The first, against the Quakers late Doctrin, viz.

In the beginning they taught that all Men were Inlightned according to John 1. 9. And that this Light wherewith Christ had Enlightned them, was sufficient, if obeyed, to lead to Salvation without the help of outward Rules, Laws and Directories of Mens Prescribing; but now they teach the contrary (saith he) and wherein contrary? They have De­clared such out of Vnity who discountenance Womens Meetings, &c. Wherein we have but his own say so, or proofless Affirmation [Page 19] that this is a contrary Teaching to the former. In the beginning we Taught that all Men are Enlightned by Christ, and so do we still; and that this Light of Christ is sufficient to lead unto Sal­vation, if obeyed without outward Rules, Laws, &c. of Men's ­prescribing or making, or without Human Prescriptions; and so we say still, this Light is sufficient; and yet by this Light re­prove dark and envious Opposers of Women's Godly Meetings (ga­thered in the Name and Light of Christ Jesus by his Power) which have been among us many years, before F. B. left us, even in such times, wherein he has granted us to be in our Anci­ent Splendor, a Glorious Church, &c. yet now in contradiction to himself, is both an Opposer of our Women's Meetings, and an Adversary to our Christian Discipline and good Order; else why does he oppose the Doctrin of the Light within thereunto? And that such Opposers are both Disobedient unto (and out of) the Light and Unity of Christ's Church, and consequently in Dark­ness, is as certain, as he that saith he is in the Light, and hates his Brother, is in Darkness, as F. B. is, in his dark Opposition with­out Proof or Reason; he might as well have argued thus, viz. That if the Light of Christ within, be sufficient to lead unto Sal­vation, if obeyed without Human Laws; then it is a contrary Doctrin, to testifie against the Spirit of Envy, Division and Darkness; but the Light of Christ is sufficient, Ergo. Let him bring a better Argument upon his own Article and Opposition if he can, and his Fallacy will easily appear as it doth.

His Second Article, Charging us with Popish and Antichristian Practice,

Is both False and Slanderous; In his falsly accusing us with Im­posing on each others Consciences, for the strict Observation of Wo­men's Meetings, as contrary to what in the Beginning we Taught against Imposition upon another Man's Conscience, &c. Nor hath he proved any Imposition upon our Friends Consciences in this Case, either to observe, or act without or contrary to Inward Conviction or Perswasion by the Light of Christ within: There­fore his Charge without Proof, is a blind Imposition. But saith he, They are for Nonconformity Record out of the Vnity, &c. He should have said rather, that some for Opposition and Gainsaying of good Order and Discipline (as that of twice Publication of Marriages before Solemnized) agreed upon and practised by the [Page 20] Church of Christ among us, have therein (or in that matter) ex­cluded themselves out of Unity (and if some such have been so recorded, that excludes them not so much as their own cross Acti­ons) and this had been true in Fact; for if they had been in en­tire Unity with their Brethren, they would not have made any such Opposition or Breach upon any due or necessary Method, Order or Discipline, agreed upon by them, or in a Christian Soci­ety, which they pretended to be Members of; and such gain no Reputation by such Advocates as F. Bugg. And further the true State of the Case in Opposition to his False and Partial, is this: In the Beginning we declared against Human Impositions on Men's Consciences, and against Persecution thereupon also, and so we do still; and yet it is no Contradiction, to be for the strict Observation of Faithful Women's Meetings, sometimes distinct from the Men; where they are perswaded by the Light of Christ so to Meet, being gathered by the Power and in the Name of Jesus Christ, (which cannot be an Effect of my Imposition contrary to good Conscience) and for those good Ends and Services propper to them, which F. B.'s new Minister could not deny, when those good Ends were Demonstrated.

His Third Article against their Deportment and Carriage, Runs thus.

‘In the Beginning G. W. and many others came through the County in plain Habit walking on Foot, Content with mean Accommodation, apt to Teach, not given to Filthy Lu­cre, often Visiting the Sick, the Poor as well as the Rich, Working often on their Trades, that they might not be Char­geable;’ But now they are grown Great and High, and instead of a plain Gray Cloth Coat and short Hair, they are now Cloathed with the finest of the Fleece, the best of Hair Camlets, well-set Periwigs; instead of going on Foot, they generally have the best Horses they can get; yea, some of them have their Coaches, Callashes, Foot-boys and Ser­vants to attend them, and instead of Cold Water, the best of Spirits.

Observe what Commendation he still gives of us as in the Be­ginning, but now what a Story he hath told, to prove us declined in our Conversation; but still short of proving us Apostate and New Rome, &c. As to our Deportment and Carriage, we have plain Habit still, and are content with mean Accommodation; and [Page 21] some of us can and do Drink Water, as we have occasion: We have learned both to Abound and to Want, Phil. 4. 12. But for the best of Spirits instead of Cold Water, it is a false Insinuation, as well as Non-sense; Who can drink the best of Spirits instead of Water? And we covet no Man's Meat, nor Drink, nor Gold, nor Silver, nor Apparel, but Preach the Gospel freely as ever; yet are ne­cessitated to Ride on Horse-back sometimes, because not so able to Walk on Foot, as in the Beginning: And some have better Cloaths than at first, for some had their Cloaths torn among Bryers and Thorns, by the Woolfish Persecutors and Followers of Persecuting Priests; others their Cloaths much Worn, by lying in Prisons upon Straw, Boards, Floors, &c. for their Christian Testimony; and they could not always wear their old Cloaths, they must sometimes have new ones; these are no Proofs of their Desertion or Apostacy. And for Periwigs well set or ill set, we do very little affect or care for them, we like no extravagant or unnecessary ones, though probably some who have lost their own Hair, either by hard Imprisonment or Sickness, or by outward Weak­ness, Infirmity or Age, may have necessity to wear some short Wigs, to keep their Ears from Deafness, and Heads and Necks from Cold, who otherwise had rather be without them. Now if F. B. or any other should judge such as guilty of Pride or 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, [Page 22] 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 since that work is become far more than in the beginning they may allow poor Men something to live upon, who spend their time in Record­ing matters for them. We hope there's no hurt nor Apostacy in that. but freely a free People, and in Love to serve one another, G. F's Order, Printed, 1650. ( We think this is not true, we know no such Order Printed that Year, if at all;) And also that it was a breach of 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 [Page 23] 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 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 [Page 25] 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 'tis 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.

[Page 26] 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 [Page 27] in our late Answer to his B. Rams, he doth but reiterate the same thing over and over against us; and then to colour over his envious and injurious Insinuations against us, touching the Government, he tells us thus, viz. But I will not insist too much upon this point, lest you say I expose you, and would set the King against you, which is not my desire, as well as below the dignity of his Person and Station.

Thus when he hath endeavoured to expose us to all the Re­proach and Infamy he can, and to render us Disaffected and Obnoxious to the Government, he can thus Hypocritically pre­tend, 'tis not his desire to set the King against us. O false hearted Man! What better Tendency is thy envious work of! 'Tis well 'tis below the Dignity of the King's Person and Place, to be influenced by the Malice of such Apostates as 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 'tis 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 acceptably, unless we tell God the Name of those we pray for? Surely we need not a False Hearted Apostate to dictate our Prayers to us. Thy [Page 28] Hypocrisy and self-Contradiction also appears, in one while seeming to be against Personal Reflections and calling Names, &c. And another while calling the People called Quakers, Paint­ed Harlot, New Rome, Rome's Sister, &c. which to excuse, among other false Allegations and Defamations, thou givest this for one Reason, viz. By their valuing their own Traditions above the Scrip­tures, p. 12. which is a notorious Lye, and utterly denyed by us as the rest of thy Lyes and filthy abuses are, with thy Lying conceited Rimes against us, being not worth Reciting.

I leave thee and thy Works of Darkness and Envy, to the Righte­ous Judgments of the Heart-searching God; and thy Judgment lingereth not, and thou shalt be Rewarded according to thy Evil Deeds; it is high time for thee to seek Repentance, be­fore thou be cut off, for thy Day hasteneth; if thou wilt not be Humbled nor Repent, Remember thou hast been, and art Admonished and Warned: And with what Face or Conscience canst thou finally appeal to God, as knowing thou hast no Maliti­ous intent, nor nothing of Revenge; or to pretend to be, or Write without Prejudice or Malice? And art not thou Joyned to such as say Prophecying and immediate Revelation are Ceased? How then comest thou to take upon thee to Prophecy, That our Mountain shall be laid wast, and that we shall become like a wast howling Wilderness, Dead, Dry and Barren? Which is thy own Condition, thou art Dead, Dry and Barren, and yet presum­est to be a Judge or a Prophet, against others more Righteous than thy self; our Mountain is the Mountain of the Lord, it is Mount Sion, that shall never be removed, nor laid wast, and it is Exalted above the Top of Esau's Mountain, and in vain dost thou strive against the Lord's Mountain; thou art not only Fighting and Striving against Man or Men, but against the Lord, his Truth and Power, which is and will be too strong for thee; thy great Iniquities are before him, and thy Secret Sins are set in his sight, even in the Light of his Countenance, and both thy Secret and Open Wickedness is seen and Judged by the Lord; look at home, examin and consider thy own corrupt, perverse and crooked Ways, and seek Repentance, if a place [Page 29] may yet be found for thee, which I sincerely wish, if it may yet stand with the good Pleasure of All-mighty God to Grant it: And consider if thou hast not cause to fear thy day hasten­ing.