the Papists do account it a spiritual Dumbness and a Device of Satan and unprofitable to read the Chapters of the Bible in their Churches and that it prevents their holy thinking or to speak in their Younger Sisters Language prevent their silent Meetings the Parallel holds good Now let us hear what the Protestants and ancient Fathers opinion were in that case and the rather too because I am joined to a Church which proclaim the reading the Scriptures and perhaps it may be one of their reasons and none of the least neither why they call me an Apostate which is the second thing I promised to speak to in order to shew that the Quakers follow the steps of the Papists but will not once cast an Eye upon the Protestant Path in this particular For though they will not in plain words call the reading the Scriptures for worship of God Advice of Satan a spiritual Dumbness unprofitable Hearing and the like Yet they not reading one Chapter in 20 or 30 years together in their Religious Assemblies if so I may call them their Practice says Amen to the principles of the Papists in that point as well as bespeak their aversness to the Way Practice and Manner of the ancient Fathers Martyrs and Protestants to this day Now hear their sayings c. Secondly Origen saith Origen in Josua Homil. 15. The Books of the old Testament which are called the stories of the Jews were delivered by the Apostles to be read in Churches Justinus Martyr saith Vpon the Sunday the Christian People Justinus Mart. Apolog. 2. that dwell in Town or Country meet together in one place there the Epistles of the Apostles or the Prophets Writings are pronounced unto us afterwards he that is the Chief or Minister warneth and exhorteth all the rest that they will follow those good things that they have heard read THAT DONE we rise up all and pray together St. Cyprian saith Cyprian lib 2. Epist 5. The Reader findeth out the high and heavenly words he readeth out the Gospel of Christ he is seen of the Brethren he is heard with Joy of all the Brotherhood In the Council of Laodicea it is written thus Laodice concil Can. 16. Vpon the Sabbath day it is convenient that the Gospels and other Scriptures be read St. Augustine saith Ye heard when the Gospel was read August in 50 Homil. if ye give ear to the reading dearly beloved we have heard in the Lesson that hath been read c. Tertullian Apologitico lib. 2. Tertullian saith We come together to the reading the Holy Scriptures we feed our Faith with those Heavenly Voices we raise up our Affiance we fasten our Hope Where is the feeding of Faith that cometh by the open pronouncing and reading of the Scriptures St. Chrysostom saith The Minister and common Minister standeth up Crysostom in Acta Hom. 19. and cryeth out with a loud voice saying keep silence and give ear After that the Reader begins the Prophesy of Isaiah c. Isidorus saith The Lesson in the Church bringeth great profit to the Hearers Isidor de Eccles offic l. 1 c. 10. Therefore when singing is let all sing together when prayer is let all pray together and when the Lesson or Chapter is read let silence be made and let all hear together Now George I think I have made a full Reply and set you in your proper places and if you had medled with my other five reasons why I call you New Rome you might have heard more from me But since you thought it not for your Interest as indeed it was not unless Reason and Scripture back'd with the Authority of Antiquity might prevail upon you then I should think no Labour too much as much as you account me your Adversary However by this time I hope you are satisfy'd that forsaking the Quaker is no Apostate from the Christian Faith CHAP. VI. Shews that the forsaking the Quakers is no Apostacy from the Articles of the Christian Faith GGorge Whitehead in his Cont. Apostate c. p. 27. says But where are all required by Christ or his Apostles to pray for Kings and Queens by Names or charged as Offenders for not naming Persons in our Prayers The cont Apostate c. p. 27. may we not pray acceptably unless we tell GOD the Name of those we pray for c. Answ I only admonish you to pray for King William and Queen Mary as heartily and zealously as you did for the late King James but did not mention your addressing your selves too Gen. 20. Gen. 47.7 10. Exod. 1.6 to the end Cap. 2.23 24 25. Cap. 3.7 8 9 10. Acts 7.18 to 35 Psal 90.1 Josephus Ant. l. 6. cap. 5.67 1 Sam. 8 22. cap. 9.16 17. cap. 15.1.9 1 Tim. 2.1 2. 1 Chron. 28.4 onwards 1. Kings 18.25 Jer. 33.20.21 Psalm 132.11 12 13.14 2 Sam. 7.25 Psal 72 1 2. 2 Sam. 16.16 2 Chr 29.18 on Ezra 6.3 to 14. Josephus Antiq. l. 11 c. 4. Exod. 22.26 1 Pet. 2.13.14 Ezek. 19.10 and praying publickly for him whilst he was seated on the Throne as an evil or irreligious practice as such For it is my Judgment that we ought to pray for ALL KINGS which GOD in his Providence sets over us without disputing their Titles whether they be Pagan or Christian bad or good Hetrodox or Orthodox Persecutor or Protector if you deny it I am able to make it appear from the practice of many of Gods faithful Saints and Servants from Abraham downwards to this day see the Scriptures in the Margin But if you do not deny it then I ask why do you not as publick and heartily pray for King William and Queen Mary by Name as you did for King James by Name that in short is the Question For you are a considerable People for number and 't is requisite you should be plain hearted and declare your selves what you can do or what you can not do in this point That you did publickly pray for and address your selves to King James I shall make appear by part of two of your Addresses and the remainining four for there were six Addresses presented to him during his short Reign c. are of the same Nature viz. The Humble Address of the People called QVAKERS to King JAMES II. WE cannot but with grateful hearts both admire and acknowledge the Providence of God that made the Kings Retiring into our Native Country i. e. Scotland in 1679 give a happy Turn to his Affairs to the defeating and disappointing the designs of his Enemies We do justly conceive OVR selves obliged by a special Tye Looking-glass p. 11. to praise God for his Goodness in carrying the King through and over all his Troubles since by the same Providence and at the same time by which the LORD began in that more observable manner to evidence his care of him He made him the happy Instrument to deliver us from our troubles so
Book stiled ANTICHRIST IN FLESH UNMASKED c. p. 27 28 29 30. WE sincerely profess and declare in the sight of God and Men That we do faithfully believe and profess that the Holy Scriptures of the Old and New Testament were given by Divine Inspiration And that the three Divine Witnesses in Heaven above * * Heaven above is a new word with them however this is not to be credited until they retract and by some publick Act condemn their old avowed Principles and ancient Errors which are in Print contrary hereunto as anon will more evidently appear namely the Father Son and Holy Ghost are one true and eternal God And the Divinity and Humanity or Manhood of our blessed Lord and Saviour Jesus Christ the eternal Word of God And that in the fulness of time he took flesh being miraculously conceived by the Holy Ghost and born of the Virgin Mary and suffered the cruel death of the Cross as an universal Offering and Sacrifice both in his Body and Blood shed thereon for the Sins of the whole World And was buried and rose again the third day was seen in his ascending and passed into Heaven and Glory And that he ascended far above all Heavens that he might fill all things And that by his Suffering and Sacrifice he hath obtained eternal Redemption for us That we are not pardoned justified redeemed or saved by our own Righteousness Works Merits or Deservings but by the Righteousness Merits and Works of this our blessed Lord and Saviour Jesus Christ being both imparted and imputed to us We sincerely believe also that the Man Christ Jesus is the only Mediator between GOD and Man our Intercessor and Advocate with the Father And the Resurrection of the Dead and eternal Judgment c. ANIMADVERSION HEREVPON Now this with much more G. W. in the Quakers Name seems with much seriousness to avouch so that had they first by some manifest Act under the hand of six or more of their principal Leaders condemned their former Errors which are laid down in Print and as contrary to this Confession of G. W's as Light is to Darkness I should have thought that there had been a great Reformation in them and should have been glad thereof But until they first condemn what they have given forth in Print as their Principles and that as they have said by the eternal Spirit of GOD I nor any Man else have any ground to believe that G. W. is at all serious or conscientious in this his Confession of Faith but rather that he continues in his wonted course to carry two Faces in a Hood For Instance once for all If G. W. c. did really believe that the Scriptures of the Old and New Testament were Holy and given by Divine Inspiration and that they are profitable for Doctrine why then do they not read them in their Meetings for the Worship of GOD But rather chuse to read the Epistles of Samuel Cater Robert Sandiland William Penn George Whitehead and others of their Tribe and therein give their own Writings the preheminence as that they have done to my own knowledg near 30 Years together For as it was our frequent practice to read the Epistles of G. Fox Steph. Crisp c. and that with great Devotion and Attention so on the other hand did I never know a Chapter in either the Old or New Testament read amongst us at any of our Meetings for the Worship of GOD with what Face then can G. W. thus appear and not blush And that it may further appear that G. W. is fallacious herein I shall recite part of one of their Epistles so sent and read in which there is not a word about the Incarnation of Christ's Death Sufferings Resurrection or Ascension or any thing of that tendency tho' it be large viz. 23 pages in Quarto two or three passages thereof I shall recite that so the Reader may perceive that they err in the object of their Faith And 2dly how they applaud their Hearers And 3dly what large Commission they give to kill cut destroy lay waste all the Heathen Philistines the Amalakites c. affirming That none know GOD but themselves So that it was no marvel they gave it such an obscure dark-lanthorn Title as This is only to go amongst Friends c. for indeed it was not able to abide the light no more than many others of their Epistles and Pamphlets are Well to the matter THIS IS ONLY TO GO AMONGST FRIENDS P. 19. And thou Oh North of England who art counted as desolate and barren and reckoned the least of the Nations yet out of THEE did the BRANCH spring and STAR arise which gives Light to all the Regions round about In THEE the SON OF RIGHTEOVSNESS appeared with wounding and with healing And out of THEE the Terrors of the LORD proceeded which makes the Earth to tremble and be removed out of thee KINGS Priests and Prophets did come forth c. ANIMADVERSIONS HEREVPON Reader observe that tho' what is here spoken if well meant and rightly applied respects Christ as prophesied of by Moses and the Prophets for said Luke Acts 10.43 To HIM gave all the Prophets witness that through HIS NAME that whosoever believeth in HIM shall receive Remission of Sins c. For read Numb 24.17 and there Christ is called the Star of Jacob viz. I shall see HIM but not now I shall behold HIM but not nigh there shall come a STAR out of Jacob and a Scepter shall rise out of Israel and shall smite the corners of Moab c. And ver 19. out of Jacob shall come HE that shall have dominion c. And Zech 3.8 For behold I will bring forth my Servant the BRANCH And cap. 6. ver 12. Behold the Man whose Name is the BRANCH And HE shall grow up out of HIS place And HE shall build the Temple of the LORD even HE shall build the Temple of the LORD And HE shall bear the Glory and shall sit and rule upon HIS Throne and HE shall be a Priest upon HIS Throne c. Again read Malachi 4.2 But unto you that fear my Name shall the Son of Righteousness arise with healing under HIS wings c. Thus I say if rightly applied and well meant these Sayings of theirs relating to the STAR the BRANCH the SON of RIGHTEOVSNESS c. alludes to Christ but Christ they could not mean for he did not come out of the North of England Neither can they prove that in Scripture the North of England is accounted desolate Neither can they prove by Scripture that the North of England out of which their great Prophet G. F. came is called Barren Neither can they prove by Scripture that the North of England is reckon'd the least of the Nations So that they did not mean Christ but their great Prophet George Fox as anon will more evidently appear in the mean time let me prove to them If they did allude to Christ
even the Protestants began with blood for meer Religion and taught the Romanists in succeeding times how to deal with them See also Judgment fixed p. 259. by Geo. VVhitehead more of this hereafter c. 11. The Quakers Principles 11. That the Martyrs were Persecutors and asserted corrupt Doctrine 12. The Quakers Books 12. The Apostate Incendiary by Geo. VVhitehead p. 16. In Answer to VVilliam Mucklow 's Liberty of Conscience Asserted c. 12. The Quakers Principles 12. I affirm that the true Church is in the true Faith that is in God and we must either believe this as the true Church believes or else it were but both a folly and Hypocrisie to profess our selves Members thereof G. VV. Apostate Incendiary p. 16. CHAP. II. Shewing that the forsaking the Quakers is no Apostacy from the Articles of the Christian Faith BEfore I proceed to shew the dangerous Consequences which these erronious Principles produce as in the first Chapter set forth I may speak something to their uncharitable sensure of me calling me an Apostate but had they left off there I could have born it because 't is not equal with Heresie and something must be born by any body that hath to do with them but when I see by their last two Books that they expose me to the World a self condemned Apostate an apparent Apostate a contentious Apostate c. with all the aggravating Circumstances which they could possibly invent and all this publick besides several private Letters sent me by Post both in Verse and Prose as full of cursing Language as Muggleton could have filled them withal calling me Julian the Apostate * Which are said to be Stephen Crispâ—'s but had no Name to them for which there deserves another Hue and Cry which all put together gives me just cause to vindicate my self since my Name Credit Estimation and all that is dear to me and my Relations are under a very severe sensure For a self condemned Apostate in plainer English is an Heretick and if so had they the power that the Papists had in King Henry the VIIIth's time I might rationally expect the same fate which Doctor Robert Barns and others met withal But thanks be to GOD as 't is no Apostasie from the Christian Faith to separate from them neither have they now a Popish King to animate and incourage them neither do I fear what they can do and therefore am bold to call them out of their holes and challenge them into the Field and bid defiance to all their Weapons of War and all their Malice they can invent either publick Print or private Letters Well however to justifie my self from this their sensure of Heresie or self condemned Apostate I would premise to the Reader that according to the Judgment of St. Augustin every Error doth not make a Man an Heretick or a self condemned Apostate for says he errare possum hereticus esse non possum in an error I may be but a Heretick I cannot be for their is says he three things necessary for just proof of Heresie First That it be an Error that I hold Secondly That it be an Error against the Truth of God's word for otherwise every Error maketh not a man an Heretick Thirdly And that it be stoutly and wilfully maintained otherwise an Error against the Truth of God's Word without wilful maintenance is no Heresie Object But G. W. objects by his Book The content Apost recharged p. 1. viz. The charge is evident by his own Confession to the Principles Foundation Doctrine Ministry Faith Love spiritual Testimony of the said People as in the beginning being that Church whereof Christ Jesus was the Head and Law-giver c. And consequently that the said People called Quakers were once a true Church the People of God in the true Faith and bore a true Testimony according to Fra. Bugg's ample and solemn Confession in the second part of his Book de Chr. lib. c. printed 82. c. and seconded in his Book The Quakers detected c. Answ Having taken in enough out of Geo. VVhiteheads Book to shew what my Mind and perswasion was once of them and for that Reason G. VV. no doubt quoted them I do still say whatever were my Thoughts of them in the beginning they were not so of them at the time when I wrote them Books as the ample Testimony against their walking and acting contrary to what in the beginning they pretended too as will sufficiently appear out of the same Book quoted by G. VV. see * Part of my Book The Qua. detected c. is recited Qua. detect an abstract whereof followeth viz. And having thus mounted the seat of Government rich and poor high and low bond and free must submit to their Church Government And it became a vain thing to plead the sufficiency of the Light of Christ to lead direct or guide us thus have they by their late Doctrine and Example rendered their Ancient Doctrine and Example a meer Decoy to catch simple Souls by and being once caught it is altogether in vain to pretend the Sufficiency of the Light of Christ to Lead Teach and Guide no no the Church now hath given forth Rules Laws and outward Directory and by Vertue of her Apostolical Authority as she pretends she imposes them on her Members whether they believe that what she imposes be a Duty incumbent on them to practice yea or nay And your Edicts must be obeyed whether motion or no motion nay tho a motion against the observation of it or else they cannot be looked upon in the Unity These Commands of yours are binding and obligatory upon all though the Scripture commands to one See their 5th Principle you say are not binding to another Thus do you make the Commands of GOD of none effect throw your Traditions What shall I say unto you Oh ye Leaders of this People Who would impose your unscriptural Practices upon your Brethren and record such out of your Unity that are not conformable thereunto for I have surveyed your Old and New Doctrine and measured your past and present Practices and I have compared your fair pretences with your foul Hypocrisies and when I have done all this I want words to set forth your deep Hypocrisies Deceit and Self-contradictions who sometimes are against giving Respect to your Superiors but by and by your own Servants and Apprentices in your own Houses and Shops must stand bare-headed before you This piece of Hypocrisie I testified against near 18 years since which was before S. Cater's difference for as I saw Errors arise amongst us so I withstood them and testified against them sometimes you are for Preaching freely and Teaching and Instructing people freely and for Suffering and Recording Marriages freely but now they can take Three Pounds at a time for Preaching Ten Pounds at a time for Suffering * Sam. Cater took Ten Pound for his Suffering a Fine and though his
Goods was Distrained yet not a Penny worth sold and he kept this Ten Pound and never returned it and yet this is not all but in their Quarterly Book it was not long since Recorded as a Suffering Such Cheats there are amongst them and Thirty Pounds at a time for Writing five or six Sheets of Paper Fifty Pound per Annum for Clarks Wages as standing yearly Sallery and Twelve Pence for Writing a Marriage Certificate of Ten or Twelve Lines sometimes your people might publish their Intentions of Marriage at the Market-Cross or before a Magistrate if they were free so that here is Ambo-dexter indeed sometimes Liberty and by and by its taken away again by these Infallible Legislators so that when all comes to all it s no Body knows what but the Leading Quakers are all in all tot quot omnis Thus the Quakers Priests who talk for self Is fangling talk against it self ' Gainst Truth a prate a pitious preachment That can't make good its own Impeachment As Penn 's and VVhitehead 's Doctrine do Who heeds not well which way they go Fox and Sam. Cater dances round And round again in th' self same ground It staggers to and fro and reels Skips up and down and runs on wheels Starts aside like some broken Bow Crosses Christ like Cris-cross in the row Who so can feel in it may feel As 't were a wheel within a wheel A net gin trap a snare's in 't A whirlpool gulf a bottomless pit Wind dusk husk chaff no stable steeple A tale that takes unstable people A toy a cloud mist smoke a fog Right Quakerism yea a quavering bog A quick sand a quagmire that sucks Who 's in 't his feet out-seldom plucks Himself who 's in get seldom out It 's self's more seldom in than out It flutters like some night-blind batt Now here now there this way now that Now it is one thing then another And now and then nor t 'one nor t'other Sometimes it 's this sometimes it 's that Sometimes it 's this and this and that Sometimes it 's either this or that Sometimes 't is neither this nor that Now this not t'other anon it 's either Then by-and-by both both and neither One while it looks like so not no Another while like no not so One way it seems or so or no Another way nor no nor so Some way it shews both so and no So 't is a mere endless no and so Postscript To write no more I long since did intend But none but God knows now when I shall end For still I find when I think all is done As much to write as when I first begun Jan. 1. 1686. Fra. Bugg Reader I have transcribed the more of this former Book of mine Intituled The Quakers detected and their Errors confuted c. by reason George Whitehead in his Book styled The Contentious Apostate c. recites the first Point then under Consideration which was How I came to be a Member of their Society But the second Point under Consideration which was How I came to see and perceive their Apostacy and leave them And the third Point under Consideration which was How and by what means I came to have satisfaction in going to the Publick I say these two last Points G. W. takes no notice of For I having in the first Point acknowledged what I then apprehended he represents it as if I was of the same Judgment when I went to the Publick for if that be not his intent he speaks in the Air and to no purpose Now if I at the time of my going to Church was in the belief that the Quakers were in the true Faith true Worship spiritual Testimony attended with that Simplicity c. which I in 86. thought them to be in as I did in 1660 c. Then I grant I had gone self-condemned because I had acted contrary to my belief But to answer that so long as I had those thoughts I kept to them nay longer But when I went to the publick that part of my Book now recited shews my mind sufficiently and my judgment concerning them to which I refer the Reader Obj. Well but still George seems to object that I did once own them to have been the true Church and therefore to leave them is SELF-CONDEMNED APOSTACY Answ I marvel G. W. should think that to be Apostacy for if that be sound Arguing then I will prove most of the Ancient Quakers self condemned Apostates since they have separated from the Church of England or some other Protestant Churches which they once owned to be a true Church And to confirm this my opinion and judgment I will produce a good Author in my Esteem whatever he be in G. W.'s and that is Archbishop Cranmer that Innocent Martyr whose life is worthy to be had in Imitation by all English Protestants for he was the principal Instrument under GOD and the King that threw off the Popes yoke of Supremacy c. Foxes Acts and Mon. p. 1488. Well let us hear what he says In the beginning the Church of Rome taught a pure and sound Doctrine But after the Church of Rome fell into a new Doctrine of Transubstantiation I marvel that any man would allow it if they knew what it is But whatsoever they bear the people in hand that which they write in their Books have neither truth nor comfort Now George was this Martyr a self-condemned Apostate let me have your opinion in your next He said as much in commendation of the Roman Church as I ever said of yours and by the way I believe upon better grounds For I must tell you I am not of the same mind I was in in 1686. concerning you in the beginning since I have of late examined your ancient Errors and observed the consequences of them but of that more anon I say was this Arch-bishop an Apostate for that he owns she was once a true Church And yet he separated from her and says there is neither truth nor comfort in their Books though perhaps she pretended like her youngest Daughter See your 6 principle that she gave forth her Papers and Printed Books from the eternal and immediate Spirit of GOD and that they were of greater Authority than the Scriptures yet you hear Dr. Cranmers opinion that there is neither truth nor comfort in their Books And I am of the same opinion concerning most of yours and do as much marvel that the people will allow your Books many of them at least which you pretend to be of such Authority so immediately given forth by GOD's holy Spirit when they are filled much with nonsense lyes forgeries false doctrine blasphemies yea I do as much wonder at your People Defence of the Apology of the Church of England p. 460 461. as this good Man did at the Papists your Ancestors since the Papists could not be worse And if you will see the 460 and 461 Pages in the
Defence of the Apology of the Church of England you will find Bishop Jewel of Archbishop Cranmer's Judgment c. Obj. But G. W. in his Book styled The Contentious Apostate c. p. 17. argues a little learnedly viz. But Francis Bugg is fallen back-sliden and apostaliz'd from his Testimony which he bore amongst the said People THEREFORE HE is the APOSTATE and not WE So that he cannot be right now if he was right then But if he says he is now of another judgment then this is to condemn F. B's own testimony to the truth of our Doctrine and Conversation which he hath given since he turned to the Clergy and Church of England And I could not find that either F. B. or his Minister could clear him of this Dilemma if ever he was in the truth while he was among the People called Quakers or in society with them he must be in the error now in his turning back to the Priests and Church of England Answ Come George I think it is easie to clear my self from this Dilemma and to escape your Snare for tho I thought well of you in the beginning yet you abuse your Reader to make him believe and think I thought so well of you in 86 No far was such a thing from me Viz. The Quakers Detected c. as may very well be seen by what I have herein incerted of THAT Book which you boast so much of for my Testimony of you INDEED I must say I had in 86. better thoughts of you with respect to your beginning than I now have and if by reason of them good thoughts I had of you I was in an Error as if it will do you any good I will tell you I was yet this doth not render me an Apostate for if so you will make all the Martyrs and Protestants that had ever any good thnughts of the Romish Church APOSTATES then you will be Rome indeed and she ought to give you the right hand of Fellowship But I would hope you are not gotten so far as yet tho I think you are marching on apace for she accounts all Apostates and Hereticks that are not of her Faith And truly you do little less in that you charge me to be A SELF-CONDEMNED APOSTATE for that I gave my charitable opinion of you in the beginning If you were not what you then pretended to be as I now believe you were not I was then the more mistaken and in the greater Error all this I grant But who was in the fault you or I I am sure you ought to have been sincere humble and meek as I took you to be and the fault was yours if you were not so and the more you make People believe you to be what in reality you are not the more you will have to answer for And if I was in an Error in taking you to be what you were not even so was Martin Luther who was a zealous Fryer who said * Foxes Acts and Monum p. 410. If the Lord refused not to have Testimony given against his Doctrine how much more I that am but vile Corruption and can do nothing but err c. Here you see that if I was in an Error a better Man than either G. W. or F. B. does not think himself too good to own he was in an Error And that it may still appear that good Men have been mistaken in and by the cunning crafty Papists as much as I was in your fair Pretences and smooth DEMURE Carriage as if you could not hurt a Worm when the poyson of Asps was under your Tongue I will produce one Instance more and then proceed to shew more Reasons why the forsaking you is no Apostacy from the Christian Faith I am said Hugh Latimer that laborious Preacher and blessed Martyr Ignorant of things which I trust hereafter to know as I do now know things Foxes Acts and Monum p. 1325. Humility indeed In which I have been Ignorant heretofore Ever learn and ever to be learned to profit with learning I thought in times past that the Pope was Christs Vicar had been Lord of all the World as Christ is so that if he should have deprived the King of his Crown it had been enough for he could do no wrong Now I think otherwise and I thought in time past that and if I had been a Fryer in a Coul I could not have been damned nor afraid of Death and by occasion of the same I have been minded many times to have been a Fryer Namely when I was sore sick and diseased and now I abhor my superstitious Foolishness It were too long to tell you what blindness I have been in and how long it were e're I could forsake such Folly and thus far Humble Latimer Come G. W. What do you think was Hugh Latimer right when he was amongst the Papists or right when he gave this plain Testimony against them You will say he could not be right then if right now but if right now he could not be right then Now I will not say but he was in an error in being so zealous for rhe Popish way but yet thus far I will venture to go on the Martyr's side that he was right in his intention and in Sincerity when he was thus deluded by the crafty Frier's carriage but they being so subtile and crafty that we see this worthy-learned Preacher was carried away viz. with the â—eaven of the Pharisees for possibly they said THEE and THOV possibly they did not wear LACE possibly they pretended to preach FREELY nnd pretended many fair things but when Hugh Latimer once saw their Craft and Subtilty and that there was nothing but Self-Ends and Self-Righteousness in the bottom then he soon left them But for his pains they called him Heretick and Self condemned Apostate Contentious Apostate And had this young Harlot power I have reason to expect the same Fate Come G. W. and the rest of your infallible Tribe who pretend you have a Spirit given to you beyond all the Forefathers indeed if you had said contrary to all the Forefathers you had spoken truth to purpose for here you may see the blessed Martyrs Men of Parts of Learning of Sincerity Integrity and such Christian Courage as the flames of Fire nor all the Taunts Reproaches and Slanders of your Predecessors were able to cast or inflict upon them could not daunt nor discourage them yet such was their Humility that they acknowledged themselves ignorant of some things which in time they did hope and trust to know and modestly said they did they trust know some things which formerly they were altogether ignorant of yea that they once had as erronious opinion of the Pope as John Blackling Josiah Coale Solomon Eccles John Audland and their Brethren had of George Fox But you see their humble acknowledgment of their superstitious opinion and that it was a long time ere they could forsake such Folly
their Quarterly Book in Hadenlam in the Isle of Ely viz. It is ordered and agreed upon at this Quarterly Meeting that no Friends for time to come may permit or suffer Marriages without the Consent of Friends at two Mens and Womens Meetings and the Man and Woman to come both to the said Meetings to receive the Answer of Friends c. as more at large in my Book de Christ Libert p. 60 c. And it was against this and the like Orders which they imposed upon their Brethren as terms of Communion which had no Authority from Scriptures nor yet a President from any Christian Church the Papists only excepted that I brought this Testimony not to accuse the Martyr no surely but approving of his Doctrine I quoted him in vindication of Christian Liberty For if the leaving out the word SUCH being but an over-sight be so ill what art Thou that in thy Books leave out the word OTHER which is the distinguishing word c. and that knowingly and as such G. W. opposed the same and called the said Quotation Ranterism Loosness And for which I charged him as an Enemy to the Doctrine of the Martyrs which maintain Christian Liberty against Implicit Faith and Blind Obedience which they like the Papists endeavoured to introduce tending to enslave the People See a Recital out of G. W's Book Judgment Fixed c. p. 259 260. viz. I must tell thee Francis that this Position makes void all Christian Discipline Good Order and Church-Government leaving all loose and uncertain and we are sure thou hast here asserted corrupt Doctrine tending to practical Ranterism itself See now if this be not sordid Ranterism this loose gain saying Spirit leads thee into Come G. W. is it not plain That thou hast accused the Martyrs recited Doctrine to be loose to be sordid Ranterism to be practical Ranterism Thus have I Re-charged thee and leave it upon thy head until thou dost retract the same Object But some may say That tho' the Quotation of Dr. Barnes is sound and Orthodox in itself fairly quoted and rightly applied the recited ORDERS of the Quakers consider'd and their Imposing them and Recording or Excommunicating such as do not conform to them c * See my Book de Christ Libert p. 36. to p. 70. where the said Orders and the Authority given them at a yearly Meeting 1675 is at large recited c. And that G. W's terming it Ranterism as by the last Recital is manifest and thereby have accused the said Martyr according to my Charge c. yet possibly G. W. passed this Sentence on the said Martyr and his Doctrine as a Man in his own single capacity Answ No that he did not tho' possibly he upon occasion may so pretend for it came forth in Print in his Book styl'd Judgment Fixed c. which was printed as their Books generally are viz. by the Authority and Approbation of the 2d second days Meeting viz. by their Church Authority And to confirm that they in this their Doctrine of imposing the Observation of and exacting Conformity to their Orders whether their People believe it a Duty incumbent upon them yea or nay agree with the Papists See a Book put forth by W. Penn Intituled A brief Examination and state of Liberty spiritual * It might rather have been styled An Antidote against his former Book Intituled An Address to Protestants For 't is as much contrary to that as Popery is against Protestantism or Imposition to Christian Liberty c. c. where he says p. 3. It is a dangerous Principle and pernicious to true Religion and which is worse 't is the Root of Ranterism to assert that nothing is a Duty incumbent upon thee but what thou art persuaded is thy Duty c. The Papists say viz. We tell you that you ought to eat Fish and Flesh on those days the Church appoints on pain of deadly Sin You ought to have shaven Crowns long Beards c. And the Quakers now say Womens distinct Meetings as set forth by their Church that the rise practice setting up and establishing of Womens distinct Meetings is according to the Councel of God and done by the leading and ordering of his eternal Spirit †See de Christ Libert c. p. 36 43 44. to p. 70. And this tho' we produce not one Verse of Scripture to confirm it you ought to believe for we viz. the Quakers and Papists agree in this fundamental Point i. e. THAT YOV OVGHT TO BELIEVE AS THE * See your 12th Principle in Chap. 1. but more largely amplified in the first Part of the Christian Quaker distinguished c. p. 9 10 11 12. CHVRCH BELIEVES And if you refuse Conformity on pretence you are not persuaded that 't is your Duty to obey the Church and shall dislike our Position That Ignorance is the Mother of Devotion And shall tell us That Conformity ought not to precede or go before Conviction nor Force before Persuasion We now tell you that it is a dangerous Principle and very pernicious to our Design and therefore and for that very Reason we will and have given it out That it is Ranterism sordid Ranterism tending to lay waste our LAWS and GOOD ORDINANCES as our Brother Solomon Eccles called Womens Meetings Thus Reader thou mayst perceive my Charge made good upon and against G. W. First by the Quotation I brought of the Martyrs words against their Impositions 2dly that the said Quotation as it is sound in itself so it is fairly done against which he brings his heavy Charge and grim Sentence OF CORRVPT DOCTRINE TENDING TO PRACTICAL RANTERISM YEA SORDID RANTERISM c. 3dly that it is rightly applied against their unscriptural Traditions and then imposing the observation †See The Quakers Detected c. p. 5. of their Womens Meetings which as John Hogg in his excellent Book Intituled An Answer to several material Passages in a Book published by W. Penn call'd A brief Examination of Liberty Spiritual c. p. 12. says MAY NOT WE SAY THIS BEARS FOR ROME c. Yea surely and the very Complexion of Rome too in many Parts Principles and Practices to which excellent Book which overturns all their Popish Subterfuges and unlocks all their secret Mysteries and close Juggles relating to their Impositions and displays their Errors to every Capacity I refer the Reader * This J. Hogg is a Minister amongst the separate Quakers a Man of good Parts and of good Repute It s true G. Whitehead makes a noise at the word SUCH being left out by my Printer or Compositor as a distinguishing word but then G. W. is more to blame in leaving out the word OTHER as I have said which word OTHER with the foregoing and subsequent words did sufficiently distinguish and set forth that I only intended them as a Protestant proof against their Romish imposing different things as necessary and as terms of Communion And
in their quarterly book as in Painted Harlot p. 60 62 63. Yet not being under Hand and Seal when I put forth my Book De Chr. Lib. c. They wrote me word that if I did not call in and condemn that book that they would come out with their Narrative c. By which I saw the popish Maxim fulfilled viz. No Faith or Covenant to be kept with Hereticks And when they saw me thus resolved not to trust their Promise nor to take their Words they then chose rather to give me a Deed to secure me under the Feoffees Hands and Seals and Jos Bangs and Philip Cranniss are witnesses to it which being large I shall only recite a few words out of it shewing that I have power to hold a Meeting to appoint a Meeting to speak in a Meeting to write in the Meeting in a word whatever in former days I did my Power is the same So that I fear not G. W's other CONSEQVENCES I am provided against their Arbitrary Wresting my Property out of my Hands as they have done to too many viz. Memorandum That on the 15th day of August 1678. We who are Feoffees for the Meeting-House in Hallowel-Row in Milden-Hall in the County of Suffolk do by this our present Writing acknowledge That Fra. Bugg of the same Town and County gave towards the purchasing the Burial Place and building the said Meeting-House with the out House appertaining to the same the Sum of twenty-Pounds and five Shillings And thereby hath as great an Interest in the Meeting House as any of US or any OTHER PERSON WHATSOEVER * What think you George had not I as good a right as you that never gave penny to it viz if you will keep Covenant And we do by these presents as well in Consideration of the said twenty pounds towards the Purchase aforesaid as also for divers other causes and considerations according to the Power resting and residing in us do Covenant grant and agree to and with the said Fra. Bugg That he the said Francis Bugg shall from time to time and at all times hereafter have possess and enjoy the same Ingress Egress and Regress Vse and Possession which he the said Francis Bugg formerly enjoyed †Mark that without the Let Hinderance or Molestation of the People called Quakers § Be sure you keep Covenant I shall tell you of it else Now George I think I am out of the reach of your other CONSEQVENCES yea out of your power of thrusting me forth of your Meetings as you have done others and then call them distracted and the like I will assure you they had not need be distracted that deal with you but have their wits about them or else they shall soon feel the effect of your other CONSEQVENCES but I now am past the fear of your Councel-Table your Friend Penn's Interest or Geo. Whitehead's other Consequences Obj. Well but some may say what will they go to Law or what other Consequences can G. W. mean We thought them to be great Sufferers and not so subject to go to Law Answ That they will go to Law and upon small Trifles too I can shew it their Judgment For Tho. Crisp in his books had but mentioned 2 of the Letters of the Names of some of their Ministers that lived in some immoralities and Richard Richardson their then Clerk to their second days meeting who wrote for the Church viz. their Society and on their behalf sent him a Letter to consult his interest c. The Abstract of which follows c. Tho. Crisp London the 31 5 Mon. 1682. Thy Book I have not read others have them only thy Letter remains by me wherein I find thee charging Friends with Whoredom Theft Cheating Breaking and other Immoralities thou mayest consult thy own safety this is not matter of Religious Controversy but civil Moralities the Church will require no such satisfaction from thee But they cannot restrain men in their civil concerns from seeking Justice in a legal way ††G. W. If that be your opinion that 't is lawful to seek Justice in a legal way what makes you so angry with me for getting a Justice Warrant for you to the intent that I might get you to own your scandalous book Judgment fixed c. Did not I seek Justice against a publick Defame in a legal way which I have in part obtained viz. Your owning your Book c. which is in order to farther satisfaction You seemed very kind to the Justice in omitting his Name but you have pointed at him saying there ☞ he dwells viz. at DORNHAM IN SUFFOLK which is all one to telling his Name which when he saw it he saw through your Sophistry and gave a right Character of your temper in that Affair c. c. And if so that the very mentioning 2 Letters of a Name put them in such a Fret and Passion I hope they will bear with others if they seek a Remedy against them for their slanderous Tongues and Pens Neither did I think it necessary to trust to their promise whom I have found so false in so many cases for my security if I had I should soon have felt G W's other CONSEQVENCES And as to their being great Sufferers I know that many of their Hearers are but it was ever the way of their Ministers to save themselves as my book the Painted Harlot c. sets forth But yet I remember one thing which will discover how they love to magnify their Sufferings and account such great Sufferings which indeed are no Sufferings at all as the next Chapter will sufficiently make appear so that it is no Apostacy from the Articles of the Christian Faith to separate from the Quakers and their Errors CHAP. IX Sheweth that the forsaking the Quakers is no Apostacy from the Articles of the Christian Faith SAmuel Cater one of their insignificant Preachers had a Meeting at Phakenham in Norfolk which as it stands in their Quarterly book will tell after ages that Sam. Cater was fined 20 l. and distrained * See their Quarterly Book at Hadenham in the Isle of Ely c. and that for Preaching too And this will look great and exalt his Name and crown his Memory tho indeed he did not suffer one Shilling however there it stands as an honourable and valiant Suffering unless it be lately cancelled and blotted out as it ought to be The Passage which I having a providential opportunity took out of their Quarterly book stands thus Samuel Cater for being at a Meeting at Phakenham in Norfolk on the 4th day of the 5th Month called July Anno 1670. preaching and publishing the Gospel of Peace One Ann Wats a Woman Informer told the Officers who came with a Warrant and had him before one Christopher Colthorp a Justice who fined him Twenty Pounds which Warrant and Conviction was sent to the Justices in the Isle of Ely namely John Laney Henry
others are as justifiable as the Protestants separation from Rome and upon the same bottom in many things so will their Understandings increase in the Knowledge of our LORD and Saviour Jesus Christ who is GOD over all blessed for evermore Amen The next books I refer to are Dr. Hammonds and Bp. Sandersons c. which W. Penn says were of his mind in his book Good Advice to the Ch. of England Roman Catholick and Protestants c. p. 22 23 24. Where he highly commends them for their Principles when he was their most invetterate Enemy and grand Temporiser as may be seen in the Looking-glass for the Quakers c. in two Columns Yea and in that very Book of his p. 39. Charged Archbp. Cranmer with compelling Edw. VI. to sign a Warrant to burn Poor Joan of Kent a famous Woman for meer Religion which I do not believe but charge it upon him G. W. and the rest of his Adherents as a Lye until they prove it by a Protestant Author ending his Paragraph thus Thus even the Protestants began with Blood for meer Religion and taught the Romanists in succeeding times how to deal with them Thus when he had flatteringly spoken well of the Protestant Principles as Christian-like saying certainly those Gentlemen as Dr. Hammond and Bp. Sanderson c. were of my Mind and yet a few Pages off tells the World that their Principles are so very wicked and their Practices so abominably Antichristian as that they began with Blood and meer Religion too yea and the very Teachers and Instructers of the Papists how to deal with them and how to exercise their bloody Projects Oh shamefully wicked and base Flattery which meets with a just Recompence May it not justly be said He sitteth in the lurking places of the Villages he lyeth in wait secretly as a Lyon in his Den Psal 10. VVell notwithstanding this digression I still refer to the said worthy mens books and to Bp. Brownrigg's and other Divines of the Church of England who have so excellently set forth the Principles of the Church of England That should I put Pen to paper after them upon the subjects they treated on it would be but like lighting of a Candle at Noon-day when the Sun shines bright in its Lustre And whatever may be suggested by G. W. c. I bless the day in which I went into Cripplegate Parish to hear Mr. Smythies I find their Principles to be more Christian than his or his party more charitable more humble more self denying Not having in 6 or 7 years in which I have frequented the Public heard so much railing Language and hard Speeches in all the Sermons against the Quakers and Dissenters as I have heard in one Month nay I may say I think in one Sermon against the public Ministry I Remember G. W. in his Content Apostate and one Blow c. p. 11. says thus viz. Now Isaac Archer thou having thus far appeared an Abettor and Assister of F. B. and he being one of thy Flock and Church we may take it for granted that he hath secret Incouragement from thee to divulge his Books against us Now serious George I perceive you are fallible and need that some body give yoâ— discerning and that you may have somebody to furnish you with discerning and judgment I do tell you that you have taken an absolute Lye for a certain Truth and what a sad thing is this You that pretend None need to give you discerning or judgment Christ hath furnisht you already See Judas and the Jews p. 58. and doth on all Occasions Here you see you are not furnished in this small occasion and for want thereof presumptuously take for granted an arrant Lye for a certain infallible Truth oh that you could measure your self by these Delusions And I would to GOD that your Hearers would take these your erronious principles into their serious Considerations and Berean like examine whether they have any likeness and bear any Relation to the Writings of the Apostles Prophets Martyrs Professors of any Christian Society of Protestants whatever and if like none but contrary to all And that notwithstanding your pretence to Infallability perfect discerning c. yet you are fallible and as subject to err as any nay more subject in that many times as in this instance you upon that principle of Infallibity think you know all things when the truth is you are ignorant For I must tell you in order to let you see your mistake and give you a clear discerning that Mr. Archer did never put me upon writing against you in all his Life-time nor until this time see a Sheet of my Writing against you in Manuscript nor no other Clergy-man and now he hath not added nor yet diminished two lines that I perceive see now whence your discerning is Come G. W. did you write this Book as a Man in your own single Capacity And as for the Position in the same Page which you say is Mr. Archers he denies it as laid down by you and that what he said he is able to make good and that by the concurrent Testimony of the Scriptures and the learned Fathers But until you have answer'd his Query I have desir'd him to have nothing to do with such a contentious person as you are who writ three Books in nine Months time and yet charge your Opposer with your own Crime as if you were such a peaceable Man and yet have been a contentious Scribler these 40 or 50 Years against almost every man like Ishmael of old and that the World may see Mr. Archer's Query and your pretended Answer and how remote and evasive it is I may recite the substance of both viz. Mr. Whitehead I challenge you to shew me a Precedent for Womens distinct Meetings apart from the Men J. A's Query as by you set up since the days of the Apostles Come G. W. this is the knotty Question which Mr. Archer proposed to you in the publick Meeting the 30th of April 1691. G. W. not able to answer Mr. Archer's Query which put you to silence as not able to answer it which you left out of your Narrative as you did much more spoken by him that day as not for your purpose And when I reminded you of this you had the face to deny it under your hand but Mr. Archer resumed the Question and recharged you as well as let you know that he proposed the same in the Meeting c. And it stands over your head unanswer'd only thus much you tell him in page 8. of your last Book stiled The Contentious Apostate recharged c. That in the City of Blois there was in the time of Martyrdom nine Women met together with their Daughters and prayed with and for each other c. which is as remote as if you had told us of Queen Hester and her Maids and the like which no body ever disputed But had they a Clerk Did
your printed Books as in the first Chapter quoting Book and Page c. And with respect to what you have wrote which is false and which I charge upon you and recharge you again as in One Blow c. according to the terms in the first Chapter taken out of Edward Burroughs's Works even the words of your own Propositions then let me have Notice of it a Month and GOD willing I shall readily wait upon your motion And if you will be plain and retract what is false and erroneous and vindicate only what is sound I shall be glad of it but if the contrary I may deal with you accordingly Now if you still shall refuse to come out of your Dens and lurking places and think it your most secure way to save your self by keeping your People in Ignorance then my Advice to you is that you answer my Queries propounded in Battering Rams c. p. 20 21 22 23 24 25. and those referred too in the 9th Query p. 21. and Mr. Archer's Query above recited and as yet unanswered and the Jacobites Query in this Treatise and at the end of them this which followeth viz. Query Whether 't is not possible to write against you who are called QUAKERS and not to write against Truth And lastly Whether it be not possible for a Man to leave and forsake you and write against you but that the Consequence of his so doing renders himself a Self-condemned Apostate which is only a softer word for an Heretick Answer these things fairly and you may hear more from me but if not you may rail forge pervert invert lye and slander I shall rest satisfy'd in that I have thus far discharg'd my Duty to GOD and my Country at this time Milden-Hall April 3. 1692. FRA BVGG THE CONCLVSION SInce I writ the foregoing Treatise I have seen George Whitehead's Book Antichrist in Flesh Vnmasked c. in Answer to a Book Antichrist in Spirit Vnmasked Or Quakerism a Great Delusion c. wherein G. W. seems to hold forth the Principles of the Christian Religion And had I a good ground to believe what he therein sets forth in the Quakers Name to be really so indeed I would stop the Publication of what I have at this time writ against their Errors But until they by some Publick and General Act first Renounce and Condemn under the Hands of some of their principal Leaders and Teachers their manifest Errors laid down in Print and hitherto owned by them a few whereof I have herein related I have no reason to believe that they mean as they say but like deceitful Workers they transform themselves into the likeness of what they really are not that is to say into the likeness of the Ministers of Christ and true Professors of the ancient Faith and thereby deceive the simple with their feigned words and jugling tricks who like our Enemies at Sea either to defend themselves from our stroke or to draw us into their snare will put up the English Flag So these now make a shew of their owning the Scriptures to be Holy which formerly they frequently call'd CARNAL LETTER (a) West Pet. Answ p. 13 23. News out of the North p. 14 35 39. and Truth 's Defence p. 28 56 60. EARTHLY LETTER (b) Idem p. 14. the HVSK (c) Idem p. 53. and Way to the Kingdom p. 8. DVST (d) Discovery of Antichrist p. 9. and DEATH (e) Idem p. 9. and G. Whitehead's Ishmael p. 10. but now tell us they are Holy What! Is that which is Carnal and Earthly Holy Is the Husk Dust and Death Holy This is Jugling with a Witness but blessed be GOD these Jugles and these Juglers are discover'd daily even so Amen They own the Humanity of Christ his Death Suffering Resurrection and Ascension and hoping for Salvation through the Imputation of Christ's Righteousness and meritorious Death and Passion * See their Paper stiled The Christianity of the People commonly called Quakers c. But when I look into their former printed Books and especially their Epistles which they frequently sent to their Friends to be read in their Church Assemblies there is not a word of any such Confession so that what G. W. hath now writ is but like the French Men when they put up the English Flag merely a Trick and Sham and ought not to be taken notice of any otherwise than as such And therefore to make this evidently appear I may first recite part of George Whitehead's Book aforesaid and secondly two or three Passages out of one of their Epistles wrote by two of the most eminent amongst them when living namely Edward Burroughs whose Works they Reprinted in Folio of whom Josiah Coal in his Testimony for him hath this passage viz. That he Edward Burroughs was a Man endued with the ALMIGHTY Power of GOD which lived and reigned in him c. Yea and that He was a Man in whom the FVLNESS dwelt of Grace and Vertue * See the Testimony of his Life c. put forth 1662. by G. Fox G. Whitehead and Josiah Coal c. p. 24. c. The other was Francis Howgil whose Works they also Reprinted in Folio of whom great things are also spoken in the Testimonies writ in favor of him which by the Consent and Approbation of their Church are prefixed to his Works These two Sons of Thunder and Consolation as the Titles of their Books do bespeak them wrote from Ireland to the Camp of the Lord in England called Quakers which they thus Intituled viz. THIS IS TO GO ONLY AMONGST FRIENDS By which the Reader will easily perceive that what G. W. hath lately wrote by way of Confession and in the Quakers Name is only to amuse his Reader and delude the World For in the whole Epistle containing 23 pages in Quarto there is not a word which sets forth the Scripture to be profitable for Doctrine not a word by way of Confession of Sins to GOD or asking Pardon for Christ's sake not a word about their owning or valuing the Incarnation of our blessed Saviour his Sufferings Death Resurrection or Ascension not a word of their hopes of being saved through the Imputation of Christ's Righteousness and Merits as G. W. would now insinuate which sufficiently shews that they are of a different Faith to what the Holy Apostles and blessed Martyrs were of And Thirdly I shall make some Observations or Animadversions upon the said Epistles in order to shew the Fallacy of the seeming serious Confession of G. Whitehead and how Janus-like they look two ways viz. when they write to their Friends certain Epistles to be read in their Church Assemblies to inculcate their Principles and wild Notions into their unsteady Heads and unstable Souls and another thing when they write to be seen of Men and to be viewed by the true Professors of Christianity And now to the first viz. A Recital of part of G. W's words in his
W. R 's Scourge for G. Whitehead c. p. 12. notwithstanding they have both challenged us thereto Thus Reader have I in brief ripped up the Craft of this G. W. and yet there is so much still to be said concerning his Cruelty his Subtilty his Baseness his Unconscionable Dealing that were I to follow him into every By-hole and Corner it would require a great deal more time pains and expence than I am willing to bestow upon him however I hope I have said enough to shew that its no Apostacy to forsake the Quakers CHAP. VIII Shews that the Forsaking the Quakers is no Apostacy from the Articles of the Christian Faith I Am now come to consider two particular passages in G. W's Book The Contentious Apostate and his Blow c. p. 3. viz. Fra. Bugg and his Company being got to the Meeting before G. W. AND INTO THE Gallery WHERE our Ministring Friends used to be c. 2. F. Bugg premising his property as Feoffee in Trust for the Meeting-house c. These two passages with many other being false renders his Narrative a false and partial Narration And if in their former Narratives as their Tryals at Assizes and Sessions they have dealt so falsly it is no marvel that the Magistrates were brought into such Contempt as unjust Judges illegal Proceedings arbitrary and the like for there is a 100 ready to testifie that there was not with me in the Gallery one man of my Company when G. Whitehead came into the Meeting and yet to render me turbulent sets forth to the world that I and my Company were in the Gallery when he came into the Meeting-house which is as false as false can be Yea so ashamed their own People were of that downright lye that they blotted it out of the Books they dispersed hereaway but that it might go in other places for an Infallible Truth they did not so much as put it in the Errata I do believe that he hath left out in p. 5 6 7. not only words but half lines and whole passages to make it look like something and when all is done none but a few of his own Proselites and infatuated Disciples will give credit to it nay some of them have in my hearing declared themselves so out of love with it as that they will not read it so false and scandalous are most of his books that they begin to be burdensome Secondly Whereas he says as above observed That I premised my property as a Feoffee that is altogether false too Upon these and several other notorious Lyes asserted and many material passages spoken by my self Mr. Archer and others being left out I wrote to G. Whitehead reminding him of his partial Narrative Forgeries Lyes and apparent Pervertions and wilful Omissions and in his answer touching the word Feoffee he thus writes viz. If thou didst not openly mention the word Feoffee I and others are mistaken which yet I am not convinced of for I was then something concerned that thou shouldst be so much interested in the Meeting-house But I am glad thou sayst now thou art no Feoffee wherein then stands thy property legally as Owner of the Meeting-house If so our Friends are much beholden to thee if not is it not as one intrust for them and the use intended Or is it upon thy free and charitable Contributions to the House If THAT was the intention IT will ADMIT of other CONSEQUENCES than a claim to such a property in the Meeting-house Now being willing to clear all passages of any weight and considering that this may come out in his next I shall speak fully to it and grant first That I am no Feoffee secondly I am not owner of the Meeting-house nor thirdly As one in trust for them and the use intended But fourthly As a free Contributer to the house I own my self to have a property Well G. W. but this thou sayst will admit of other Consequences than a claim c. Yes George I was not unsensible of it And that though Mr. Pennyman and others have had properties by being Contributers to the purchasing building and repaiting of Meeting-houses yet when they have opposed your errors then you have denied them the use they formerly had And therefore I knowing your Injustice in this point notwithstanding your seeming Innocency I took care in time to prevent the other CONSEQVENCES you mention viz. to be turned out of all right priviledge and advantage tho I was at the fourth part of the charge of the House and Burying-ground for I having the Original Deeds in my hands the Feoffees upon a time desired me to deliver up the said Deeds to them but I answered No I have a property in the house and until you secure that to me and my Heirs I will deliver no Deeds So then it rested a while and soon after I had a Letter from their Lawyer an Abstract whereof followeth Mr Bugg Here hath been with me one Sam. Waldingfeild * * This S. W. is one of their Preachers a London Quaker talking about your withholding the evidences of the Meeting-house I promised him to write to you about it and do earnestly perswade and advise you to deliver the the deeds for you cannot jmstify the detaining them And if the King * * K. James II. should be petitioned about it Mr. Penn hath such an Interest as may occasion you to be called to the Council-Table Notwithstanding the threat of Mr. Penn's Interest at Court I returned answer that I was very willing to appear at the Councel-table for unless they would some way secure to me my property I would not deliver the Deeds how great soever their interest was at the Councel-table unless by Law forced c. Well soon after the Feoffees were at me again for the DEEDS I still told them that unless they would take some care to secure my interest in the house I would not deliver the Deeds unless by Law forced So then they asked me what how and after what manner would I require security so then I did propose an even Method and equal Terms as I thought viz. Either repay me my twenty pounds again which I had in it or give me an Instrument under your hands that I shall have possess and enjoy the same benefit I formerly had Now said I to them take your choice for unless you perform one of these two things I will never deliver up the Deeds unless by Law forced I am not afraid to appear at the Council-Table * Pray G. VVhitehead S. VValdingfield let us know the reason why VV. P. will not appear himself now neither will I fear you nor trust you in any point where Holy Church is concerned remembring how you like the Papists will keep no Faith with such as you account Heretics or Self-condemned Apostates †For I remember the Agreement between S. Cater and G. S. and I which was so firmly done and recorded