THE Contentious Apostate RE-CHARGED. Also an Answer to the Vicar of Milden-Hall's Challenge.

‘Out of thy own Mouth will I judge thee, Luke 19.22.

WHereas Francis Bugg, both before and since his Conformity to the Church of England, has busied himself greatly in scribling and writing divers scurrillous and scandalous, railing and malicious Books and Pamphlets against the Ministers and People called Quakers, who having hitherto justly defended them­selves against his Invectives; It is therefore now thought fit to Re-charge him with his own wicked, disingenuous and perverse dealing.

Charge I. That he the said F. B. evidently appears to be a Backslider and an Apostate from the Truth professed by him for many years among the said People, and since by him con­fessed unto; Consequently that he is a Self-condemned person.

This Charge is evident by his own Confession; To the Principle, Foundation, Doctrine, Ministry, Faith, Love, Unity, Spiritual Testimony of the said People, as in the Beginning, as being that Church whereof Christ Jesus was the Head and Law-giver, &c. 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 F. B's Ample and Solemn Confession, in the second part of his Book, Entit. De Christiana Libertate, chap. 1. pag. 24, 25, 26, 27, &c. printed in the year 1682. before his conformity. Which said solemn Confession in be­half of the said People called Quakers, is largely seconded and confirm­ed by the said F. B. himself, even in his Pamphlet, stiled, The Quakers [Page 2]detected, printed in the year 1686. about two years after his Conform­ing, or Going to the Publick, as he calls it, p. 6. wherein also he largely confesseth, To the Truth of the said People's Principle, (as in the be­ginning) Doctrine, Ministry, Dispensation, Christian Love and Society for many years, and that God blessed their Meetings with the comfortable En­joyment of his Presence, as may be seen more at large in his whole third Page of his said Pamphlet, Quaker's Detected.

Now observe, That contrary to the Testimony, Doctrine and Mi­nistry of the People, called Quakers, (which from the beginning was for Dissenting) and to F. B's. own Confession thereunto, he is turned to the Priests and Church of England, and so conformed, and conse­quently is a Self-condemned person, and therein acts and sins against his own Conviction and Confession; who also, though he calls Con­formity The Monstrous Womb, de Chr. lib. p. 81. and confesseth That Conformity is a Monster, conceived by the Great Whore Mystery-Ba­bylon, p. 83. Yet in Self-contradiction he himself is since Conformed, and consequently joyned to a Monster; if Conformity be it. But he, and his Author, might have better distinguished Conformity, than ren­der it all monstrous without exception. He has not only disdainfully writ against Conformity, Outward Prescriptions, Forms, Orders, Decrees of Men, Canons, Rules, Laws, Outward Directories, Impositions, &c. (i. e. in Church-Government and Discipline) in his several Books, as in his Q. Detect. B. Rams, One Blow, &c. but has charged us with Apostacy therein; and turned from us on that pretence; yet in contradiction to himself is conformed to a Church and Ministry which have all these (i. e. Outward Prescription, Forms, Orders, Decrees of Men, Canons, Rules, &c.) in their Church-Government and Discipline, whilst he can prove No unjust or unwarrantable Canons, Rules, Laws or Me­thods in our Church, either in Government or Discipline.

Charge II. That F. B. is a false Accuser of the blessed Martyrs in charging that to be their Doctrine, which is none of theirs, but a gross Perversion, Forgery and Abuse of his own, both against them and us called Quakers.

The Instance I return him for proof is this; In the second part of his said Book, de Chr. Lib. p. 123. l. 6, 7, 8. viz. These, with all outward Works, be things indifferent, and may be used, and also left. These F. Bugg has cited for Dr. Rob. Barnes his very words, who was a Martyr in K. Henry the Eighth's time; and because I was conscientiously dissatis­fied with these words, as cited by F. B. so generally rendring All out­ward Works so indifferent, &c. as having a tendency to Practical Ran­ [...] [...] being so construed in my▪ Book Judgment Fix­ed, [Page 3]p. 259, 260. Hereupon F.B. exhibits several high Charges against me, both notoriously false and reproachful; As, 1. That G. W. calls the Do­ctrine of Dr. Rob. Barnes (who suffered Martyrdom for the Cause of Christ) corrupt Doctrine tending to practical Ranterism. 2. Insinuating by way of Question, That 'tis a sign that G. W. is popishly affected. 3. That herein he appears like his Brother deceased, viz. bloody Bonner. 4. That they resemble each other as if they were Twins, B. Rams, p. 21. Q. 5. And in the Margent, affirms them to be the words of Dr. Barnes (viz. as cited by F. B. and opposed by G. W.) bidding the Reader see the 298. page in Dr. Barnes his Book, Entituled, Mens Constitutions not ground­ed upon Scripture, bind not Conscience, &c. Verbatim.

Which Book of Dr. Barnes I have since seen, and over and over view­ed the page and place pretended to be quoted by F. B. and find he hath shamefully wronged Dr. Barnes, and grosly and falsly defamed me, as I'll shew presently: Only hear his further Charge against me on the same Subject, viz. That he (i. e. G. W.) is a false Accuser of the blessed Martyrs, charging their Doctrine to be corrupt, tending to practical Rante­rism, and thereby siding with the Papists against the Protestants. One Blow more, p. 2.

What a sad and fearful Charge is this! 'Tis the Lowdest, the Grim­mest, and Fiercest in all the Parcels of his slanderous and black De­famations. If I were not assured in my own Conscience of my own Innocency and Clearness, from these Infamies and Scandals, and of God's special Providence and Protection; I might fear or suspect, that thereby the rude Multitude might be insensed against me to fall upon me, as an Enemy to the blessed Martyrs and Protestants, and Confede­rate with the Papists against them. But the notorious Falshood (as well as deadly Malice) of both, and my Innocency will appear upon a just and strict Enquiry. 1. If I did not accuse the blessed Martyrs. 2. Nor so charge their Doctrine, nor the Doctrine of any of them that's against Popery; as I am sure I did not, nor ever intended it, but only the corrupt Doctrine, Forgery and Perversion of Fra. Bugg, (as I believed it was, and so it proves) Then I am clear from his a­busive Charge, and consequently it is false, malicious, wicked and grosly scandellous. But I am innocent and clear in this matter, &c. Come F. B. to the Original Occasion; Art thou sure thou hast not mis-represented or mis-cited the said Martyr Robert Barnes in the words before? Shall I take it as Thy Answer, That they are his words Ver­batim, as thou hast Cited them, as before, thus, viz. That These with all outward Works, be things indifferent, and may be used, and also left? I am sure, as thus cited in General rendring, All outward Works so in­different, as that they may be used, and also left; without any distin­guishing Word or Particle after the word All or Works, they are [Page 4]not coherent either with the Title or precedent Passages of the said Martyr in his Book, and place aforesaid, wherein he prefers the Holy Scripture, the Law of God, his Word, his Precepts and Judgments (as binding, to be kept and walked in) before men's Constitutions and Tradi­tions, either not Grounded thereupon, or Contrary thereunto (therefore not binding). Whence it clearly follows, and that according to the said Martyr's sence, That All such outward Works, as God's Word and Law requires, or forbids, be not things Indifferent that may be used, and also left. But the said Martyr Robert Barnes, treating of such things as are Indifferent in their own Nature, gives these Instan­ces for distinction, viz. ‘As to eat Flesh or Fish, this or that Day is indifferent and free; Note, That all these Lines beginning at the words [Also to go] and ending with the words [Beard or not] are left out in F.B.'s. Citation, and also that material distin­guishing word [Such] be­fore [Outward Works] in the Sentence in Con­troversy, which also is not noted in his Book with Comma's at the Line's ends as other parts of his Citation is. If it be said F. B's leaving out the Particle [Such] is but a small Omission. 'Tis such an Omission as greatly corrupts and al­ters the sence of the whole Sentence. So [Some] and [All,] [is] and [Not,] are but small Par­ticles, yet vastly differ, and relative to contrary matters, as put in conjunction with them. Nor can be excause his perversion in leaving out [Such] as an Omission or Mistake in himself, or the Printer, because he has since grounded a severe Charge against me (upon his false Citation) both in Print, Words and Writing, and 'tis not noted in his Errata as the Printer's Fault. Also to go in this Rayment of this Colour, or that Colour; To shave our Heads, or not; a Priest to wear a long Gown, or a short; a Grey Fry­ar to wear a Grey Coat, or a Russet; a White Fryar to wear a White, or a Black; a Priest to Marry, or not to Marry; an Hermit to have a Beard, or not; These with all Such outward Works be things indifferent, and may be used, and also left.

Thus far I have truly cited the said Martyr, Dr. R. Barnes, verbatim, in the very Book and page of his before-mentioned, in that part, Entit. Men's Constitutions, &c. f. 298. quoted by F. Bugg, but unjustly and falsly cited by him in his leaving out the very word [Such] before [outward works] which F. B's so leaving Such out, quite corrupts the matter, alters and varies from the sense of Dr. Barnes his words, as coherently and rationally writ by him expresly relative to those his fore-going words about Works meerly indifferent, and not binding one way or a­nother, which he treated of in apposition to Popery and Superstition thereof.

Now Ingenuous Reader, pray please to observe from the Premises, That I, G.W. (the person unjustly charged and maliciously reproached by F. B.) 1. have not accused (much less falsly accused) the blessed Martyrs. 2. That I have not charged their Doctrine to be corrupt. 3. Much less tending to Practical Ranterism. 4. That I have not si­ded with the Papists, nor do I side with them against the Protestants. [Page 5]5. Neither have I at any time called the Doctrine of the said Martyr corrupt Doctrine, or tending to any Ranterism; but F. B's corrupt Doctrine and gross Perversion in his foul abuse of the said Martyr's words. 6. Neither am I popishly affected, my Conscience bears me Record in the sight of God. 7. Nor ever was bloody Bonner my Bro­ther. 8. Nor is there any Similitude or Resemblance between us. As F. B. has charged and insinuated these gross things (being taken in the Affirmative) against me, they amount to so many gross Lyes, Defama­tions and Slanders, most unjustly to criminate and render me odious.

Charge III. That the said F. B. is neither Conscientious, Re­ligious, nor Ingenuous in Writing and Divulging Books and Pamphlets against the Quakers (so called) For that he makes no Conscience of writing scurrillous malicious Lyes, notorious odious Forgeries and Slanders, to Reproach, Vili­fie, Criminate and Defame others, namely Vs, whom he Envies most.

For particular Instances to Evince this Charge, (his malicious Lyes and Slanders being very numerous) I shall give a Catalogue of some of them truly Collected out of his own Pamphlets and Words (writ since his Conformity) as followeth.

In his Battering Ramms against New Rome, He saith, viz.

1. Their Zeal for their unwritten Traditions above the Scriptures, Intro­duction p. 1.

2. The National (i. e. Preachers) taking Tythes and other Dues as a set­led Maintenance, &c.—is not so burthensome, as you are to many of your hearers, p. 11. three last lines.

3. All this while value your selves upon your free preaching, &c.—You know 'tis common for all these Church Officers among you to take money.—Some Fifty pounds per Annum, p. 12. l. 5, 6, 7, 10.

4. And George Fox himself—had no less than Twelve or Thir­teen hundred pounds, p. 12. l. 15, 16, 17.

5. Your way is, when your Cash grows low, to Issue out a General Epi­stle for—your own service—for money—'tis a great Encourage­ment to your Preachers and Parasites, p. 12. l. 27, 28, 29, 30, 31, 32.

6. When this Collection is made—G. F. and a few of his party dispose of it as they see meet, and no doubt but much, if not most of it is given to such as are for carrying on your designs, but No account returned to the do­nors of this money, p. 12. l. 35, 36, 37, 38.

[Page 6] 7. Your Grand Hypocrisie stands chiefly in this, That you take Mony, Gifts and Rewards for Preaching, Teaching, &c. and at the same time pretend to do all these freely, &c. p. 12. last four lines.

8. Thomas Ellwood makes an Apollogy for his Brethrens taking money for preaching, p. 13. l. 6. I have to mention Thomas Ellwood's Apology for his Brethren-Hirelings taking money for preaching, by which we may know what Herd he belongs to, p. 13. l. 37, 38, 39. This conceited Scribe and proud Pharisee, Thomas Ellwood, to rescue the decaying Reputation of G.F. and G. W.—in Verse makes an Apology for his Brethren's taking money for preaching, p. 14. l. 1, 2, 3, 4.

9. I mean Guilty, in that they always pretend to preach, teach, write, suf­fer, &c.—freely, but yet contrary to All these their pretensions, have All along taken money for the same, p. 14. l. 7, 8, 9. [This gross Lye a­gainst Us, F. B. hath contradicted himself, to his own Condemnation, in his One Blow more, p. 5. Artic. 3. where he confesseth] That in the beginning G. Whitehead and many others came thorow the Country 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.

10. 'Tis you, who pretend to take no money for preaching, that take it privately, yea even so privately, that the very Donors do not know that you take money for preaching. Thus Iesuite-like—have you blinded your people, p. 14. (d) Margent.

11. —You supply them with money to proceed, but it is to whom and when G.F. G. W. &c. think it fit and expedient, p. 14. Mar­gent (e).

12. Your decrying All Learning, p. 15. Ninth Instance.

13. As George Whitehead did (i. e. Rail) of the Doctrine of Dr. Ro­bert Barnes, who called It corrupt Doctrine, tending to Ranterism, p 23. 1. 8, 9. Margent.

Here follows some of F. B's defaming and abusive Treatment, Railery, unjust Comparisons and Characters, cast upon Us in his said Pamphlet, B. Rams, viz.

14. New Rome. Grand Hypocrisie, Title page.—Such Legerdemain as few Conjurers have the face to venture upon, p. 4. Ye gross Dissemblers—Your Doctrine of Non-assistance, p. 5. Perfideous and Treacher­ous, p. 9. The Teachers and Leaders of the Quakers resembling their Elder Brethren the Papists, p. 10. O gross Dissemblers, yea Imposters, such a Generation of Self-conceited Pharisees, as no Age ever before this Produced.—Arrant Cheats indeed—Deceitful and Treacherous, Your Tyran­ny, p. 14. As great a Juggle, Trick and Sham as ever was used by Ma­homet, [Page 7]or among the Papists—Holy Cheat, p. 23. Popery. New Rome. Cunning and Crafty. New Church Government. Imposing. Errors, Inno­vations and Grand Hypocrisies as ever, p. 28.

Here follow some of his notorious Lyes in his One Blow more.

1. One Sober woman, whom they commonly thrust out, and sometimes keeps her prisoner, p. 2.

2. That he (G. W.) was ashamed of his partner S.C. p. 2.

3. He refused to own, either in part, or the whole (i. e. the Book Judg­ment Fixed) p. 2.

4. Our new sort of Popery, p. 3. l. 11.

5. That W. G. was Timerous and Cowardly, p. 3. l. 17.

6. They write what they are ashamed to own—these Deluders, &c. p. 3. l. 27, 28.

7. Now they teach contrary (i. e. to what in the beginning they taught) p. 4. Artic. 1.

8. But now they can take 50 l. per Annum—I say—their Ministers take money for preaching, p. 6. Art. 4.

9. Or he (G. W.) would never Excuse or Justifie such manifest Idola­try and Blasphemy (implying he doth) p. 7. l. 40.

10. Your cunning Evasions, Quibbles and Jesuitical Reserves—Dens and Lurking places, where you lye skulking to deceive the simple, p. 8. l. 1, 4, 5.

11. Their Answer to Battering Rams. G. W. will not own it, p. 10. l. 17, 19.

12. That S. Fisher said, viz. 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, &c. p. 10. Margent.

13. Their valuing their own Unwrit Traditions above the Scriptures, p. 12. l. 39.

These we return back, and lay at F. B's door, as being some of his notorious and malicious Lyes and Forgeries, with utter detestation against them, and that false and treacherous Spirit from whence they came; not doubting but the Righteous Judge of All (to whom we ap­peal against them and it) will plead with him, and rebuke his En­vy against his Truth and Servants, in whose behalf and vindication I have been, and a constrained to appear.




please to take notice, That the chief (or greatest part) of the foregoing foul Defamations, Slanders, &c. now Recharged upon the Author of them, are Detected and Refuted in our Answers to him; The one Entituled, Innocency against Envy. And the other, The Contentious Apostate and his Blow Refelled: And in this brief Ad­dition, wherein he is Recharged. Some may wonder why I do be­stow so much Labour to Answer such a disingenuous scornful Person, that makes no more Conscience of what he writes and publishes to de­fame others, and will not see when he is Answered and Refuted, nor acknowledged his apparent Errors, and reproachful Falshoods, but in­stead thereof still add more, and evade Matters of Argument that pinch him, where he is not able to give a Rational Reply. I confess my Endeavours seem fruitless as to himself; and if it were not that the Truth is concerned, he might Mock on, Rail on, Lye and Forge on against me, and I could easily pass it by with Silence and Pati­ence, till the Lord arise to plead my Cause, as I doubt not but he will do for his Name's sake.

And Reader, observe in the said Contentious Apostate and his Blow Re­felled, page 3. l. 11. to read [And he into the Gallery] the word He being omitted, varies from the Sense intended, though in some it was cor­rected after printed, but in others omitted.

To the Vicar of Milden Hall's Challenge, which F. Bugg boasts of, To shew him a president for womens distinct meetings [...]art from the men. I answer, 1. That there were Deaconesses in the primitive times, he grants. 2. He neither argues nor brings any president to prove it unlawful for such Deaconesses to meet distinct. 3. There were such godly Elder-women and Widows in the Primitive Church, as were given to Prayer and Supplication, and concerned in a Gospel Ministry, as Teachers of good things, to Instruct the younger women, and such Deaconesses Rom. 16.1 Tim. 5. Titus 2 andas did also Minister to the Saints, and took care of (and attended) the Sick and ImpotentH. Clapham's Brief of the Bible's History, f. 171. Printed in 1608., and who in their old Age were (to a considerable number) taken special care by the Church; Therefore 'twas lawful for them, and such sometims to meet together apart from the men, in order to dis­charge such their Christian Duties. 4. And for a President for Women's distinct Meetings, ‘There was a certain Meeting of Women in the City of Blois, who met together to comfort and edifie one another, and to pray one with and for another, to the number of Nine, or thereabouts, with their Daughters, without a Minister (or Priest) to preach to them. And these Religious Women suffered Martyrdom.’ This is a plain President, as may be seen more at large in the third Volt me of Martyrs, f. 891. c. 2. new Impression.

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