SOME BRIEF, OBSERVATIONS UPON George Keith's Earnest Expostulation, CONTAINED In a POSTSCRIPT to a late Book of his, ENTITLED, The Antichrists and Sadducces Detected, etc.  
Offered to the Perusal of such as the said Expostulation was Recommended to.  
By E. P.  Psal. 7.16. 
His Mischief shall return upon his own Head, and his violent Dealing shall come down upon his own Pate.  
LONDON: Printed and Sold by T. Sowle, in White-Hart-Court in Gracious-Street. 1696.   

Some Brief Observations upon George Keith's Earnest Expostulation, etc.  
PRide which cost Lucifer Heaven, and Enmity which instigated him to Cheat our first Parents of Paradise by his lying Insinuations, have of late also wrought in one, who not long since was a declared Friend of, Preacher amongst, and Champion for the People called Quakers, whereby he is become an Apostate from, Opposer of, and inveterate Adversary to their Profession and Principles, in relation to divers things wherein he was formerly one with them. 'Tis George Keith I mean, who by reason of Ambition, overvalue of himself, and undervalue of others, as one not content with his Station, though he was well esteemed, and well used too amongst us, aspired to have been Supreme Dictator, and Sovereign Director of our Principles and Religious Affairs; seeming desirous that we should receive the Law from his Mouth, respecting both Faith and Discipline, as well as that be fond imagined, that he, and he alone amongst the Quakers, had Monopolised Knowledge; who it seems told a Friend of ours in America, If you serve George Keith so, George Keith will leave you, and then ye shall wander about for lack of Knowledge, and shall not find it (see Modest Account, p. 28.) He, I say, finding the Quakers not disposed to run their Necks under his Yoke, but as a free Society, refusing to part with their Liberty in submitting to his Scheme of Discipline, and as a Religious one, as unwilling to entertain some fond Notions he was imposing upon them, together with his unscriptural Creeds, which ever since we were a People separated from other Societies of Protestants, we always protested against; his Enmity immediately joined Hands with his Pride, and since he could not have his Will one way, viz. to bring us to his Bow, endeavours to obtain his Will another way, viz. to overturn us wholly, and to that end sets his Mischievous Wits to work to defame us, and render us (whom he had above Thirty Years owned as Brethren, The Church coming out of the Wilderness, The People of God, etc.) as Antichrists, Sadducees, Propagators of vile and gross Errors, Heresies, etc. from the very same Topics from which our former Antagonists had so often heretofore attempted the like in vain, and in those very Doctrines in which he himself had so frequently vindicated us against them, and yet hath the Face to say, He knows not any Fundamental Principle, nor indeed any one Principle of the Christian Faith, that he hath varied from, ever since he came among the Quakers, which is about 33 Years ago, Exact Narrative, p. 15. This is the Man, who finding too much Work upon his Hands, calls out to you for help, whom he now (to accomplish his ends upon you) terms Learned and Pious: Though (poor self-inconsistent, self contradictory Man) he once gave a different Character of your Learning and Piety too. Of your Learning, when, Citing Luther his calling Universities and Colleges of Philosophy, Stews of Antichrist, he adds, For out of them comes this IGNORANT, SCANDALOUS Ministry, wherein they learn to talk of things they understand not, and prate in Man's Wisdom, which is Carnal, Earthly and Devilish. And the Philosophy so called, which is taught in them, is but mere Deceit and Pedantry, etc. Help in time of need, p. 75, 76. Again, towards the bottom of p. 76. And I certainly know the Humane Wisdom or Learning taught in them, is one of the main Bulwarks of Antichrist against the Revelation and setting up the Kingdom of Christ in the Earth, and because this is arising, and shall rise, down must the other go, and all who seek to uphold it, shall fail therewith. Of your Piety, when on the one Hand he paints out Prelacy as a Limb of Antichrist, ibid. p. 37. and their Ministers, such as ran, and he [the Lord] sent them not, and that their Covetousness and Ambition, and seeking how to please Men for their own ends, and not his Honour, nor any true Zeal for him, set them on such a Work, to Lord it over the People, etc. ibid. p 47. On the other Hand, he represents the Presbyterian form of Church Discipline, Order and Government, nothing upon the Matter better than the Episcopal, ibid. p. 52. telling an Adversary of his, of that Communion, he was better skilled in Railing, than in the way of Disputing; a Black Art, to be sure, saith he, too familiar to the Tribe of Black-Coats, Way cast up, p. 169. In which Book he also gives these Exceptions against them and their Ministry, Because these Men, (saith he) did also Preach many Errors, and did not regard the inward Call and Movings of the Spirit of God, as they should have done, but spoke more frequently without them, than with them, and in their own will, beginning and ending with the Hourglass: As also because they laid too great weight on the bare outward Call of Men, and on mere natural and acquired Abilities, and have affirmed, that Grace or Piety is not Essential to a Minister of Christ, and have not preached the pure Truth, as it is in Jesus, but for most part, GROSS ERRORS, etc. And again, For these and many other Causes, we cannot own them as Ministers of Christ, according to the pure Order of a Gospel Ministry, and especially because they take Hire and Wages, as much as any, they are HIRELINGS. See p. 173. And lastly, he lumps them altogether by Name, viz. Episcopal, Presbyterian, Independent and Baptist, saying, ALL THESE, as well as OTHERS, are open and declared Enemies to the Holy Spirit, his inward Revelation and Inspiration, by which alone the true Church is a living Church, etc. See Presb. and Ind. Churches, p. 45. Printed no longer ago than Anno 1691. What think ye of this Description G. K. hath given of you? Are ye changed, or is he? And if he be changed, how doth it appear? Hath he ever retracted this? If not, what Encouragement have ye to become his Journey men, to work under him?  
Now to you who may Merit the Title of Learned and Pious, are these Lines more particularly directed, though generally to all: For Piety promotes Charity, and Charity ●●i●ks no evil, consequently will do none, and this being designed as a Countermine against G. K's Mine, viz. His Postscript to The Antichrists and saducees, etc. whereby he designed (no doubt) to blow us quite up, 'tis fit it should be directed to the same Persons to whom he directs his: Which when I shall have examined, and shown the Folly, Malice, and gross Abuses contained therein, I dare submit it to the really Pious and Learned. Therefore I shall proceed, and digest the Matters I propose to Treat upon, into Ten Heads.  

I. His Representing the Quakers as worse than Papists.  
G. K.— Vile Errors as are boldly and avowedly promoted among a Sort and Gang of the People called Quakers, not only as bad as any Popery, but much worse than the worst of Popery, in divers respects.  
This is a gross Abuse indeed, What! Do we promote Errors worse than Worshipping a piece of Bread as God? What! Worse than Adoring Images; quite opposite to Worshipping God in Spirit and Truth? What! Worse than praying to Saints and Angels, and making them our Mediators and Intercessors between God and us, and thereby Robbing the Man Christ Jesus of his Mediatorship? What! Worse than placing Merit in Works of Man's own Righteousness, and thereby overthrowing the Benefit accrueing by that one Offering upon the Cross? What! Worse than Purgatory which disannuls Sanctification by the Spirit of God? Certainly a very strange and malicious Character of us! But (God be thanked) he hath hitherto fallen short in proof of any such thing against us. And likewise herein he shows his Folly too, in that less than 33 Years ago, viz. on the 16th of October, 1674. in a Dispute between some of our Friends, and some Baptists, who endeavoured to render us no Christians, held at our public Meetinghouse near Wheeler-street, G. K. publicly declared on our behalf, as it is related in A Brief Narrative of the Second Meeting, etc. p. 69. thus, viz. See People, how the whole Protestant Cause lieth at stake; in the Defence whereof, we with all true Protestants, are concerned against the Jesuits and Baptists, to their own overthrow, who take up the Papists Arguments against themselves. Is this Man consistent with himself, I pray? He would make you believe he is the same Man now, as he was then, and he owns we are the same People still: For he finds fault with our former as well as latter Books, as containing vile Errors, as you may see in this Postscript, and yet in 1674. the WHOLE Protestant Cause it seems was concerned in the Defence of our Principles against the Baptists: But in 1696. he saith, We promote vile Errors worse than the worst of Popery. Behold this is the Champion which some inconsiderate Men among you abet. This is he that calls you in to his Assistance. Men of Sense I take many of you to be, such I cannot but conclude will be ashamed of him. For it must needs be a sorry Religion that stands in need of such a Defender. Then his Malice is yet more Conspicuous, in that he knows the Government think not fit to permit the free Exercise of their Religion to the Papists, therefore if he could persuade the Legislators, that Quakerism is worse than Popery, he might not doubt soon prevail so far, as to have a Law Enacted for depriving us of the Liberty, which we, by the Favour of the Government, enjoy; of which more anon.   

II. His Reflections upon the Protestant Clergy as more lukewarm, if they oppose not the Quakers here, than the Popish Clergy at Rome would be in such a Case.  
G. K. And I am confident if such Antichristian Errors and Heresies were but the tenth part so avowedly Broached in the City of Rome, or any where else, in Popish Countries, these Esteemed Watchmen amongst them, would be more Alarmed to oppose them by Word or Writing, than most amongst the Protestants do, which would seem to cast a Reflection on the Protestant Churches, if some able Men, and of good Esteem among them, both for Piety and sound Knowledge, be not awakened to bestow some of their Time and Labour by their Writings, to oppose such vile Errors.  
This is doubly Malicious, both to us and you. We are accused by him of Error and Heresy, our Answers to his Slanders are public, they pinch him, show his great noise to be void of Substance, at this he's angry, and cries out much in the Language of the Jews against Paul, Acts 21.28. Men of Israel help. If you are prevailed upon by his Expostulation, his End is answered, in raising up some fresh Antagonists against us, to take up the Quarrel which himself seems well nigh weary of; and thus he spits his Venom at us, and would thrust your Fingers into the Fire to spare his own. But if you have more Discretion than to be instigated by so Envious a , to Espouse his Baffled Cause, than his Impotent Malice falls soul upon you, the Papists will then outdo you in Zeal for the Christian Faith. But in such Zeal as G. K's and the Papists, it will be your Honour and Advantage never to emulate (or imitate) them: For as the Papists proceed by Inquisition, Racks, Fire and Faggot, so he has clapped on the Sanbenitto, blows the Coals, turns Informer, and if we lived at Rome, or in any other Popish Country, would (I doubt not) assist in the Consummation of the Tragedy. And therefore, how well it becomes a Protestant Nation to beware of such barefaced Incendiaries, judge ye.   

III. He Chargeable, while a Quaker, with what he Reflects upon the Quakers for, in relation to Disputes.  
G. K. And whereas many of the Chiefest Teachers and Leaders among the People called Quakers, have with great Boldness, provoked such as differed from them to public Disputes—  
This though he proposeth as his Ground of putting you upon the like Method, yet he will get nothing by the Bargain, for the Stone he throws upwards falls down again upon himself. He is the Man that hath thus provoked such as differed from him, witness his Carriage in New-England in 1688. where he made it his Business to Challenge both Presbyterian and Independent Preachers there to Dispute, (see his Book called Presb. and Ind. Ch. p. 200.) and managed it in such a Spirit and Temper as gave dissatisfaction, even to his then Friends. State of the Case, p. 13.  
That the Quakers have with great Boldness provoked to public Disputes, he says indeed, but doth not prove it. That they were in those Times frequently Misrepresented, both as to Principle and Practice by the then public Preachers, by bitter Invectives uttered against them from the Pulpit, so that many of them ran the Hazard of their Lives, through the Fury of the Populace, stirred up by those Railing Accusations; that to clear themselves, and detect the Abuses put upon them, they have sought to manifest their own Innocency in the very Presence, and before the Faces of their Opponents, I will not deny. The which was so far from tending to destroy the Civil Peace at that time, that it rather seemed a probable way to Calm the Incensed Mob, by whom they were in danger, and to still their enraged Minds, which otherwise might have endangered the public Peace. But the Case is not so between G. K. and us, who hath been the Aggressor, brought the Controversy into Print, where in a more peaceable way 'twas carried on, than it can possibly be in the Method into which he would divert it, thereby to ease himself of a heavy Load, which lies weightily upon his Back, and which he would fain shift off from his own Shoulders upon yours. If you like it, take it, but I think ye had better take Solomon's Caution, Prov. 26.17. and leave the Quarrel to be ended by him who began it. This leads me to the Fourth Head, viz.   

iv His Itch to have you Dance after his Pipe, viz. Challenge Disputes with the Quakers.  
G. K. Would it not therefore be a most equal, reasonable, and commendable Practice, for any Persons of true Piety, and solid Learning, moved with the Zeal of God's Glory, and Love of Truth, and with a holy Indignation against those vile Errors that are publicly avouched by some leading Men amongst the Quakers, as appeareth both by their former and latter Printed Books— openly and publicly to call them forth to a public Hearing.  
Here instead of an ignorant, scandalous Ministry, (whi●h he once would have fastened on some of you, as instanced already) or of open and declared Enemies to the Holy Spirit, etc. which he Chargeth generally, he changeth his Terms to true Piety and solid Learning. But to what end I pray, but to excite you, to be as turbulent as himself, as if he thought much that he should be the only turbulent Man. Turner's: Hall is his Stage of Contention, there he began this Method. He pleads want of Time and Ability to Write and Print. But in promoting his Work, he would have you find both, Time in Writing and Disputing, and Ability in Printing; Place indeed he doth not impose upon you, but if you please, 'tis like he'll spare you his own Cockpit. You shall not want Flattery to provoke you to Dispute, any more than you did Taunts to provoke you to Print; yet perhaps if you come not forth at his Whistle, you may be paid off with your former Epithets, and pass with him for neither truly Pious, nor solidly Learned, that if his restlessness can but bring you out, his disturbed Mind may get some case by having Company: But how much such Actions will tend to the promoting the Civil Peace, or rather how much they may tend to raise Discord and Heart-burnings amongst the King's Subjects, time only would determine, though Judicious Men may foresee.  
Yet seeing he has Invited you to this Work, and that upon the score of its being most equal and reasonable; it may be worth your while to consider, whether it would not be most equal and reasonable for you, in the first place to begin with him, by calling him forth to a public Hearing, upon those former Books of his, in which he maintained and defended those Doctrines, which he now calls gross and vile Errors in ours; and see if ye can bring him to either defend his former Tenants, or openly and particularly retract them.   

V His pretended tender Compassion to the Souls of People, highly insincere.  
G. K.— And with a tender Compassion to the Souls of so many Thousands in this Nation, that are in danger to perish by the Infection of these Errors—  
Can you think this Man sincere in his Pretensions? What tender Compassion had he of the Souls of these many Thousands, when he could promote (if ever the Quakers did so) these very Errors he now pretends us guilty of, recommend many of these Books as Orthodox formerly, which he now represents as Erroneous? He tells us in the Advertisement of his Meeting at Turners-Hall thus, What change of Opinion I have had of them, is occasioned by themselves, in their late cloaking and excusing vile Errors, which at last, by a more diligent search into their Books (than formerly I made) I found them guilty of. Now I appeal to you who are studious: Can you think that G. K. who was all along a studious Man, would be concerned in a Controversy jointly with G. Whitehead and W. Penn, and not make a diligent search into the Books appertaining to that Controversy? Was he not concerned in the Controversy between T. Hicks and the Quakers, and were not the Books styled, The Christian Quaker, and Reason against Railing, part of them? Would G. K. think you vindicate W. Penn in his Controversy with J. Faldo, as he hath done in his Serious Appeal Printed but in 1692. and never make a diligent search into Quakerism a new Nickname for old Christianity, or The Rejoinder to John Faldo? Lastly, Would G. K. writ a Postscript to G. Whitehead's Nature of Christianity in Answer to R. Gordon, and yet not duly consider the Matter therein contained, but rest satisfied with an overly Reading it? As he pretends in the Marginal Note of The Exact Narrative, p. 17. Yet these are some of the Books he lately found fault with at Turners-Hall. And yet this Man will not own he is changed, no, not in any one Principle of the Christian Faith these 33 Years. I would only query, Whether these things are Credible, or any ways reconcileable? How then can he be s●●●… in his pretended tender Compassion to the so many Thousands of Souls in this Nation? Since it plainly appears, 'tis Prejudice against us, and not real Conviction, that formerly both he and we (for there we must be joined together, let him say what he will now) held such vile Errors, as of late he hath invidiously Charged upon us, is the Moving Cause of his thus bestirring himself against us.   

VI The Irregularity of his Proposal of Disturbing our Meetings, contrary to Law.  
G. K. Or if they continue to justify them, to refute them openly in the Face of their own Meetings, and in the presence of them that do so much admire and follow them. And thus to serve them, as they have served others, and with what Measure they have met to others, the same to meet to them again.  
If the Name of an Incendiary do not belong to this Man, I must confess I am to seek whom to apply it to. The Government have been favourably pleased to pity our former Sufferings, to deliver us from those Caterpillars, the Informers, by putting a stop to those severe Laws which set them to work, and not only so, but farther have prohibited the offering us any disturbance in the Exercise of our Religion, under the Penalty of Twenty pounds' Forfeiture by the Delinquent. Yet G. K. would fain have you not only disturb our peaceable Meetings, but also incur the Penalties of the Statute in that Case made and provided. Is he not much your Friend in the mean time, I beseech you? And would not you be well set on work, I pray, to obey his Directions?  
Yet before we part, let me put you in mind of another Text (that brought by him, of meeting to others, as they meet to them, being left with God to whom Vengeance belongs, Rom. 12.19.) viz. Mat. 7.12. And consider, O ye several sorts of Professors of the Protestant Religion, whether Prelatical, Presbyterian, Independent, Baptist, etc. As ye are distinguished by several Denominations, differing Doctrinally from one another, and each reputing the other Erroneous, in those things wherein they differ (otherwise surely they would not have divided) would ye that Men should do so to you? For is there not the same ground in Equity and Reason for me to oppose an Error in you, as for you in me? And that the like liberty of openly impugning and refuting those supposed Errors held by the other, and that in their open Meetings too, every Party might justly expect and use? Would this please you, to have your Religious Assemblies made Stages of Debate and Contention? Consider it Man by Man, Society by Society. Or would it not disturb the Peace of every Christian Society, as well as hazard the Civil Peace of the Nation? It would almost tempt one to conclude, if the Doctrine of Revolutions were as probable an Hypothesis, as G. K. hath represented it to be, that the Soul of Erostratus were come again in this Incendiary.   

VII. His Endeavours to excite the Civil Authority against us.  
G. K. And it would be a commendable and praiseworthy thing, for the Civil Authority to Encourage such a Practice throughout the Nation—  
Now lest you should want Encouragement, he would fain instruct the Civil Authority what their Duty is in this Case. Which if he by that Term mean the King and Parliament; I query, Is he so fond to think, they will disannul a Law of so good a tendency to humour his Spleen? But if by the Civil Authority, he means the Magistrates Constituted by the King for the due Administration of the Laws; can he imagine that they will, to please him, give Direction or Encouragement for the Breach of an Established Act of Parliament, and thereby lay themselves open to the Lash of the Law, who are appointed for, and set in place to see to the due Execution of the Law? What a Child doth this Man make of himself, by talking after so foolish a manner?   

VIII. His high Opinion of himself, in setting up for Director both of Church and State, in Methods to be used for the Preservation of the True Protestant Religion.  
G. K. Surely such a Practice as this, as it is no ways inconsistent with the Civil Peace, and Liberty of Conscience granted to Dissenting Protestants— would be more Effectual to preserve the True Protestant Religion in these Three Nations, than all the severe ways in former Times used against them, of Fines, Imprisonments, etc.  
This shows him very Opinionative of himself, and (as I have already observed) is directly Contradictory to the Liberty given, as any Rational Man, whose Eyes are not blinded by Prejudice, (as are G. K's) may easily see, let him say what he will. But as Conceited as he is of his own Abilities, our Wise Senate exceed him I hope; and as they by Experience had found that Fines and Imprisonments were no proper Methods for the Preservation of the True Protestant Religion, so have dissented from him in their Judgements about Disturbing of Meetings by public Opposition, else why did they impose the aforementioned Penalty upon the Disturbers of them? For I believe Experience hath already in part, and will daily still more and more demonstrate, that it is not only a more effectual Means for Preserving the True Protestant Religion in these Three Nations, but also for Uniting the Hearts of the King's Subjects in Love and Peace, than any other rougher Methods. But in the mean time, what a Presumptuous Man is this, thus to oppose his own single Fancy, to the Mature Judgement of the whole Body of our Legislators, as well as Idle in proposing the setting Protestants together by the Ears, and Baiting one another in their public Meetings, yea, and therein to be encouraged by the Civil Authority, as an effectual way to preserve the True Protestant Religien? The likeliest way (one would think) to make many turn either Papists or Atheists: And as such, I cannot but take notice of it, and truly I think 'tis worthy of yours also.   

IX. His Malice against our Books.  
G. K. And though it is far from me to desire the least Sufferings to come on these men's Persons or Estates, yet if such a Zeal were raised in them bearing Authority in this Nation, to give Order, that all such Books of them called Quakers, as can readily be found (as great store of such there are) that contain such vile and abominable Errors, to the Dishonour of the worthy Name of Christ, and the Christian Religion, and the great danger of many Souls, be diligently searched and examined by the most Pious and Judicious Persons in the Nation, and after due search and examination, be found guilty; that by public Authority all such Books may be suppressed and witnessed against.  
We are not at all beholden to G. K. for his favourable pretences, of not desiring to bring Sufferings on our Persons or Estates, for both he and we know 'tis a thing beyond his Power, and therefore 'tis prudence not to show his Teeth unless he could by't: But were it in his power, I should be loath to trust him, for all what he says above, since he who hath so great a Spleen against our Books, cannot be supposed to have an overgreat tenderness for our Persons and Estates. The Papists beginning with Wickliff's Books, proceeded at length to Burn his Bones, though Forty Years after.  
Besides, if he would have Authority believe our Books are Blasphemous and Heretical, as he represents them, he is either grossly insincere in pretending it is far from him to desire the least Sufferings to come upon our Persons or Estates, or else very ignorant of the Law in such Cases, which deeply affects both Persons and Estates, by Imprisonments, Fines and Pillory, besides the Common Hangman's Execution of the Books: Which is much like as if he should Charge us before Authority with being Thiefs, Robbers, or Traitors, and yet at the same time fawningly tell us the same Story already mentioned, viz. It is far from me to desire the least Sufferings to come on these men's Persons or Estates, though the natural Consequence thereof, if judicially proved, would be an incurring the Penalties of both Life and Estate. Surely he would not be so dealt with for any of his former Books, which the Learned of the Church of England and Dissenters too, may deem as obnoxious as any of ours, and have never yet been retracted by him.  
But perhaps one reason why he is so earnest to have our Books suppressed, may be, because then those wrote against him would be effectually answered, and save him that pains, besides an Expectation of never hearing any more from us in Print, which hath been already so much to his Mortification: Supposing ('tis like) that if our Books be suppressed, we shall likewise be hindered from publishing any more, and then he may Scribble without Control, as he did in Pennsilvania.  
Now to you who are the most Pious and Judicious Persons, on whom G. K. would impose this Task, I say with him, search and examine our Books with a good will, for to that end they were published: We conceal them not, they are exposed to open sale. We fear not such as you reading them, for we know you can never put on G. K's Spectacles, while you remain Pious and Judicious, and therefore from you we mistrust not any Damage likely to accrue to us, or our Books, by the perusal of them: Nor do we fear the partial and inconsiderate; for if they should shake Hands with G. K. wrist and pervert as much as Partiality and blind Zeal can instigate them to, yet that God whom we serve is able, and I question not but will raise up some in true Zeal to detect their Abuses. Yet let them withal consider, such kind of Work hath been done long since, with small Credit to the Persons concerned therein, or Damage either to the Persons misrepresented, but much Benefit to our Profession, in having thereby an opportunity put into our Hands, of vindicating our Holy Religion from the unworthy Reflections cast upon it. Therefore as I am satisfied no Pious or Judicious Persons will concern themselves, in taking part with this Contentious Man, so I shall not endeavour to dissuade others; if they like their Captain, let them obey his Word of Command. But since he proposes to have this done by Order from Authority, I would wish all Protestants to weigh well the tendency of such a Precedent, by considering how far such a Project might have reached in the last Reign (had it been as industriously instilled into them, and they stood long enough to have been strong enough) towards the suppressing of all Protestant Books.   

X. The Case between our Books, and his Pennsilvania Books, as stated by him, far different.  
G. K. I may freely say these Men would have no just Cause to complain, that their Books should be so dealt with, for they have done the like to Books that have opposed their gross Errors, witness a parcel of Books writ (by me) some Four Years ago, that came to London from Pennsilvania, opposing the gross Errors of some called Quakers in that Province, which were designed to have been sold in single Books, and dispersed through City and Country for a general Service: But the Quakers here at London gave Large Money to the Man that had them, that they might get them all into their Hands, on purpose to suppress them—  
And good reason too, for though he had began a difference in Pennsilvania, we were in Peace and Unity here, and he at that time pretended to be in Unity with us, and that his whole Quarrel lay against those beyond Sea. Therefore lest his quarrelsome Books should infect some with the same Spirit of Discord here, as his quarrelsome Discourses and Behaviour had infected some there, I think it was but common Prudence, to hid the Bone of Contention, which he lad prepared to throw in amongst us. And as a Community or Society of People amongst whom he then pretended a Membership, I think we had Right and Title to such an Authority over his said Books, since they were published without the Approbation of those with whom we had Fellowship, with an apparent Deugn to leven a Faction for himself, against the time when he should think fit to Commence Sect-master of a New Society. Whereas we neither in our Doctrinal nor Controversial Books, ever pretended to be of the same Church with those whose Principles we opposed, thereby to raise Intestine Divisions amongst them, but openly declared ourselves Antagonist, and thereby whatever of their Church Members we by our Arguments could prevail with to Embrace our Principles, were brought over to us by a fair plaindealing Method. Therefore they had not the like pretence of Authority over our Books, as we had over those of his. Besides his Books were fairly bought and paid for, and by what I perceive by his own Concession, a great deal more given for them, than they were really worth, for I conceive the best use they deserve to be put to, is to supply the Tobacconists and Pastry-Cooks Shops (not to say the Bog-houses) with waste Paper. But now he hath actually set up his Standard against us, is turned our open Adversary, and as such disowned by us, let him Print what he please, he need not fear being served so now, for we know better how to employ our Money, than to Buy up whole Impressions of his Contentious Books, he being likely to do us less Mischief now he is a declared Enemy, though he should Scribble ten times as much as he does, than he was while a pretended Friend. Yet if he can persuade the Civil Magistrates, or you either, to Buy up our Books (as he alleges we served him by his) let it be done and welcome, and I question not but the Printers will say Welcome too, but there is not a word of Buying ours in his Proposal, no, he seems to be for a general Seizure of them, as if they were Prohibited Goods, by reason of the pretended false Doctrines in them, therefore his Comparison will not hold between our Buying his, and his proposed Seizure of ours. Neither doth be consider surely, that his former Books wrote while amongst us, and in Unity with us, come under the same Predicament with ours, if his Project takes; for if ever ours contained vile Errors and Heresies, so likewise, and much more, have those of his, notwithstanding his 33 Years Constancy in the True Faith he pretends to.  
Thus have I endeavoured to blow away the Smoke, which this angry Man hath raised to blind your Eyes, who methinks cannot but see 'tis Enmity and not Piety that sets him to Work, himself having taken Pains to Decipher it in very legible Characters, easily distinguishable by such as he applies himself to, viz. Men of Learning, Judgement and Piety: As well as that it is not his deference to you, that makes him fawn upon you now, whom he once gave a far different Character of, but the low Ebb his bad Cause has brought him to, which makes him crave your help at a dead lift. And so with you I shall leave it, to your perusal and consideration I submit it, hoping you will not account it Presumption in me, who am but a young Man, of mean Parts and meaner Learning, to direct my unpolished Lines to so many eminently Learned and of great Parts: But rather that ye will Attribute it to the Zeal I bear to the Profession I am under, in which I was educated, and what is more, to which my Judgement and Conscience lead me to adhere, as being persuaded it comes nearer up to Primitive Christianity, than any other, and which G. K. (after so many Years continuing in it, and so many Books writ in Defence of it) hath notoriously traduced and slandered.  
Edward Penington.   
FINIS.