licenced, June 20. 1678.  
Roger L'Estrange.   

QUAKERS mere Obbists: OR, A LETTER TO A Preaching Quaker, FROM A Moderate Gentleman trepanned Into one of their Meetings, in hopes to work him to the Party.  
WHEREIN A True and Short Account is given of their Foolish and Ridiculous way of Worship.  
Written some time since; And to gratify the Importunities of Several, and remove the many and great Errors occasioned by often Transcriptions, Now Printed by a Correct Copy.  
Seria Mixta jocis.  
London, Printed for the Author, 1678.   

A LETTER TO A Preaching Quaker, FROM A Moderate GENTLEMAN.  
SIR,  
MY Civility to Mrs.— betrayed me into the error of being present at one of your Meetings, where, after above an hour spent in profound silence, Humming and Whiftling, and the inspired Cryer's loud declaration in these words, If any Man have a Word from the Lord, let 〈…〉 behold we are all ready to hear, it was my ill fortune to see You thereupon nimbly as a Squirril skip upon a Stool, and from thence hear you, tho not Out of one, tell a silly Tale of a Tub, in a long equivocal Harangue to the people; this brought into my mind what the Wise Syracides observes, That an unseasonable Tale will be always in the mouth of the untaught, and that Sand and Salt, and a Mass of Iron are not so heavy to bear as a man without understanding; I should not trouble myself nor you, to tell you, That tho you talked above two tedious hours, you said just nothing: but that I perceived my presence gave occasion to the wild ribble rabble you made; And notwithstanding you pretended the motion of the Spirit for your vain babbling, yet I have reason to believe it proceeded wholly from a self Conceited opinion of your own Abilities, to draw the Publican you mentioned to your Faction; Therefore I now sand you my thoughts, lest you might hereafter defame me, by reporting to the World, I was so great a Fool, as by you to be made a Proselyte, to a way of Worship, which all who have not like you, either lost, or dissembled their Reason, must Conclude to be Folly, Schism, Madness, and Blasphemy.  
I tell you truly, before I was acquainted with your frenzy, I entertained a softer Opinion of you and your Party, than now I do, or ever shall, if I may judge of the rest by you, who Impudently stle yourself a Doctor and Propagator of the Pure Truth, sent and inspired, by the Almighty, with a Power( to make I rather think, than as you say) to unfold Mysteries. I confess I thought you were a sort of people, that, being tired out with the Infinite vain Janglings, and frivolous Disputes of this late wanton Age, had at last withdrawn yourselves, from the nice and endless intricacies of Opinion, and settled upon the plain practise of Piety, and the few uncontroverted Articles of Christian Faith, perhaps with many degrees, of Weakness and Ignorance, but with much Sincerity and Resolution, to promote in yourselves and others the fruits of good life, and the Perfection you so much boast of; And thus far I own I had Charity for you, and would not have your other Errors, whilst you continued Modest, and Innocent, severely punished; hoping that Inward Rectitude,( if there be any such thing among you) would in time work out partial Mistakes, and conduct you to a sober Understanding, at least would keep you prepared and unprejudiced, for the entertainment of so noble a Guest, whenever and however it should please God to Convey it to you: But really I find you quiter another thing; and I, who, I thank God, do harbour no distaste against the person of any man, do assure you, that I have a wondrous mean esteem of J. A. the inspired Doctor, as he calls himself, a great suspicion of his dishonesty, and a sufficient demonstration of his profound Ignorance, insufferable impudence, his self-conceitedness, and his wild, bold, frantic, schismatical and factious spirit; and if J. A. be one of the most eminent of his order, and a pattern of the rest of his Brethren, I think they ought to change their name; for Quaking is the effect of Fear and awe of something we dread; but you seem by all your actions and gestures in your wild kind of Devotion, to be bold, and frantic, and to fear nothing so much, as treating God Almighty with Reverence and Honour; indeed I do not wonder, you give no respect to Men, since you deny it to God.  
About Three Thousand Years ago when the Devil played Tricks at Delphos, and inspired his Sacrists with the spirit of Ob, to utter Oracles, per pudenda, which for Modesty sake I can't translate, but it may be you have profane learning enough to understand, they, as you are, were bodily possessed by their spirit, disfigured by strange Convulsive Eits, raving and foaming, not knowing what they did, changed in their Countenance, and horrid in their Aspects, when the throes of their Deity came upon them, were instantly delivered of the mysteries of their god, which when they were out, were usually as great mysteries, as they were before; such are all your ravings to me, and I believe to all men, that are not dazzl'd in their Understandings, and frighted from their little wits, by your presumptuous taking upon you, to tell the poor ignorant people, and silly Women laden with many infirmities, that thus saith the Lord, when the Lord hath not spoken, but your spirit of Ob.  
And thence you may derive your Church, and stand upon your Challenge of Antiquity, and take place of Christianity; you have a more ancient original, and may, if you like the name, be Obbists; and since you entitle every thing to God, that is but your private spirit or fancy, probably a little while hence ( for there is but the addition of H, which is no letter) you'l become Hobbists: A sort of men I suppose you have heard of, who by the offences they have taken at such wild, and inconsistent Capricio's as yours, assert God, to be nothing distinct from the Universe and Eternal Matter.  
Now tho I seem to be sharp in the derision of your Madness, yet I do assure you, I am no enemy to mens persons, upon the account of their differing from me in opinion about the Modes, and Circumstances of Religion,( tho in them they ought to be governed, as to their outward Compliance, by the Rules prescribed by the Power under which they live, which only can make them not indifferent to its Subjects, as to the Use, tho still they remain so, in their own nature, and alterable at the pleasure of the Composers,) provided they are sound, and sincere in the Fundamentals of Religion, and the practise of a holy life, without which I can never be persuaded, their errors are the effect of a weak Understanding, and not the products of a stubborn and perverse Will; For let me tell you, Reverend Sir, Religion is not what you fancy, a Rapturous extravagance of enthusiasm, and an antic bodily Worship,( which tho you so much decry, yet do most of any use;) but 'tis a sincere, and a reasonable Service, a Worshipping God in Spirit and in Truth, i.e. an Inward Rectitude and Holiness, a Conformity of our Lives and Actions, to the Divine Goodness, and the laws of our Superiors that are consistent with the same; not a foolish imagination that it consists in scrupulous niceties about Nothing, in a Garb or Fashion, in Rudeness, and Incivility, in a Contempt of all Civil respects of decent usages; or indeed in any thing, wherein both good and bad men may equally be concerned in practise, and yet be neither good nor bad, by any such external Character.  
But by talking Reason to you, you'l tell me I 'm as vain, as you were to me last Night, if I expect my Discourse should work on you, more than your ridiculous Nonsense did on me; the effect of which was to confirm me, that in my opinion, you have nothing of Honesty, Reason or Religion; for he that wants Charity, wants All, that being the bond of Religion; which in your talk you perfectly loosened, by railing at, and defaming all others, who have more wit, than to Worship the God of their Fathers, after your fantastical, and ridiculous manner.  
Among all the Gifts of the Spirit, that God bestowed on the Primitive Christians, did you ever hear of the Gift of Whistling? Was that their practise, when they waited for, or invited the Holy Spirit? Or is the Spirit so very observant of you, that you may have it for Whistling for? But now I find what spirit yours is, a mere puff of air; and 'tis no wonder that all the Nozzil results of it, be such as yours, empty, idle, and insignificant, as the Wind which passes thro the Norril of a pair of bellows: Which I do not speak at random; because indeed you use it, to no other purpose, than to blow up the fire of an ignorant and perverse Zeal; which you are pleased to call the Light within um; but 'tis indeed more a'kin to our Sea-Coal kitchen Fires which burns and scorches, than to the glorious Sun, which gently heats, and warms the subjects of its influence.  
I have sometimes seen a Mad-man act and speak as long as you, but with much less noise, I'm sure with as much sense and Reason; and certain I am, all that were there, had they not been possessed with the same kind of frenzy, would have judged you, as I do, distracted, and rarely well provided, to preach upon that Text which one of your illuminated Enthusiasts did; who tho he had abundance of the Spirit, even so much, that it utterly excluded all human Reason and Learning, insomuch that he could not correct the error of the Press, and perceive that the letter e, was negligently left out, took for his subject those words of the Psalmist, I am fearfully and wonderfully mad, and that my Soul knoweth right well; from whence he observed,( I make no question you'l say, very rightly) That the Saints may thro excess of Zeal, be even as it were mad. That you were, even as it were just in the same Case, you might a-spar'd a great deal of your sweat, and pains to assure me; a tenth of it would have given sufficient evidence of that; for no man needs drink up all the Sea, to know that it is salt.  
Learned and onely Orthodox Doctor, can you tell me, what Words were invented for? or why you speak to me, or any man, if it be not to convey your Conceptions of things to my apprehension, by the usual and public signification of words or signs, which all men do agree in, that can Converse by them? but I perceive yours are not like other mens, or not so put together; for I never heard any but you,( tho I fear there are many more like you, who pretended to Reason much more, that boasted the Spirit was within them, speak so many words, every one of which I singly understood, and yet altogether signified nothing: which induced me to think, that either really, you had no steady Notion, or apprehension of what you had to say, or else would impose upon the Weakness of those that heard you; and make them believe, by leaving them to every one of their own fantastical suspicions, that truly you powred forth precious mysteries, which tasted like Manna, differently to every man's palate, when indeed you said just nothing; and what you said to me, was as insipid as a Cork, and tastless as the white of an Egg. But however to your poor simplo people, you appeared by your ecstasies, to be carried up, with your honest Paul, into the third Heaven, where you pretended to have heard words, that could not be spoken, and therefore I presume you spoken so many words that could not be understood; but for all your soaring to such a pitch, I look upon it no otherwise, than the attempt of Simon Magus; who amongst other of his Tricks, that he might appear some great One, attempted to fly in the air, and came down headlong, and broke his bones; or rather like a Boyes Kite, hovering aloft with a lantern at the tail on't, the Country people admiring it for a strange Wonder, ignorant of the Trick, and of this whole Apparition's being governed and lead about, just as the Boy pleases either to lengthen or wind up his packthread, and vary the motions of it to the greatest amusement of the silly Country Folk, till at last the string breaks, down comes all, and out goes the Candle. Such is your Light, and such a wonder you are in Heaven, and so ridiculous is your issue with me, who understand it.  
I 'm sure you are contrary to what was supposed of St. Paul, your too little Learning had made you mad; I believe you are well red in Jacob Behm, and have no small skill in magic, for your Dialect is like that of the necromancers, onely to be understood by your Familiars.  
You began like one of the Apostles in their Epistles, with Grace, Grace, &c. and tumbled out your vain babbling, and idle repetitions, with as much hast and Confidence, as if you should never be empty; and were hurried on with the violent spirit of Jehu, who drove just as furiously as you did, but made more progress; for you bounced and praunc'd and plunged, and flung about, head, words, arms and hands, and yet never moved one step forward, but after two hours beating and foaming, was just where you set out at first, onely something worse: for you over-plung'd yourself in wading too far into the Revelations; the bottom of which is so very dark and deep, that all your new Light( which I will easily believe with you is not Natural, if you'l be persuaded with me that 'tis affencted) does burn blew, and at last goes out in those profound depths, and will not serve to show you the way thence; and therefore as a Friend I advice you never to play the Fool again, in venturing to expound those mysteries; which you last Night proved sufficiently to continue such, in spite of all your attempts to unriddle them.  
At your first skipping up upon your Stool, you promised to tell us, the meaning of the Wonder in Heaven, a Woman with a Crown on her head &c. and the Dragon, &c. but your light rambling spirit, lead you from that into your Wilderness-Condition; where I do not admire that amongst so many briars and thorns, you found yourself entangled, and sent your Wits a wool gathering. After you had about half an hour raved and rambled in a maze, you recollected yourself, and afresh started the Wonder, but presently lost the sight again of the Woman in Heaven, and took another frisk into the Wilderness, where you stayed about an hour, and then return'd like a Wood-man, fully taught by your spirit, that your Church, tho but of 19 or 20 years standing, was that Primitive Church or Woman, which your honest John( as you called him) said went into the Wilderness; where I'm sure you left her in a very pitiful, dabl'd, and bewilder'd Condition; and there you say, she is to stay, time, times and half a time, which in all by your exposition amounts to three times, but by what rule of arithmetic, I confess I am yet to learn.  
Now because you say you have so great a measure of the Spirit, and do with much ignorance and folly, declaim against the Use of Learning, and acquaintance with ancient Records, in dwelling the meaning of the obscurer passages of Scripture, which I think are necessary, for a right understanding of many places thereof, I would take the pains to peruse your Exposition of the 12th Chapter of the Revelation, if you please to permit me, with the Author, whereof you seem to be so familiarly acquainted, by your homely Compellation of him honest John, that one might guess, you knew all his mind, as well as himself who wrote it. I should be also glad to know, if indeed you do so, why you give any observance to the Lord's Day, and by virtue of what Command? and also how your spirit teaches you, to reconcile the different Genealogies of our Saviour? the quotation out of Jeremy, of the 9th Verse of the 27th Chapter of St. Matthew, which you must have better Eyes than mine, to find in that Prophet, and the 2d. of St. John, which says the Temple was 46 Years a building; and yet the 1st of Kings, 6. Chapter, 38 Verse, says it was all completely finished in 7 years. Many other places I could propose to you, which, however you boast of your Universal skill in understanding all Scripture, yet I make no question, cannot be made understandable, without the foreign Aids of ancient Learning. I hope you believe the Scriptures were written by Men inspired, who therefore could not writ a lie; and since your spirit is pretended to be the same with theirs, then give me leave to say these two things; First, that it can find and make out the harmony and agreement, which is or ought to be in all the parts of that holy Writing. And secondly, if it be so, I would fain know what reason or necessity there was at all, that any Records of Scripture should ever be written or transmitted to us, seeing all the probable ends of such Writing are better served by the Certitude, and Permanency, of the unerring spirit in yourselves. If you find any difficulty in this task, and therefore forbear it, I shall justly suspect your spirit, and tell you, You know not what spirit you are of: Last Night you bid me try the spirits, and this Proposition is for an Indication of yours. But if you will allow me to try the spirits, I must try them by something which I count infallible, and that infallible rule I must also judge of, and therefore upon the matter you bid me try your spirit, by my spirit, and to that trial I am sure you will not stand, and therefore you might as well have sent me on a Fool's Errand, for a Yard of Ellwide pack-thread. To encourage you to this work, tho you say you are no hireling, yet I know you believe the Labourer worthy of his hire; and the effects sufficiently show, that your whole Sect is endued with the spirit, but 'tis with that of the World; since none love it better, scrape nearer, and hold faster that which they seem very much to despise; your godliness has proved great gain to you; and I fancy your great rabbi Solomon, would venture the second Whipping, were he sure of receiving from the Brethren the other 80 l. for his late rude and uncivil disturbances, in the public Worship of God. I perceive I begin to have something of your spirit, to ramble and forget what I was saying; but as I said, if you can show me Convincingly, in what method, and by what measures I should proceed to the trial and assurance of spirits, I will be your follower, and increase your glory, by becoming your Proselyte, so long as you and I shall be of one mind; for you know we can promise nothing in these matters absolutely, from which we may not be disobliged, by the self-same spirit, that does at present persuade us; and if you and I shall happen hereafter to differ, which spirit will then be the right spirit, would be as great a controversy, as now it is; and very likely the greatest Impudence and Confidence, which is the way you take, must carry it.  
When you bragged and ruffl'd high, I was in sober sadness, and without any canting grieved in spirit, and would have opposed you, but that I thought it an unequal Match, against so much Impudence, to oppose my own Modesty, and to publish by the noise of it my own folly, in suffering myself to be drawn in, as I  told you before, by my Civility to another, to hear you prate for two hours together, and dam all others that were not of your own humour and Opinion; who have more Charity for you and the rest of your Sect, than not to tell you now, what I should have done then, that Charity puffs not up, but is meek and humble, and all your talk of Religion without Charity is but sounding brass, and tinkling Cymbal; Consider you are but a man, and therefore subject to error, Charity thinks no evil, and therefore, slander not all who are not of your Way, with the odious Names of Impious and Profane. Charity vaunteth not, but loves all the World; think then as well of others, if not better than of yourself; you will never be exalted to Heaven, if you pass not thro the Gate of Modesty and Humility. What reason have you for your opinions, that others have not( or if they think they have, they have as much as you,) for theirs? how came you to be wiser than other men, who think they have the Spirit also? and you can do no more; and may not such a person, with as good reason ask you the question, as you may do him, Friend, how went the Spirit from me to you? and what can this produce but endless Janglings, and uncharitable heats? which how safely they may be permitted in a Common-Wealth, let the Supreme Magistrate judge: I cannot reprove his reasoning, if he think fit to give what needful check and restraint he thinks Convenient, to the evil Effects and Consequences of furious and quarreling Religionists, who living in the spirit of a Sect, are always found, and ever to be presumed, dearly to love themselves, aggrandise themselves, and advance the Party; and therefore are ever to be held in suspicion of seizing upon all Power, and doing vile things, and finding Scripture and Promises for it, as the Meek ones of Germany did, who however they had utterly detested and disclaimed, as contrary to their Principles, the use of Carnal Weapons; yet at length, when fairer opportunities invited them to change their mind, the Heavenly Father revealed unto 'em, that they should inherit the Earth, by resisting their Prince in the Field, seizing upon their Neighbours Proprieties and Possessions; and when this Promise was made good to them, then should be fulfilled, what was spoken by the Prophet, They shall beat their Swords into Plowshears, &c. i.e. e. when they have what they would, none to resist them, and no more to desire, they will be as gentle as Lambs, and as innocent as sucking Children.  
Some preparatory Principles towards this ill Issue I discover amongst you already, by your crying up, and absolving all the Subjects of the law by a passive obedience, as you call it; which first is not the intention of the Law at all, for that designs no man's suffering, but the fulfilling of itself. And secondly, is so far from being a doing of what the Law requires, that it is no act at all; for it is either not doing, or which is worse, a doing what the Law forbids, and suffering the punishment of disobedience; which you are pleased to name a Passive obedience; if this be true, then the Thief, the traitor, the Murderer has fulfilled the Law, when he suffers as a Criminal, and may be truly said in the phrase of the Scotch People to be justified. And to great advantage you may use this Doctrine, for the Brotherhood may quickly swell to a considerable bulk, with the addition of Cheats and Rogues, and yet be still Justified persons, and passively obedient honest men. So that by their Engines you may command both Heaven and Earth, this World, and the World to come is only yours: and you seem very much offended, that men will not forego the little Reason and Prudence, which they have, upon the bare credit of your pretended Piety; which is indeed but a piece of Pageantry, a Pharisaical demure look, and newer kind of Superstition; most of your Sect being contrary to the Pharisees, onely in refusing Salutations, but not good penniworths, in the Market-places, and the uppermost Seats in Synagogues; into which your Schism and Pride forbids you to enter, unless you abate, to gratify your unmannerly rudeness, when you intrude into 'em, to do dishonour to the Solemn Assemblies, and public Worship of God.  
If I had called you liar, and ignorant Impostor, when you  told the giddy people, St. Luke was one of the Apostles, and that our Blessed Saviour, at Eight and twenty years of age, called his Disciples, and began his Ministry, how would you have acquitted yourself? and if I had asked you, which of the Ministers taught the People, that Perfection,( I mean Evangelical Perfection) was not attainable in this life, and which of 'em went from the Pulpit to the Ale-house, or to Cards and Dice? which you maliciously( I make no doubt) spoken indistinctly, that you might fortify your people, in that degree of detestation, to which you have already raised them, against a whole order of men; or if you had known any such irregularities by any single and extravagant person; do you think it any more fit, and just, that the private miscarriages of some few,( which how severe soever the Laws are to the contrary, will, I fear, for ever be in great and Congregate Bodies) should be objected to the disparagement of the whole Family; than it would be for me, to Conclude the like of all men, that pass under your denomination, because I know some of them to be unjust and Knaves, lewd persons, and dissembling Hypocrites? Know Friend, this was the spirit of Malice, and Faction suggested by the Devil; if you would bring men to your side, you must not do it by foolish artifices, and malicious suggestions; you must not spitefully rail at other men, and think to out-brave their Principles, but recommend your own, by the reality and sincerity of them, in effecting the issues of a good Life, and laying down Rules and Precepts for the attaining of that, with more integrity than others do, and have done; in procuring a sober judgement of true Religion and undefiled; which once more I tell you consists in the inward Rectitude of the Mind, and the comforming of ourselves to the Image of the invisible God, by all the imitations in us, which are the bright rays of the Sun of Righteousness, which enlightens every man that comes into the World; i.e. is ready to teach, and sufficient to persuade us, to persevere in the ways which God has promised to reward, and we believe will do it; Thus we are lifted up to a nearer approach to, and participation( so far as our absence in the body will permit) of the Divine Nature. This is the state of happiness, the end for which Man was made, and the great Design of Religion; which is intended as a Mean, to bring Man to this state of Felicity; it being a joining of him, and all his powers and faculties to God; by conversing with whom on Earth, as he is able, he is made more Spiritual, and better prepared by congruity of Nature, for the perception of of those purer delights, ordained and preserved for him in Heaven. And because Religion is the way and tendency to this End; that must needs be the best, that leads us thither the surest way; the excellency of which is to be discovered by the credit and worthiness of the Law-giver, and by the reasonable Methods it proceeds in; and since 'tis a state of Action, not of Contemplation merely; the true estimate of it must be made, in proportion to the good Deeds it teaches and prescribes to her professors; and these being the observations of the laws of a superior power, and consisting in some things to be believed, and more things to be done; I should be glad to receive from you, the sums, and Heads of your Religion,( if you be yet agreed upon them) that I may compare them with the Apostles Creed, which I have already received; examine them by Scripture, by Reason, the Light within me, of which by all I could find from you, I have without arrogance as great a measure as you can pretend to.  
But after all this, I have these two things to say; First, That I thank God, the Author of all good, that I have and shall ever be careful to preserve a very tender sense, and regard to that good Spirit, which enlightens, comforts, moves and persuades, teaches and presides in the Minds of good Men; this You pretend to, if it be the Spirit of God you mean, when you talk so much of it; but I do verily believe you are imposed upon by a false and Counti●●● spirit; and this is that of which I have spoken something more than ordinary contemptuously in this Letter. I would not for all the World grieve, or vilify the meanest of God's Servants, or reproach the Grace of God by the Ignorance and imperfections of any simplo, and plain-hearted Christian; but because I look upon you, as drawn aside from the simplicity that is in Christ Jesus, and the sobriety of men; I can't endure without severe reflection, to see you intrude into the place and privilege of the Saints of God, that do betray the methods of his Grace, and Goodness, to the wild and fanciful extravagance of your own spirit, and the gratification of your Malice and Uncharitableness, towards much better proficients in the School of Christ, than you who have not yet learned that Lesson, which he taught himself, and has made the Badge and Character of all his obedient followers; namely, By this shall all men know, that ye are my Disciples, if ye love one another. And as the Character of Combination, in the Common bond of Christianity, is wanting in you, you must needs be destitute of all true peace, but what you found, yourselves, upon self-exaltation, and preferring yourselves before others; forgetting or despising the Lesson which our Saviour taught, Be meek and lowly, and you shall find rest to your Souls: You'l say, You have, and do all this, and still lay claim to the Spirit; but because I think otherwise, I have dealt very freely and roundly with you, as I should do with one that seriously should pretend himself a Gentleman of good Rank and Quality, keep his Countenance, and require great respect, because he had stolen and put on a rich svit of his Masters 〈◇〉, tho I knew him to be but his Groom. And this I have said not for your sake, but out of a hearty respect to the good Spirit of God, which I make no question you will Conclude, I scorn and deride.  
The next is this, That what I have written, I have written to you, and such as I conceive you to be; but have not intended it against all that pass under your name; of whom I would fain believe there are some, like those who went after Absalom, in the simplicity of their hearts, imposed upon by their own Ignorance, and incogitancy, and the infinite Impudence and subtle craftiness of such as lie in wait to deceive; such of them as are and do continue truly honest and sincere; and do resolve to do their duty, in all the Moral acts of Life and Conversation, and will not obstinately stand against and reject a greater measure of Light and Understanding, when offered to 'em, than yet they are Masters of; I hope God in good time will take care to rectify, and not suffer their simplicity to be abused to their extreme loss; and in the mean time they shall, wherein I am concerned, receive from me all offices of Friendship and Charity: For I consider, that all men are obnoxious to Error, and that I myself may possibly have many misapprehensions of things, which I can't be rid of, till time and opportunity do instruct me; That human Lapses are to be pitied, and cured by Love, and the tenderness of a soft and gentle spirit; but then I ever thought that this deportment is onely due to them, that do confess themselves weak and infirm; which is so far from being Your case, that you do very much abate 〈…〉 to gentle usages, by the greatest Arrogance, and Presumption I could justly attribute to any man I ever met with; and cannot here forbear, to fasten upon you J. A. If you think fit to give me an account of the Articles of your Faith, in clear and intelligible words, and soberness, as your Honest Paul did, when his Faith was called in question, and did advice, That we should be ready to give a reason of the Hope that is in us, possibly you shall know more of the mind of— &c.—  
FINIS.   

ERRATA.  
page. 5. line 16. r. Imposers. p. 6. l. 24. r. the results of. l. 25. r. Nozzil. p. 8. l. 9. r. Phansiful. l. 13. r. was to me. l. 26. r. which the country People admire. l. 31. deal, till. p. 9. l. 5. r. has. p. 13. l. 8. for who. r. But I. p. 15. l. 6. r. these Engines.