the Needful Wants of Christ's Ministers as Cited more at large in his B. Rams p. 13 14 15. Thus this backsliding Apostate hath frequently shewn 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 c. 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 c. 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 Sculking to Decieve the Simple p. 7. 8. do all fall to the Ground as meer empty and envious Railery 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 c. 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 c. And E. B. for calling Bennet Reprobate Child of Darkness Blasphemer c. And another Book Entituled A threefold Estate of Antichrist for calling the Priests of the World Theeves and Robers Antichrist's Liers Viperous Generation Babylon's Merchants Ravening Wolves Greedy Dumb Dogs c. To all which I thus briefly Answer 1. That personal Reflections and calling Names meerly 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