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book_n	lord_n	people_n	word_n	3,192	5	4.1497	3	true

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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

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

meet him or any of them face to face and Vindicate my own Innocency against his Malicious Charge But to this F. B. and his Party gave no answer only S. Knowles said they would consider of it And indeed Isaac Archer and he might have been more Ingenuous than to sign such an unjust Certificate as they have done upon F. B's Instigation it will no way redound to their Reputation or Credit Again F. B. proceeds with his Clamours charging us with being Deluders with Abominable Lyes Manifest Forgeries and Gross Perversions one instance whereof he may Recite as he saith out of our Book Innocency against Envy in Answer to his Quakers Detected p. 3. Where he saith We have grosly abused his Intention and by leaving out five words viz. in the beginning they taught have made him speak what is for our turn saying that he confesses to our Doctrin viz. That all men are enlighted by Christ according to John 1. 9. And to the Sufficiency of this Light of Christ to lead to Salvation without the help of Mens outward Prescriptions Forms c. p. 3. That he did plainly confess to our Doctrin herein is true still and our leaving out those five words doth not lessen his Confession nor will his now saying We have grosly abused his Intention be any just excuse but both idle and evasive as if his intention were not to confess that Doctrin or our Ministry which we still hold as in the beginning we taught whereas he hath contrariwise granted that he was still the more confirmed that it was a Dispensation of the Love of God sent as a Visitation to Mankind and being thus perswaded he was resolved to bear the Cross and did utterly dispise the Shame that attended us and our Message c. And that in this manner he saith we went on for many years and Loved one another with Love unfained and doubtless God blessed our Meetings with the comfortable Enjoyment of his Presence and as every man was perswaded by the Lord so he was frequently exhorted to walk See his Quakers Detected p. 3. before cited more at large from all which pray observe how plainly he hath confessed since he was Conformed to the Church of England in the year 1686. both to the Truth of the Quakers Doctrin Ministry Society Blessed Meeting and Immediate Teaching of the Lord which he saith was in the beginning as if now they were Declined however it was since they were a People Religious and Christian Society and he one among them according to his own confession and both these People called Quakers while in such Purity and Blessedness yea and Ancient Splendor also as he saith p 14. of his One Blow c. were all Dissenters from the Church of England and bore Testimony against the Clergy and Priests and Tythes their Covetousness Oppression and Persecution but now F. B. and not the People called Quakers is turned back to the Priests whom he testified against when he owned the said People to be the People of God and both sound in Doctrin and Practice who still persevere in their Testimony But F. B. is Fallen Back-sliden and Apostatized from his Testimony which he bore among the said People therefore he is the Apostate and not we and yet as a self-condemned person even since his Conformity is made to confess to the Truth of our Doctrin Conversation and Sotiety as it was in the beginning and for many years together when he owned us But now he walks quite contrary in his Conformity and Temporizing so that he cannot be Right now if he was ever Right among us But if he saith he is now of another Judgment as his Minister J. Archer would have him instancing Paul's saying He thought he might do many things against the Name of Jesus but was of another Judgment when Converted then this is to condemn F. B's own Testimony to the Truth of our Doctrin and Conversation which he hath given since he turned to the Clergy and Church of England and I could not find that either F. B. or his Minister could clear him of this Dilemma if ever he was in the Truth while he was among the People called Quakers or in Society with them he must be in Error now in his turning back to the Priests and Church of England but if he and his Teacher will conclude that he was always in Error while among the People called Quakers but now Converted and in the Truth This is to Condemn his own Testimony aforesaid Printed in the Year 1686. Quakers Detected p. 3. where since a Member of the Church of England he hath confessed to the Doctrin Ministry Christian-Conversation Love and Society of the People called Quakers and their blessed Meetings in the beginning and for many Years so that take it which way he or his now Minister will he is under a manifest Snare he is self-Condemned and his slight evasion will stand him in no stead viz. That he is far enough from confessing to our present Doctrin and Conversation and saying that though he did set forth what we held in the beginning yet that we teach the contrary now and what though Rome was once a glorious Church endued with sound Doctrin and many other excellent Ornaments yet by Innovatians and Mischievous Impositions she is utterly Deserted And his saying There is great difference between my saying in the beginning that they taught sound Doctrin c. and saying the same now p. 4. These Evasions and Shifts will not cover nor excuse him nor warrant his Temporising and turning to the Priests and Church of England contrary to that Doctrin and Testimony which he saith we Taught in the beginning but still he appears a self-condemned Person guilty of deep Hypocrisy therein acting contrary to manifest conviction in his own Conscience for wherein he falsly suggests we now Teach and Act contrary to what we did in the beginning he should rather have endeavoured to find out some other People whose Doctrin and Conversations are both sound and agreeable as he confesseth the Quakers were in the beginning or to consist better with himself he should see if he could find out some other glorious Church endued with sound Doctrin and excellent Ornaments but then it must be without either Canons Rules or Discipline that is neither the People called Quakers nor the Church of England which he Testified against when he was in Society with the Quakers in their Ancient Splendour according to his own confession otherwise he is still in the Mire and yet to seek being in Egypt sold thither As he saith Quakers Detected p. 8. and therefore no real Convert of the Church of England while he would make the People believe that he is for the Quakers in their Doctrin and Practice when most Glorious and Splendid and yet continues a pretended Member of the Church of England contrary to both But dare F. B. in Conscience now say that he is more Just more Pure

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