The defence of the people called Quakers: being a reply, to a book lately published by certain priests of the county of Norfolk, under the pretended title of The Quakers challenge. And containing, some brief and modest animadversions upon the book it self. Several certificates, which detect the errors in those of West-Dereham, and clear the people called Quakers of the said challenge. The letters that passed between them and the priests.

THE DEFENCE Of the PEOPLE called QƲAKERS: BEING A REPLY, To a Book lately Publiſhed by certain Prieſts of the County of Norfolk, under the pretended Title of The Quakers Challenge.

And Containing, Some Brief and Modeſt Animadverſions upon the Book it ſelf.

Several Certificates, which Detect the Errors in thoſe of Weſt-Dereham, and Clear the People called Quakers of the ſaid Challenge.

The Letters that paſſed between Them and the Prieſts.

Mark 14. 10, 11.

And Judas Iſcariot, one of the Twelve, went unto the Chief Prieſts to betray him unto them.

When they heard it, they were glad, and promiſed to give him Money. And he ſought how he might conveniently betray him.

London, Printed and Sold by T. Sowle, in White-Hart-Court in Gracious-ſtreet, and at the Bible in Leaden-Hall-ſtreet, 1699.

THE PREFACE. Friendly Reader,

'TIs not the deſign of theſe Introductory Lines, to endeavour the Pre-poſſeſſing of thy Mind with more favourable Sentiments concerning Ʋs, and our Cauſe, than what Truth and Juſtice may and do require: But to lay before thee plain Matter of Fact, by way of Preface, to our following Defence; to the End thou may'ſt ſee what ſteps our Adverſaries have taken to draw us into this Controverſie, what Provocations they have given us thus to appear, and the neceſſity of making this our Reply and Vindication Publick.

For tho' we are Repreſented by the Prieſts, as the Stirrers up of Strife and Contention, and the Beginners of this Controverſie; yet, by the following Account, we hope the contrary will appear, and that they themſelves were the Authors thereof, aſſiſted by F. Bugg; they having Challenged us in General Terms, and Charged us with Blaſphemy againſt God, againſt Chriſt, and againſt the Holy Scriptures, &c. which we are not guilty of; and appoined us Time and Place, viz. on the 8th of December, 1698. in Weſt-Dereham Church (ſo called) Then and There to hear the ſaid Charge proved againſt us; and ſeveral Letters paſſed between Them and Ʋs relating thereunto; wherein we Demanded a Copy of their Charge; namely, the Authors Names, Titles of the Books, and Pages, which we thought Juſt and Reaſonable for them to give us, becauſe they pretended to Charge us out of our Friends Books, that if the Authors were Living they might Explain for themſelves; or if Dead, we might have time to make due Preparation for our ſelves.

And their Ʋnfairneſs was ſuch, that we could not prevail with them, but that they were reſolved to proceed, whether we would meet them or no, upon their own Terms; that is, without giving us the Particulars of their Charge: We judged it needful to make our Appearance at the Time and Place by them appointed, not to Comply with their Challenge, upon the Meaſures which they had fixed; but to inſiſt upon our former Demand, in the face of all the People then and there Aſſembled; and in Caſe of Refuſal, to except againſt their Proceedings, as Unjuſt and Unreaſonable; which we accordingly did. For notwithſtanding our Endeavours both by Sober Reaſoning, and Earneſt Intreaties, they ſtill poſitively denied us.

This we thought was very hard Dealing, from thoſe who would be accounted Miniſters of Chriſt; but our Wills being Reſigned to the Will of God, whoſe we are, and whom we ſerve; we concluded to be at Quiet, and Patiently to bear our Burden; not in the leaſt intending to Print a Narrative of what paſſed between Them and Us: And the more eſpecially, becauſe, at the End of the Meeting, ſome of the Prieſts were heard to ſay, Now we have done with the Quakers. And one of the Quakers deſired to know when they would meet again; the Prieſts anſwered, Let it end here.

But theſe appeared to be Words of Courſe, and not of Reality, as the Sequel ſoon demonſtrated: For quickly after came forth, in the Printed News, a very Partial and Erroneous Account of the Weſt-Dereham Conference, which we were willing to Hope, was not done by the Direction or Conſent of any of the Prieſts that were concerned therein: But our Hopes were ſoon fruſtrated; for in another News Paper, ſoon after that, it was affirmed to be done by their Approbation; and then came forth their Printed Relation, falſly called, The Quakers Challenge, with ſeveral of their own Names to it, and ſome other Perſons. In which, as we conceive, are many Falſhoods, undue Reflections and Inſinuations contained.

And for Proof hereof, we intreat the Peruſal of this enſuing Reply,

For the Manifeſting of Truth, and Clearing Us, and for the Undeceiving thoſe that have been, or may be, miſled by that untrue Relation, which is Atteſted by ſome Perſons of Note, whom we believe were the more eaſily perſwaded to Subſcribe it, becauſe they had not a Right Underſtanding, who were the Aggreſſors and Fomenters of the Controverſie, and the Prieſts further Deſign againſt us, who are their Peaceable Neighbours, and

True Friends, Richard Aſhby, Thomas Bonnet, John Hubbard, John Fiddeman, Daniel Phillips, Tho. Buckingham.

Some Brief and Modeſt ANIMADVERSIONS UPON THE Norfolk Prieſts Relation of the Weſt-Dereham Conference.

RElation, p. 1. Some Quakers in the County of Norfolk having, by a Letter, Challenged the Clergy of the Church of England, Time and Place (leave from our Superiours firſt obtained) were at length fixed.

Animadverſion, This is precariouſly Aſſerted by the Prieſts, and therefore lies upon them yet to prove; for it is not their Prefixing an undue Title to our firſt Letter, and then calling it by the Name of the Quakers Challenge, that will make it ſo. If they had owned themſelves the firſt Challengers of the Quakers, they had done themſelves Juſtice, and the World too; whom they have Impos'd upon, by that Fictitious Frontis-piece. For we did in our Letters to them, and do hereby deny both to them, and all that ſhall read our Defence, that we were the Aggreſſors and firſt Challengers. And for the clearing our Innocency in this Matter, we have herewith cauſed Certificates to be Printed; which we conceive, will fully Evince, and Manifeſt that the Aggreſſion lay at their own Doors, and their Mercenary Agent and Accomplice F. Bugg's.

And had thoſe, whom they ſtile their Superiours, had a right Information hereof, and alſo of their Taunting at us, and Daringly Saying, That if we came not at their Summons, it ſhould be a Token of our Inſincerity and Cowardiſe for ever; we are Charitably Perſwaded, they would not ſo far have Countenanced theſe Prieſts, as they ſuggeſt they have.

And whereas they ſay, Time and Place were at length fixed; they ought alſo to have told, who fixed them; for that was their own Act. But this they have concealed here, to blind the Reader, and hide their own Forwardneſs. However their Letter, dated the 27th of October, 1698. is an undeniable Witneſs againſt them, as to the fixing of Time and Place; and though we told them in our Letter on the 23d of the 9th Month following, Seeing you reſolutely Refuſe our Juſt Demand (viz. of a Copy of their Charge) we do not look upon our ſelves obliged to meet you under the Limitation of your Terms: Yet they proceeded according to what they wrote in their Letter, dated the 16th of November, in theſe words, Pray trouble us no more with your Letters, for our Meaſures are fix'd, and you may chuſe whether you will meet us upon the Terms reſolved upon or no.

Rel. p. 1. And our Charge, according to their deſire, ſent to them, as appears by our firſt Letter.

Animad. They ſent us a Charge indeed, but not according to our Deſire; for we Deſired a Particular of the Blaſphemies they Charged us with, together with the Authors Names, Titles of the Books, and Pages, as may be ſeen by the Three laſt of our Letters: But this they conſtantly Denied us. In our firſt Letter, we were not ſo expreſs as we were afterwards, when we ſaw in what General Terms they Charged us; but we Thought, it had been enough to let them know our Freedom to take their Charge, and ſtand a Publick Trial, deſiring only the Common Priviledges to ſuch Occaſions belonging. Now what are theſe Common Priviledges, but a Particular of their Charge, with Author, Title, Book and Page; conſidering, they told us in their Letter dated the 3d. of November, 1698. We intend to Charge you with Blaſphemy out of your own Books.

Rel. p. 1. And on the day appointed, viz. December the 8th. 1698. the Quakers and We met in Weſt-Dereham-Church, in the County aforeſaid, and took our Places before prepared. We firſt read the Service of the Day, near the Beginning of which, they coming in ſtaid it out, not to joyn in the Duty, but rather to affront it, carrying themſelves Irreverently all the Time.

Animad. 'Tis true, We met them on the 8th. of the 10th. Month, 1698. in Weſt-Dereham Steeple-Houſe; but We neither appointed the Day, nor the Place, nor agreed to their Terms; for we looked upon their Terms as Unreaſonable. And therefore our Appearing there, was, not to joyn Iſſue with them, and to Anſwer their pretended Charge; but to demand at this Meeting, what we had ſo often in our Letters Inſiſted upon before, and they had Refuſed us, namely, a Copy of their Charge; and to acquaint the People, whom the Prieſts had Miſinformed, that we were not the firſt Challengers.

Our coming in while they were at their Service, was by the Direction of their Warden and a Watch-man, ſent, as we Suppoſe, for that Purpoſe. And when we were come in, tho' we did not joyn with them; yet we offered no Affront, nor carried our ſelves Irreverently, unleſs a Silent and Serious Deportment all the Time of their Service, may bring us under that Imputation.

Rel. p. 1. As ſoon as our Service was ended, one of their Speakers began to Pray; whereupon all of them immediatly pulled off their Hats, and carried themſelves as at a Religious Worſhip.

Animad. We hope that was no Offence, and if they could ſay in Truth, they were for that Time, Sober and Quiet, as we were during their Service, as they rightly call it; we think it would have been more to their Reputation, than to Cry out, A Conventicle, a Conventicle (a Thing ſtrange to hear of in a Steeple-Houſe) while our Friend was on his knees Praying to Almighty God; as if there was a Law againſt Praying to Him, which we know nothing of, and beſides it's Allowed by their Liturgy.

Rel. p. 1. We inſiſted that they were our Challengers, and repeated to them their own Letter of Challenge; They told us, they were provoked by certain Carriages of ours to write that Letter.

Animad. True it is, we did, and do deny, that we were the Aggreſſors and firſt Challengers, and we Proffered ſeveral Teſtimonies to Clear up that Matter; but being then Obſtructed by our Adverſaries, We have now Printed them, and leave the Judgment and Deciſion thereof to the Impartial.

Rel. p. 1, 2. And after many long Harangues of ſeveral of their Speakers, they deſired that all the Letters which paſſed between us might be read to the Auditory; not as if they could get any Advantage by reading them, but as appeared to us afterwards, meerly to divert us an Hour or more from proſecuting our Charge.

Animad. It was very reaſonable the Letters ſhould be read, that the People might underſtand; Firſt, that they were the firſt Challengers and Chargers; which they now grant by Complaining, they were Diverted from proſecuting their Charge. Secondly, That we had ſeveral Times Requeſted the Authors Names, the Titles and Pages of the Books; out of which they did intend to Charge us, that we might have been duly Prepared to Meet them, and Give proper Anſwers to their ſeveral Charges: For there is a common Juſtice due to every Man, that he ſhould have the Liberty to Explain his own Words; and if the Author was Dead, or could not be there, that his Meaning by other Words or Sentences relating to the ſame Subject might be Explained; and if they could not, then it was Time enough to Diſown thoſe Words and Sentences, but not without due Examination; for otherwiſe we ſhould be Unjuſt to our Friends, and Injurious to our Selves.

Rel. p. 2. We anſwered, we had Law and Equity againſt ſuch an Unreaſonable Demand: We told them the Law was their own, 'twas from Edward Burroughs, who was a Son of Thunder, and ſpoke all from the Mouth of the Lord, whoſe Book uſed to be with them, of as much Authority, as the Bible.

Animad. Our Demand was, a more Particular Account than a General Charge. But was this Unreaſonable? Or is there either Law or Equity that forbids it? We know of none that doth; but do Conceive, we have both on our Side. Their Allegation out of Edward Burroughs doth not reach the Caſe, nor could his Authority Settle the Preliminaries of the Conference: For he hath been dead about 35 Years, and this was Publiſhed about 5 Years before that; therefore what is a Challenge of near 40 Years Standing, and by a Friend, ſo long ſince dead, to us? Is it Reaſonable that that ſhould Affect us, and Set us ſuch Meaſures, as theſe Partial Judges Pitch'd and Reſolv'd upon? Beſides E. B. tho' he made an ample Offer to the Prieſts of that Day, ſaying, Let them appoint Time, Place, and proffer Terms at their own Pleaſure: Yet he did not thereby Oblige us by any Expreſs Word or Conſequence.

That he was Boanerges, or, a Son of Thunder, and did Speak from the Mouth of the Lord, we humbly Acknowledge; and Bleſs God for Raiſing up and Sending forth ſo Eminent and Able an Inſtrument, to Preach the Everlaſting Goſpel. His Memory is Precious among Us, and his Books of Eſteem; but not of Equal Authority with the Bible. For though, he had received a Meaſure of the ſame Spirit, which was in the Holy Pen-men; yet Diſpenſations Vary according to the manifold Wiſdom of God; and therefore we prefer the Bible before E. B's Books, and all other Writings Extant whatſoever.

We do not Plead for any New Goſpel, Faith, or Doctrine, different from that which Chriſt, and his Holy Prophets and Apoſtles taught, and is Recorded in the Scriptures of Truth; but for the Revelation of that, which they Taught, and is therein Recorded. Wherefore as the Apoſtle ſays; There are diverſities of Gifts, but the ſame Spirit; and there are differences of Adminiſtrations, but the ſame Lord; and there are diverſities of Operations, but it is the ſame God which worketh all in all: But the Manifeſtation of the Spirit is given to every Man to profit withal, 1 Cor. 12. 4, 5, 6, 7. So ſay we, viz. That there is a Meaſure of the ſame Spirit in us, which was in the Holy Prophets and Apoſtles; ſo that 'tis not an Equality of any Writings with theirs, but a Meaſure of the ſame Spirit of Revelation which they had, that we Contend for.

Rel. p. 3. For the nature of the Blaſphemy we Charge them with, ſhould be ſo Plain and Obvious, that every Chriſtian ſhall be able to Underſtand it, to be ſo upon the Reading it to them.

Animad. If the Nature of the Blaſphemy be ſo Plain and Obvious, as theſe Men pretend; why did they Refuſe at the Conference, to give us a Particular Account of it? For their Charging us with Blaſphemy of ſo Plain a Nature, and yet Denying us a Copy, after ſo many Demands, gives us juſt Cauſe to Suſpect they are Conſcious of the Invalidity of their Proofs, and therefore of the Charge it ſelf; but that Envy link'd with Intereſt, Prompts them to Calumniate Loudly; that Some might be Frighted from Coming near us, and Others Irritated to Hate, Malign and Perſecute us.

Rel. p. 3. But ſhould we tell them the Names of our Books, Page and Line before-hand, we had deſerv'd rather to be laghed at as Fools, than looked on as Diſputants; for this would be to ſend them our Arguments before the Diſputation.

Animad. Here they make a Poor Excuſe for Denying our Juſt Demands, and then give as Weak a Reaſon for it. But has the Hiding the Names of their Books, Page and Line from us, Secured their Reputation among Men of Wiſdom? Or only got them the blind Applauſes of the Ignorant? We know that Juſtice and True Wiſdom are Inſeparable; and therefore, ſeeing they have Poſitively Refuſed us Juſtice, their Ambition of being accounted Diſputants, when they themſelves know, 'twas no Diſputation; as it cannot Cover them from the Imputation of Folly, ſo can it not Acquit them of the Guilt of Injuſtice.

Did ever Men Apologize to leſs Advantage than theſe have done? We never deſired their Arguments, but their Quotations, that we might know where to find the Blaſphemies (if any Such there were in our Friends Books) and make Preparation for our Anſwer: And ye there they talk of their Arguments, as though we Solicited for them before hand: For we told them, they might Reſerve their Arguments till they Needed them, and yet might Reaſonably Give us the Quotations, they Pretended to Argue upon.

That they had a great Mind to be looked on as Diſputants, and were willing to ſeem furniſhed with Arguments, to prove their Charge, we do not Deny; if Clamourous Harangues, and Tricking Attempts, be any Evidence of it: For they would Fain have Drawn us into this Snare, namely, To have Condemned our Friends of Blaſphemy, before we had Examined what that was, which they Called ſo. Which Vain Effort, whether it Proclaims their Folly, or Speaks their Honeſty and Fairneſs in Arguing, the Impartial Reader, though but of a Common Capacity, may eaſily Determine.

Prieſt Archer of Milden-Hall confeſſed indeed, that the Quakers of this Generation were Orthodox; and the Confeſſion of an Adverſary is very conſiderable: But he would have had us Condemn our Friends Books, before we either Heard, or Saw, or Knew, that there was any Blaſphemy in them. But we conceive, it would have been as unjuſt in us, to have Condemned the Evidence before we Heard them; as it was, and is, in our Enemies to Conceal them from us.

Rel. p. 4. We told them, the Evidence we ſhould bring was not from Ours, but from their Own Books; and it was not fit we ſhould tell them the Names of our Witneſſes before hand, that they might have time to tamper with them, and make them ſpeak what they never intended.

Animad. It Looks, as if theſe Men were ſomewhat Confuſed; for in p. 3. they ſay, Our Books, Page and Line; here forgetting what they Said but ſix Lines before, they ſay, Not from Ours, but from their Own Books.

Again, how Looſely and Idly do they Diſcourſe in the latter Part of this Paragraph, about our Tampering with their Witneſſes? Was it poſſible for us to Tamper, as they Phraſe it, with them, viz. Printed Books, which were in their own Hands, and in the Hands of many Others? Or could we make them Speak otherwiſe than they do? Surely, the Weakneſs of this Argument, as well as the Diſparity between Books and Men, ſhews little Wiſdom in theſe Learned Rectors, and rather beſpeaks their Shortneſs, than their Sharpneſs.

Rel. p 4. When a Time of Diſputation with an Adverſary is ſet, and I have ſent him the Queſtions to be Diſputed on; was it ever expected that I ſhould before the Time ſend him all my Proofs? The Queſtion you know betwixt us is, whether they are Blaſphemers or no?

Animad. Here is another Blunder, hardly tolerable in any, but in ſuch Diſputants. Sometimes 'tis I, ſometimes 'tis We or Ʋs, Singular and Plural, One and More, as their Fancy leads them. But leaving this Confuſed Variation of Numbers, let us Attend to what they ſay next; The Queſtion (ſay they) you know betwixt us is, whether they are Blaſphemers or no? This is another Effluvium from a cloudy Intellect. They never, till now, put it in the Form of a Quſtion, whether we were Blaſphemers or no? But Charg'd us with Expreſs and Down-right Blaſphemy. Therefore they are gone from their former Mode of Expreſſion, and have brought it now to Terms of a Diſputable Nature.

Rel. p. 4. Preſently they cry'd out, We Reproach the Parliament, who have owned them to be Diſſenting Proteſtants, whilſt we would prove them to be Blaſphemers; and indeed they did ſtrut exceedingly for the Honour the Parliametn hath done them, to Recognize them as Proteſtants, as if under the Protection of the Act of Parliament, they might Blaſpheme (cum Privilegio) and no Body muſt be ſo bold as to ask them, Why do you ſo?

Animad. We Received not our Religion of Man, nor were we Taught it after a Traditional Manner, but by the Revelation of Jeſus Chriſt, whom the Lord God hath laid in Zion for a ſure Foundation, Iſa. 28. 16. Even the Foundation of the Apoſtles and Prophets, Eph. 2. 20. and of all the Righteous in every Generation. And He that is our Foundation, the ſame is our Defence and Protection: For he is our King, the Lord God Omnipotent, and the Head of the true Church, which is in God the Father, and the Lord Jeſus Chriſt, 1 Theſſ. 1. 1. and againſt which the Gates of Hell ſhall never be able to prevail, Mat. 16. 18. As we Received not our Religion from Man, ſo Man cannot Continue it to us, nor Take it from us. Yet we did and do Gratefully Acknowledge the Favour of the Government, and do Deſire to Bleſs Almighty God for it, by whom Kings reign, and Princes decree Juſtice, Prov. 8. 15. And ſo far were we from Abuſing this Favour, that we Commended the Reaſon they Aſſigned for it, namely, The Vniting of the King's Proteſtant Subjects in Intereſt and Affection, and Earneſtly Preſſed the Proſecution of it: For we Heartily Deſire the Well-fare of our Country, and Actually Endeavour it, according to what we have Received, whereſoever our Lot is Providentially Caſt.

But it never was in our Hearts to conceive, that we had thereby a Priviledge to Blaſpheme God, or Contemn Authority, though theſe Prieſts have Miſrepreſented us, both to our Neighbours, and the Nation, to be Perſons that Blaſpheme under the Protection of an Act of Parliament. O Unchriſtian Practice! Are theſe the Teachers of the People? Are theſe Miniſters of Chriſt? If the Tree is to be known by its Fruit, their Works do apparently Diſcover that they are not.

As to the Demeaning our Selves under the Government, We Hope, We have had our Converſation Honeſt in the Sight of all Men, and have led quiet and peaceable Lives, in all Godlineſs and Honeſty: Not only Doing unto others, what we would have them Do unto us; but we have Patiently Born many Injuries, and Undergone great Sufferings for Truth and Righteouſneſs ſake. And in this Temper and Evenneſs of Spirit, have we been Preſerved by the Power of our God, under All, and through All our Exerciſes, to this very Day: And we have not only a Teſtimony in our Selves, but many Witneſſes without us, how contrary to that Strutting Carriage, our Adverſaries falſly Speak of, we Behaved our ſelves at this Conference.

Rel. p. 4. They told us, we are going about moſt uncharitably to Damn them all.

Animad. And ſo they were; but that neither was nor is in their Power to do; Thanks be to God through our Lord and Saviour Jeſus Chriſt. They have indeed Invaded the Regal Power of Chriſt, and Taken upon them to Bind and Looſe, as though they were the Succeſſors of Peter; but wherein do they truly Succeed him? Is it not rather in Denying of his Maſter, than in Owning of him? For they neither Follow him in Faith, Doctrine, Humility, Patience, nor in any other Characters of that Penitent and Self-denying Apoſtle and Miniſter of Chriſt.

Rel. p. 4. We told them, they may Repent of their Blaſphemies, and be ſaved: For Paul was once one of their Companions in Blaſpheming the Name of Jeſus Chriſt.

Animad. We replied, That ever ſince we have been a People Gathered by the Power and Spirit of God, we have ſincerely Believed, and do ſtill Believe, in the Lord Jeſus Chriſt, as the holy Scriptures do Declare of him; and do not only plainly Say, but alſo firmly Believe, That there is no other Name given under Heaven whereby Man can be ſaved; neither is there Salvation in any other Name: And this we hope is no Blaſphemy.

Whereas they ſay, Paul was once One of our Companions in Blaſpheming the Name of Jeſus Chriſt. We Abſolutely Deny, that ever we Blaſphemed that Sacred Name, whereby we are called; and which we Put our whole Truſt and Confidence in, and Prefer above every other Name. And if they mean by Paul, the Apoſtle Paul; they have ſhewn great Ignorance, in not Diſtinguiſhing between Saul the Phariſee, and Paul the Apoſtle. While he went under the Firſt Denomination, he was a Blaſphemer, and not under the Second. For waving the Conjectures of others, about his having two Names at his Circumciſion, Saul a Jewiſh, and Paul a Roman Name: We never Read in all the Holy Scriptures, that he was called Paul till after his Converſion, ſee Acts 13. 9. where 'tis ſaid, He was filled with the Holy Ghoſt; and then ſurely no Blaſphemer.

So that their Simile, though Deſigned to our Reproach, Tends greatly to our Honour. Paul the Apoſtle is our Companion in the Faith and Patience of Jeſus Chriſt; but not Saul the Perſecutor and Blaſphemer.

Rel. p. 5. They told us, Blaſphemy againſt God, was the Sin againſt the Holy Ghoſt, becauſe the Holy Ghoſt was God: We told them, we were Sorry it was ſo for their ſakes; but for their Comfort, we hope for to make it Appear, it was not that Unpardonable Sin: So from the 12th of St. Matthew we explained to them the Nature of that Sin, and ſo Stop'd their Mouths.

Animad. They hoped to make it Appear, That Blaſphemy againſt God was not that Ʋnpardonable Sin, mentioned in the 12th of Matthew, but have not done it; neither have they Defined that unpardonable Sin, or Proved, that Blaſphemy againſt God is not Blaſphemy againſt the Holy Ghoſt.

If they had explained to us the Nature of that Sin, they ſhould firſt have given the Etymology, and Proper Signification of the word Blaſphemy; for how ſhould the People Underſtand, what Blaſphemy againſt the Holy Ghoſt is, before they are Informed what Blaſphemy it ſelf Signifieth? So that not Acquainting the People with the proper Senſe of the Word, they were Barbarians to the Major Part of the Auditory, and fill'd their Ears only with Frightful and Unintelligible Sounds. 'Twill therefore be Convenient, ſince theſe Learned Rectors have not done it, to Explain the word Blaſphemy, and make it Obvious to the Capacity and Underſtanding of the People.

The Word then is of Greek Original, 〈 in non-Latin alphabet 〉 , Blaſphemy; often rendered ſo by our Tranſlators. Lexicographers generally Derive it from 〈 in non-Latin alphabet 〉 , that is, to Calumniate, Speak Evil, or Reproach the good Name of another. And this according to Beza, in his Notes upon Mat. 9. 3. is the common Acceptation of it among the more Elegant Greek Writers. Blaſphemy then in True and Proper Engliſh is Evil Speaking; and ſo 'tis Tranſlated, Eph. 4. 31. Let all Bitterneſs, and Wrath, and Anger, and Clamour, ( 〈 in non-Latin alphabet 〉 ) and Evil-ſpeaking, be put away from you, with all Malice.

And having given the genuine Senſe of the Word, we will in the next Place, for the Benefit both of Prieſts and People, Acquaint them with what their own Church ſays of Evil-ſpeaking againſt the Holy Ghoſt: They may find it in Anthony Sparrow's Collection of Articles, &c. p. 44. and it is this, Blaſphemy againſt the Holy Ghoſt is, when a Man of Malice, and Stubbornneſs of Mind, doth rail upon the Truth of God's Word manifeſtly perceived and being Enemy thereto, Perſecuteth the ſame. 'Tis the 17th of the Articles agreed upon by the Biſhops and others in the Convocation at London, in the Year 1552. and Publiſhed by the Authority of King Edward VI. in the Year 1553. We do not ſay, That we Agree to this Definition; but it being the Account their Convocation gives of it we conceive the Prieſts ſhould either Own it; or Reject that Article made in the Year 1562. by another Convocation, which declares, The Church hath Authority in Controverſies of Faith. If they will own it, then whether the Sin againſt God be the Sin againſt the Holy Ghoſt or no? We do not ſee how they can Quit themſelves of the Blaſphemy the Article ſpeaks of. For do they not of Malice Rail upon the Truth of God's Word manifeſtly perceived, and as Enemies thereunto Perſecute the ſame, in Charging ſo many Blaſphemies upon the Light within, as taught by the Quakers? For the Light within is Chriſt, and Chriſt is the Truth of God's Word, The Way, the Truth, and the Life, John 14. 6. The Word that was in the beginning with God, and was God, Chap. 1. 1. The Sum and Subſtance of the Goſpel, and that which the Holy Scriptures give Teſtimony of, and we Believe and Teach.

But whether the Blaſphemy againſt the Holy Ghoſt be Unpardonable, we ſhall not Determine: A great Doctor of their own Communion was of the Opinion, it was not; ſee Hammond's Annot. upon Mat. 12.

If they Print again, we intreat them to be Plain and Open, and not Talk great Words in the Dark, to Endeavour to Fright People, and to Exaſperate them againſt us without any juſt Cauſe or Provocation.

Rel. p. 5. And now we began to Charge them with Blaſphemy againſt God.

Animad. Whom did they begin to Charge? Not the Quakers of this preſent Generation, for they were then acknowledged Orthodox; and yet at firſt, all were by them Charged to be Blaſphemers; ſee their Contradiction.

Rel. p. 5. And as ſoon as we began to proſecute our Charge, one gets upon a Form, and Bawls aloud to the People, &c.

Animad. It's true, one got up on a Form, and made a Solemn Confeſſion of Faith in Scripture-Terms; yet did not Bawl, but in words of Sobriety Declared to this Effect,

We Believe in God the Father Almighty, Maker of Heaven and Earth, and in Jeſus Chriſt his only Begotten Son, our Lord and Saviour, who was Born of the Virgin Mary (whom the Holy Ghoſt overſhadowed) who appeared in the World in that Body prepared for him; who died for our Sins, and roſe again for our Juſtification. And we Believe in the Holy Spirit, and own the Three that bear Record in Heaven, and that theſe Three are One. We Own the Holy Scriptures of Truth, and Believe they were given forth by Divine Inſpiration, and that they are profitable for Doctrine, for Reproof, for Correction, for Inſtruction in Righteouſneſs, and are able to make the Man of God wiſe to Salvation, through Faith which is in Chriſt Jeſus. And We Eſteem the Holy Scriptures, of the Old and New Teſtament, to be the beſt Book in all the World, and could be glad that People did ſpend more of their time in Reading of them. And the Ordinances of Jeſus Chriſt, his Baptiſm and Supper, according to the Holy Scriptures; and that we neither Preach, Teach, nor Believe in any other Light than the Life of that Word, which was in the beginning with God, and was God: And therefore this Light, as taught by us, could not expoſe us to Error or Blaſphemy.

And we own Magiſtracy to be the Ordinance of God, for the Puniſhment of Evil-doers, and Praiſe of them that do well.

Rel. p. 5. This Diſorder hindred us from Proſecuting our deſign to any Purpoſe; tho' we permitted every one of them from London, or from Rome, if they pleaſed, to have free Liberty to Diſpute, if they will do it fairly, without Noiſe or Clamour.

Animad. Whatever their Deſign was, it ſeems they did not Proſecute it to any Purpoſe: But what an unjuſt and unkind Inſinuation is this, from London or Rome? As tho' we had Romiſh Emiſſaries among us; who, Bleſſed be our God, do equally Renounce all the Corrupt Doctrines, Anti-Chriſtian Spirit, Lord-like Power and Grandeur, Idolatrous Worſhip, Superſtitious Ceremonies, and Wicked Practices, both of Pope, and all Others, who Perſecute for Religion and Conſcience towards God, it being Romiſh. And this we Teſtifie and Declare, that Whoever they are that promote Perſecution, upon any Pretence whatſoever, they are Friends to Rome, and not to England, being Profeſt Enemies to Chriſtian Liberty and Property, and Publick Diſturbers of the Peace of their Native Country.

Rel. p. 5. And whereas we brought a great Number of the Quakers Books, both Old and New, and all of them of their moſt Celebrated Authors, they cried no Books, no Arguments; which occaſioned great Laughter and Shouting among the People.

Animad Who ſaid ſo? We would willingly have diſcourſed upon Books Regularly, but when we demanded a Copy of their Charge, which was but Juſtice; then the Managers of the Conference, who ſhould have been Examples to the People, of Gravity and Soberneſs, did turn it off to Laughter and Shouting, with a Company of vain Perſons there preſent, to Joyn them therein.

Rel. p. 6. And ever and anon they would have been Charging us Inſolently, urging us to prove our ſelves Chriſtians.

Animad. They gave us great Occaſion to Queſtion their Chriſtianity, by reaſon of their frequent Hiſſing and Hollowing, which made us take Notice of it to the Auditory, that they might Obſerve what Fruits ſome of them brought forth.

Rel. p. 6. And by and By we muſt prove our ſelves Miniſters of Chriſt, which was anſwered.

Animad. We do not remember that any of them did: but if they did, Why did not they Inſert it here, that we might have ſeen it? They gave the Occaſion by their frequent Examining our Friends; whereupon One of them ſaid, If they would prove themſelves Miniſters of Chriſt, he would be Chatechized by them; but they Declined the Proof of that; and when one in the Pulpit made an Eſſay towards it, they diſcountenanced him, ſaying, He was a Young Man, and not concerned with them in this Affair, or to that Effect; yet we Acknowledge, he Behaved himſelf more gravely then moſt of them.

Rel. p. 6. And it was a Cunning Deſign of theirs, to divert us from our Charge, ſo much dreaded by them.

Animad. It rather ſeems they were upon Cunning Deſigns, and afraid to give their Charge; than that we were affraid to take it: For we offered to pay for the Writing, if we might have had it; and once we had a promiſe from Dr. Beckham, but were afterward denied by Rector Meriton.

Now, being thus impoſed upon, and denied juſt Meaſures, we told the Auditory; that ſeeing theſe Perſons had refuſed us Juſtice; we Appealed to the Lord of Heaven and Earth, the Judge of All, and in His Name and Fear, we made our Confeſſion of Faith in Oppoſition to their Charges; and then ſome of them Laughed, Hiſſed and Hollowed, and one of them called for the Stocks, and a Watch-man came near the Scaffold, which we were upon, and held up his Bill at us: And they appearing with ſuch ſeeming Threatning and Violence, and we could not be heard; ſome of our Friends took Occaſion to diſperſe certain Books, called, The Chriſtianity of the People called Quakers Aſſerted, &c. among the People, that they might ſpeak for us. And whereas it was Suggeſted, that the Book being without a Name, it was to ſerve a Turn, and might be denyed afterwards.

Now We do Declare, That Book was firſt Printed in the Year 1689. in Behalf of the ſaid People, and given to the Parliament, and ſince Reprinted; to ſerve no other Turn but Truth, and to ſhew in brief, what we Own and Hold concerning the things mentioned therein; and that they are not Contrary, but in all reſpects Agreeable to the Holy Scriptures.

And as to their Reſolution, of not leaving the Matter thus, and Intention of Proving their Charge, at a more Favourable Opportunity, viz. When the Days are long, and the Weather good; as alſo, their Permitting any of Us to Appear, and Signifying how Civilly they will Treat Us, viz. By Taking us by the Hands, and leading us out of Doors, We think not to take much notice of it; but Commit our Cauſe to the Lord; who knows our Innocency, to whoſe Will we are Reſigned, and in whom we Truſt, that he will Defend us from their Evil Deſigns, Threatned and Attempted againſt us.

Rel. p. 6, 7. It being near the Evening, one of their Speakers made mention of our Lord Biſhop's Name, and that he had waited on him at Norwich, and diſcourſed with him about this Matter in the preſence of the Arch-Deacon (Dr. Jeffery's) And inſinuated to the People, as if my Lord had now a more favourable Opinion of their Challenge than before, ſince he had given him a more Juſt Relation (as he ſaid) of the Circumſtances, but none of us could believe his Relation.

Animad. We hope 'twas no Offence to wait on the Biſhop of Norwich, but we deny what they ſay was Inſinuated; for we neither did, nor do Eſteem our ſelves the Aggreſſors, or firſt Challengers.

And though they could not Believe the Relation he gave, 'was nevertheleſs True.

Rel. p. 8. We hope we have ſtopt the Gangrene that it ſpreads no further in our Corner, the People being generally ſatisfied, and do believe them now to be Blaſphemers, becauſe they refuſed to come to a Trial.

Animad. If they have ſtopt the Gangrene, as they falſly call it, what need they then ſeek the Remedy of the Parliament, by Petitioning them? Doth not this ſhew what Spirit they are of? But our Defence againſt them, is, The Shield of Faith, which is able to quench all the Fiery Darts of the Devil: By it the Elders obtained a good Report, ſubdued Kingdoms, wrought Righteouſneſs, obtained Promiſes, ſtopped the Mouths of Lions, quenched the Violence of Fire, eſcaped the Edge of the Sword, out of Weakneſs were made Strong, waxed Valiant in Fight, turned to flight the Armies of the Aliens, Heb. 11. 2, 33, 34.

Are theſe Miniſters of Chriſt? Are theſe Ambaſſadors of the Prince of Peace, who endeavour the Subverſion of their Neighbours Peace, both Civil and Religious?

But what a weak, as well as falſe, Affirmation is it to ſay, The People are generally ſatisfied, and do believe us now to be Blaſphemers, becauſe (as they ſpeak) we refuſed to come to a Trial? For we were willing to come to a Trial, as appears by our Letters, and their own Relation of the Conference, upon ſuch reaſonable Terms, as the Juſtice of England allows by the Common Law, even to Malefactors, viz. A Copy of their Charge; but this they Peremptorily Denied us. Now is it probable, that the People ſhould be ſo Generally Satisfied, and Believe that we were Blaſphemers, when the Cauſe aſſigned for this Pretended Satiſfaction and Belief is Evidently and Notoriouſly Falſe? This Triumphing of theſe Prieſts, before they have got the Victory, both loudly Proclaims their own Weakneſs, and manifeſtly Impoſeth upon the Credulity of the People.

Note, Moreover that theſe Prieſts, who firſt Challenged and Charged Us (the former of which they now deny) did at the Conference uſe Various Ways to divert us, from Proving them what they really were and are, viz. The firſt Challengers; and did Inſultingly Demand our Names, and whence we were, as if they had been the King's Juſtices of the Peace; and would Impoſe upon, and Queſtion us, as if they had a Juriſdiction over us; and would, as if we were Children, have Catechiſed us; which gave our Friend Occaſion to tell them, If they would prove themſelves Miniſters of Chriſt, he would be Catechiſed by them; but not one of the Challengers would undertake that, as before is hinted. Yet one Queried of us, Whether we own'd the Reſurrection? to which Anſwer was given, We did own it, according to the Holy Scriptures.

And then We were ask'd, Whether Chriſt was Born of a Virgin, and whether that Chriſt that was born of the Virgin Mary, was now Glorified?

To which we Replied, That he was, and is Glorified, according to his own Prayer, John 17.

Then the Prieſts Accuſed G. W. and Charged him, with Preferring our own Writings to the Holy Scriptures.

But we denied that G. W. hath ſo done, or that we Prefer our Writings to the Holy Scriptures.

Then they Suggeſted, That our Teachers have Aſſerted ſome Blaſphemies againſt the Prieſtly Office of Chriſt; which we utterly Deny, as a Groſs Slander caſt upon our Teachers.

For howſoever we may be Accuſed and Miſrepreſented by theſe Men, that ſeem to be in a Confederacy againſt us, and ſay Page 1. We could make nothing appear under their Hands, that they were the Challengers; we hope, we have now done that to the Satisfaction of the Impartial, beyond only urging ſome Stories we had heard as a Provocation, as they ſay, Page 1.

And as to the Liberty, Page 4. that they allow us, to Charge any of the Church of England-Writers with Blaſphemy, and without giving them Book, Line or Page before hand, and their ſaying, We will either Diſown or Juſtifie it.

We Reply, that when we Anſwer their Propoſal therein, we ſhall be more Juſt to them, than they have been to us; for we ſhall give them Authors Names, Book and Page.

Something Briefly, but truly laid down, by Way of Reply, to Hen. Meriton, John Meriton and Lau. Park, their Charging the Quakers in Norfolk, with Challenging them, &c. Proving by Certificates that the firſt Challenge lay not on the Quakers Part, but on the Perſons abovenamed, in Conjunction with F. Bugg.

FRancis Bugg, their Mercenary Agent, Printed a Challenge upon the Quakers, bearing Date, the 30th of Auguſt, 1698. in which he ſays, Friends, you cannot but remember your Ancient Practice, in going into the Churches diſturbing the Eſtabliſhed Miniſters, your Challenging them into the Field, to Diſpute with you: But behold here is a Change with you. We may now Challenge you, and Charge you again and again; Fearfulneſs doth Surprize you, that you dare not appear; but remember it is a ſign, you cannot defend your Errors, and that your Innocency is not Triumphant, as G. Whitehead boaſts: Let this Charge and Challenge therefore be a Touch-Stone to try your Sincerity, and let it be a Monument of your Cowardiſe and Inſincerity for ever.

Now whether the Three Perſons above named, who did ſo publickly Eſpouſe F. B's Charge and Challenge, be not Included in the [We] Expreſs'd in the above Recited Challenge: Let their following Actions demonſtrate.

For upon the 28th Day of the Month called Auguſt laſt, L. Park wrote a Letter to S. Cater, a Miniſter among the Quakers, with the ſaid Printed Challenge incloſed; acquainting him, the ſaid S. Cater, That he, the ſaid L. Park, and F. Bugg, and Four more (Six in all) would make good the Charge therein contained, and that they had agreed upon Time and Place, viz. The Third of October next (ſays he) if you will meet us with the ſame Number, at Ten of the Clock in the Forenoon, of that Day, in Dereham Church; or if that place Offend you, at any other place within the ſaid Pariſh of Weſt-Dereham; and you are deſired to reſolve us in 14 days time, that we may relie upon it.

And further, to ſhew the Induſtry and Officiouſneſs of the Three Prieſts before named, to Puſh on the ſaid Challenge, and to Urge our Acceptance thereof, to come forth on the Third of October next after: The following Certificates may fully Evince.

This is to Certifie, That on or about the 28th Day of the Month called Auguſt, 1698. John Meriton and Lau. Park came, with F. Bugg, accompanied with ſeveral of the Inhabitants of Weſt-Dereham, to the Houſe of William Phillips (Tho. Becket's Wife being there) and did leave a Printed Challenge (with F. Bugg's Name thereto) againſt the People call'd Quakers; and ſoon after, upon the ſame day, Samuel Chicko, one of the Inhabitants of Weſt-Dereham aforeſaid, brought a Paper in Writing to the ſaid Thomas Becket's Wife, wherein was Propoſed a Meeting to be upon the Third of October next following, in Weſt-Dereham Church, and that there would be Six of them, and would allow us the like Number, to Debate the Matters contained in the ſaid Printed Challenge. Witneſs our Hands.

William Phillips, Mary Becket.

This is to Certifie, That upon or about the 30th Day of the Month called Auguſt, 1698. Hen. Meriton and John Meriton came, with F. Bugg, to the Houſe of John Hubbard, in Stoak, in Norfolk, and there did urge again the ſaid Matter, of a Publick Meeting, in the Preſence of

John Hubbard, Daniel Phillips, Edward Plumſtid.

And the ſame day, the Prieſts, Hen. Meriton and John Meriton, with F. Bugg, went to the Crown Inn, in the ſaid Town of Stoak; and one or more of them, would have had the Inn-keeper Poſt up the ſaid Printed Challenge upon the Sign-Poſt or any other Place, which the ſaid Inn-keeper refuſed to do: This he affirmed in our preſence,

John Gurney, Joſeph Hadduk, Gilbert Lowe.

By all which it manifeſtly appears, that they were the Aggreſſors, and firſt Challengers and not We: For, firſt, here is a Printed Challenge, and altho' it has only F. Bugg's name to it, yet it's in the Plural Number [We] and in the moſt daring and inſulting Terms, as could well be expreſt: Now this [We] could not mean F. Bugg alone, but ſome Others in Conjunction with him; and who is it moſt rational to ſuppoſe thoſe to be? But the aforeſaid Prieſts that accompanied him; as the fore going Certificates ſet forth?

Secondly, L. Park's Letter to S. Cater (afore recited) telling him; that he, and F. Bugg, with Four more (Six in all) would meet a like Number of the Quakers; to make good the Charge contained in the Printed Challenge, acquainting him with Time and Place, and requiring a Poſitive Anſwer in Fourteen Days.

Thirdly, F. Bugg, L. Park and J. Meriton, uring the ſame at Weſt-Dereham; and F. Bugg's Writing a Paper to Good-Wife Becket (as he calls her) ſaying, If the Teachers amongſt the Quakers would not come forth; then they that were well-meaning amongſt them, might ſee it and leave them, &c.

Fourthly, H. Meriton and J. Meriton, going to Stoak, with F. Bugg; and there again Urging the aforeſaid Challenge.

Fifthly, Their Going together to an Inn in Stoak, and preſſing the Inn-keeper, to poſt the Printed Challenge againſt us. All which Paſſages were before, we wrote, our firſt Letter to them, dated the 7th of the 7th Month, 1698.

Wherefore let all Sober and Moderare Perſons Judge, who were the firſt Challengers; and whether we could do any leſs, than Appear and Defend Our ſelves, from their falſe Charges (conſidering how they dared us to come forth, &c.) and Charged us with Fearfulneſs and Surpriſe; if we did not, and ſaid, Let it be a Monument of your Cowardiſe and Inſincerity for ever.

Copies of ſeveral Letters that paſſed between the Prieſts, and ſome of the People called Quakers.

The Prieſts, with their Aſſiſtant Francis Bugg, having firſt Challenged Us, as is manifeſt by the foregoing Certificates, we could not but think our ſelves obliged to Appear in the Defence of God's moſt Holy and Bleſſed Truth; and thereupon ſent them the following Letter, The 7th of the 7th Month, 98. which they falſly ſtile The Quakers Challenge.

IT is Prudence in Wiſe Men, to Hear and Weigh a Defence, as well as a Charge. Francis Bugg has Charged the People called Quakers in Print, and has been Anſwered, to thoſe ſeveral Charges, ſeveral Times. Some of the Anſwers wrote in the Defence of the ſaid People, are Entituled, A Charitable Eſſay, A Juſt Enquiry, Innocency Triumphant, and The Counterfeit Convert a Scandal to Chriſtianity: Which are thoſe, which at preſent occur to our Memory. And when you have read over theſe Anſwers, if you will give it under your Hands, that thoſe Anſwers are Defective: Or, if you think you have Matter to Charge us withal, let us have your Charge under your own Hands, and appoint Time and Place Convenient, and we or ſome, others of us (God willing) will meet you, as Publickly as you Pleaſe. But we reject Francis Bugg's Charge, as being already Sufficiently Anſwered, ſeveral Times over, as alſo him to be one of the Perſons concerned againſt us in Diſputation, becauſe of his Unreaſonableneſs.

We cannot ſuppoſe you ſo void of Common Senſe, as to look upon it ſuitable to a Right Management of Controverſie, to Anſwer an Oppoſer ſeveral times over in One and the Same Thing or Things.

And be it known to you all, this is not through any Conſciouſneſs to our ſelves, of holding any Errors; but if you think it is, you may if you Pleaſe, try the utmoſt of your Skill and Strength, and ſee what you can Get by it. But pray leave off Boaſting, until you have obtained Victory.

Remember the Anſwer that was given to Ben-hadad, 1 Kings 20. 11. You may make up a Quaker according to your own Dreſs, to Pleaſe your Fancies; but Counterfeits will not paſs with us for True Coin.

Therefore to Conclude at Preſent, as we ſaid before, we are Free, or ſome Others of us, to Meet with you, or any of you all, Francis Bugg only Excepted, for the Reaſons aforeſaid, to take your Charge, and ſtand a Publick Tryal, deſiring only the Common Priviledges to ſuch Occaſions belonging, Provided, as aforeſaid, you think Meet, in your own Names, or any other of your Cloth, to Charge us.

And through the Lord's Aſſiſtance you ſhall hear from us, or ſome others of us, whom you, or ſome of you, have endeavoured to Traduce, and we Doubt not Publickly to put aſide that Diſguiſe that by others have been put upon us, and to make it appear to all unbiaſſed Perſons, that we really are, in the Truth, and Simplicity of the Goſpel, of our Lord and Saviour Jeſus Chriſt.

Your Real Friends, Richard Aſhby, John Hubbard, Philip Taſſell, Rich. Marler, Stephen Stanton, Daniel Phillips, Matth. Harriſon, John Hunter, Tho. Buckingham, Richard Caſe, John Brown.

The Prieſts Anſwer to the foregoing Letter. Friends,

IT has not been from any Diſtruſt of the Goodneſs of our Cauſe, or any backwardneſs in us to Defend It, that we have been thus long in returning an Anſwer to the Challenge you ſent us, but partly from not being able to reſolve immediately, at that Diſtance we Live, from thoſe we had to Conſult, how far it was fit to Comply with ſome of your Terms, that appeared unreaſonable to us, and partly from the difficulty of getting your Books, which you might with greater Juſtice expect in this Caſe we ſhould Read, if they were permitted to go more freely, than yet we can find, into other Hands, as well as thoſe of your Friends. But having, with a great deal of Trouble, in ſome Meaſure got over this Stop, we ſhall not inſiſt upon Francis Bugg's bearing any Part in the Intended Diſpute, nor Wave the Challenge you have turned upon us, inſtead of accepting of his, which yet we think you ought to have done, Notwithſtanding what you Precariouſly affirm in your own Cauſe, of his being Unreaſonable, and Anſwered already.

But your excluding him, ſhall not hinder us, or ſome of our Brethren, from giving you a Meeting in Anſwer to your Challenge.

And that we may prevent Tumults and Confuſions, and that our Meeting may obtain the Deſign we all Hope for, God's Glory, and the Hearers Edification, we think fit to acquaint you with theſe our following Propoſitions:

I. That the Place to Meet in be Weſt-Dereham Church, being pretty Capacious and well Gallery'd.

II. That the time of our Meeting be on Thurſday the 8th of December, at Ten of the Clock in the Forenoon, and ſo on, as many Thurſdays following, us there ſhall be occaſion for.

III. That but Six of a ſide be permitted to Diſpute, and thoſe Six to be known Inhabitants, within the Counties of Norfolk, and Suffolk, or the City of Norwich, and that there be but one of thoſe Six to ſpeak at a time, and that he be not interrupted, unleſs he runs out beyond the Term of Five Minutes at a time.

IV. That no Perſonal Reflections ſhall be made one againſt another, that are Forreign to the Cauſe.

V. That a Notary of each ſide be appointed, to write down the Objections and Anſwers that are made by either Party, and that they be compared at the end of every Meeting, if there ſhall happen to be more than one.

The Matters we Charge you with are as follow.

I. We Charge you with Blaſphemy againſt God.

II. With Blaſphemy againſt Jeſus Chriſt.

III. With Blaſphemy againſt the Holy Scriptures.

IV. We Charge you with great Contempt of Civil Magigracy, and the Ordinances which Jeſus Chriſt Inſtituted, viz. Baptiſm by Water, and the Lord's Supper, with Bread and Wine.

V. We Charge you, that the Light within as taught by you, leaves you without any certain Rule, and Expoſes you to the forementioned, and many other Blaſphemies.

Hen. Meriton, John Meriton, Lau. Parke.

A Reply to the Prieſts Letter. The 31ſt. of the 8th Month, 1698. Friends,

YOUR Paper, with the Charge upon the People call'd Quakers, without a Date, came to the Hands of our Friend John Hubbard on the 27th Inſtant. You were pleaſed to call the Offer we made to you in Writing a Challenge, which Term we think is no ways Applicable to it. For taking Notice of your readineſs to Eſpouſe Francis Bugg's Charge and Challenge, we look'd upon it very Reaſonable, and Prudence in you, as Wiſe Men, to hear our Defence; therefore referr'd you to ſeveral of our Printed Anſwers, which if you had deſired of us to have ſeen them, we would have procured them for you; but not one word of that from you, in ſo many Weeks time. And for our excluding F. B. from any part of the intended Diſpute, we have ſo much Cauſe and Reaſon for it (we believe) as will ſufficiently Juſtifie us, in the Opinion of all Judicious Perſons. And whereas you render it difficult, to procure our Friends Books, we are willing to Expoſe them to any that deſires them, as is well known, and as you might have prov'd, if you had made Trial.

And now, before we take Notice of your Propoſitions, we judge it neceſſary to enquire into the Extent of your Charge, whether it be upon the whole Body of the People called Quakers, or upon particular Perſons, or upon the Writings of particular Perſons, Eſpecially your Three firſt Charges. If you Charge a whole Body of People, you are not Juſt in your Limitation, that the Perſons that have a ſhare in the Diſpute, be only known Inhabitants in Norfolk, Suffolk, and City of Norwich, and at the ſame time Charge all the ſaid People Generally. If it be againſt particular Perſons, we judge you ought to name Them in your Charge; if it be againſt the Writings of particular Perſons, it is neceſſary for you to name the Authors, and the Titles of the Books, and the Pages; this we Inſiſt upon. Theſe things Premiſed, we take Notice of your Propoſitions.

I. As to the place in Weſt-Dereham, we do not object againſt it, but are Indifferent as to that.

II. The Day perfixt being the Eighth of December next, will not be Convenient for ſome of us, being in Stoakfair Week.

III. That Six Perſons only of a ſide be Permitted to Manage the Diſpute, and thoſe Six to be known Inhabitants in Nolfolk, Suffolk, and Norwich, we agree to, provided your Charge reaches not to any Perſon, or the Writings of any Perſon, that lives not in either of the ſaid Counties, or ſaid City; but if it doth, we expect (and account it very Reaſonable) to be left to our free Liberty in the Choice of our Six, and allow the ſame Liberty to you. And that but One be allowed to ſpeak at a time, is very neceſſary, and we like it well; but not to be Limitted Preciſely to the ſpace of Five Minutes; yet to endeavour Brevity, and before Anſwer be made, that there be a little Pauſe.

IV. V. Your Fourth and Fifth Propoſitions we like, as ſtated by you; and do expect an Explanation of the Extent of your Charge, as is aboveſaid, to be ſent us without delay; waving to Repeat or Object againſt it, or any Article thereof, but refer that until we hear further from you. We are your Friends,

Richard Aſhby. Richard Caſe. John Hubbard. John Brown. Dan. Phillips. Phillip Taſſill.

The Prieſts Anſwer to the Foregoing Letter, Dated November the 3d. 1698. Friends,

WE Obſerve in your laſt, Dated October the 31ſt 1698. how apt you are to Catch at every little Eſcape, tho' nothing relating to the Cauſe, the omiſſion of a Date. We hope, tho' we forgot the 27th of October, we ſhall not forget the 8th of December. You are offended we call your firſt Letter a Challenge to us, tho' our betters have thought it the Boldeſt and Perteſt that ever was ſent to the whole Hoſt of Iſrael, viz. as you more than once in your Letter term it to us, or any of us all, and to any of our Cloth, and that from the Hands of ſuch whom we never took to be any great Goliahs. But all this Anger it ſeems is, becauſe we ſo Zealouſly (as you think) Eſpouſe Francis Bugg's Charge. One may ſee how ready you are to take Fire, when ſo ſmall a Spark will kindle you; For one of us was not there when he delivered his Charge; Another of us came by meer accident; and None of us were any other than as Witneſſes to the Delivery of it; which any Three of your honeſt Neigbours, we ſuppoſe, might have been without Offence. As to the Books you mention'd to us to be Read, which you conceive would have cooled our Zeal for Bugg, and his ſo often (as you ſay) baffl'd Charge. You may pleaſe to know, that we have Read them, and that Bugg is not Anſwer'd, nor can be Anſwer'd any other way (ſeeing the Charge is drawn from Quotations out of your own Books) but by denying the Truth of Them, which your pretended Anſwerers do not do; but betake themſelves to their uſual Palliating and Painting Tricks, to cover over and hide their Deformities.

We confeſs, we had a better Opinion of your Principles before we ſaw your Books, than now we have; for indeed we have received more Satisfaction from your Anſwers, than from the Books they pretend to Anſwer; being confirm'd more in our Belief, that they are Unanſwerable. And if you write in this manner, we ſhall never deſire to take the Pen out of your Hands, for it will do us no Hurt; but for your Gall that is in the Ink. Yet becauſe you ſay, he muſt be Rejected, and you will have it ſo; we have given you your Humour, and have accepted of your Challenge without him.

Friends, Your People have been ever ready to ſay, Our Charges have been Lies & Forgeries, and every where have run with this Cry in their Mouths; Lies, all Lies, becauſe alas! they never Read our Books, or at leaſt never Compar'd them with your Authors: Therefore we perceive that Writing Books will not do; but we muſt bring forth thoſe that you have Written, at a Publick Meeting, and lay them open before your Deluded Followers, and deſire them to ſee with their own Eyes, and perhaps they may ſee ſuch a Frightful Sight, as they little expected there.

You might eaſily have diſcerned, that our Charge affects the whole Body of your People; it relating to Blaſphemies ſo long and ſo often Printed, and yet never Contradicted or Cenſured, but Aſſerted to be from Perſons Infallible. Blaſphemies ſo often approved of by your Second Days Meetings, where all your Books are Examined, and by an Index Expurgatorius Corrected, tho' written from the Mouth of the Lord. So that your Church hath owned them, and we may juſtly Charge the Blaſphemy of thoſe Books upon it, till they Diſown them.

But you ſeem to be much Concerned for the Reſtraint we lay upon you, ſo that you may not go out of this Dioceſs for your aſſiſtance. But truly Sirs, you ſee, we have put the ſame Reſtraint upon our ſelves, we will not go out of the Dioceſs, perhaps, but a little way from Home for ours; we cannot think you can be at a want for help in ſuch a Dioceſs, where there are ſeveral Thouſands of you.

Beſides, if you will have a little Patience, the Perſons you had probably deſigned for this Service may have work enough at Home ere long: For we are Inclinable to believe, that the like Charge to this, will go through many Dioceſſes in this Kingdom: So that they may ſave their Powder and Shot till the Charge comes to their Door.

Friends, tho' we intend to Charge you with Blaſphemy out of your own Books; yet we cannot think it fit to give you the Authors Names, Line, and Page; for that were to ſend you our Arguments before the Day we ſhall uſe them, that you may have time the more cunningly to Elude the Force of them. It is enough to let you ſee, we intend to Charge you with Blaſphemy, as expreſſed in our laſt; tho' we ſhould not be ſo Fooliſhly Generous, as to tell you the very Place where we intend to Aſſault you. Beſides we our ſelves have not yet read over ſome of your Books, out of which, as we are Reading them, there ariſes every Day new Matter for a Charge; and ſo perhaps there may to the time of our Meeting: For we can ſcarce open a Book of yours, but preſently we are even Frighted with ſuch Apparition, that ſends us to our Prayers, for a Poor Deluded People, that are daily Haunted with them: And further we may add, that you have their Books as well as we, and would you read them over as we do, ye your ſelves could not but ſee thoſe Blaſphemies we Charge you with, being too big to eſcape your ſight.

But you think it is fit, the Authors of thoſe Books out of which we extract your Charge, ſhould be permitted to ſpeak for themſelves. You cannot but know, that moſt of thoſe Authors are Dead; and as for them that are Alive, we have already heard them in your Prints to little purpoſe: However, they have no Reaſon to Challenge it as a peculiar Due to them, to be the only Vindicators of their Cauſe, ſeeing every particular Member of your Church is concern'd in it, as well as they: So that it is a Charge upon every one of you all, as well as upon the Authors of thoſe Books, you having Eſpouſed them, till they be Diſown'd, and Condemn'd by you.

To conclude, We cannot ſee how it can conſiſt with either Juſtice or Prudence to alter our Method, for the Reaſons given: We therefore think it but a vain thing for you to trouble your ſelves or us, with any more ſuch Letters. Poor People! that are going Blindfold to Samariah inſtead of Dothan. The Lord open your Eyes, to ſee where you are, and whither you are a going, is the Prayer of your beſt of Friends, tho' you may poſſibly think us your greateſt Enemies.

Hen. Meriton, John Meriton, Lau. Parke.

To Henry Meriton, John Meriton, and Laurence Parke, a Reply to the foregoing Letter, dated November 3. 1698. Friends,

YOURS of the third Inſtant we received, wherein is the date of your former; in Anſwer to which, when, we in Friendly Sort told you of that Omiſſion, it was not that we did Catch at any little eſcape of yours, which did at leaſt relate to the Letter, if not the Cauſe. But to proceed; As in our laſt we Judge the Term Challenge not proper to the Offer we made, whatever the Judgment of your Selves, or Betters, may be concerning it; As for its Boldneſs and Pertneſs (as you are pleaſed to Term it) we take it to be another Eſcape of your Memories, to ſuppoſe it herein to exceed any of thoſe (as you ſay) which were ſent to the whole Hoſt of Iſrael. But ſuch as it is we doubt not to make Good, and that in Truth void of Wrath. As to Francis Bugg, you did Eſpouſe his Charge Blindfold, as appears by your after Inquiry, and Reading of our Books, and did Eſpouſe it by more Ways than that of Witneſſing to the Delivery of the Charge, which none of our Honeſt unprejudicate Neighbours would.

As for Quotations made by Bugg from our Books, you ſay the petended Anſwerers deny the Truth of them, but betake themſelves to their Uſual Palliating and Painting Tricks. This Aſſertion we have no Cauſe to Credit, but for the preſent will ſay, that we know that in ſeveral Anſwers of ours to Books of this ſort, there is frequently Detected falſe Quotations, and his Apparent Forgeries, which if either you have not Read, or not Obſerved, it might have been well enough to forbear that Scurrility of Painting, and Tricks.

Now for your Charge, you Acknowledge it to be upon the whole Body of us, and therefore (as in our former) we think you are not juſt in your Limitation, nor does your Threat (if you will have a little Patience, &c.) fright us from ſtill Inſiſting on our Exceptions: for, as our laſt did declare our Acceptance of ſuch of your Propoſitions, as were Equal and Fair, and deſired the reſt might be agreeable, and ſuch as we are Perſwaded no Ingenuous or Juſt Perſons would Evade or Deny us: So we ſtill inſiſt on them, not knowing any Power or Dominion you have over us, to over rule what we have ſo fairly offered to qualifie your Limitations. For if you intend to confine us as Reſpondents, only who are within this Dioceſs, it is Reaſonable to confine you not to Charge Perſons or their Books more Remote or Abſent: For why ſhould a Man whom you may Charge, be obliged to Anſwer by Proxy, when perhaps he can better Defend himſelf; the Juſtice of the Common Law in this Caſe much exceeds your pretence of Edification; and this being denied by you, we take it for granted, your Deſign is to Cenſure and paſs Judgment on Perſons Unheard. And if your Charge be to be drawn from Books, it is as reaſonable by the Common Voice of Mankind, that their Titles and Pages be given, the Authors of which if Living, have an undoubted Right to Explain for Themſelves; or if Dead, ſuch Notice is reaſonable for our due Preparation to Anſwer: Till which we ſhall only ſay, that the Living Labours of the Dead, have this Juſtice due to Them, viz. that the whole be conſidered, and the Scope and Intent of the Writer be taken, and not Rigidly, much leſs Falſly to pervert his Words, to a Senſe Contrary and Repugnant to the Scope of the whole: The refuſal hereof will ſpeak a Deſign Partial, Injurious and Precipitant; but we hoping (on better Conſideration) you'l do otherwiſe, do expect as above to be ſent us, in ſuch convenient Time, as we may Examine them, which cannot be in leſs time then Three Weeks at leaſt. This Demand, it's true you Laugh at, and call it a Fooliſh Generoſity; yet, it being Reaſonable, we inſiſt on it: For the Frightful Apparitions which by opening our Books, you ſay, ſent you to your Prayers, we doubt your Frights or Feavers have been ſo great, as to prevent your having any true Idea of Them, or any loving Concern for Ʋs therein: And not finding our Selves Haunted, as you Suggeſt, we rather deſire you to ſpeak Truth, than offer falſe Sacrifice. For Concluſion to this, and to Try your Ingenuity, whether your Method be to do as you would be done unto, we put theſe following Queſtions.

I. Whether you are willing to be Charged out of all the Old and New Books, Pamphlets and Sermons that your Brethen the Clergy have Wrote and Printed, to ſtand and fall by them?

II. Are you willing we ſhould Publickly Charge you with Errors, or Miſtakes out of any of the abovementioned, and not beforehand give the Particular Inſtances to you? For know ye, that we expect Equal Liberty with you, to Charge as well as to be Charged.

III. Will you Perſonate all your Brethren, as above, both Dead and Living, ſo as to be Charged out of their Books in their ſtead?

Your direct Anſwer we expect without further Evaſion, Boaſt or Menace, in the interim, conclude,

Your abuſed (becauſe not ſufficiently known) Friends. Richard Aſhby, John Hubbard, Daniel Phillips, Richard Caſe.

The Reply, dated November the 16th 1698. Friends,

YOUR laſt does not a little aſtoniſh Us. 1ſt. That you ſhould deny your Challenge, which is as plain an one, as Words in Engliſh can make it, and truly very brave, to all our Cloth, that is, to Nine or Ten Thouſand of Us. 2ly. That you affirm, that we eſpouſed Bugg's Cauſe, which you, or ſome of you cannot but know the contrary by one of us: For, when the laſt Summer you demanded of Hen. Meriton, whether he would Juſtifie Bugg's Books Written againſt you, he Anſwer'd, They contained Matter of Fact, which he was not capable of judging of, having not the Books to compare them with Francis Bugg's Writings; yet told you, that if his Citations were true (you ſee then he made an If of it, and therefore did not juſtifie them) he would juſtifie ſuch Expreſſions were Blaſphemy.

But you are ſtill offended at our Unreaſonable Limitation of you, as to the Place whence you are to fetch your Diſputants. But Friends, did not you begin with us? Did not you limit us, when you rejected Francis Bugg? And all others too, that were not of our Cloth, ſome of whom you know too well might have been very uſeful to us in this Service. Nay, did not you reject Francis Bugg for this Reaſon, becauſe he had been Anſwered, as you pretend, over and over again, and was unreaſonable, as if we had nothing to do but Actum agere: And may not we ſay the ſame of your Hackney Diſputants, they have trudged ſo long in that Road, and have been Spur'd and Gall'd by us enough already, and therefore in reaſon we ought to turn them off a-while, and give them reſt till another occaſion; more plainly, they have been Anſwered over and over already, and are unreaſonable.

Beſides, Your Church, which you profeſs your ſelves to be ſo Zealous Members of, have owned, and approved of thoſe Books we intend to quote, and your ſelves have been known to admire, and almoſt adore them and their Authors: And therefore till you diſclaim them, you are as much concern'd to Vindicate them as the Authors themſelves; for by owning them you become joynt Authors, and your Plea for them will be the Plea of Parties, and not of Proxies.

But now, When your Court of Equity will not Relieve you, you Fly to Common Law; but if you give us no better Proof of your Skill in it, then in this Inſtance, we ſhall have little Reaſon to take your Counſel in Law Buſineſs.

Friends, 'Tis Matter of Fact we Charge you with, that we find ſuch and ſuch Blaſphemous Expreſſions in your Books: For Matter of Right, whether ſuch Expreſſions are to be eſteemed Blaſphemy, we ſhall leave it to the Judgment of the Auditors. The Matters of Fact your Authors have already owned them, at leaſt ſo much as will make good our Charge: And for Matter of Right, whether ſuch Expreſſions be Blaſphemous or no, we think the Common Law will not allow the Accuſed Malefactor, when he's accuſed of the Fact aright, to Judge of the Law, or whether his Fact hath been a Breach of it. Suppoſe we had Charged ſome of your Friends with Common Swearing by their Maker, and they ſhould not deny Matter of Fact, that they have ſaid ſuch words; only they excuſe them with a great deal of Artifice, that they were ſpoke in Paſſion, that they dropt from them raſhly, or their Minds did a little run out, or truly they do not affect ſuch Speeches, or they may ſee Cauſe otherwiſe to word them; is there any Law or Equity, ſuch Men ſhould be admitted in any Court in the World to Plead and Apologize for Common Swearing? If Matter of Fact be prov'd or own'd, may not the Judge turn ſuch Men out of the Court, and paſs the Definitive upon them. The Fact is own'd by the Men themſelves, that ſuch Expreſſions are in their Books, ſo much at leaſtwiſe as will prove the Charge, and let the Auditory (whom we Appeal to as Judges in this Caſe) Determine, whether Blaſphemy or no. We dare Affirm, it will be eaſier for the People to Judge, that ſuch and ſuch Words are Blaſphemy, then that ſuch words are Swearing. And we are Sorry to ſee you are ſo Zealous for ſuch Authors, only to give them an an opportunity to excuſe Blaſphemy. At laſt, you direct us to the Golden Rule in Divinity, to do as we would be done by; and think you have Gravell'd us with Three Queſtions, which you ſuppoſe we cannot Anſwer; if we ſtick to our former Meaſure, without apparent Violation of it.

Now Sirs, what are thoſe hard Meaſures, I pray? Why truly, after we have Charged ſome of yours with Blaſphemy, in ſome Books, Printed Ten, Twenty, Thirty, ſome Forty Years ago, that were never Corrected, nor Cenſured by your Church, in your Second Days Meeting, Erected on purpoſe to Examine Books, and Licence them; but have been Approved and Commended to us, and Admired by almoſt all of you: we Demand, that you would either Juſtifie, or Diſown them Publickly under your Hands. And now you ask us very Pertinently, Whether we are willing to be Charged with all the Old and New Books and Pamphlets that our Brethren of the Clergy have Written or Printed, to ſtand or fall by them.

Such an Impertinency as this is, would be almoſt Intolerable, but that we are ſo commonly uſed to them by your Party: Do but Scratch your Heads a little, and conſider ſeriouſly the Force of ſuch a Conſequence. We are bound to Juſtifie or Diſown all the Books of our Brethren, as to every little Error or Miſtake, becauſe we call upon you only to Juſtifie or Doſown the Blaſphemies of yours: We doubt not but there have been ſome tolerable Errors in ours, which are no great Blot to an Author that acknowledges himſelf to be a Man, viz. Fallible; but a Mighty Prejudice againſt the Infallible Club, whether at Rome or Grace-Church-ſtreet, that pretend they cannot Err: And we are only obliged to a Charitable Forbearance in ſuch Caſes, when you will be obliged for every Error you find in yours, by reaſon of ſuch a Pretence, to diſown them as Cheats.

But if any of our Authors have Wrote or Printed Blaſphemy, we are ſure ſuch have not been approved or allowed of by our General Meeting, our Convocation, who have made bold to Cenſure them without asking the Authors leave; or if there be any ſuch that have eſcaped the Knowledge of the Convocation, and therefore not Cenſured by them, perhaps they have been Condemned, if not Burnt by Parliaments and Ʋniverſities; or if they have eſcaped ſuch a Cenſure, bring out ſuch Books of ours when you will, and you ſhall ſee, we will either Juſtifie or Diſown them, without calling for the Authors to come and plead their Cauſe.

To the Second Queſtion we Anſwer, You ſhall have equal Liberty with us, Produce our Books, and your Charge againſt them (Suppoſing it to be of Blaſphemy) when you will, after you have firſt Anſwered ours, and we will give you leave to reſerve your particular Inſtances to the very Time and Place of Meeting, if you pleaſe: For we are aſſured, that Blaſphemy is of ſo ſtrong and rank a Scent, that every Chriſtian that hath not his Noſe quite ſtop'd, that as St. Paul ſays, can but exerciſe his Senſes never ſo little about Good or Evil, as ſoon as ever it's open'd or diſcover'd, will preſently nauſeate and turn away from it. And we are ſorry that ſo many of you have got ſuch a Stuffing in your Heads, as not to perceive it; nay, you think them ſweet Odours ſure, that you will not be ſatisfied till you be allowed Advocates to Plead for them, as ſound and wholſome, and therefore to be continued in the beſt Room of the Houſe, the Church.

The Third Queſtion is Co-incident with the Firſt, but we muſt anſwer it, or you'll ſay we dropt it for its Weight; for there is no reaſon we ſhould appear in the Perſon of all thoſe our Brethren, ſo as to be Charged with every little Error out of their Books, in their ſtead; but this we will do, bring forth their Books and Blaſphemies, as we have ſaid before, and we will either Juſtifie them or Diſown them, without conſulting the Authors of them. And this is all that we deſire of you, either to Juſtifie or Diſown Yours, and Their Blaſphemies, under your Hands, which we may expect from you, by the ſame Rule you lay before us, Do as you would be done by.

And why may we not expect this of you, ſeeing you have Abandoned your Authors in leſſer matters, as in their Orders about Ribbonds, Lace, Slit-waſt-Coats, Prancing Steeds, Coſtly Habits, Fine Clothes, Stately Buildings, in forbearing to Thee and Thou, and Sir your Betters? Seeing many of you have oppoſed their Orders in Paying Tithes, Womens Meetings, Swearing in Courts of Judicature, of carrying no Guns in their Ships, or uſing the Carnal Weapon.

Laſt of all, We take notice, with much joy, to ſee you ſo much fall off from the former Rude and Rugged Behaviour of thoſe Men, whoſe Cauſe you Eſpouſe, towards the Clergy: It is not long ſince your Addreſs to them was in that Tinkerly Language, Greedy Doggs, Babylon's Merchants, Devil-driven dungy Gods, Witches, Bloodhounds, Sodomites, Gimcracks, Wheelbarrows, Tatterdemallions, which you have now Exchanged for more familiar and kind Expreſſions, to call us Friends; tho' your former Carriage hath been as Divinely Authorized as your preſent Blaſphemies: Your very Railings have been, as you have pretended, by Inſpiration. We hope, ſince you have begun to draw from that Old Filthy Spirit that dwelt in your Anceſtors, you will at laſt totally Abandon them, ſeeing you have Abandoned them in leſſer Matters, and why not in their Blaſphemies? Friends, pray trouble us no more with your Letters, for our Meaſures are fix'd, and you may Chuſe whether you will meet us upon the Terms reſolved upon or no. No more from thoſe who are reſolved to continue your real Friends, whether you will or no.

Hen. Meriton, John Meriton, Lau. Parke.

The laſt Letter to the Prieſts, dated the 23d of the 9th Month, 1698. To which they returned no Anſwer. Friends,

YOURS of the 16th Inſtant We have received; the Tenor of it declares Your purpoſe ſtill to Evade our Juſt Demand, as is ſet forth in our Second and Third Letters to you; we ſhall now give you a brief Reply, becauſe we perceive our Letters are troubleſome to you. Firſt, if you were as Real, as you pretend Friendſhip towards us, the Moderation of Friendſhip, queſtionleſs, would prevent your being Aſtoniſhed at our denial of the Term Challenge in our firſt Letter to you: For then it had been our place to have Charged you; ſo we ſhould have made our ſelves Plaintiffs, and you had been Defendants. We doubt not but upon more mature Thoughts, your Aſtoniſhment will vaniſh away. 2dly. We ſtill Inſiſt upon our former Demands, as juſt and reaſonable; for how can you (or any Man whatſoever) think that we, or any others for us, can make Anſwers to Matters thus hiddenly Charged upon us, whilſt you refuſe us the Knowledge of them, as (you ſay) they ſtand in our Books? Pray be plain with us, and if there be ſuch Rank Blaſphemy (as you ſay) bring it forth, do not be ſhy, Give us Author, Title, Book, and Page; and if you pleaſe, tell us in the firſt place, what is Blaſphemy? 2dly. Wherein do you Charge us with Blaſphemy againſt God, and againſt Jeſus Chriſt, and againſt the Holy Scriptures? What are the Words of thoſe ſeveral Blaſphemies? Your direct anſwer to thoſe Particulars. 3dly. We think it not worth while to follow you through all the Parts of your Letter, it being a great part of it Rattle and Noiſe, beſides our preſent buſineſs. 4thly. You Evade our Inſtance of the Common Law. We diſtinguiſh between Matter of Fact, and a Right to Judge. You have Charged us with Matter of Fact: We Demand a Copy of your Charge, that we may prepare true Anſwer to make. (As a Point of Juſtice allowed by the Common Law to Malefactors) We deny your having any Juriſdiction over us, as Judges; and before we Submit, we will have full Proof of your Commiſſion. Temporal Judges you are not, and to be Spiritually Qualified, you muſt prove, before we acknowledge you as ſuch. 5thly. Seeing your reſolutely Refuſe our Juſt Demand, we do not look upon our ſelves obliged to Meet you under the Limitation of your Terms.

We ſtand to our former Offer, and by the Terms we have offered to Qualifie yours; and if you refuſe, it ſhews (for all your Pretence of Friendſhip) a contrary Deſign upon us; we cannot look upon your Reſolution to Friendſhip any thing elſe, but an empty Pretence, until (as a Proof that it is otherwiſe) you give us the Inſtances of your Charge in Form and Manner aforeſaid; which is not (as you ſay) to ſend us your Arguments before hand, but the Matter of Fact you Charge us with. This, as a Point of Juſtice from you, we ſeek; not your Mercy, make your Arguments as ſtrong as you will. But while you thus put us off, we look upon it no other than a Shift, and Evaſion on your Parts, and a Deſign to Over-rule us. We leave it with you as a Teſt upon your Reſolute Friendſhip. Give us our Juſt Demand of Author, Title, Book, and Page, with convenient time (as ſet forth in our laſt to you) to prepare to make Anſwer; which, if you ſtill deny, we look upon your Pretence of Friendſhip to be a meer Complement and Decoy, and a Deſign of much Evil to us Couch'd under't. Notwithſtanding we are your Friends, and deſire you would mind the Witneſs of God in your Conſciences, that admits of no Deceit; and will, if minded, lead you to deal Plainly: To which you muſt Stand or Fall one Day.

Richard Aſhby, John Hubbard, Dan. Phillips, Richard Caſe, &c. P. S.

SEeing you have rejected our Terms, as aforeſaid, and we have refuſed to be Impoſed upon by ſome of your Limitations, we therefore ſhall take our Liberty, either to Meet or not Meet you: And if we Meet you, to have others of our Friends preſent with us, who are not Inhabitants within this Dioceſs, if we ſee Cauſe, and if they have Freedom thereto.

An Anſwer to the Certificate of the Inhabitants of Weſt-Dereham, and other Pariſhes Adjacent, &c.

WHereas, they ſay, That Weſt-Dereham is an exceeding Small Salary, for a Miniſter, which diſcouraged moſt Men from ſupplying the Cure, &c.

Let it be Obſerv'd, that had the Salary been Greater, it is likely it had not wanted a ſupply to the Cure. So that a greater Salary, a greater Inducement; a little Salary, a little Inducement; and no Salary, no Inducement at all: According to the Old Proverb, No Mony, no Cure: Or, No Penny, no Pater Noſter. But is this a Mark of a True Miniſter? Or is it not directly contrary to Chriſt's Words and Commands? Matth. 10. 7, 8.

And that Whereas Laurence Parke came not to the Cure until June, 1691. as they ſay; 'tis Obſervable, there was but one Perſon and his Wife in that Town, that did go then to the Meetings of the People call'd Quakers.

But after the ſaid Laurence Parke came to Preach there, he made it much of his Buſineſs, at ſeveral times, to Preach againſt the ſaid People, and that in very Harſh Terms and Expreſſions; which caus'd a Diſſatisfaction in ſeveral of his Hearers, who thought the ſaid People deſerved not to be ſo much preached againſt; and thoſe his Sermons cauſed ſome of them, to deſire to be fully ſatisfied concerning the ſaid People, and thoſe things which the ſaid Laurence Parke ſo frequently did Preach againſt to his Auditory, in the ſaid Pariſh of Weſt-Dereham; and this cauſed them to go to ſome of their Meetings, where they were ſatisfied that the ſaid Laurence Parke had given a falſe Report concerning them and their Principles; and had much miſ-repreſented them to the People; and ſome of them have ſince left going to hear him, being fully ſatisfied in themſelves for ſo doing: So that inſtead of keeping his Hearers from the Quakers (ſo call'd) his miſ-repreſenting and abuſing them in his Sermons, was one great cauſe why ſome left him.

And whereas they ſay, The Wife of one Becket a Quaker, gave her ſelf the trouble of going three Miles to the Miniſters Houſe, on purpoſe to vex him with Quakerly Queſtions in a Quibling Way, on Aſcention day Morning, 1695. To which take her Certificate,

This is to Certifie, that I Mary Becket, the Wife of Thomas Becket, was much diſatisfied in my Mind concerning ſome Religious Matters, which I heard Laurence Parke the Prieſt of Weſt-Dereham (where I dwell) preach in his Sermons, where he uſe to preach frequently, not only againſt the Quakers, but other Diſſenters, at ſeveral times, before I went among the ſaid People called Quakers; and for that reaſon I went to his Houſe in Barton, deſiring to be ſatisfied by him, touching thoſe Matters they now call Quakerly Queſtions, not deſigning to diſturb him, but to be inſtructed by him; he told me he could not then reſolve me, but would endeavour to ſatisfie me in ſome of his Sermons if I would come to Church, which I did; but inſtead of being ſatisfied, touching thoſe Matters, I grew more diſſatisfied in my Mind, until I heard ſome of the People called Quakers, and then it pleaſed the Lord, I came to be ſatisfied concerning thoſe Matters: And this was the true reaſon of my going to his Houſe, and not in the leaſt to Vex or Diſturb him. Witneſs my hand,

Mary Becket.

And whereas they further ſay, They remember the time, that Becket, the Husband himſelf, watched their Miniſter in a Lane, not far from the Church, lined on both ſides with People, to Diſpute him; when his Spirits were exhauſted with Preaching, and his Strength weakened, by performing the Duty of the Day. Here follows Thomas Becket's Certificate.

This is to Certifie, that I Thomas Becket was accidentally alone in my own Hired Ground, which lies next the Steeple-Houſe-Yard, in Weſt-Dereham, when the Preiſt and the People were coming from their Worſhip; and I had no intent to ſpeak a Word to Laurence Parke, the Prieſt, but before he came near me (I being by the Gate next the Road, where he came) he held up his Hand, and ſaid to his Hearers, Look yonder ſtands a Man, do not you think he looks as if he had ſeen God? (or to that purpoſe) adding, The Light is in him; and then I replied, If the Light be not within thee, thou art in a Miſerable Condition, or Words to that effect: When he came nearer, he asked me how I did; I asked him how he did, and wiſhed him to leave telling ſo many Lyes of the People called Quakers, till he had heard the Truth of thoſe Matters, he reply'd, When there was a Meeting at my Houſe he would come to it, and gave me his Hand to it; but he never came, (although he had notice.) To the Truth hereof I Subſcribe my Name,

Thomas Becket.

And whereas they further ſay, that One Phillips a Quaker went to diſturb their Miniſter at his own Houſe, one Munday in May laſt, to Challenge, and Provoke him to Diſpute with the Quakers, at a Meeting at Stoak, that was to be held on the Morrow, as himſelf confeſſed after he came Home: And he and his Friends ſet abroad the Report ſome days before, to call the Country together, and then gave it out, the Prieſt promiſed, but durſt not come. Now here follows a Certificate of the ſaid Phillips.

This is to Certifie, that I William Phillips of Weſt-Dereham, being informed that Laurence Parke was much diſturbed at a Meeting that was at our Town the beginning of the Month call'd May laſt, and that he ſaid, If he knew where there was another Meeting, he would come to it; I thought fit to go to his Houſe, and let him know there was to be a Meeting the next day at Stoak, he anſwered,

He could not, or ſhould not come, for that he was not then ☞ provided; but ſaid, that in a ſhort time there would be Meetings enough, when they had got the Books (meaning our Friends Books) and more Diſcourſe we had together, and he would have me ſit down in his Houſe and Drink, and I did not think he was offended with me, for my friendly going to his Houſe, for We parted as good Neighbours, and I thought then in good Will to each other. Witneſs my Hand,

William Phillips.

And whereas they further ſay, This Phillips, together with one Maſon and Becket, by ſpeaking Profanely of the Ordinances of Chriſt, and ſetting up a Conventicle contrary to Law, &c.

This is a General and Proofleſs Charge, and deny'd by them, and till Prov'd, needs no further Reply.

And whereas they further Certifie, that their Miniſter, Laurence Parke, had many Provocations and Challenges: One above all the reſt, ſay they, we cannot forget, which was given him in Writing, when he was in the Pulpit, by one Lilly, in ſight of the whole Congregation. In Anſwer to which, take the following Certificates.

This is to Certifie, That about Five or Six Years ago, I Phillip Taſſill, together with John Brown, being at the Burial of a Relation, at Weſt-Dereham; at which time, ſome of the Pariſhioners being the hearers of Laurence Park, told us, that their Miniſter had Preached, That the Quakers had not Read in a Bible theſe Forty Years; and that they did not care if all the Bibles were Burn'd.

Now we hearing the Report of ſuch a very Sad, Wicked and moſt Uncharitable Abuſe, were concerned; knowing our Innocency, did therefore write a few Lines to him, that he would admit us to a Friendly Conference, that he might either Prove his Charge, or Clear Ʋs before the People; or to that Effect, without Adviſing with any of our Friends. Witneſs our Hands

Phillip Taſſill, John Brown.

This is to Certifie, That Mr. Park having Preached much againſt the Quakers, and Diſcourſed, that he would Prove them to be No Chriſtians; the Report thereof came to ſome of the ſaid People, and one of them gave me a few Lines to give him, to deſire a Friendly Conference with him about thoſe Matters, which I accordingly gave to the ſaid Mr. Park; and though I gave him them in the Church, it was my own Doing, and not by Direction of any one to give him them in that Place: And I did not underſtand that more than One or Two of the ſaid People wrote thoſe Lines; or that I might not give him them as Inoffenſively in that Place, as in any other, being one of his Hearers. This is about Five or Six Years ago, as I remember. Witneſs my Hand,

John Lilly.

And whereas they further Certifie, That this, and nothing but this, made them and their Miniſters willing to Permit Mr. Bugg to come amongſt them, to try if he could Conjure down that buſie Spirit which poſſeſſes the Quakers, and is ſo troubleſome to us.

Reply, Firſt, We may conclude, by the Nature and Groſſneſs of theſe words, that you, poor People, know not what you have ſign'd: For you have given a Notable Reflection upon Fra. Bugg; Is he indeed turn'd Conjurer? But if it be ſo, we know that Spirit the Sincere Quakers are led by, has always been too hard for ſuch Conjurers. But pray, wherefore are you ſo harſh in Reflections on your Neighbours, as though they were led by a Diabolical Spirit? This touches not them only, but Chriſt alſo, in whom they have Believed; and that Spirit that dwelt in thoſe that Perſecuted our Lord, dwells too much in you; they call'd the Maſter of the Houſe Beelzebub, and alſo a Blaſphemer; no Marvel then if his Followers be called ſo: We remember this Caution, The Servant is not greater than his Lord; we are ſorry for your ſakes, that you ſhould Offer that Injury to your own Souls, but do deſire you to Repent, that God may ſhew you Mercy; for you, together with your Miniſter, lie under that Wo, ſpoken of in Iſaiah 5. in calling Good Evil, and Light Darkneſs.

Further, whereas you confeſs, That you and your Miniſter accompanied F. Bugg to one Quakers Houſe, and ſent one of his Printed Charges in a Letter to Samuel Cater.

Anſw. This is a clear Confeſſion; here are Eighteen of you, and your Miniſter, have Eſpouſed F. Bugg's Challenge, and ſent it not only to a Quaker's Houſe, but to S. Cater of Little Port, in the Iſle of Ely, for him, and Five more of his Brethren, to come forth, and joyn with your Miniſter and F. Bugg, and Four more. So now you have done well to be Ingenuous, and Confeſs your Act; for now the Challenge lies at your Door: Here is a Printed Challenge you ſent, Dated Auguſt 10. 1698. And here is your Miniſter's Letter, Dated Auguſt 28. 1698. And here is the 3d of October, fixt for the Day of the Diſpute; and if we do not Appear, we muſt be judged Inſincere and Cowardly: And all this on your Part, before the Quakers wrote their Friendly Letter, Dated September the 7th 1698.

ERRATA.

PAge 7. line 10. for laghed read laughed. l. 29. f. ye there r. yet here. p. 13. l. 13. f. 〈 in non-Latin alphabet 〉 . r. 〈 in non-Latin alphabet 〉 . p. 20. l. 27. f. Office r. Office. p. 48. l. 10. f. Preiſt r. Prieſt.

FINIS.