A reviler rebuked, or, Abraham Bonifield's envy, falseness and folly, in his late book, called The cry of the oppressed, etc., laid open in this answer thereunto: Written by Oliver Sansom...

A REVILER REBUKED; OR, Abraham Bonifield's ENVY, FALSNESS and FOLLY in his late Book, called the Cry of the Oppressed, &c. laid open in this Answer thereunto.

OF the many ways which Satan hath used to cast reproach upon the Way of Truth, and them that truly walk therein, thereby to hinder those that are enquiring after it, from entering there∣into: One (and that not the least mischievous) hath been to stir up Discontent, Emulation, or Envy in some or other, who make, or have made Profession of the same Way of Truth, against either some particular Member, or the whole Society; and having drawn them by degrees into Prejudice and Enmity, then to thrust them forward, to make open War by Word or Writing, and to load the Faith∣ful Professors of Truth with Calumny, Reproach and false Accusations. How much the Apostle Paul suffered by such, either False Pretenders to, or Back∣sliders and Apostates from the Way of Truth, may be gathered from divers occasional hints, in many of his Epistles. There were some High Talkers a∣mongst the Corinthians, that were puffed up against the Apostle, 1 Cor. 4.18, 19. Some that were ready to Censure him as if he walked according to the Flesh, 2 Cor. 10.2. Some who despised his Bodily presence, as weak, and counted his Speech con∣temptible, ver. 10. Such he called False Apostles and Deceitful Workers, cap. 11:

ver. 13. And recounting the many Sufferings, Hardships and Perils he had under∣gone for the sake of the Gospel, mentions his Perils among false Brethren, ver. 26. He complains to the Galatians of false Brethren at Jerusalem, who sought to bring him into Bondage, Gal. 2.4. He tells the Philippians, That some at Rome Preached Christ even of Envy, Strife and Contention, not sincerely, supposing to add affliction to his Bonds, Phil. 1.15, 16. He warns Timothy of Alexander the Copper-smith, who, (he says) did him much evil, and greatly withstood his Preaching, 2. Tim. 4.14, 15. Nor was the Apostle John free from the like Exercise and Suffering from Dio∣trephes, who prated against him with malicious words, 3 John 9, 10. So that it need not seem strange to any now, neither should any be startled at it, to see some rise up amongst us, or pretending to be of us, and fall upon us with bitter Re∣vilings and false Accusations; since it appears to have been the work of the wicked One, in former Ages, to stir up such perverse and unruly Spirits, to Rail at, Revile, Reproach and Defame even the Apostles themselves. Which evil work he hath continued ever since; and in this Age especially, wherein the Light of the Glorious Gospel of our Lord Jesus Christ hath broken forth more brightly and clearly, than in many Ages before; he hath drawn some that pro∣fessed to walk therein, into Discontent, Division, Prejudice, Enmity, and so at length into open Opposition, even to Write, Print and publish Books stuffed with Falshoods and Defamations against the Faithful Followers and Ministers of Christ Jesus.

Among the too many whom Satan hath beguiled, corrupted and hardened to that degree, Abraham Bonifield of Reading is one, who having long since disco∣vered himself to be a Man of a restless and unquiet Mind, and of an unruly and contentious Spirit, seeking occasions to make Disturbances, and break the Peace of the Church, was divers years ago reproved therefore, and testified against, by the Quarterly Meeting of the County where he lives. And having since left the Meeting of Friends (to which he us'd before to resort) and joyned himself to them in Reading, who, some years ago, Separated themselves from Friends; he hath very lately Published a Book in Print, containing many Foul Reflections, Slanderous Reports, and False Accusations against divers Friends by Name, among whom he hath made me a principal Butt, to shoot his Envious Arrows at, and hath laboured much to defame me in my Reputation, both as a Man and a Chri∣stian; I find a concern upon my Spirit, to Vindicate Truth, and other Friends concerned, as well as my self, from his False and Foul Aspersions, and to lay open his Deceit and Wickedness therein.

He calls his Book, The Cry of the Oppressed in Sion: But by the Confusion that is in it, he manifests himself to be in Babylon; He should have told what he means by Sion. For as Sion outwardly was a Mountain in Jerusalem, upon, or near which the Temple was said to be builded: So Sion Spiritually, or in a Mysti∣cal Sense, is used for that Holy Mountain, which the Prophet spoke of, when describing the Peace of Christ's Kingdom in the Gospel-Days, he said, They shall not hurt nor destroy in all my holy Mountain, Isa. 11.9. And to such as come to dwell in this Holy Mountain, the same Prophet said elsewhere, In Righteous∣ness shalt thou be established; Thou shalt be far from Oppression, for thou shalt not

fear; and from terrour, for it shall not come near thee, Chap. 54.14. Whence then has he fetched his Cry of the Oppressed in Sion? He says, it is Sounded forth aloud in the Camp: But he doth not say what Camp. Surely it must be in the Camp of the Ʋncircumcifed.

Besides his Cry, he hath given another Title to his Book, he calls it also, An Appeal from the Wicked and Ʋnjust Judgment of Men, to the Judgment-Seat of Christ, that Just and Ʋpright Judge and Lord of Heaven and Earth; And to his Ho∣ly Witness in the Hearts and inward parts of all the Real Professors and Possessors of the Holy Truth. Here he makes a two-fold Appeal, one to the Judgment-Seat of Christ, another to his Holy Witness in the Hearts, &c. by distinguishing of which, it seems as if he referred in the former, to the general Judgment at the end of the World. For that world [Judgment-Seat] is used in that Sense by the Apostle Paul in his Epistle to the Romans, chap. 14. ver. 10. For we shall all stand before the Judgment-Seat of Christ; and 2 Cor. 5.10. For we must all appear before the Judgment-Seat of Christ, that every one may receive the things done in his Body, ac∣cording to that he hath done, whether good or bad. And I do not remember it is used in any other Sense in Scripture, unless it be with Relation to Civil Judica∣tures. Besides these, he hath yet a Third and more particular Appeal in his Book, page 30. where he Appeals to all that have Eyes of their own, and dare use them. I am well content to joyn Issue with him upon all his Three Appeals, and to abide the Judgment, both of God's Witness in the Hearts of his People at pre∣sent, and of Christ himself hereafter at the great day; nor do I fear the Censure of any, who have Eyes of their own, and dare and will use them aright. And had not Abraham Bonifield called his Book, A True and Impartial Account of Ʋn∣christian Forcing, Severe Ways, Arbitrary and Indirect Methods, &c. I should not perhaps have so much regarded his Personal Reflections upon my self (though they are very Foul and False) as to have bestowed an Answer on him. But for the Honour of Truth, and clearing of other Friends concerned therein, as well as my self, and to prevent his Deceiving and Misleading any who do not so well know him, I think fit to lay open and unravel his Spiders Web (which is his own Phrase p. 26) not doubting to manifest to the indifferent Reader, that his Ac∣count (which he calls True and Impartial) is Ʋntrue and Partial; that his Cry of Oppression by Ʋnchristian Forcing, Severe Ways, &c. is as Causeless, as he is Cla∣morous, and that he hath knowingly wronged me in those Wicked Reports he hath Published concerning me. Yet before I enter upon his Book it self, his Epistle to the Reader lying in my way, and being so bulky as to take up ten pages, it may be thought much, if I should wholly pass over it, without taking any notice of it. Some few Observations therefore I think fit to make, on some few Passages in it.

He begins with as much Smoothness as he can, to insinuate himself into his Reader, pretending much to Truth and Plainness; but he cannot hold to that long. He quickly falls into Heat, Anger, Railing and bitter Language, and in that heat runs into a sort of Prophetick Strain, denouncing Judgments against others; and undertaking, after his manner, to foretel what shall befal them, whom he calls Proud and Haughty Minded. But galloping on too fast without

true Sense, or due Cosinderation, he Stumbles, Falls and Foyls himself most shamefully; for speaking of those whom he calls Proud and Haughty Minded, he says, They have digressed from the Truth, and too far played the Harlot thereby with the Lord, the ancient Rock of their Salvation. Did ever any Man of sober Sense drop such an Expression as this? The Prophets of God did often reprove back∣sliding Israel of old, for going a Whoring from God, Hosea, 4.12. and chap. 9.1. And playing the Harlot with others. Ezek. 16.28. Jer. 3.1. But whoever heard before of playing the Harlot with the Lord? By this the Reader may taste and see how far A. Bonifield is Digressed, or gone aside from Truth, and what Spirit guided him in Writing his Book, which hath led him to use such a gross and unsound Expression. This is in the 5th page of his Epistle: And in the same he gives his Reader to understand (whereby the Reader may see and observe what a Quarrelsome Man he has been) that this is not the first Difference, no, not by several, that he has been concerned in with Friends in that Town of Reading. And as if he Gloried in this (which he might rather be ashamed of) he divides them into Small or Pettyones, and more General, or most Capital ones. It seems Small or Petty matters will serve for a ground or occasion of difference with such a Pettish Spirit as he is of. But he need not boast of that: For it is not for his Ho∣nour. And indeed, if he had had any real regard for the Honour of Truth, and the Reputation of that Christian Society, which he once professed himself a Member of, and is now without just cause become an Enemy to, it would have restrained him from Publishing Differences long since past and gone, especially wherein he himself was so deeply concerned, and thereby to expose both the one and the other to the Scorn and Contempt of such prophane Readers as his Book may go amongst. But he must gratifie his Envy, though he wound himself in endea∣vouring to wound others. Three Differences therefore he here sets forth, which he calls more General, or most Capital ones. The first he says, was re∣ferred to be heard and ended by Jo. Osgood and John Kilborne, wherein several others, he says, were likewise concerned, as well as himself. Those words [several others] are a common Shelter for him to hide himself under, when he would make his Reader believe that other Friends took part with him in his Quarrels, but how false he is in that I shall shew anon, when I come to Examine his Book it self. What that Difference was about, he has not told his Reader. Generals serve Slanderers best to lurk under. In general therefore he says, Several Char∣ges were drawn up, stated and given against W. L. and were most of them such too, says he, as I think, searce ever the like in the Nature and Degree of them, as with re∣spect to W. L. his Arrogance and Pride, hath at any time come before Friends since they were a People. Is not this set out at an high rate? From this general Ac∣count, what could the Reader conceive; but that W. L. was the height of Pride and Arrogance? Whereas they that know him, know him to be no such Man; and it's more applicable unto A. Bonifield himself. 'Tis true, he had drawn up many Charges, and written many Scandalous Papers against W. L. tending to defame him: But when the matters came to be looked into and examined, the Friends to whom it was referred, did not judge W. L. to be guilty of that which A. B. had charged him with. But A. B. thereupon burned his own

Papers himself that same Evening at John Buys Kiln-fire; and whether this was not a Testimony against what he had written, let the Reader judge: And was it not then agreed, that whoever revived the said Difference again, should be deemed the offending Person? He goes on saying, And the Remarks of the aforesaid made upon both his Charges, Person, Qualifications, W. L. may happily still remem∣ber. Whom does he mean by [the aforesaid?] He must mean either J. O. and J. K. (to whom, he says, the Difference was referred) or himself, and his [several others] who he says were concerned in it as well as himself. If he means those two Friends (J. O. and J. K.) W. L. doth not at all remember that they made any Remarks upon his Charges, Person, or Qualifications. And he believes they were Honester and Wiser Men, than to make Remarks upon his Person or Qualifications. But if by [the aforesaid] he means himself and his pretended (several others) concerned with him, it shews what Cavilling Spirits he and they were of, and what Quarrelsome Qualifications they had, that would go to make Remarks upon W. L's Person and Qualifications. What Persons or Qualifica∣tions A. B's (several others) were of, I know not; but A. B. I think, might very well have let W. L's Person and Qualifications alone. And notwithstanding the big Words and empty Flourishes, which A. B. hath used to set forth the greatness of the Capital Difference, as he calls it; it seems the Difference was but slender∣ly grounded against W. L. if it wanted to be made out by Remarks upon his Person and Qualifications. But be that Difference what it would, since A. B. ac∣knowledges it was not only referred to be heard and ended by J. O. and J. K. but also that it was so: (for he adds; as accordingly they were, viz. heard and end∣ed) who but one of a restless and unquiet Mind, an Evil Contentious Spirit, would have renewed the remembrance of an old ended Difference? By this the Reader may see some of A. Bonifield's Qualifications, and by these guess at the rest, which are so Remarkably Evil, that they need no farther Remark to be made upon them.

In the 8th page of his Epistle, he reflects not only on W. L. and J. B. but on the Monthly and Quarterly Meetings too. For having set forth (but very falsly) the great Endeavours and Entreaties he used to obtain Justice and a fair Hearing (as he pretended) he adds, Tho' all in vain and to no purpose, because of their so over-swaying of Meetings for Affection and Interest; because still and always (says he) There was a Ruling Party both in Monthly and Quarterly Meetings; so that what they were minded or resolved should be, was to be; and what not, neither could, should, nor was to be admitted. That this is a great Falshood and Slander upon the Monthly and Quarterly Meetings of our County of Berks, is notoriously known to all our Friends that frequent those Meetings, and therefore need no other Refuta∣tion, there being so many that can Witness against it: But it is usual with him to charge his own Faults upon others; and Preheminence being the thing he hath long aimed at, and sought after, that he might Sway, Rule, and Over-rule Meet∣ings at his pleasure; his being disappointed thereof (by them he mentions, and other Friends also, who saw his Ambitious, Aspiring Humour, and Contentious Temper, and opposed him therein) hath stirred up in him a Spirit of Revenge, to upbraid them with that which himself was guilty of. But as herein he hath done

wickedly, so hath he also done it foolishly, and the Reward of Fools, Confusion and Self-contradiction, falls upon him. For when he hath charged W. L. and J. B. with over-swaying Meetings for Affection and Interest; so that what they were minded or resolved should be, was to be; and what they were minded should not be, neither could, should, nor was to be admitted: He immediately adds, And it may be also observed, how doubtful and timerous W. L. and J. B. &c. all along from first to last, have been of themselves, and concerning the Effect and Event of things. Was this a sign of their having, or being of a Ruling Party in Month∣ly and Quarterly Meetings? If they had so over swayed Meetings, as he says, that what they were minded should be, was to be; and what they were minded should not be, neither could, should, nor was to be admitted, surely they needed not to have been doubtful and timerous (as he repre∣sents them) concerning the Effect and Event of Things. Here A. Bonifield's Passion hath run him on ground. He designed to defame those Friends at a ven∣ture; and the first thing he charges them with, is Superiority, Rule, Sway in and over Meetings, both Monthly and Quarterly, so that they could do what they pleased; what they had a mind to have done, must be done; and what they would not have done, must not be done, says he. This, if it were true, were bad enough, one would think, and he needed not have heaped up more. But his Envy extended further. Therefore running on without Consideration, he re∣presents them at the same time, doubtful and timerous, not considering how disa∣greeable those terms are, to that great strength and power of Sway and Rule, which he had but just before represented them to have in and over Meetings, by which they could do, or keep undone, whatsoever they pleased. The truth is, both the one and the other is a Falshood, and a Slander of his own devising; and this discovery of his Folly is very just upon him.

Now that himself was guilty of seeking and endeavouring to carry on his Con∣tentious Design by Interest, he himself has (unadvisedly) acknowledged in this place. For speaking of an Appeal, which he falsly says was pretendedly sought, endeavoured and allowed by O. S. he adds, And earnestly and truly en∣deavoured by me, and that by all the thought-of ways, means and interest that possibly I could find, obtain, or make use of, on my part, in order thereunto. So that though there was no cause for the Appeal he mentions, nor ground for him to charge me (as he doth here, and frequently in his Book) with seeking, endeavour∣ing, and allowing it (to which I may answer in its place) yet he plainly dis∣covers that that which he wrongfully blames those Friends for, to wit, over∣swaying of Meetings for Affection and Interest, was the course he took for car∣rying on his Appeal, namely, by all the thought-of ways, means, and Interest, that possibly he could find, obtain, or make use of on his part, as his own words are.

Besides the former, he contradicts himself again in this place. For speaking of his Intreaties, used still, and all along from time to time, and one time to a∣nother, for but Justice and a fair Hearing in his Case, he adds, in both this and the former Differences: And he confest but a little before, p. 5. that one of the two former Differences was heard and ended by J. O. and J. K. and in this place acknowledges the two former were heard and ended: So that there is no

end of Contention with him, but rather than be quiet, he will call for Justice, and a fair Hearing, even of such Differences as himself acknowledges have been re∣ferred, heard and ended before.

More Observations might be made on his Epistle; but these foregoing may somewhat discover what Spirit and Temper he is of, which the Book it self will afford occasions of manifesting more fully. I shall therefore here only note, that he flatters with his Reader at the end of his Epistle, as he did at the beginning of it, and after he hath vented a great deal of Bitterness, Envy, and Falshood in it, subscribes himself in the close thereof, Thine in the Truth that is plain, innocent, and void of the beguiling Crafts of Men. 'Tis true indeed, that Truth is plain and innocent, and void of the beguiling Crafts of Men; But it is also true, That he is not in that Truth, but out of it, and contending against them that dwell in it: And his pretending to be in the Truth that is void of the Beguiling Crafts of Men, is but a Crafty Artifice of his, to beguile his Reader by.

To his Epistle he tacks on something, by way of Introduction to his Book, in which he opens (perhaps unawares) the Ground of the present Difference, viz. That after the former Difference had been ended, he and some others re∣collected some omission or shortness (says he) in our not so stating it in the former, re∣lating to that part of the Difference, we thought very material and necessary to have been inserted, as the Ground or Hinge upon which most of our Discontents did hang and de∣pend, upon which occasion (says he) the old matter not brought before to light, and more new ones daily appearing, did occasion me to draw up first my own particular Dis∣satisfactions, in order to present, and to have them heard and redressed either by the Monthly or Quarterly Meetings. And therefore (says he) in order thereunto, I presented the Monthly Meeting with a Paper of Complaint of my Aggrievances. See now Reader, the restless Temper of this Contentious Man, that no sooner was one Difference with him ended, but he began to study how to raise another. He feigns some fresh occasion, and thereupon pretends to recollect some omission or shortness in stating the for mer Difference, that he might take fresh occasion to differ again. But is it not strange, that this pretended omission should be of some∣thing relating to that part of the Difference, which he and his thought very mate∣rial and necessary to have been inserted, as the Ground or Hinge upon which most of their Discontents (he says) did hang and depend? This was a shortness indeed, sufficient to unhinge all their Discontents, and render the Difference, at least on their side, gronndless. But rather than his Discontents should want an Hinge still to turn and return upon, he would bring forth old matter not brought to light before, for he says, upon which occasion, the old matter not brought before to light, and more new ones daily appearing, did occasion me to draw up first my own particular Dissatisfactions. Was this like the Truth that is plain and innocent, and void of the beguiling Crafts of Men? Doth not this either discover the beguiling Craft or Folly of a Man out of Truth, and neither plain nor innocent, thus to keep back some old matter, (and that too no less, it seems, than the Ground or Hinge upon which, he says, most of their Discontents did hang and depend) and not insert it, not bring it to light, when his old Difference was to be put an end to?

Now having drawn up his own particular Dissatisfactions, I presented the Monthly Meeting, says he, with a Paper of Complaint of my Aggrievances. This Paper of Complaint one might reasonably expect should have been the first in his Book; but it is not brought forth till in his 7th page. But his Book begins with another Paper, pretended to be a Complaint of several Friends belonging to the Monthly Meeting of Reading, to the Quarterly Meeting at Ore, against W. Lambell, for not Recording in the Monthly Meeting-Book A. Bonifield's particu∣lar Complaint against him and Jo. Buy. Now though his Charges against W. L. and J. B. ^r were in order of time before his Complaint to the Quarterly Meeting at Ore, against W. L. yet since he hath placed the latter first, I will give some account of that first. It is a Complaint against W. L. consisting of two parts, one for refusing to Record in the Monthly Meeting-Book the Complaint he had made to that Meeting against W. L. and John Buy; and that Meeting's referring it to the Quarterly Meeting; the other, for not bringing the Meeting's Book to the Meeting, and refusing to let him have it to look into. The better to set off his Complaint, and to give the more Countenance and Authority to it, he pre∣tends that several other Friends, belonging to the Meeting, were troubled and sore grieved at W. L's refusing to Record his Complaint, &c. and did from thence take occasion to draw up that Paper of Complaint to the Quarterly Meeting against him, and that those Friends did appoint him (A. B.) to deliver it on their behalf, as also on his own; and accordingly he hath signed the Paper thus, [By Abraham Boni∣field, on the behalf of the rest concerned]. Now in all this he hath not acted in the Truth that is plain and innocent, but hath used beguiling Craft to deceive his Rea∣der. For when the Friends, appointed by the Quarterly Meeting to hear his Complaint, and end the Difference, came to examine the Matter, and inquire into the Particulars, I well remember, (for I was one of them) that when we asked him who, and what Friends of Reading Meeting were one with him in that Complaint, which he had signed on the behalf of the rest concerned, he could not, or would not, name one, but R. Sandilands being present, did acknowledge that he was one with A. B. therein. And whereas he Charges W. L. (and it is the main part of his Charge) that he refused to Record the Complaint in the Monthly Meeting-Book (after the Meeting had referred it to the Quarterly Meeting) notwithstanding that it was the Order, Conclusion and Agreement of the Monthly Meeting. I do not remember that it was made appear to us that the Monthly Meeting did order W. L. to Record it in their Book, though they did refer it to the Quarterly Meeting to end it. And it doth appear by the Coom∣plaint it self, as A. B. has published it, that W. L. did not refuse to stande to the Agreement of the Monthly Meeting, for referring it to the Quarterly Meeting to be ended. For the Complaint saith, The Meeting came to this Ʋnanimous Conclu∣sion, viz. to refer it to the Quarterly Meeting to end, to which both Parties did agree. So that the substance of the Matter was answered by W. L. in agreeing with the Monthly Meeting to refer it to the Quarterly Meeting. And it is no sign that the Monthly Meeting was offended with W. L. for not Recording it; that most of the Friends belonging to that Meeting, when they understood A. B's In∣tention to Complain of W. L. at the Quarterly Meeting, did sign a Certificate

on behalf of W. L. and J. B. of which this following is a Copy, directed thus.

To the Quarterly Meeting at Ore, the 15th of the 7th Month, 1690.

Dear Friends,

WHereas our Friend Abraham Bonifield has taken Offence in his Mind a∣gainst our Dear Friends John Buy and William Lambole, more espe∣cially against W. L. and in this offensive Mind hath been raking dislikes a∣gainst W. L. and J. B. both to the Disquieting of himself, and also to the Grief and Sorrow of Friends. Now these may let you know, that we whose Names are here under-written, being Eye and Ear-witnesses of the Conversa∣tions of W. L. and J. B. and their Deportment amongst us, do give you to understand our Sense concerning them, which is, They are Men fearing God, and of a Clean Conversation, and make Conscience in the sight of God of what their Practice is. And whereas our Friend A. B. has let into his Mind that W. L. doth exercise Lordship over his Brethren, and set himself in Judgment over Honest Friends; and many things of this kind and nature: As for our parts, we see no such Practice or Spirit appear in either J. B. or W. L. This we thought fit to signifie to you, in the behalf of the Blessed Truth, and our Antient Friends; with the Salutation of our Dear Love in the Unchange∣able Truth, remain your Friends.

This was Signed by William Speakman, and 20 Friends more.

This was not Read at that said Meeting, because A. B's Complaint was not openly Read, but at another Quarterly Meeting afterwards it was Read.

But now it is worth the Reader's noting (in order to have a better under∣standing of A. B.) how falsly he (who pretends to be in the Truth that is plain and innocent, and void of the beguiling Crafts of Men) dealt with the Monthly Meeting in this Case. He had Exhibited to the Monthly Meeting a Paper of Charges, by way of Complaint, against W. L. and J. B. and he acknowledges he had the liberty granted him to Read the same in the Meeting. The Meeting also, he says, Unanimously concluded to refer it to the Quarterly Meeting to end it. And to this Reference both Parties, viz. A. B. himself, as well as W. L. and J. B. did agree. Observe now how well he prosecuted his Charge a∣gainst W. L. and J. B. before the Quarterly Meeting, for he never carried it thither at all, (which was his part to have done) he confesses so himself in his 3d page thus, It is to be observed (says he) that it was only the foregoing Paper of Complaint, containing the Grievances of several Friends belonging to the Monthly Meet∣ing at Reading, that was delivered by me to the Quarterly. Meeting at Ore, the 7th Month, 1690. but not one jot or tittle in particular as from my self, or concerning, or

relating to the sever as Articles I had in Charge against W. L. and J. B. But he let∣ting that drop, frames a new Complaint only against W. L. pretending as if se∣veral other Friends were concerned in it, and that he signed it on their Behalf, (though we could find none to own it but R. S. and himself.)

But to proceed; On the 15th of the 7th Month, 1690. A. Bonifield deliver∣ed his new Complaint to the Quarterly Meeting at Ore; which the Meeting took, but understanding it to be but a private Paper, not coming from the Monthly Meeting, nor the same that was by the Monthly Meeting's Consent re∣ferred thither, did not think fit to trouble the whole Quarterly Meeting with private Quarrels, or particular Jangles; but committed it to Eight Friends of the Meeting, whom the Meeting nominated, and chose to hear, and determine that, and all other Differences between A. B. (or any others that joined with him) and W. L. and J. B. And when the Meeting had concluded on this way, A. B. was called in, and the Agreement of the Meeting Read to him, with the Names of the Eight Friends to whom it was referred. He excepted against one of them, who was therepon left out, and the Matter left to the other Seven, with which A. B. seemed satisfied and contented, asking the Meeting, whether it was intended that those Seven Friends should hear and end only the Matter con∣tained in that Complaint, or all other Differences depending between W. L. J. B. and him? To which the Meeting answered, that those Seven Friends were appointed to hear and end all Differences whatsoever between him, W. L. and J. B. and others concerned therein. He was very desirous to have had his Complaint Read in the open Meeting. But the Meeting for divers Reasons did not think it proper.

Of the Seven Friends, to whom this Service was by the Quarterly Meeting committed, I was one. And though A. Bonifield is so violently set, and inveighs so bitterly against me now, I suppose I stood fairer in his Opinion then; other∣wise he having the liberty of Exception allowed him, and making use of it (as he did) to exclude one, he might have also excepted against me, and thereby have faved me a great deal of trouble, and himself the pains of railing at me as he hath since done: However we undertook this Service (I can truly say for my self, and believe I may safely say it for the rest of my Friends concerned) with a Consciencious regard to the Honour of God, the Prosperity of Truth, and the Peace of the Church in that Place. And accordingly, on the 23d day of the same 7th Month, 1690. we met at Reading, and being gathered together, waiting on the Lord, in a weighty Sense of his Living Power and Presence with us, after some time we desired A. B. (who was present among us) to bring forth what he had to offer to our Consideration; whereupon he stood up, and made a Speech, telling us he was dissatisfied with the proceedings of the Quar∣terly Meeting, because they refused to let him read his Paper openly in the Meeting. And instead of giving us his Charges against W. L. and J. B. he Read to us a Writing, containing something which he called Reasons why he refused to bring his Cause before us; in which he reflected foully on the Quar∣terly Meeting's Proceedings, as Unjust, Uncharitable, and Immoral; and said, he would Appeal to the next Yearly Meeting, where he hoped to have more Just

and Impartial Proceedings to Redress his Grievances. We earnestly desired, and laboured to perswade him to bring forth his Grievances before us (that if there were any Cause, we might Redress them) according to the Order of the Quarterly Meeting, to which himself had agreed; but all that we could say to him, did not at all prevail with him, to give up the Matter in question, or Diffe∣rence, to be heard by us. Yet at length he did bring forth that Paper of Com∣plaint against W. L. which he had before offered to the Quarterly Meeting, and Read it to us; but when he had done, he would neither refer the Matters therein complained of to us, nor let us have the Paper of Complaint. See now, Reader, the crooked steps he made in this Business thus far. First, he brought a Paper of Charges to the Monthly Meeting against W. L. and J. B. and got that referred to the Quarterly Meeting. When the Quarterly Meeting came, where it behoved him to have made good those Charges, he let them quite drop, ne∣ver prosecuted them at all there, (though referred thither by his own consent) but instead of them, exhibits a new Complaint at the Quarterly Meeting against W. L. This, together with the former, the Quarterly Meeting referred to Se∣ven Friends to hear and end, and to this he consented, at least (as himself con∣fesses) condescended; when these Seven met, as above, about it, he had found a new starting-hole to slip out at, and instead of prosecuting his Charges against W. L. and J. B. referred from the Monthly Meeting, or his Complaint against W. L. only, exhibited by himself at the Quarterly Meeting, he lets them both fall, picks a new quarrel with the Quarterly Meeting, for not letting him Read his Complaint in the open Meeting, and thereupon refuses tryal, and nothing will serve him but to Appeal to the Yearly Meeting. Judge now, Reader, whe∣ther this Man seeks Peace or no, and studies to be quiet; or whether he does not rather bend all his Wits and Force to create and continue Contention and Strife, that no end may be put to Differences.

When we saw he was obstinately bent to answer his own Will, and would not be perswaded to yield to Truth and Reason, we told him to this effect, That we held our selves obliged for Truth sake, and in discharge of that Trust commit∣ted to us by the Quarterly Meeting, to do what we could to stop the further spreading of those Contentions among them, and should endeavour to find out, by enquiry amongst the Friends of the Town, the true state of the Difference, that we might make a more cer∣tain Report thereof to the Quarterly Meeting which had imployed us. And this being in the Forenoon, we desired another Meeting in the Afternoon of the same Day, with the Friends of the Town. This was not only proposed openly, but A. B. was desired to bring with him what Friends he pleased: What could be fairer than this? Would any but a guilty Man have found fault with it? Yet against this A. B. exclaims grievously, and against us for it, as if never had the like In∣jury been done: Thus he sets it forth, It's to be noted, that when O. S. with the 〈◊〉〈◊〉 of the Seven, saw that I was not satisfied to leave the Matter to them, though ha∣••ing, as I thought, given them sufficient Reason for it, that he, with the rest, did im∣mediately, the same Day, of their own accord, without either the Knowledge, Appro∣bation, Consent or Agreement of the Quarterly Meeting, appoint another Meeting, the latter part of the same Day, both contrary to all Methods, Order, Practice or President

in the Case, ever heard of, or used, that I know of, amongst us before, &c. Is not this a Ridiculous Exception for any one to make, especially for one that fain would pass for a Wise Man? Would he have had us to have staid near Three Months to have asked the Quarterly Meeting (which had left the whole Matter to us) whether if one Meeting about it would not suffice, we might appoint two? And whether, if we were not satisfied in the Forenoon, we might not meet again in the Afternoon? He carries on his Cavil further, blaming us for inviting both Men and Women, and they too only such as we best liked and approved of. To the first I say, both Men and Women were proper to be present, for he had complained on behalf of others, as well as himself, who might be Women as well as Men, for ought we knew, and he would not tell us who, or what they were. To the latter I say, we shut out no Friends, but desired the Company of such especially, as were most sensible of Truth's Concerns. Accordingly the greater part of the Friends (those especially that were most sensible of the hurt and mischief of these Dissentions) met with us, and when we had sate together some time, waiting on the Lord in his Holy Fear, we desired the Parties who were the Accusers, and them also who were Accused, to withdraw, that we might enquire of the Friends concerning the state of the Differences that were among them, and they might inform us the more freely. Accordingly W. L. and J. B. (who were the Accused) did withdraw: But the Accusers (viz. A. B. and R. S.) refused to withdraw, but continuing among us, did strive with much vehemency to hinder the Friends from giving us an account of the Differences, and by whom the Offences had entered, and were continued a∣mongst them, (for that we desired to know) according to the Knowledge and Sense they had thereof. And this one would think, he (had he been in the Truth that is plain and innocent) would have been desirous we should know. But being guilty, this pinched him, and angered him; and in p. 4. of his Book, he com∣plains, that we did then and there propose unto them this following intricate, improper, and impertinent Question, viz. Whether W. L. and J. B. or A. B. himself, were the Cause of the Disturbance that had happened in their Meetings? Was this an intricate Question? Was it improper, or impertinent, to be known or asked? What Question could have been more plain? What more proper and pertinent to be asked than this? But I perceive now he would have had us have asked another sort of Question, viz. Whether those Articles and Charges that he had drawn up a∣gainst W. L. and J. B. were in the Thoughts of those Friends, true or false? Had that been a proper or pertinent Question, I pray, when the Monthly Meeting, before which he had laid those Articles and Charges, had not examined or enquired into them, but to free themselves from the trouble and difficulty thereof, had referred them to the Quarterly Meeting? Nay, had it not been both improper and absurd, for us to have put that Question to the Friends, much more to have concluded any thing upon their Thoughts, concerning the truth or falshood of those parti∣cular Articles and Charges, when as A. B. who was the Author of them, refused to submit them to us, or let us have the examining of them? Yet the Friends did severally, according to the Experience they had, the Observations they had made, and the Sense God had given unto them, declare, That A. Bonifield himself

was the man, that had frequently broken the Peace of the Publick Meetings, by smi∣ting at honest Friends, which had brought great Grief and Burden upon many tender Hearted ones. And that they did believe, that W. L. and J. B. were not such men as he had represented them to be, viz. to seek to Exercise Lordship over their Brethren: But that by long Experience they had found them to be faithful, Consciencious, Serviceable Friends.

After we had received this Account from the Friends of the place; A. B. having utterly refused to bring the particular matters to an hearing before us, in order to be ended by us, we who were appointed by the Quarterly Meeting, withdrew among our selves, to confer together about the matter, and to draw up a Report thereof, to be made to the next Quarterly Meeting. And before we went away, it arose in our Hearts in the Love of God, to write a few Lines tenderly to A. B. to persuade him to be quiet, which we did as followeth:

Abraham Bonifield,

IN the tender Love of God, desiring the Peace and Welfare of thy Soul, and of all the Called of God, do we send these Lines to thee, to entreat and beseech thee to study to be quiet, and keep low to the measure of God's Spirit given to thee to profit withal; and to forbear any more smiting at thy Fellow Servants, and disturbing the Peace of the Meetings of God's People, to the grief of many tender hearted Friends, as hath evidently been mani∣fested to us this day before thy Face. Wherefore, we earnestly desire thee to be advised, and labour to amend what hath been amiss, that thou mayest be reconciled to thy Brethren, before it be too late. We are thy Friends, heartily wishing thy Welfare.

• ...William Austel,
• ...John Gidding,
• ...Edmond Orpwood,
• Rich. Vokins, Jun.
• ...Oliver Sansom,
• ...James Potter,
• ...William Cooper.

Reading the 24th of the 7th Month, 1690.

Besides this, the Friends of Reading also, having a great weight and burden upon their Spirits, with respect to A. Bonifield's deportment amongst them, did between this time and till next Quarterly Meeting, send their Sense in Writing to A. B. as followeth.

Reading the 25th of the 10th Month, 1690.

Friend Abraham Bonifield,

WE whose Names are under-written, being sorely grieved, and having long born the burden of that wrong Mind and Spirit, in which thou hast been smiting thy Fellow Servants, in our Publick Meetings, to the

great grief of our Souls, and likewise to the dishonour of the Blessed Truth, and the Profession of it. We say, we have long born in Patience that which is very hard for us to bear, hoping that the Labours, Advice and Endeavours of many Faithful Friends, might have had some place in thee. But to our Sorrow, we see thou lightly regardest it, still persisting in that wrong Mind of disturbing our Peaceable Meetings. Oh, Friend, we are troubled for thy sake; and for the Honour of Truths sake, we do intreat thee to observe that Doctrine thou so often repeatest, that is, to be reconciled to thy Brethren be∣fore thou offer thy Gift; and so come to be reconciled in the Unity of the Spirit, which is the Bond of Peace. And this is earnestly desired by thy Friends who desires thy Welfare.

This was Signed by William Speakman and 21 Friends more of Reading Meeting.

The next Quarterly Meeting was holden at Newberry on the 5th of the 11th Month, 1690. At which an Account being called for, of the matter committed by the last Quarterly Meeting to us, even relating to A. B. &c. Report was made thereof according as we had found it, which the Meeting taking notice of, and being concerned both for the Honour of Truth, the Peace of the Church, and the recovery (if possible) of the Man, did agree to send two Friends of the Meeting to visit him, and endeavour to make him sensible of his Miscarriage, and the hurt he had done thereby. Accordingly a Minute of the Meeting's Agree∣ment thereupon, was entered in the Meeting Book as followeth.

Newberry the 5th of the 11th Month, 1690.

WHereas there was something offered to the last Meeting by Abraham Bonifield, of his dissatisfaction with some Proceedings of some Friends of their Monthly Meeting at Reading; and the Meeting judging it most conve∣nient, did agree and make choice of some Friends, to hear and determine the matter, who accordingly did meet at Reading, at the time appointed about it; accordingly an Account is now given by the Friends concerned, that when they were so met on the account of that Service, Abraham Bonifield, instead of bringing forth his Charge or Complaint, did read a Paper of Excuses, to shew cause why he would not commit his Case, or give it up to the Friends as appointed by the Quarterly Meeting, and agreed to by himself. And judged the Quarterly Meeting to be Unjust, Uncharitable and Immoral in their Pro∣ceedings herein, and so refused to give up his Case to be ended by them. Where∣fore it is now the Judgment of this Meeting, That his Carriage herein, in slighting the Quarterly Meeting's Judgment, and breaking his own Agreement, is contrary to the Truth. And John May and James Mathew are desired to speak with him, in order to admonish him to acknowledge his Miscarriage herein, and to give satisfaction to the Quarterly Meeting, and come into Unity with Friends.

At the next Quarterly Meeting which was holden at Reading on the 4th of the 3d Month, 1691. John May and James Mathew gave an Account, that accor∣ding to the desire of the last Meeting, they had spoken with A. Bonifield, and that he did fignifie to them, That he was troubled that it had so come to pass, that the Friends appointed before, had made a Journey in vain through his occasion. And A. B. himself, being then present, did signifie the same to the Meeting; adding, That if Friends would accept of it, he would be content to bear the Charge of their Journey, or to that effect. And after some Discourse about the Differences, A. Bonifield did offer it up again to the Meeting, to be ended by the same Friends before appointed, who being all present, except one, and Benjamin Antrobus of London happening to be there, A. Bonifield desired that he might be put in the room or stead of that other Friend that was absent: To which the Meeting, with A. B's consent, did agree. And thereupon, after the Quarterly Meeting was ended, we seven who were appointed for that Service, did meet the same day a∣bout it, and had a full hearing of the matters in difference, A. B. reading several large Writings containing Charges against W. L. and J. B. all which being atten∣tively heard, duly weighed, and well considered of, in the Fear and Counsel of the Lord, we gave our Sense and Judgment upon the whole matter, according to the Understanding we had received from God therein. Which Judgment being drawn up in Writing, and Subscribed with all our Names, we sent a Copy thereof to A. Bonifield, which is as followeth.

VVHereas we whose Names are hereunto Subscribed, at the request of Abraham Bonifield, and by the consent of the Quarterly Meeting, held at Reading, the 4th of the 3d Month, 1691. were to hear the Complaints and Grievances of the said Abraham Bonifield and others, against W. L. and J. B. and to put an end to all differences between them; and accordingly, after a deliberate Hearing and Examining the many Articles, Complaints and Charges, fully and impartially of the said A. B. against the others, which being measured by the Line of Truth, and weighed in the right Ballance, there appeared little of Substance in them; and after a serious consideration thereof, and waiting in the Light of Christ our Lord, the Sense and Judgment we have received, is on this wise, That A. B. hath not herein been Exercised in the pure peaceable Wisdom that is from above, but in the Earthly, Sensual Wisdom, hath been watching over his Brethren with an Evil Eye, and seeking occasions against them, and hereby hath much darkened and hurt himself, for which our Souls are grieved: Therefore our tender Advice is again renewed, to beseech him in Bowels of Love, to wait in Humility and Quietness upon the Lord, that in his meek and lowly Spirit he may come to be reconciled to his Brethren: For our farther Sense is, That until this be witnessed, he ought not to offer his Gift upon God's Altar. Also our Sense and Judgment is, That he ought to deliver up to be destroyed, all his Papers and Writings that do relate to, or contain matter of Charges, Complaints, or Reflections against his Brethren W. L. and J. B. and that he cease and forbear Writing any more of the like

evil and hurtful tendency, which we are sensible can produce nothing but ill consequences; and have been gathered together and treasured up, not by that Spirit wherein the Fellowship of the Gospel standeth, and Bond of Peace is kept, but in a wrong Spirit out of the Counsel of God. And moreover, our Sense and tender Advice to all Friends concerned, is, That in all things they walk circumspectly, in the tenderness and gentleness of the Love and Life of our Lord Jesus Christ, and be careful what in them lieth to cut off all occasions of offences from any that may seek it, and endeavour to remove the Blocks as much as they can, out of the way of them who are in danger of stumbling.

And as touching Business, Meetings, and Recording matters there concluded, our Sense and Judgment is, That if any omission or shortness have been, it ought to be acknowledged and amended for the future. And as touching open Feuds, Heats and Contentions in Publick Meetings, our Sense and Judgment is, That such things are against the Interest of Truth, and tend to stumble and hurt the Weak, and ought by all Friends wholly to be avoided, and that all Reflections against each other in Publick, ought to be forborn as much as may be.

• ...James Potter,
• ...Oliver Sansom,
• ...William Austell,
• ...William Cooper,
• ...Benjamin Antrobus,
• ...John Gidden,
• Richard Vokins. Jun.

Against this Judgment A.B. and R.S. exclaimed extreamly, calling it an Unrighteous Judgment. And when at the next Quarterly Meeting (which was at Newberry the 6th of the 10th Month, 1691.) it was read, A.B. being pre∣sent, was so Clamorous and Troublesome, that the Meeting could not well pro∣ceed in their business. For which reason partly, and partly because some Friends were willing to try what might be done, to bring him to a sense of his evil do∣ing, and to repent thereof; that so the Recording of it might have been spared, it was not Recorded in the Book at that Meeting. (Which tenderness towards him, he hath since made an evil use of, falsly suggesting, as if the Meeting was not satisfied therewith, and could not agree about Recording of it;) but at the next Quarterly Meeting following, it was Recorded by Order of the Meeting in the Meeting-Book: A.B. (who was present) behaving himself more like a Man bereaved of his Sences, than like a Sober Man, threatning a sad Judgment that should fall on Friends, if they did Record that Unrighteous Judgment (as he called it) for he by his great swelling words, would have frighted Friends (if he could) from doing it. But Friends saw his Spirit to be wrong, and Recorded the Judgment, which hath stood, and will stand over him, and let him twist or twine which way he can, he will never get from under it, unless he Repent.

Thus Reader, I have given thee, as briefly as I could, a plain and true Ac∣count of this Matter, so far as the Quarterly Meeting was concerned in it; by which thou mayest see a pretty deal of A. Bonifield's Shifting Tricks, the uncer∣tainty of his Temper, and the unruliness of his Spirit, which cannot rest nor be quiet. He hath represented things in his Book far otherwise than in truth they

were. But he is so hobled in the doing it, that from his own Book his Falshood appears. He makes the ground of his refusing to stand Tryal before those Friends whom the Quarterly Meeting, upon his Complaint had (with his own consent) referred it to; because his Complaint was not openly read in the Quar∣terly Meeting. In this he discovers a great want both of Judgment and Sincerity. Had he not wanted Judgment, he might have seen, that as it was properly in the Power, and at the Dispose of the Quarterly Meeting, whether a Complaint, not coming from a Monthly Meeting, but in a private manner, should be read openly in the Meeting or no: So it was not reasonable, that a Complaint against any Member or Members of the Meeting, should be read openly in the Meeting, unless that Meeting had intended to have had the whole matter contained in such Complaint Examined, Heard, Try'd and Determined in the open Meeting; which that Meeting did not think fit. Had he not wanted Sincerity, he would not have started back, and refused to stand to what the Meeting had Ordered, and himself had agreed to; much less would he have alledged this as a Pretence or Ex∣cuse for his so doing, when-as he had consented to submit his Cause to be Heard and Determined by those Seven Friends whom the Meeting had appointed thereunto, and the time was set for the hearing thereof, after he knew the Meet∣ing had refused to have his Complaint openly read. And he himself afterwards, at the Quarterly Meeting at Reading, in the 3d Month, 1691. without having his Complaint openly read, did offer to leave his Cause to the same Seven Friends, that had been before appointed by the Meeting, for them to hear and end it, which shews his Exception against them both before and since, was but a Shifting Cavil, and that he was void of Integrity in urging it.

Besides, the Reasons (as he calls them) which he gives why he would have had his Complaint read openly; and why upon the not reading thereof, he re∣fused to stand to the Meetings Order, and his own Agreement, doth sufficiently manifest his own unreasonableness; they are in p. 4, 5, 6. of his Book, where also he changes the Title of his Paper from a Complaint to a Petition, which word he repeats over and over, near half a score times (I guess) and in his Con∣fusion, calls it sometimes (and most often) a Petition simply; sometimes a Petition, or Complaint; and anon a Petition and Complaint; not knowing himself what he would be at: Or as if he knew not the difference between a Petition and a Com∣plaint, Charge or Impeachment. The fore part of that Paper which he calls, Something offered as the Reasons of desiring the publick Hearing or Reading of a Petition, &c. (which begins in his 4th page) hath nothing in it of Reason, or that looks like Reason; let him assign any Sentence out of it if he can. After that in p. 5. he sets a new Title thus; Here followeth something upon a Second and more Deliberate Consideration, what I now find my self concerned and best satisfied to do; and so far is he from offering Reasons in this, that it rather shews his resolute Will, than Reason: To this, in his 6. p. he adds a Postscript, in which he says are Two weighty Reasons for a Publick Hearing of the Petition; first, because the Grievances therein contained, relate to the Monthly Meeting, so not a Private nor a Personal Concern. If this be true, it makes against him: For it is evident, the Monthly Meeting did not Imploy, nor Impower him to make Complaint, of

any Grievances relating to them. He cannot, dares not, say they did; what then had he to do to exhibit a Complaint of Grievances relating to the Monthly Meeting, without the Order, Direction, or Appointment of the Monthly Meeting? Nay, without the Consent or Privity of the Monthly Meeting? If he had not been a very Busie Body, he might (one would think) have given the Monthly Meeting leave to have made their own Complaint of Grievances relating to them, if they had any. So that this is so far from being a Reason for him, that it is a Reason against him, weighty enough of it self, to have justified the Quarterly Meeting, for not reading his Complaint openly in the Meeting. A.B's second Reason is, Because every Member is equally concerned to exercise the Sense and Ʋnderstanding that God has given them. This I grant, but when a Contro∣versie is brought to a Meeting, and that Meeting agree to commit the Hearing and Determining thereof to a Select Number, surely then, no Member of that said Meeting ought further to concern himself in that matter, without the Con∣currence of the whole Meeting.

To manifest yet farther the Ʋnfairness of this Man, observe that in p. 3. he says, I never left my Case wholly unto them, viz. the Seven, &c. or satisfied at all, nor any further nor otherwise neither, than as constrained and forced to what I did. When as all the Friends then present, know that he agreed with the Meeting in it. And his excepting against one (for the Meeting named eight at first) is an ARgument that he consented to the Meetings Choice in the other Seven. But that which puts it out of all doubt is, that about half a year after, at the Quar∣terly Meteting at Reading, he offered to the Meeting to refer and leave his Cause to the Hearing and Determination of these same Seven Friends, whom the Meet∣ing had chosen before, and that no delay might be occasioned, by the absence of one of them, he himself named another Friend, and desired he might be added to the Six, in the room of him that was absent; which plainly shews, he appro∣wed the Choice, and accordingly he went on to exhibit, and make out his Char∣ges before them.

Yet he hath another setch, which looks with rather a worse face than the former; for when he said, I never left my Case wholly unto them, viz. the Se∣ven, &c. he adds, To subject or stand to their Award, any otherwise than only condi∣tional, and with this proviso, if managed impartially and to satisfaction, p. 3. and p. 5. He says, Seeing a Publick Hearing of it could not be obtained, I condescended to the aso esaid; provided it was done impartially and to satifaction. And in p. 6. speaking of his having condescended to refer the matter unto the aforesaid for an Hearing, Ending, &c. he adds, yet not without a conditional Reserve. Now doth not this manifest great want of Sinoerity in him, to pretend and make a shew of giving up his Cause, and leaving it to Friends to hear and end; and yet at the same time have a conditional reserve in his Mind, a secret Proviso, to let himself loose by? Doth this agree with his writing himself Thine in the Truth that is plain, Innocent, and void of the beguiling Crafts of men? Surely one would think he writ that Craftily, that he might the more easily beguile those that are indeed Plain and Innocent. Now pray mark what this private Condition, this Mental Reservation, this secret Proviso was; he gives it in these words, viz. If managed impartially and to satisfaction, p. 3. Provided it was done impartially and to satisfaction, p. 5.

Who was to judge whether it was done impartially, but himself? And for whose satisfaction did he provide, but his own? Was not this an abominable Juggle and Abuse, for him to pretend to give up his Case to Friends, and leave it to them to Hear and Determine, and yet keep a secret Reserve in his Mind, that if he was not satisfied with the end they made, he would not stand to their Determination? This among Men of the lowest Pretences, either to Religion or Common Hone∣sty, is not counted Honest. He had better have told the Meeting at first, he would leave it to them, or such as they should choose, to end it, if they ended it to his satisfaction; otherwise he would Appeal from them, for so it seems he did intend from the first, as he intimates p. 5. I condesended to the aforesaid, provided it was done impartially and to satisfaction, else did intend (says he) to refer it, by Appeal, to the Yearly Meeting. And as he intended not to stand to our Deter∣mination, unless it were to (his) satisfaction, so it seems as if he had intended also, before we medled with it, not to be satisfied with what we should do in it. For in the Paper he had drawn up before we came to enquire into it, (and which, when we came, he read to us as his Reasons for refusing to let us med∣dle with it) he says, Seeing there was such an irregular step made in the very begin∣ning (by which he means the Meeting's not letting him read his Complaint in the open Meeting) we cannot reasonably expect these few can either go on well, or end it, so as it ought to be to satisfaction. And so much had he possessed his Mind with that (or at least pretended so) that when we came first to Reading about it, he would not open the matter to us, nor yield that we should at all meddle with it. Now I desire the Reader to observe and consider the Nature, Temper and Spirit of this Man; how prone he is to Contention and Quarreling, and what contrivances he has, and what Provision he makes, to continue and perpetuate Discord and Strife; by excepting against the proper ways and means for ending it. For Experience shews it too seldom happens, when Differences fall out between Per∣son and Person, that such an end can be made thereof, by the most Judicious and Indifferent Persons that can be chosen, as will prove to the satisfaction of both sides. Now if the Persons differing (after they have left, or referred their Difference to others to end) shall be at liberty on either side to fly off, and refuse the Determination made, because they don't like it, or it is not to their satis∣faction, what end can be made of Differences? Surely this contrivance of his doth not proceed from the Peaceable Spirit of Christ: but from that Spirit which loves Dissention and Discord, and would not willingly ever be without it, and therefore seeks, by all the ways it can, to encrease it and keep it up.

A. Bonifield hath another Exception against us, and that I think snews his Fol∣ly, as much as the former doth his Falseness: He is angry that we gave any Judg∣ment at all, alledging, that we were appointed for Reconcilers (not Judges) but to hear and end all Differences betwixt them, so he has it in his Title Page. And p. 6. he says, It was not for a Sentence or Judgment, but for Justice and Equity, Hearing and Ending of all Differences, that it was committed unto them. And p. 3. he says, Neither yet would any Rational. Man think, the aforesaid at their Meeting Reading (unless I were besides my self, or wholly infatuated) a Meeting inter••••••d for Judgment, Sentence, &c. but Reconciliation, Hearing and Ending all Differences be∣twixt

us; would any Rational Man, that reads these Passages, think otherwise of him, but he was besides himself, and wholly infatuated when he writ this? Did ever any Man before this, blame Referrees, or those to whom the Hearing and Ending of Differences was committed, for giving Judgment or Sentence between the Parties differing? Would he have had the Difference heard and ended without Judgment? 'Tis a sign he is a Man of small Judgment himself. If any have a mind to have business done without Judgment, they may send for him. We were (he confesses) to hear and end all Differences betwixt them; but he thinks we were not appointed to judge between them. To what purpose do Persons hear Differences, but to end them? How is it likely they should end them, if they may not declare where the ground of the Difference lies? Which Party is in the right, which is in the wrong? Who is to be blamed, and for what? If they declare this, that Declaration is Judgment or Sentence. When Persons differ, each comonly thinks himself in the right, and his Adversary in the wrong; if neither can convince the other, then (because none is fit to be Judge in his own Cause) recourse is had to others, who are Authorized to Hear and Determine. That Determination is commonly made, by declaring which of the differing Parties is in the wrong, or does the wrong, and wherein. And that is called giving of Judgment. But it is a folly next to madness, to say, as he does, they were appointed to hear and end all Differences, but not for Judges, or to give Judgment. I have heard say, that the Commission by which the Judges sit to try Causes at the Assizes, is called a Commission of Oyer and Terminer, and that those words signifie to Hear and Determine. Now would it not be a wise business for such an one as Abraham Bonifield (if there be any such one) to tell the Judge, when he is to try a cause, That he is appointed not to Judge, but to hear and end the Cause in difference? But what makes A. B. so averse to Judgment? Surely it is no Credit to his Cause, nor sign of Innocency in him. He might have remembred David's saying, The Mouth of the Righteous speaketh Wisdom, and his Tongue talketh of Judgment, Psal. 36.30.

Now it is to be observed, that after we had heard A.B's Complaints and Charges against W. L. and J. B. and had given our Sense thereupon, and the Quarterly Meeting approving the same, had caused it to be Recorded in the Meeting's Book, A. B. raged extreamly, and troubled Friends, both in City and Country with his Letters and Papers, as his Book shews, where he has Published the Co∣pies of diverse of them, to his own shame. In his 11th p. he hath Printed a Letter directed to the Friends of the Second Days Morning Meeting at London, filled with Complaints against particular Persons, because they would not own and joyn with him, when he took upon him to Preach and Pray in Publick Meetings, after he was gone into Enmity and Prejudice, and had rejected the Quarterly Meeting's Order, and broken his own Agreement. In his 12. and 13. pages he sets a Copy of a Letter which he sent to me, in which he very much abuses me, as he doth often in his Book, endeavouring to fasten upon me, that at the Quarterly Meeting at Newberry, in the 5th Month, 1691. after we had heard his Complaints, and given our Judgment on them, when he Appealed to the Yearly Meeting, I should propose a Medium, that the Business should be refer∣red

anew to some Ancient Friends at London. This he repeats many times over in his Book, with as much confidence as if it were true; whereas I never made any such Proposal, nor was it likely I should, seeing I was one of the Seven, who had heard and given Judgment on the Difference before. But seeing, after his many Repetitions of this Story, and Cavils about it, he refers to the Quarter∣ly Meeting's Book for proof, saying, p. 49. But yet if any may be doubtful of the Truth of what is here alledged, and so often cited by me concerning him and it, &c. pray let such have recourse to their Quarterly Book, and the minute made upon it at the aforesaid Meeting. Now though I was not doubtful, but certain that no such Proposition was made by me, I have searched the Quarterly Meeting's Book, that I might be the better able to satisfie others, and do find and declare, that there is no minute nor mention in the Meeting's Book, of any Proposition made by me, or by any other Member of the Meeting, for A. B. to Appeal or Refer his Cause to either the Yearly Meeting, or any particular Friends. And all that is entered in the Meeting's Book, at the Quarterly Meeting, with respect to the Business of A. B. is this, viz. That

the Friends appointed by the Quarter∣ly Meeting, to hear the Complaints and Charges of A. B. against W. L. and J. B. and to put an end to all Differences between them, did give account that accordingly the same same day, they had a full Hearing of the whole matter, both of A. B's Papers and Charges, and W. L. and J. B's Answers. And when they had considered of the matters in the Counsel of the Lord (according to that measure of his Spirit and Wisdom given to them) they drew up a Paper containing their Judgment upon the whole matter as before-mentioned, which Paper was now read.

Now judge, Reader, whether this be not a very wicked Man, to forge such a false thing, and to endeavour to fasten it upon me, and to revile and abuse me thereupon, so shamefully as he hath done through his Book, when he had no ground for it: And to refer to the Quarterly Meeting's Book for proof of it, when there is no mention of it there. And indeed, all that I can remember that was said at the Quarterly Meeting about it, was but this, when he threatned the Meeting that he would carry it by Appeal to the Yearly Meeting, or would lay it before some Ancient Friends, and named G. W. and S. C. I made answer to this effect, That whithersoever he carried it, I did not doubt but all honest Friends that should have the hearing of it, would have Ʋnity with us in what we had done in the mateer. And this evil minded man, hath the confidence to affirm over and over, that at the Meeting I proposed his laying of it before some Ancient Friends at London, and that I named G. W. and S. C. on his part. But his own Confusion, and self-contradiction, sufficiently shews the falseness of his Story. For whereas at that Quarterly Meeting at Newberry in the 5th month, 1691. he threatned to Appeal to the Yearly Meeting, and says, p. 14. That I thereupon proposed, as a medium, a Referrence to some Ancient Friends at Lon∣don; he says in his 12. p. that the Letter he sent to me, at the time of the Yearly Meeting at London, was in order for me be assistant with him in the Pro∣secution of the Appeal, proposed by my self at the Quarterly Meeting at Newber∣ry: Here he makes as if I had proposed his Appealing to the Yearly Meeting. But in his Letter to the Monthly Meeting at Reading, (dated near nine months before

this, though placed after in his Book) he makes as if I had proposed a Referrence to some ancient Friends, as a medium to prevent his threatned Appeal to the Year∣ly Meeting. And yet in his said Letter afterwards to me at London, having men∣tioned his being (as he said) necessitated to Appeal, he proposes this Referrence as a new thing, thus, But to prevent nevertheless, the more Publick notice and know∣ledge thereof, if thou please, we may the rather endeavour to have it referred to a certain number of ancient Friends, &c. Thus he is in and out, staggering and inconsi∣stent with himself. Yet upon this false suggestion, that I proposed this Refer∣rence; he abuses me at his pleasure. In his 13th p. he says, when he spake with me after the same manner (at Gracious-street) as he had written, I seemed as a man surprized, and one amazed, as not knowing what to answer or say for my self, but speedily sought for some House or Place to get away and hide my self from him. I did not know before, that he counted himself such a terrible Body, that the sight of him should fright me; nor do I yet know any thing I have done, for which I need to hide my self from him, or any one else, (though the company of such a quarrelsome man is not desirable to any one that loves Peace.) But this which he hath said of me here, is modest in comparison with what he says in p. 42. where he repeats this matter (for he loves to repeat things often over, that he may make the more noise) there he says thus, No sooner had I spoken to him of it, but he immediately hasted and rushed away from me as a man affrighted and surprized, looking one way and another for his flight and speediest getting away, and much like (says he) to the Thief (if I may use so pertinent a Simile) that desires the dark and shadow of the Evening to cover and hide himself from the light and discovery of the day. How well this Language and Simile becomes him, I leave to the Reader to judge. But for all his representing me so surprized and amazed at his Presence, one might think he was in some great maze himself when he writ that Letter to me. For besides it is nonsensical throughout, he gives this for his Reason, why he would have the Difference then heard at London, viz. To prevent those sad and evil effects it hath already brought forth. I thought those effects that are already brought forth, had been past preventing, But this is like him.

Besides this Letter to me, he has Printed another which he writ to the Friends of the Monthly Meeting at Reading, and would read it to them, though it was after the Judgment given against him. After that, he Printed another which he brought to the Quarterly Meeting in the 8th month, 1692. and had the confi∣dence to press to have liberty to read it in the Meeting, though he had abused and vilified the Quarterly Meeting before, and Appealed (as he says) from them to the Yearly meeting. These serve to discover his own Folly and froward Dispo∣sition. But that which is most strange, is, that after he had so often declared how much he was in Conscience concerned to stand up against W. L. and J. B. for Usurping Authority, Rule and Lordship over Friends and Meetings, and had set forth his Charges in the most aggravating terms; He now tells us of an Offer he made to W. L. and J. B. of a free and voluntary forgiving and passing by of all Offences, &c. without either mentioning or bringing up of any of the Causes or Grounds of the Difference. Nay, he doth not so much as mention any shew of Sorrow, or token of Repentance, as a condition for this free forgiving and pas∣sing

by of all Offences. By this it may be guessed what a sort of Concern it was that he had, and how little there was of Conscience in it. Yet he says, he was hearty and in good earnest, and says, A. H. R. and M. S. can witness that he was so, who were Eye and Ear-witnesses of it. But though they might be Eye and Ear∣witnesses of his Proposals, methinks they should hardly undertake to be Wit∣nesses of his being hearty and in good earnest. However he seems to impute the unsuccessfulness of this, to W. L's asking him impertinent Questions, (as he calls them) about the frame and temper of his Spirit, and whether he was in a fit con∣dition so to propose. One would think a Man that were in a good frame, and of a right Temper of Spirit, would not have counted that an impertinent que∣stion.

Upon this I perceive he began to bend his Mind towards Printing. For the next thing in his Book, p. 16, 17. is, The Copy, (he says) of a Letter he sent to G. W. and S. C. in order for their help and assistance, and to stop and prevent Print∣ing. A long scribble he troubled them with, and to make them amends for it, suggests, (p. 18.) as if they had lost, or pretended to have lost, his Papers of Charges, Complaints, Grievances, &c.

It would be tedious, as well as needless, to take notice of all the impertinent Letters and Papers he has Printed in his Book. Therefore passing by some, I take notice that in a Paper without date, called, Some offers of Peace once more proposed to W.L. J.B. &c. p. 19, 20. he returns to his pretence of Conscience; and nothing less will serve his turn then, in order to Reconciliation with W. L. and J. B. than their confessing themselves guilty of those high Charges he had before exhibited against them, which he elsewhere tells us, are Crimes of an High and Cri∣minal Nature. Yet in p. 22. he says, at a Meeting which he had with some Friends at London, he did sign a Paper, containing a free and voluntary forgiving of W. L. and J. B. But immediately adds, In which I was neither clear, nor at all sa∣tisfied, because neither Repentance manifested, nor any Satisfaction given to me, the Per∣son aggrieved and offended. How ill doth this agree, with his fore-cited offer to freely and voluntarily pass by all Offences, &c. without either mentioning or bringing up any of the Causes or Grounds of the Differences, which he brought A. H. R. and M. S. to witness, that he was hearty, and in good earnest for? No mention in that Paper of their Repenting, Confessing, or giving him Satis∣faction. But in this other which he signed at London, he was neither clear, nor at all satisfied, because neither Repentance manifested, nor any Satisfaction given to him.

But in this, as in most things, he is not without a reserve: For though he did sign that Paper at London, yet he intended not in the least to hurt or give away his Cause, wound or boggle his Conscience thereby; and why? Forasmuch as the Crimes wherewith they are charged are of an High and Criminal Nature; viz. Spiritual Pride, over ruling of Meetings, and Lording it over Friends. Yet as High and Criminal as he calls these, he could but a little before, without wounding or boggling his Conscience, make an offer of freely forgiving them, without any Terms of Repentance or Satisfaction. One would think when he was so ready and easie at proposing Forgiveness, if he was hearty and in earnest in it, he did not in ear∣nest

believe, they were guilty of such high and criminal Matters as he now re∣presents them His next words open him a little further; It is to be noted (says he) that this my so large (if not too large) condescention to such their desire, was only complied unto by me, upon the apprehension or (as I thought) assurance of Friends being engaged to see that W.L. and J.B. should do the like: And a little lower he says, I do declare, and that in the presence of God, that I had never signed that Paper of theirs, had I not thought that they looked upon themselves as ingaged, and would not have been concerned to have written down to W.L. and J.B. for them to do and perform their part (as I had done mine) &c. This is indeed to be noted, but not for his Credit. This shews how void of sincerity he was in what he did, and that he did not act Conscienciously, but politickly (with the beguiling Crafts of Men) thinking that by his signing that Paper, he should have engaged the Friends that met with him to have brought W.L. and J.B. (who were innocent) under the same Circumstances with him who was guilty. But here, it seems, his Policy failed him, and that has made him Rage the more.

About Three Months after this, I observe (from p. 23.) that G. W. com∣ing to Reading, A. B. gave him some now trouble about his old Business, and through importunity got him to hear some of his Complaints; whereupon G. W. wrote a few Lines, as tenderly and favourably for him as could be: Yet that did not please him. He rejects that, as not being impartial, nor yet such as with which his Conscience could be satisfied. However he drew up a Paper the next Day, and delivered it to G. W. instead of his, of which he seems so highly conceited, that he not only says, it might, if truly made use of, and put in due practice among Friends, really tend to a true, just and lasting Peace and Amity between both them and him; but proposes it likewise as a true and Christian Method to be made use of, by and among all Friends every where, &c. This one would think should be some notable thing; or else that he is notably conceited of his own doings. It con∣sists of several Heads, of which the first is this; viz. The best way to lay a Foun∣dation of true and lasting Peace among us, is to fix Judgment upon that which is wrong, where-ever it is. What a Childish Man is this, that breaks his own Head by contradicting himself, in almost every thing he undertakes! When we by ap∣pointment of the Quarterly Meeting (and with his own consent) had heard his Complaints and Charges against W. L. and J. B. and their Defence, and thereupon gave Judgment for putting an end to their Differences; he, because we fixed Judgment upon him, who was wrong, not only exclaimed against that Judgment, (unjustly calling it wicked and unjust) but cried out most vehement∣ly against us also, for giving any Judgment at all; saying, We were appointed for Reconcilers, not Judges; and that it was not for a Judgment or Sentence, but for Justice and Equity, Hearing and Ending of all Differences, that it was committed unto us. Now, all on a sudden, he is for fixing Judgment, as the best way to lay a Foundation for a true and lasting Peace. But then this Judgment must be of his fixing, and that not upon what is wrong, but upon what he will call wrong. For in the fol∣lowing Heads of his Paper, he makes himself Judge, between himself and those he differs with, peremptorily determining, that they have been the unpeaceable and unquiet Men; and directs, that they should he as far disowned as he has been. And as

for the Judgment of the Seven, (which is indeed the Judgment of the Quarterly Meeting, both as the Seven were appointed by that Meeting, and as that Meet∣ing hath Ratified that Judgment, by Recording it in their Book among the Acts of the Meeting) he declares it to be Ʋnjust, Ʋnrighteous, Partial, and Arbitrary in it self, and would have it to be revers'd, and utterly exterminated; see his Paper in p. 24. So that for ought I see, that which he calls the best way to lay a Foundation of true and lasting Peace among us, is, to let one of the differing Parties be Judge over the rest, and let him determine what is wrong, and fix Judgment upon that. But how far this would be from being a Foundation of true and lasting Peace, there is none, I hope, (besides himself) of so little Judgment, as not to see.

That which follows next in A. B's Book, is, Observations both General and Particular upon that Paper, which we Seven, who were appointed by the Quar∣terly Meeting drew up, as our Sense or Judgment upon the Differences; which Observations take up some eight Pages, or more, of his Book, and are filled with Railing, Reviling, Bitter Expressions, Unchristian Language, and such Envious Reflections, without any solid Matter, or fair Reasoning, but a continu∣al Justifying himself by meerly saying so, without Proof or Demonstration, that I do not think any Sober Man can Read them without great dislike; therefore I do not hold it worth my while, to refute each particular which he hath written in those Observations of his; his own Work therein sufficiently refuting it self. Yet that the Reader may see, that I have cause to speak of them as I do, I will give him one Instance, by which he may judge of the rest. It is in p. 28. and in his second Observation, where having set down these words in our Paper, relating to himself; viz. Therefore our tender Advice is again renewed, to beseech him in Bowels of Love to wait in humility and quietness upon the Lord, that in his me••k and lowly Spirit he may come to be Reconciled to his Brethren, &c. On this soft and gentle Advice, he makes this harsh and rugged Observation. The greatest piece of Folly, (says he) Weakness, and ridiculous Nonsense, I think, that ever any Man was injoined. Would one not think this Man Mad, not only to call beseeching, in∣joining; but to call it the greatest piece of Folly, Weakness, and ridiculous Non∣sense, to beseech a Man in Bowels of Love to wait in humility and quietness ••••on the Lord, that in his meek and lowly Spirit he may come to be reconciled this Brethren? Yet he sticks not at this, nor stops here, but adds, and (it is) so diculous, the Case considered, that it rather bespeaks the scorn and detestation of all than any notice to be taken of it, by all that cannot be thus beseeched and bowelled out their Wits and right Senses, the Matter in charge considered, which is True, and no 〈◊〉〈◊〉 What a passionate Spirit is this? What, to say it bespeaks the scorn and ••••••estation of all, to but beseech one in Bowels of Love to wait in humility and q••••••••ness upon the Lord, that in his meek and lowly Spirit he may come to be rec••••iled to his Brethren; and to reckon them out of their Wits, and right Senses, 〈◊〉〈◊〉 will take any notice of it? Then he goes on; Was ever the like false, corrupt, 〈◊〉〈◊〉 injurious Judgment, Injunctions, &c. given forth against, or injoined a∣ny Man 〈◊〉〈◊〉? Here he stops, and says, And this I think sufficient at present, be∣cause I sh•••• ••••ve occasion to infer further upon the same under the several other Heads;

〈1 page duplicate〉〈1 page duplicate〉

〈1 page duplicate〉〈1 page duplicate〉

yet according to his usual instability and uncertainty, he runs on again, adding to the same Observation, thus, And would not the Papists themselves as much tender, bowel, and beseech, to make a Man turn Hypocrite, Lie, and Betray the Truth, &c. And may it not as truly be said of you as formerly, viz. That your tender Mercies, Bovels, and Beseechings, is Hardheartedness, Severity, and Cruelty? Judge now, Reader, whether the words he cited out of our Paper, as our tender Advice to him, deserved such an Observation, as this he hath made upon them. And by this thou may'st also guess at the rest, for they are much-what after the same strain.

In his 7th Observation, p. 29. he Cavils at our delivering our Sense, that until he be reconciled to his Brethren, he ought not to offer his Gift upon God's Altar. Here he carps at the words [God's Altar] and says, If I must not offer it upon God's Altar, and Christ Jesus be that Altar, then I pray you upon what other Altar ought I to offer it? Answer, Upon none; while in such an unreconciled state, but seek Recon∣ciliation first. I hope, says he, you cannot barr up Heaven, &c. Answer, 'Tis his own Quarrelsome Spirit, that hath barred up Heaven to him and his Offerings, while he remains in that unreconciled State. He adds, I am ready to believe, it is the first time, that ever any Man was forbidden the Offering his Gift upon God's Altar. Hath he never read, or had he forgot, what Christ said on that subject, in his Sermon on the Mount? Mat. 5.23, 24. Therefore if thou bring thy Gift to the Al∣tar, and there rememberest that thy Brother hath ought against thee; leave there thy Gift before the Altar, and go thy way, first be reconciled to thy Brother, and then come and offer thy Gift. Was not this God's Altar, that they were then to offer up∣on? And were they not here positively forbidden to offer their Gifts upon God's Altar, unless they were first reconciled to their Brother? How came he then so readily to believe, that it is the first time that ever any Man was forbidden the offering his Gift upon God's Altar? Surely what Christ said to some other Ca∣villers, might not unjustly be applied to him. Ye err, not knowing the Scriptures, nor the Power of God, Mat. 22.29. Had he known and considered this aright, he would not have taunted us, as he doth, saying, I pray you from whence derived you, or any Man on Earth any such Authority, except from Rome, to so limit and en∣join me to silence, whose Mouth the Lord-hath opened, especially under these, or such Circumstances; or to thus endeavour to limit or quench the Spirit of God in me? &c. For he might have seen that this Authority (if he will needs have it so, though we exercised no Authority over him, but besought him in Love) was derived higher than from Rome, or any Earthly Man, even from the Heavenly Man Christ Jesus. Nor is it the Mouth which the Lord hath opened, that we would have shut or silenced; but that Mouth of his which the Enemy hath opened to reproach, revile, and speak evil of the Faithful Servants of the Lord; neither did we endeavour to limit or quench the Spirit of God in him: But we desired he would endeavour to limit and quench that Spirit which lusted in him to Envy, Jam. 4.5. by joining with which he had before grieved, and in a great measure quenched, the Spirit of God in himself. But to set this more home upon him, since he says, he is ready to believe it is the first time, that ever any Man was forbidden the offering his Gift upon God's Altar, I will remind him, that in a

Letter of his own to W. L. and J. B. dated the 23d of the 6th Month, 1690. he puts the same thing upon them thus, viz. I desire of you in the mean time, that according to the good Advice of our Lord Jesus, and Order of the Holy Truth professed by us, that ye forbear the further offering of your Gifts, until you have made Satisfaction to your Brother; Was he for barring up Heaven then?

The greatest part of the remainder of his Book, (after these Observations of his) is levelled more particularly against me, though he has not been sparing to cast his Envious Darts at me throughout the whole; yet because in many places of his Book, and particularly in these Observations, he speaks so much, and so often of his Charges against W. L. and J. B. aggravating them with high Terms, and laying much weight upon them, I think fit (before I enter upon my own particular Defence) to speak briefly to them, that the Reader may see how causless his so great Complaints and Clamours are.

He hath divided them into Ten Articles; of which the first is, Their Arbi∣trary-like Over-ruling of Monthly Meetings. His Proof for this, is, That they po∣sitively affirmed, that a Matter under Debate (at a Monthly Meeting in the first Month, 1690.) should not be the act of the Meeting. And although when so made, and record∣ed, that afterwards they still as apparently denied it to be the act of the Meeting. This was, it seems, about treating with I. C. about opening the Meeting-house Doors (which T. C. and the rest of the Separates, had wrongfully shut up) and A. B. in a forward busie mind (having got a few others to join with him there∣in) would needs be tampering (as I understand) with T. C. about opening them, and would have done it in the Name of the Monthly Meeting, which W. L. (not Jo. Buy, for Jo. Buy was not present at that Meeting, as appears by the Monthly Meeting's Book) objected against, desiring, that if they would needs be medling in that Matter, it might not be done as the Act of the Meeting, but as their own Act, many of the Meeting being dissatisfied with it, and ob∣jecting against it. And surely in a Case of that Importance (for it was, A. B. says, to desire them to open the Doors freely, or upon refusal, to offer them all their Mo∣ney) wherein the whole Meeting must have been concerned, it had been but rea∣sonable to have had the Consent and Agreement of the Meeting before it had been undertaken, at least before it had been made or declared to be the Act of the Meeting. I observe he says here, that when it was so made (viz. in his Sense the Act of the Meeting) and so Recorded (though no such Record appears) in the said Book, they still denied it to be the Act of the Meeting. And well they might, for there is no such Record thereof in the Book.

The Second Article of his Charge against W. L. and J. B. is, Their passing a rash and unchristian Sentence (so he calls it) upon him, as being a Man of a wrong Spirit, and that they saw and discerned him to be so: As also their comparing him to those they counted open Apostates, one run out from Truth, Brother to Bugg, and like to Rogers and Story, &c. If they judged him a Man of a wrong Spirit he hath saved them the labour of proving it, having too evidently proved it himself since, by the wring Work he hath imployed himself in, and the wrong Fruits he

hath brought forth, of Envy, Strife, Hatred, Contention, Railing, Backbiting, Slandering, Lying, and the like, which shews their Judgment in the Case was neither rash, nor unchristian, but sound and christian; and their sight and dis∣cerning therein was true and right. And if they compared him to open Apo∣states, such as Bugg or Rogers, he hath made the Comparison good, (by appear∣ing as he hath now done) an open Enemy in Print, as those before-named had done before, whom he once counted and called open Apostates, as well as W. L. and A. B. And what they accounted him then, may well be guessed, by what one of them (viz. T. Curtis) called him, who meeting him on the way, did (as A. B. himself related it) thus accost him, viz. Canker, go thy way Canker. But now he hath altered his Tone, and doth not call them open Apostates, but those that others counted as open Apostates. And it was time for him indeed to change his Note, now that he is not only fallen in with that Party who have owned those Apostates, and spread their Books, but is also fallen into the same sort of Work, which those open Apostates were in long ago. But by comparing the time when he says W. L. and J. B. called him a Man of a wrong Spirit, (which he says was on the 22d and 24th of the 4th Month, 1690.) with the time of his Exni∣biting these Charges against them (which was on the 26th of the 6th Month, 1690.) it seems as if he drew up those Charges against them meerly to be Re∣venged on them, for calling him a Man of a wrong Spirit.

His third Article is against W. L. only, and that for refusing him the sight of the Monthly Meeting Book. This may easily be Answered, because W. L. had no Order from the Meeting so to do. Nor is it proper for any Member of a Meet∣ing, to whose keeping the Book is intrusted, to let any other Member, especi∣ally one known to be Contentious, to have it without the Meeting's Consent; neither can any other Member say, as A.B. doth, that he hath as much Right and Property to have it, as the Person to whom by the Meeting it is commit∣ted. And whereas he saith the said Book was at no time denied him by the Meet∣ing, he might as well have said at no time granted him by the Meeting: But when he adds, Or through any Dissatisfaction of other Friends belonging to it, he stretches too far, as it is well known to most of the Meeting.

His fourth Article is against W. L. and J. B. jointly, falsly Charging them with Endeavouring to Dismember him, Tying up his Tongue, &c. This is an Ambi∣guous way of speaking, which he wickedly uses to beguile his Reader into a belief, as if some act of Violence had been offered or threatened to him. But this I shall have occasion to speak to hereafter, where he insists more largely on it, there∣fore pass it by here.

His fifth Article is, Their disorderly breaking up and leaving of Monthly Meetings before the Business had been near done, and when Matters have been just under Debate among us. For which he gives several instances, one of the 26th of the 6th Month, 1690. when he laid these Charges against them before the Monthly Meeting, for which he refers to his Paper of Complaint. But that Paper of

Complaint gives no account of any such disorderly or indirect breaking up of that Meeting (that I observe) but it says, some Hours were spent in Conference about that Matter. Yet I think if Friends should hold and continue their Meet∣ings, as long as such a Make-bait would hold them in Debate, they would find that much more disorderly, than to break up their Meetings in seasonable time, whether such Cavillers are satisfied or no. He gives another instance also of a pretended disorderly breaking up of a Meeting in the 5th Month, 1691. which appears no more than the former. But it appears by this that he has varied, al∣tered or added to his Charges, since he gave them to the Monthly Meeting, and these which he has now published, are not directly the same which he brought to the Monthly Meeting; for how could he instance the 5th Month, 1691. in a Charge exhibited in the 6th Month, 1690. Eleven Months before?

His sixth Article is, Their encouraging and promoting at least, if net first projecting, as he conceives, several Papers drawn up and signed against him. This is very idle and silly. He grounds their projecting (as he calls it) of those Papers but upon his own Conception, but for their incouraging and promoting them, he offers not so much as that, as little worth as that is. But if they had incouraged the sign∣ing of those Papers, yet so long as those Papers contain nothing but what is true, what Evil had they done in that?

His seventh Article is, Their causing of great Disorders and Distractions in our publick Meetings for Worship, by breaking up and dissolving them in the time of his Testimony and Prayer. If any Disorder was occasioned thereby, he was the Cause thereof, by imposing upon the Meeting his Testimony (as he calls it) and Prayer, which Friends had no Unity with, but desired him to forbear, seeing him to be of a wrong Spirit, and of a contentious, quarrelsom Mind; reflecting on, and smiting at Faithful Friends in that which he calls his Testimony, which was his Testimony indeed, not Truth's Testimony, and therefore was by Friends in Truth Testified against. The time he sets for the thus breaking up of Meet∣ings (when he would have held them beyond the usual time) being the 16th of the 1st Month, 1690. The 26th of the same Month, 1691. The 13th of the 7th Month, 1691. shews, both that this was after he had run out against Friends of the Monthly and Quarterly Meetings, and Judgment had been given against him; and also (as before) that these Charges are not the same, which he brought to the Monthly Meeting against W. L. and J. B. in the 6th Month, 1690. In the close of this Article he Names Three other Friends, viz. William Speakman, and two Women, for no other Cause (so far as I see) but that he might thence take occasion to throw some of his Dirt upon them; which he doth thus,

Though observe (says he) the first of them (viz. W. S.) charged, and that by one of his own Children with Barbarous Severity and Cruelty towards his Wise and them. The second, of being with Child before she was Ma••ried. The last, permitted as a Preacher among them, and a professed Friend too for nigh Twenty Years, and yet not come so far as to speak the plain Language. How true this Charge upon the last is,

I do not know, nor shall go about to excuse. For if any one after so long Pro∣fession of Truth, is not come so far as to speak the plain Language, such an one is greatly to be blamed. But yet A. B. is more to be blamed, who after a lon∣ger time of Profession, is so far gone from (if ever he was come to) Plain-deal∣ing, as to deal abusively, and falsly by others, as his late Book makes appear, In his Charge against the second, of being with Child before she was Married, he has manifested an unchristian, bad Mind, thus to rake up a Miscarriage done a∣bove Twenty Years ago, and for which the Woman hath long since given evi∣dent Tokens of hearty Sorrow, and unseigned Repentance, not seeking to ex∣cuse her self, or lessen her fault, but plainly and honestly confessing her Offence, condemning her self, and readily offering to do whatsoever she could for taking off the Reproach from Truth. And hath ever since, (so far as I have understood) walked honestly and blamelesly in her Conversation, being much bowed down in Spirit under the Sence of that Transgression. And had not A. Bonifield been an Enemy to Truth, and not only void of Christianity, but of common Humani∣ty and Civility, he would never have revived the remembrance of such a gross thing (after it had been so long forgotten, as well as forgiven) thereby to bring the Reproach thereof afresh upon the Truth, and to renew the Grief thereof to an already afflicted Woman.

In the other part of this Charge of his, relating to W. Speakman, he is both Envious and Unjust; for the Matter he here charges him with, was brought be∣fore the Monthly Meeting above Three Years and a half ago, and W. S. upon Examination thereof, was found to be Innocent. The Matter (as I find by the Monthly Meeting Book) was thus, on the 26th of the 5th Month, 1692. one John Veale brought to the Monthly Meeting a Paper, containing a Charge a∣gainst W. Speakman, for giving undue Correction to his Child, and for irregu∣lar Carriage in his Family. Whereupon the Meeting ordered Daniel Bulluck, Andrew Hall, John Buy, and John Thorne, to hear and examine the Matter, and make Report thereof to the next Monthly Meeting. Accordingly they did meet about it at Daniel Bulluck's House, and having heard and examined the Matter on both sides, as fully as they could, they made Report thereof to the next Monthly Meeting, on the 30th of the 6th Month, 1692. as followeth.

WHereas John Veale at the last Monthly Meeting gave in a Paper, where∣in William Speakman is charged with giving undue Correction to his Child, and irregular Carriage in his Family. And we whose Names are un∣der-written, being appointed to Examine into the said Charge; and accord∣ingly being met at Daniel Bullucks House, and upon the best Enquiry we can make, we do not find that William Speakman is guilty of the said Complaint, neither can we find, that his Carriage in his Family hath been either unde∣cent, or unbecoming the Profession he makes. And whereas John Veale has made his Report to others, before he spake of it to him, to the Scandal of the said William Speakman, therefore in so doing, it is our Sense, that John Veale herein hath done unfriendly by William Speakman, and not according to

Gospel Order. And further we do understand, that John Veale brought out this Charge by the instigation of others.

• ...John Thorn,
• ...Andrew Hall,
• ...John Buy,
• ...Daniel Bulluek,

Judge now Reader, whether A. Bonifield be not a bad Man, in thus Publickly accusing a Friend of barbarous Severity and Cruelty towards his Wife and Chil∣dren, when the matter had been brought before a Monthly Meeting above three weeks before, and upon full enquiry therein, the Friend was found and declared Innocent.

To manifest yet farther the falseness of the Charge, William Speakman's Wife de∣sires that these few lines following may be added.

WHereas Abraham Bonifield hath charged my Husband William Speakman in his Book Printed in 1695. with barbarous Severity and Cruelty to∣wards his Wife and Children. These are to certifie all to whom his Book may come, That his Charge is false and wicked, and therein he hath abused my dear Husband, who hath been and is tender and loving to me and his Children. To which I subscribe, the 28th day of the Month called February, 1695.

Elizabeth Speakman.

A. B. his Eighth Article against W. L. and J. B. is, Their setting up an open Standard of Opposition and Division in our Publick Meetings, by their sitting and keep∣ing on their Hats in time of Prayer, which in p. 19. he calls an evil and irreverent Practice. But doth but herein condemn himself, and strikes at them through his own Sides: For as evil and irreverent as he thinks it is, it was his own Practice formerly towards those Separates (with whom he now joyns) as a Testimony of his not owning their Preaching or Praying then. Therefore he should have Published his Recantation, for that, before he had fallen so foully upon others for the like. But he hath not stated his Charges right nor fairly, in taxing them with sitting and keeping on their Hats in time of Prayer. That is too general; and being so, is not true, as himself knows; and All, that know their Practice, know, that they do not use to sit or keep their Hats on, when any one is in Prayer, whom they have Unity with. And whenever they do keep on their Hats in time of Prayer, it is because they do not own the Person Praying, or pretending to Pray. Which is the same Reason he himself used formerly to give, why he kept on his Hat, at the Prayer of those others, which now 'tis like he puts it off to. Now, if Persons whose common Practice is to put off their Hats in Prayer, do keep on their Hats at such times only, when a Person thrusts himself upon them, taking upon himself to be the Mouth of the Meeting to God in Prayer, as well as the Mouth of God to the Meeting in Preaching, and so will impose his Preach∣ing or Praying upon a Meeting, as if he were in Unity with, and owned by that

Meeting, when indeed he is not, the keeping on the Hat at such times, and in such Cases, is no Evil nor irreverent Practice; but it would look more like an Hypocritical Practice to put it off.

His Ninth Article is, Their refusing to take his Money, which (he says) he laid down at a Monthly Meeting towards a Collection. What reason had he to expect they should take his Money, when (as in his Second Article he says) they had told him, they saw him to be a Man of a wrong Spirit?

The Tenth and Last Article of his Charge, is against J. B. in particular, and is thus worded, For his wicked and most Blasphemously affirming, That he did see my Inside; as likewise that he discerned my Heart and Inward Parts; which Wicked, Proud and Presumptuous words of his, I do not look upon (says he) or can conceive to be at all less, or other than plain and absolute Blasphemy, and taking to himself the Power and Attributes only and alone proper and due to the Immortal God. This he harps upon in other parts of his Book, and makes a great noise about. Now, tho' I understand he hath stretched the words beyond what J. B. spoke, yet taking them as he hath laid them down, I think he will be hard put to it to find Blas∣phemy in them. It is true, that it is the Lord that searcheth the Heart; but it is also true, (and methinks he should not deny it) that God who searcheth the Heart, both can discover, and sometimes hath discovered the secret Thoughts and Purposes of one Man's Heart to another. When Samuel told Saul, I will tell thee all that is in thine Heart, 1 Sam. 9.19. Was that Blasphemy? Or did did he speak Wicked, Proud, Presumptuous Words? When David said of his Enemies, There is no faithfulness in their mouths, their inward part is very wickednefs, Psal. 5.9. Did he speak at randon, or at a venture? Or had the Lord discovered their in∣ward part to him, and let him see their inside? When Peter said to Ananias, Why hath Satan filled thine heart to lye to the the Holy Ghost? Acts 5.3. And, why hast thou conceived this thing in thine heart? Ver. 4. Did he not discern the heart of Ana∣nias? And see what he had conceived in his Heart? When the same Apostle told Simon, Thy heart is not right in the sight of God, Acts 8.21. Did he not discern Si∣mon's heart, and see his very inside? Did the Apostle take to himself the Power and Attributes only and alone proper and due to the Immortal God? Did he speak plain and absolute Blasphemy? Or Wicked, Proud and Prefumptuous words? If God hath in former Ages discovered to his Servants, the Hearts and secret Purposes of evil minded men; will A. B. deny that he can and may do so still? His Hand is not shortened. And A. B. says, p. 6. We know for certain, that God is not limited to Parts nor Persons. So that what he has done of old, he may do again, and that by the meanest, as well as by the highest Member in his Church. Has A. B. forgotten, that amongst the excellent Manifestations which the Apostle Paul reckons up, as wrought in man by the Spirit of God, one is Discerning of Spirits, 1 Cor. 12.10. Was that to give sight of the outside only, or of the inside, Heart and inward parts? But there is besides this, an understan∣ding of the inside, partly by the outside (or Fruits brought forth) a knowledge of the Tree by its Fruits. And so apparently uvil are the Fruits A. B. hath brought

forth, that one may safely say; (and J. B. did not say so before) he sees his in∣side, and discerns his Heart to be corrupt and naught, without danger of uttering Blasphemy, or speaking Wicked, Proud, or Presumptuous words.

Thus I have briefly touched the several Articles of his Charge against W. L. and J. B. which he laid so much stress upon, calling them, Crimes of an high and criminal nature. But how light and trivial they are, in respect of the noise and bustle he hath made about them, I doubt not but every intelligent Reader will soon and easily see. He adds, that he had also several other Articles in Charge against W. L. and which were also as material as these, and very little varying from the same Subject. If they varied but little from the same Subject, they might soon be as material as these, and yet be immaterial enough, or sufficiently void of solid matter or substance. And therefore he had no cause to quarrel with us for declaring in our Judgment, that his many Articles, Complaints and Charges be∣ing measured by the Line of Truth, and weighed in the right Ballance, there appeared little of Substance in them; especially considering that (as hath been noted in seve∣ral particulars before) he hath added many things to them since: Yet he hath so little Wit, as thereupon to say, p. 26. If so (viz. that there appears but little Substance in them) then the less to be blamed. But I think every Judicious man will think him the more to be blamed, for drawing up a Charge in so many Arti∣cles, and making so great a clutter about them, that had so little Substance in them.

I come now to that part of his Book which is levelled more directly, and par∣ticularly at me, beginning at p, 33. where he says, Seeing that O. S. one of the aforesaid unjust Judges, hath taken a fresh occasion to thus run out against me, through some offence he has taken at my late Book of Queries, it hath come into my thoughts to further discover and manifest him, and that in his plain and naked shape. And tho' in p. 45. he reproacheth Friends with being like them of old, who said, Report, and we will Report it: Yet now to his shame, he doth professedly undertake to make this discovery of me, saying thus, viz. Not only from the Evidence and Proof from his own Mouth and Pen, but also from the Allegations, Reports and Accounts of others concerning him, &c. And accordingly he hath dealt by me, exposing what he hath picked up by Report (as in p. 37. line last) or Hear-say (p. 39.40.) against me, and where even that hath been wanting, or not full enough to answer his Envious Intention, he hath endeavoured to make it out with his own Surmises and Suppositions, no less than three times in one page, p. 40. And this he pretends to do saying thus, viz. To the end that all may know that he is not changed from what he was, but is still and remains in the like Spirit of Malice and Bitterness, as is common, frequent and inherent (he says) to my nature. Now I observe how he over∣shoots himself through his ill will to me, and runs himself upon a Rock before he is aware. For if (as he says) I am not changed from what I was, but the Spirit of Malice and Bitterness is inherent to my nature; then I was always so heretofore, and he must know it heretofore, and yet who more forward in pretence and shew of Love, Friendship and Unity with me than he, till of late years, since for my gently reproving him for his contentious quarrelling, he hath turned against me, and set himself to abuse and defame me? Many lines of this nature are in his Book, which containing nothing but meer Clamour, I pass it over as unworthy of any notice.

The occasion he here takes for his particular Cavils at me, is from my re∣turning him a former Book of his (which he had sent me) and which I had writ∣ten something on. It was a Book of Queries, and one part of the Title of it was, Plain and Honest Dealing. When I had read the Book, I found it to be so far from Plain and Honest, that I struck out those two words, and in their places wrote two others, more agreable to the Matter and Substance of the Book, viz. False and Treacherous. I writ also something on the Book, and something on a Paper fixed to it, as my Sense both of him and it; and having so done, sent the Book back to him again. In all which I conceive I did him no wrong, with respect either to the matter I writ, or manner of doing it. As for the matter, he doth but nibble and carp at some words and passages in it (and that how idly, shall be shewn anon) but doth not undertake to Answer it. As to the manner of my do∣ing it (which he seems to wrangle about) I think I did him no wrong. For he having (not lent but) given the Book to me, it was my own, and at my own di∣spose, to use as I pleased; to add, or blot out what I would, and make what Alterations I saw meet. And when I had so done, it was in my choice either to keep or give it away, and I chose to give it him again, and accordingly did send it him. I intended to have Published what I had Written and sent to him with his Book, but considering the Subject treated of there does vary from this, I think fit to forbear at this time, and if occasion offers, and way be made, there possibly may be a full Answer to it hereafter; so for the present I shall pro∣ceed to go through with my Answer to this Book.

Now to manifest the Folly, as well as Malice, of this Cavilling Man, he hath picked two passages out of those two Papers of mine (he mentioned p. 33. nei∣ther of which he was willing to undertake to Answer) and having most dishonest∣ly wrested them, to a ridiculous as well as a wrong Sense, he fills two pages (34. and 35.) with empty noise and clamour, in a confused manner, and nonsensical heap of words, one of the passages he takes out of the latter part of my before∣mentioned Paper fixed to his former Book, wherein I justly blamed him for his abusive wresting those words, which he says J. B. spoke to Friends concerning him, viz. That if they could not bind or tie his Tongue, they would their own, which I told him could import no more in any tollerable Sense or Construction, than to this effect, that if they could not prevail with him to be quiet, and cease contending with and disturbing them, yet they would let him alone, and not strive with him. The other passage he takes out of that which I wrote upon the Book it self, where having shewed him the dangerous state he was in, by entertaining hatred against W. L. and J. B. which he had evidently manifested by his endeavouring to slay their Christian-Reputation, and so was by the Apostle judged to be a Murderer (He that hateth his Brother is a Murderer, 1 Joh. 3.15.) I asked him thus, For how couldst thou devise to do them so much mischief (and not hazzard corporal Punish∣ment) as to expose them as thou hast done? Here because I quoted this Scripture, he insinuates as if I intended Murdering of the Body, when my mean∣ing was no other than as in the very line before, slaying their Christian Repu∣tation. Yet by a strange sort of perverse, abusing and wresting of words, he hath inferred from this, that I would have Bodily punishment inflicted upon him for

writing his Books: And from this and the former Expression (used he says by J. B.) of tying his Tongue (which had in it no more either of danger or hardship to him than to themselves) for the words it seems were, If we cannot tye his Tongue, let us tye our own; that is, if we cannot persuade him to hold his Tongue and not interrupt us: Let us hold our Tongues, and not answer him. I say from these two Expressions he hath run himself into such a fright, as if he began to feel either the Whip, or the Fire already; so true of him is that which the Psalmist saith of the workers of Iniquity, They were in great fear where no (cause of) fear was, Psal. 53.5. Hereupon he cries out, p. 34. of me, for scaring or affrighting him with Corporal or Bodily Punishment. And in p. 49. he very gravely (if there can be gravity in so great folly) says thus, And it might not I believe; be amiss (if but or the Truths sake) that some ancient and grave Friends would be and were so concerned, as to examine and know of O.S. what manner and degree of Punishment it is to be or must be, that my Body is to suffer or to be punished withal for the great mischiefs, &c. And towards the bottom of the same page, he mentions again my using such sca∣ring threats of Corporal Punishment, or Punishments upon his Body. 'Tis well he is so apprehensive of Bodily Punishment, that the fear of that may deter him from attempting that which might subject him to it: But it is strange to see how upon these meer and willful Perversions, he runs out in a noise of Words against Per∣secution, setting forth not only the heinousness thereof, but the hideousness thereof, and representing to himself and his Reader, no less than most cruel Sufferings, and exquisite Tortures; yea, and in the end death it self. And before that, binding of Head, Tongue, Hands, Feet, the use and cruelty of the Gag, and whatever else he could think of, to heighten his affrighted fancy, the Coat and Hat of fearful and affrighting painted Devils, Hell and Hell-fire, put upon them, &c. And all this noise and out-cry he makes for nothing, or without any cause or ground given him; but meerly from an evil mind and desire in himself, to brand me and other Friends with being of a Persecuting Spirit, than which there is nothing we are more against. But in this I doubt not but both his Wickedness and Folly doth sufficient∣ly appear, and the Reader may from hence take notice what a Captious, Cavilling nature this Man is of, and how little he is to be regarded.

From my altering with my Pen the Title of his former Book from Plain and Honest Dealing (which he did not use) to False and Treacherous Dealing (which it plainly appears he both then did, and still doth use) he takes occasion to ar∣raign my Conversation saying, in p. 37. Because O. S. hath so injuriously abused my true and honest Title, &c. I shall make a little farther enquiry, as an Addition to the former, of his manner of Life, Actions, Conversation, &c. How well this becomes him, and with what mind he undertakes it, I shall leave the Reader to judge.

He begins his Enquiry in a high and haughty Stile, thus, First I shall demand of him (meaning me) to answer for himself in the Case of Dorothy and Nicholas Hall of Ludcum in the Vale of White-Horse. From them or one of them he hath received he says, near a dozen Letters, and all of them chiefly and principally relating to his (meaning my) Falseness and Ʋnjust and Treacherous Dealings towards the aforesaid; for of Oppression (he says) with cries for Justice, is the Tenor of the whole, and as Re∣ported, the same in effect throughout the whole County within the reach of my Power

and Jurisdiction. By this it appears, that as in natural Bodies, that are distem∣pered, the evil humours flow together: so in Bodies Civil or Religious, the evil humoured Members flock together, and Communicate their discontents one to another. A. B. understood that N. H. and his Wife had taken offence against me, how busie thereupon was he, to flsh out of them, whatever he could think might make against me. On the other hand, they understood he had taken of∣fence at me: How ready and forward were they thereupon, to furnish him with their Complaints, and false Accusations against me; see what an intercourse has passed between them. Near a dozen Letters he has received from them, and all against me. How many he had sent them, he doth not tell us, but he don't use to be behind hand at Scribling. The Tenor of their Letters, it seems, was of Oppression; with Cries for Justice, (against me) no wonder therefore that Abra∣ham spoke so big, and took so confidently upon him to demand of me to answer for my self, if he had been so often complained to, with Cries for Justice. This was enough to elevate one of his temper, and make him think himself some Body. But he has marr'd all, while to gratifie his Envy, he has extended this Cry for Ju∣stice throughout the whole County, and that upon no better ground than Report, saying, and as reported, the same in effect throughout the whole County, &c.

Besides the several Letters which he received from Nicholas and Dorothy Hall to himself, he had also, it seems (inclosed therein) the Copies of Letters sent by them to me, as he intimates, p. 39. out of which he Prints several fragments, in p. 38, 39, 40, and 41. intermingling other matters between; which both makes confusion, and manifests he was in confusion when he did it. However, I intend to speak to this business (or Case as he calls it) of N. Hall and his Wife first, and afterwards to other things in their order. He begins in p. 38. with a Branch (as he calls it) in a Letter from Dor. Hall to me, which he says was to this effect, That she was deeply concerned for two of her old Acquaintance, viz. for Spi∣ritual Sion, that her Husbandry is managed no better, that her Harvest was so small, &c. Secondly, for Old England, that so much of her fair Building was moultring years ago, and now I have leaned (says she) upon one of her props, and received an incurable wound: If her props be so feeble, it signifies her downfal is not long. By this the Reader may guess what a Whimsical Woman this is, and then he need not wonder that A.B. is so taken with her. He calls this her Innocent Simile, and takes upon him to apply it to me saying, This her Innocent Simile relates unto thee O. S. whose ill Hus∣bandry in the Lord's Vineyard hath so hindered the Harvest or increase; and the Prop too, that they leaning upon, have given them such an incurable wound, even thee, O. S. As to my Husbandry in the Lord's Vineyard, I have nothing to boast of: nor yet (I bless God) am I conscious to my self of any wilful default or negligence therein. However, it is my comfort, that I am not to give my Account thereof to A. B. whom it would better have become to have looked at home, and see how well he had discharged his own part in that for which he blames me: As to the former part of the Simile, if ever D. Hall, or A. B. either, was truly acquainted with Spiritual Sion, I doubt it is so long ago, and they have shewed so much unkindness to her since, that the acquaintance is worn out and lost, but for the latter part of it; what can be more ridiculous, than to call me one of Old England's Props!

For so Abraham expounds and applies it. One would think the incurable wound they speak of, is in their Heads, and that it hath distempered both their Brains.

The fragments or pieces of Sentences which A. B. hath published out of N. Hall and his Wives Letters both to himself and me, being many and of divers kinds and matters, I shall not repeat them all, nor his Comments upon them. But the Substance of such of them as relate to Hall's own business, is to represent me as having wrong'd him and his Wife. In one of them (as A. B. hath pub∣lished it) he says thus, O. S. my cry is again for Justice, that the wrong that thou hast done me and my Wife, may be put into the hands, of good and understanding Friends for a hearing, concerning thy unjust, unmerciful, and unchristian Actions, p. 39. In another thus, O. S, I not having Justice done me last second day at Charloe (which was at the Quarterly Meeting) I do send these lines unto thee, to have the Money, that thy hard heart hath wronged me of. In another thus, I do greatly want what thee hast wronged me of, to labour with my own hands, p. 40. In another thus, That O.S. through his Envy, and Cruelty had put him to almost five Pounds loss, for less than Forty Pounds upon Land Security. upon which A. B. adds this, as his Comment, I suppose (says he) by his vexatiousness at Law upon them, for I have heard he was very ex∣tream, &c.

From these foregoing, and other Passages of like tendency in A. B's Book, a Stranger might think that I had greatly injured and wronged Nicholas Hall, that I had dealt extream severely, and cruelly with him, that I had taken advantage upon him, had Circumvented, Cheated, or Oppressed him, to enrich or advantage my self. That the Reader therefore may have a right understanding of the mat∣ter, I will give a true and plain account thereof, and then leave it to his Judg∣ment.

In the 4th Month, 1690. Nicholas Hall being Arrested for Debt, and likely to be carried to Goal, his Wife (through much importunity, and by persuasion of some Friends) prevailed with me and William Austel (a Friend of Ore) who were both of us Trustees for certain Orphans, and had some Money of theirs in our hands, to lend some of the said Orphans's Money to Nicholas Hall to keep him out of Prison, and he and his Wife did agree to Mortgage some Land (which was her Joynture) for the Security of the Money. Accordingly a Mortgage thereof was made to W. A. and me for one year, for 43 l. to the use of the said Orphans: When this Money had laid about two years, the Children to whom it did belong, came to be of age to receive the said Money, and we knew not how to come by it again: For by that time, Hall was in Prison for Debt, and we had no way to raise the Money, unless we should have seized on the Land that was Mortgaged for it; which we were unwilling to do, because we would not use any Rigour towards Hall. So that we were necessitated to assign the faid Mortgage to one of the Children (and she being a Woman and Married to one Francis Clarke) the Money due thereon, being part of her Portion: And to shew what favour we could to N. Hall, although there was near two years Interest due upon the Mortgage when we assigned it, yet we did not charge that to Fran∣cis Clarke, to the intent that he might be the more kind to N. Hall, in respect of his Poverty.

This is in short, the true State of the Case, by which it doth appear, that I helped N. Hall to Money at a pinch of need, and when he was in a great straight, to save him from going to Goal. I never Sued him for the Money again, I never Seized the Land that was Mortgaged for it, (though the Mortage was forfeited by non-payment of the Money:) And he knows in his Conscience, that I never received any Money at all on this account, first nor last from him, but one half years Interest for the Childrens use. Yet he charges me with having wronged him, and taxes me with Unjust, Unmerciful and Unchristian Actions, and de∣mands of me the Money which my hard Heart (as he falsly says) hath wrong'd him of. But whether he in thus belying and abusing me, and A. B. in abetting him, and publishing his Lyes for him in Print, hath not grosly abused me, let the indifferent Reader judge.

But A. B. is more to blame than ordinary, in this case. For before he Pub∣lished these false Charges against me, he knew they had been heard three times over, and I each time declared Innocent, and Hall was blamed for his causeless Clamours against me, viz. First, at a Monthly Meeting, and afterwards at a Quarterly Meeting, as the Records belonging to the said Meetings doth fully de∣monstrate.

But sometime before the said Quarterly Meeting, I having heard, that N. Hall had been with Abraham Bonifield with his Complaints and Papers, and A. B. made a noise and pudder about it; I writ a Letter to him, and therein plainly and briefly signified the true State of the Case between N. Hall and my self, and that I never did him any wrong, nor gave him the least Cause or occasion to complain against me: To this effect, very tenderly I wrote, to prevent his be∣ing abused by N. Hall's false Stories. But alas, A. B. was so glad that he had catcht hold of something, which he hoped would make against me, that so far as I can understand, he encouraged Hall in his Clamours against me, as much as in him lay: For I being at Reading in the 10th Month, 1694. about other business, N. Hall being brought in by A. B. his Advocate, intruded his impertinent mat∣ter against me, and A. B. urged me much to make Hall satisfaction for the wrong which he said I had done him. I told them both to this effect, That I never did Hall wrong, and that the matter had been already twice heard by Friends, and determined. But they were so eager upon me to have it referred, that (to leave them the more without excuse,) I said to N. Hall before several others, There is thy Neighbour Michael Malet, I am content that he shall hear the Matter, and to stand to his award. This Michael Malet is a Counsellor at Law, who lives in the same Town where N. Hall lives, a Man of note in the Country, and one that is well affected to Friends. With this offer of mine, N. Hall seemed greatly pleased, and so I left them. After I was gone, they (unknown to me) drew up a short Paper, signifying that N. Hall and I had agreed to refer his Matter to M. Malet aforesaid, and some that were present set their Hands to it, and sent it to the said Counselor by N. Hall. And to back the bufiness, A. B. sent a Letter to him at the same time by the same Bearer, of which, having obtained a Copy I insert it here, that the Reader may observe, how much this Envious Man busied himself in that which did not concern him.

The Letter was thus.

Loving Friend, Counsellor Mallett,

AFter my true and engaged Love unto thee, and thy Wife, with thy Son, if at home. The occasion of this is to inform thee, That thy Neigh∣bour Nicholas Hall being here at Reading, and the Case of the Difference be∣tween him and Oliver Sansom, accidentally laid before several of us here, in order for a hearing, and to have Justice done him; whereupon it was agreed, that the Matter in Difference betwixt them should be referred unto thee, to both determine and end it betwixt them. I therefore only intreat thee to do the poor Man Justice; for it is to be feared, that it hath been hard for him to obtain it hitherto. But if Ol. S. do refuse it, or take any indirect way either to evade or prevent his having it, happily it will be seen that Nicholas can find some that will stand by him in his Case, so far as to do him Justice, though a Poor Man, and O. S. a Rich one.

Reading, the 28th of the 10th Month, 1694.

Thy Loving Friend, Abraham Bonifield.

By this Letter the Reader may observe how forward A. B. was, not only to bu∣sie himself in other Folks Matters, but to reflect upon the Monthly and Quarter∣ly Meetings, insinuating as if Nicholas Hall could not obtain Justice there. Shortly after I being at a Meeting at Chawlow, where Counsellor Mallett also was, after the Meeting was ended, and before Friends parted, he acquainted them that he had received the aforesaid Letter and Paper; and that inasmuch as the Matter was referred to him, he was willing all should know, that what he did therein should not be Clandestinely, but openly, and above-board, or to that effect. And he desired me to give him the true state of the Case in Writing, be∣cause I lived remote from him, and N. Hall, being his Neighbour, should have liberty to make his Objections, and to represent his Case also; I therefore drew up the state of the Case, in substance the same as I have given it here before, but more large, with the Circumstances of it. And some time after the said Coun∣sellor gave forth his Award or Judgment under his Hand, as followeth,

HAving perused, well weighed and considered of this state of the Case, between O. S. and N. H. (whereto as a Neighbour I have been no Stranger) I should be short to Truth and Justice, should I not truly declar∣to whomsoever may please to take notice hereof, That it is my Judgment, that the said O. S. hath in all the Transactions thereof fully acquitted himself as a prudent and upright Person, and ought not to be persecuted so causlesty by the said N. H. by various Rumours to the contrary, as of late he hath done in divers

places, after this Matter had been fully and freely discussed in an open and free Meeting at West Chawlow, &c.

Michael Mallett.

About the same time, the Counsellor Judging it needful to inform A. Boni∣field how he had found the right of the Matter to stand, wrote him a Letter in answer to that he received from him; a Copy of which here followeth:

Loving Friend, Abraham Bonifield,

HAving not long since received from thee a Letter (without Seal) of the 28th of the Month last past. I take my self to be under some Ob∣ligation to disabuse thy (hitherto mis-informed by N. H.) understanding, in relation to that Matter transacted between him and O. S. which I have not failed very carefully to examine, being invited thereto by the Subscription of some Friends of Reading, whom I have some, though not much, knowledge of, but think worthy of such satisfaction as well as thy self, being to refer the Examination thereof to me; though I did think it needless, the same before having been publickly and fairly discussed, in a free and open Meeting at West Chawlow, where were present divers very sensible, and I hope, very real Friends of thy Neighbourhood, and then ordered that the said N. H. should acquiesce: Though since he ceases not very cauflesly, to fill thine, and the Ears of others, with very unjust Complaints of O. S. who hath delivered to me the true state of the Case in Writing, whereof I have Transcribed a Co∣py for his better Vindication, which may be at any time ready for thy view, when thou may'st think fit to make my Wife (who hath formerly given thee so much light as to this Affair, as might perhaps prevent any prejudice therein) and me happy with thy good Company here—where thou'lt not fail of an hearty Welcome from him, who is

Thy truly Loving Friend, Michael Mallett.

Ledencombe Regis, 9. Mensis 11. 169••.

Now if Abraham Bonifield had not been extremly darkened with Envy, how could he have dared to abuse and slander me as he hath done in this Business of N. Hall, and his Wife, when at the same time, and before, he knew, that the Matter had been heard and examined by a Monthly Meeting of Friends, and I clear'd therein; that the Matter had been examined by a Quarterly Meeting of Friends, and I again cleared therein; that the Matter had a third time been heard and examined by Counsellor Mallett, (to whom it was partly through

A. B's means referred) and I cleared therein, and the blame laid upon N. Hall for accusing me without Cause.

It is sad to consider that A. B. should act thus against so clear evidence, and his own knowledge; but so far hath his Envy carried him, that he sticks not to pervert the Judgment given by Counsellor Mallett; for thus he says of him, p. 38. And as to Counsellor Mallett, though he says that thee hast dealt fairly by them, as in respect to Law, but did not, nor could not, as in respect to Tenderness and Chri∣stianity. Now the Reader may observe that these terms, viz. in respect to Law, to Tenderness and Christianity, are not Counsellor Mallett's words, but words thrust in as his by Abraham Bonifield. Counsellor Mallett in the Judgment he gave, (and which I have before recited) did not say that I had dealt fairly by them as in respect to Law, (though A. B. hath the Impudence to Charge him with say∣ing so) much less did he say, That he did not, nor could not, say I had dealt fairly with them, as in respect to Tenderness and Christianity, (which A. B. falsly adds) but he used full and comprehensive Terms, to express his Judgment by, namely, That the said O. S. hath in all the Transactions thereof, fully acquitted himself as a prudent and upright Person. In all the Transactions thereof. Doth that respect only Law? Or doth it not include Tenderness and Christianity too? If I did (in Counsellor Mallett's Judgment) fully acquit my self as an upright Person in all the Transactions of that Business, with what Face, or Conscience, could A. B. affirm as he does, That Counsellor Mallett did not, nor could not, say I had dealt fairly by them, as in respect of Tenderness and Christianity? I do look upon Counsellor Mallett to have more Tenderness and Christianity, than to think I could fully acquit my self as a prudent and upright Person in all the Transactions of that Business, without Tenderness and Christianity. And o∣thers may from hence know A. B. better than heretofore they have, and be∣ware how they trust themselves to his Prudence and Uprightness, if it be void of Tenderness and Christianity.

I might further enlarge on this Subject from some passages in that Judgment given by Counsellor Mallett, and in his Letter to A. B. and there-from shew A. B. that he hath rendred himself (in the Counsellor's Judgment) Ʋnjust, and a Persecutor. For in that Letter he expresly calls those Complaints, wherewith N. H. filled A. B's Ears against me, very unjust Complaints; what then but very unjust can A. B. be, in charging those Complaints on me? And in his Judgment, the Counsellor says, I ought not be persecuted so causlesly by the said N. H. by va∣rious Rumours to the contrary, (that is, as if I had not acted as an upright Person.) Now if this was Persecution in N. H. how much a greater Persecutor is A. Bo∣nifield, who hath published these unjust Complaints against me in print, and that with his aggravating Observations on them, after he knew they had been judged unjust both by the Monthly and Quarterly Meetings, and afterwards by him to whom they were referred to be heard and ended? But I forbear enlarg∣ing, and most willingly leave it to the Judgment of that Holy Witness and Judgment-seat which A. B. hath too presumptuously appealed to, as he will find to his Sorrow one Day.

He insinuates another Charge against me by way of Question thus, And was it not also plainly proved against thee at a Meeting held at William Lambol's the 26th of the 10th Month, 1694. and that before several of thy own Friends, and others also, that thee hadst been both Remiss in, and False, and Treacherous also to thy Trust, in the Case of Richard Daniell, late of Reading, in the which thee wast concerned as an Executor with L. K. to the Will of the aforesaid Daniell. To this I Answer, No, I believe that not one of my own Friends (as thou calls them) had any such Thoughts in the least, but were satisfied that I had acted uprightly both as a Man and a Christian in that Affair; but I think I need say no more in this to A. B. but to put him in Remembrance (if he has willingly forgot it) how that a∣bove 14 Years ago, at a Monthly Meeting at Newberry I was charged with the same Matter, by some of those Separatists to whom he is now gone (who la∣boured then to hinder my Service in the Truth, and among Friends, and to have fastened some Reproach or Defamation upon me by it; but they laboured in vain (as he now doth) for it was made appear to that Assembly, that I had been really Consciencious and Sincere in all that I had acted and done in that Bu∣siness. And that which is most Remarkable in it, with respect to A. B. is, that he was one that appeared on my Behalf, and for my Vindication in that Matter against him that Accused me.

The next thing I intend to take notice of is in p. 40. where he says thus, Con∣cerning the Widow Bunce of Goosie (I mentioned, says A. B. in the general before, (but I do not find her so much as named before) in turning Justice and Equity backwards, and not allowing them to put it into Neighbours Hands to Judge the Truth. These seems to be N. Hall's words, that which follows is A. B's Observations upon them, thus, Observe, says he, in a Matter of some Claim, Title, or Proper∣ty, &c. yet O. S. as you see must needs have a Finger in it too, as he used to do, as well as engage others with him, &c. And therefore, as hinted, it appears they do, and will make themselves Judges over Friends, &c. both in Civil as well as Spiritual Things, and determine it; whereas her Honest Neighbours, as knew better of the Na∣ture of the Case, was wholly shut out from her Relief, to her great Injury, &c. And which her Son resenting so very ill and unkindly, hath gone since to the Priest for a Wife, &c. These Et-cetera's are A. B's own, no less than five in seven Lines; and I set them down as he has done, to shew what an idle infignificant Writer he is.

But to proceed to answer to what he hath charged me with concerning this mat∣ter, That a difference happening between the said Widow Bunce and another Friend, and it being laid before the Monthly Meeting, the Meeting appointed some Friends to hear the Matter and endeavour to put an end to the said Difference; of them that were so appointed by the Meeting, I was one, and no otherwise was I concerned or had (to use A. B's Phrase) a Finger in it, but to help with others to make it up. And through the Blessing of God, our endeavours therein proved Successful. The Breach was made up, and Friends were satisfied concerning it. But what (if one may be so bold as to ask) had A. B. to do to put his Finger into it, now so long after it hath been made up? Or what other End or Design can he be supposed to have therein, but either to rip up, and tear open the Dif∣ference

again, and make a new Breach upon it, if he could, (which is the Work of the Wicked One) by suggesting, as if Justice and Equity had been turned backwards, and the Woman greatly Injured, because (both the Parties being Friends) the Matter was undertaken by Friends, and not left to her Honest Neighbours (the Worlds People, as it seems A. B. in such Cases would have) or else, that he designs by thus Misrepresenting the Matter, to throw some more of his Dirt at me, as if I had thrust my Finger into this Business, as he has done his, without being duly called to it, and had thereby occasioned the Wi∣dow to sust in great Injury. But that the Widow Bunce her self had no such apprehension concerning me, nor the least distrust of my just and fair dealing with her in that business, may well, I think, be gathered from this. That after that matter was ended, and over, when she was to go into Ireland, to live with her Daughter there, she hath entrusted me (as much or more) than any Friend or Relation she hath in England, to Receive her Rents here, and to trans∣mit them over to her in Ireland.

In p. 41. he taxes me with Serving him a base unworthy false deceitful trick, nigh or full half a score years ago, about the things that he was to buy for the Friends that were Prisoners in Newgate, and which for the better accomodating of them, he did (he says) in reality, and without reserve, desire my assistance to him in it, in order to do them the greater kindness; yet nevertheless I (he says) for my own Ends and Interest, acted quite contrary to the said end proposed by him, as well as to the Friends disadvantage, that were not in a condition to so well help themselves, &c. This is an high Charge set forth in foul and aggravating terms. He calls it a base, unworthy, false, deceit∣ful trick; His words are not as smooth as Oyl, which he says mine are, p. 33. nei∣ther is it his manner to relate things plainly and fairly; why did he not open what this (which he calls a trick) was, that the Reader might understand, and be able to judge whether it was (as he calls it) base, unworthy, false, and deceitful. He says I acted quite contrary to the end proposed by him, and that I did this for my owns Ends and Interest, as well as to the Friends disadvantage. The End he says he proposed, was to buy things for the Friends that were Prisoners, for the better accom∣modating of them. Now from his saying that I acted quite contrary to the said end proposed by him; one that knows nothing either of the business, or of me, might suspect, either that I had bought nothing at all for them, but bad run a∣way with their Money: Or else, that if I did buy things for them, I cheated them in the buying of it, and made an advantage to my self thereby. And 'tis likely that A. B. delivered this matter so darkly, on purpose to mislead his Reader into some such ill apprehension of me. But if that was his design, I do hope to defeat it, by giving the Reader a true and plain account of the matter, so far as I can remember, to the best of my knowledge, which is thus; A. B. it seems was imployed to buy certain Goods for some Friends that were Prisoners in New∣gate, for them to sell again by retail; and he thinking (I suppose) that I had more Knowledge therein than himself, desired me to buy them (I being at that time a Prisoner my self in Reading, but having some liberty to walk in the Town) accordingly I did buy the Goods as carefully and faithfully as I could; but here∣in it seems was my oversight, and that which gave so great an offence, namely,

that I did not buy those Goods of that Person whom A. B. hath since said he in∣tended I should, but had them of another; but whether this was my mistake in receiving my Errand or A. B's in giving it me, I know not. However I know of no wrong or disadvantage that came to the Prisoners thereby, nor of any gain or advantage that did accrue to me by it. Therefore in his saying I did it for my own Ends and Interest, as well as to the disadvantage of the Friends the Prisoners, he hath therein spoken a double untruth, and as for his railing and bit∣ter language expressed towards the close of that Paragraph, let the Lord rebuke him.

He shoots another of his Bolts at me in p. 42. about my Brother's Widow, which he brings in thus, And again as to his Treachery, Hard-heartedness, &c. what need I so trouble my self, or have fetcht such a circuit round to prove this Man, O. S: Treacherous, Hard-hearted, and without Natural affection to others, when seen, found, and known to be so at home, as I may say even to his own Relations, as witness his hardy, sower, and moross carriage towards his own Brother's Wife. In this as well as in the rest, he runs himself aground, and bewrays his own Folly. He charges me with Treachery and Hard-heartedness toward my Brother's Widow, and for Proof thereof alledges that my carriage towards her was hardy, sower and moross; now if this were as true as it is false, yet doth hardy, sower, moross carriage prove a Man to be Treacherous? O then most Treacherous A. Bonifield, for who more sower and moross than he, as this his Book shews? But if that be not a proof of Treachery (which none but such a Wise Man as himself, will say it is) his bringing it here for a proof thereof, is a sufficient proof his own Envy and Folly.

But as to my Brother's Widow, and my carriage towards her, I can truly say, I had a compassionate love to her, and did from my Heart wish her well every way. And I do not know that my carriage towards her, was either hardy, sower, or moross, or other than became the Profession of Truth, and the Relation that was between us. Yet I had cause sometimes to speak plain, and that which it is possible might not be pleasing to her, but she well knew that my end therein, was only and alone, on behalf of my said Brother's Children, which he had by a former Wife, the Care of whom lay somewhat upon me, not only as a near Re∣lation, but by my Father's Will appointed an Overseer, to see and endeavour that they might not be deprived of certain Legacies which in and by the said Will was bequeathed to them, which if I had not endeavoured, A. B. might then have charged me, and that truly, with (what he now doth falsly) Trea∣chery.

I have now gone through his Book, so as to answer whatsoever seemed to have any appearance of weight in it, and I hope to the Reader's satisfaction. But for his confused Clamours with which his Book abounds, especially the latter part of it, vented in a Stile of Billingsgate Rhetorick, I do not think it worth my while to trouble my self or my Reader any further about it; but I shall sub∣joyn a Testimony from the Friends of the Monthly Mens Meeting of Farringdon∣side, and there-a-ways, which of it self might, I suppose, have been sufficient to have clear'd my Reputation in the Judgment of the Impartial, from the Muck

and Dirt which in his Book he has endeavoured to cast upon it, and then come to a Conclusion.

The said Testimony is as followeth.

WHereas there is a Book lately Published by Abraham Bonifield, Entituled. The Cry of the Oppressed, &c. tending to the dishonour of the Name of the Lord, and to the defaming of many Ancient Friends, who have long been known and approved by their faithful Testimony and Sufferings for the Truth; and also by their diligent Exercise in serving the Church of Christ. And more particularly our dear Friend Oliver Sansom, (who is a Member of this Meeting) is greatly wronged and abused by the said A. B. in his foresaid Book, which in two remarkable Matters, that have been fully and fairly heard and determined in our Monthly Meetings (viz. the business of N. Hall and his Wife, and that of the Widow Bunce) we do hereby declare, that within our own Knowledge, the Accusations which A. B. from thence would fasten upon O. S. are utterly false. And we being Witnesses of his Christian Conversa∣tion on all accounts among us all along, are also fully satisfied, that all his other Allegations against the aforesaid, are also false, which by the Spirit of Envy in A. B. are forged and brought forth for no other end, but to bring him, the said O. S. undeservedly into contempt. Wherefore we do look upon our selves concerned for the Honour of the Holy Truth, and for the Reputation of him and other our dear Friends and Brethren (who have been from the be∣ginning both diligent, faithful and constant in the Work and Service of the Lord) to give forth this our Testimony against the injurious attempts of this Envious Apostate Adversary.

Given forth at a Monthly Mens Meeting held at West Chawlow in the Vale of White-Horse, in the County of Berks, the 27th of the 12th Month, 1695.

And by Appointment and on Behalf of the said Meeting: Signed by

• Richard Vokins, Sen.
• Daniel Bunce, Sen.
• ...Edw. Lockey.
• ...Adam Lawrence,

After he had brought his Book to an end, and had set to it The End, he hath added four pages more (shewing himself to be confused and whimsical in the manner, as well as in the matter of it) and that he calls a short Addition (having a Postscript before) and in that which he calls a short Addition p. 45. He says thus, Neither this, nor any other Difference of any Nature or Kind whatsoe∣ver, is or can in Truth be said to be ended, until the Reconciliation be wrought, and Peace made between the Parties that differed; and this he says, one would think is so plain and clear, that no Capacity, tho' never so weak or small, but must needs discern, believe and see it. If his Capacity had not been of the smallest size, he might have discerned, what a foundation he has here laid, should it be allowed, to perpetuate Differences, and render them impossible ever to be ended, for it is

too frequently seen in such cases, that one or both of the differing Parties do obstinately refuse to be reconciled: But towards the lower end of the same page, he grants at length, thus, That if the Parties or Referrees to whom the matter in difference is referred, be in good earnest, and do use their utmost endeavours for Peace and Reconciliation, &c. yet if any one of the Persons or Parties concerned, do stand out and be refractory, and refuse to yield compliance to the Judgment of the aforesaid, all the rest are clear and to be excused, and the blame wholly and alone to be placed upon the obstinate, or refusing Person or Party, &c. in case that Partiality and Injustice be not the cause of his overseness. This I like well, and am so fully assured, that we (whom he unjustly calls the seven unjust Judges) to whom the matters in Difference between W. L. and J. B. and himself were referred, were in very good earnest, and did use our utmost endeavours for Peace and Reconciliation (in Truth) and that tho' A. B. do stand out, was refractory, and did refuse to yield compliance to the Judgment given by us, yet there was no Partiality or Injustice on our parts, which might be the cause of his averseness. That with great Satisfaction and Content of Mind, I can, and do leave and submit it to the Judg∣ment of God's Holy Witness in the Hearts of his People here, and to the Judgment-Seat of Christ hereafter.

But seeing it is so plainly proved, by positive Evidence, and most clear Demonstration, (which cannot be denied) that A. B. is deeply guilty of doing great wrong to me and others, therefore God's Holy Witnest in the Hearts of his People (which is just and true) must needs judge and con∣demn him for it: Now this is what I (in true love to his Soul) do sincerely desire, that he may con∣sider of his sad Estate, and wait in Humility upon the Lord, to know such a Godly sorrow that may work in him a true Repentance unto Life Eternal: For if this be not witnessed by him while he have time, with what confidence can he think to appear before that Dreadful Tribunal or Judgment-Seat, which he (in an haughty mind to make a vain flourish) hath presumed to Appeal unto, where he must certainly be Rewarded according to his doings.

Abingdon the 29th of the 1st Month, 1696.

O. S.