LITTLE FLOCKS Guarded against GRIEVOUS WOLVES.  
AN ADDRESS Unto those Parts of New-England which are most Exposed unto Assaults, from the Modern Teachers of the misl●d Quakers.  
IN A LETTER Which impartially Discovers the manifold heresies and Blasphemies, and the Strong Delusions of even the most Refined QUAKERISM; And thereupon Demonstrates the Truth of those Principles and Assertions, which are most opposite thereunto.  
With just Reflections upon the extreme Ignorance and Wickedness, of GEORGE KEITH, Who is the Seducer that now most Ravines upon the Churches in this Wilderness.  
Written by Cotton madder.  
A Character of the Ring-Leaders among the QUAKERS.  1 Tim. 1. 6, 7. 
Some having swerved, have turned aside unto vain jangling; desiring to be Teachers of the Law, understanding neither what they say, nor whereof they affirm.  
Boston, Printed by Benjamin Harris, & John Allen, at the London-Coffee-House. 1691.   

TO THE READER.  
ALtho it hath been fully proved that Quakerism is Paganism; nevertheless, one that appears safely in Print, as an Advocate for the Quakers, with a most Remarkable Ingenuity goes to demonstrate, That the Name of Christians belongs unto the Quakers, inasmuch as the Etymology of that worthy Name agrees unto them; he Learnedly tells us, the true Name is 〈◇〉, which is in English, Christs Asses; & such he says, they be, while they patiently undergo all manner of Reproaches and Revilings. I am willing to accommodate that Author, with granting him the two latter syllables of the Name which he seems to challenge for himself and his Friends. But when I red this ridiculous claim, it caused me presently to Examine, Whether I had not in the following Discourse laid more Load upon the Creatures, than belonged unto them; and upon a Review, I find that I have rather abated of their Just Load; their Tenets are worse than I have Represented them. So that I shall hereafter desire their Load may be rather adjusted by Mr. Lodowick an ingenious person lately recovered out of Quakerism, who has published a challenge to the Quakers, to defend the gross things, which he tells them they know in their Consciences to be their opinions; and concludes, Your Rhode-Island Quakerism is but Antichristian Paganism; and subtle Idolatry, which the more Enigmatical it is, is the more pernicious; and as such to be turned from by all that would Inherit the Kingdom of God.   

QUAKERISM displayed, AND GEORGE KEITH DETECTED; IN A LETTER, Addressed unto those parts of New-England, which are most in danger of being thereby SEDUCED.  
IT gives me no little Exercise, MY NEIGHBOURS, when I see Quakerism, that great Choakweed of the Christian and Protestant Religion, taking Root in the Borders of a Country famous for that Holy Religion; and unto you, doubtless it is not without prodigy, that altho this Country was planted more than Twenty Years before the first Quaker that ever we could hear of, appeared in the World, yet there should be some scores of Quakers in divers Corners of the Country. But we know, That where God has his Church, there will be something else! Let me give you the Reverend B●x●ers opinion of it, expressed in his own words, which are, Why is George Keith and his other Quakers from Bensylvania now assaulting the Churches in New-England? The Hunter knows, where is the best Game? And allow me that fault of Love, to do something that may help to spoil the Game of the Nimrod, who has Quakers among the Setters, by which Men are catched with him Upon a very exact and sincere Self-Examination, I cannot charge myself with any Malice or Hatred against the poor people that are Seduced into the strong Delusions of that Sect; I am utterly against vexing and creepling of them with punishments on their Estates or Bodies for their Consciences; I would not entertain An Admirer of the Light with worse usage, than an Ancient Jewish History tells us, the Patriarch Abraham was( tho hardly) convinced, That a worshipper of the Fire, coming into his House, was to meet withal; I look upon many of them as fair conditioned men, and persons of a Temper which we are to treat with Civility and Obligation; I think, we should labour to Overcome them with good, with Prayer for them, with pity to them; and for my own part, I must briefly say, Let that Quaker of them all, that has most abused me and reviled me, make me to understand wherein I may do him any real kindness, and if I do it not, let this Letter be a witness against me. This I utter not as a vain brag of my victory over them that have spawned one Pamphlet after another, filled with impertinent Reproaches and Calumnies against The Colledge-Boy of New-England, as their Hawkers, they say, please to call me; but it is that I may discover the Equality of Spirit, with which I now address you.  
Nevertheless I cannot account myself hereby Released, from any proper Endeavours to Antidote my Neighbours against the venomous and contagious Heresies of Quakerism. I remember that George Keith somewhere bids us Turn our minds to the Light within us, wherewith Christ has enlightened all men, and points at this as a way to be saved from mistakes. I do then solemnly declare, that I have seriously Turned unto that Light, and with the best of my light as yet, I can see many damnable Heresies in Quakerism; if I have( as the Quakers own all have) one spark of Light in me, Quakerism is but a profound and a deadly Pit of darkness. I look upon Quakerism, as a snare of the Devil, wherein many are taken alive by him at his will; and I were very uncharitable, if I should not labour to rescue my Friends out of such an undoing Snare; a meaner Creature than the meanest Owner of Reason, must have our Help against a Pit less Dangerous than that of Quakerism. Quakerism, it attempts nothing but the leaving our whole sacred glorious Religion in such a confusion, as that it shall no longer give any plain and clear conduct unto us, in our drawing near to God; and though it pretends unto Light yet it leaves the bewildered Souls of men, in Chains under darkness, unto the judgement of the Great Day.  
Our Blessed Religion is wonderfully suited unto our constitution, by laying before us both sensible and spiritual objects to converse withal; but Quakerism, under the pretence of advancing the Spiritual Objects of Religion, goes to annihilate all the Sensible; so that we must have no Bible, no Jesus, no Baptism, no Eucharist, no Ordinances, but what shall be so Evaporated into Mystical Notions, as to become unto the Children of Men, altogether unintelligible, or at least unprofitable. Indeed, there is hardly any one Fundamental Article of that Reformed Religion, whereby we look to be saved, that is not undermined by Quakerism, whatever professions it makes unto the contrary, when, An Angel of Light, is to be personated. What Religion shall we have, if the Scriptures, once come to be vile in our opinion of them? Now to withdraw men from the esteem and study of the Scriptures, has hitherto been the main Design of Quakerism. Are they not the express words, of the Quakers in their Systems of Divinity, Tis Blasphemy for any to say, the letter[ by which they meant the Bible] is the word of God; it is the Devil that contends for the Scriptures to be the word of God. Do they not expressly tell us, It is the greatest error in the world, and the ground of all errors, to say, The Scriptures are a Rule to Christians? The Quakers in their Books expressly challenge us, Tell me one Scripture that hath light in it, And at the same time entitle their own books, Light risen out of Darkness. They expressly reproach men for, Doting on the Scriptures; and at the same time their own silly Scribles they call The Shields of the truth, and Things written from the spirit of the Lord, Hence as Mr. Cheiny tells us, in their Disputes, the Quakers openly have said, God has no where commanded us to walk according to the Scriptures. Thus when Mr. Cotton of Plymouth, with some others, had attested, that they heard George Keith affirm, The Scriptures are the word of God, this Keith Prints a letter to revile the witnesses, for, Not Dealing Fairly, nor as becomes true witnesses. Now let any reasonable man, find any reason of their thus treating the Holy Scriptures; what can this caution signify? if they would not have us think, that we pay too much Respect unto those Oracles of God. A Crime which I assure you, few among us are guilty of! Though we are not so far gone in Blasphemous Wickedness, as to speak of the Scriptures in James Nailors Terms God is at liberty( says he) to speak to his people by them if he please; & where they are given by inspiration he doth so, & so he is at liberty to speak by any other created thing: as to Balaam by his ass. Thus does that Father of Quakers bray out his contempt of our precious Bible. I say we cannot vomit out such Blasphemies, and yet we think that wonderful Book, our Bible; has not a due estimation with us.  
It would be more tedious indeed, than useful for me to Transcribe the many other horrible passages, which continually fall from the Pens of the greatest Rabbi's among the Quakers, and such as have most pretended unto Inspiration among them; but you shall find the Books of their most admired Apostles filled( if I may speak the Truth) with most admirable Blasphemies. They begin to speak somewhat warily in their later Catechisms; but what censure have they hitherto passed upon one of their Authors, who twits us in the Teeth, with, Our imagined God beyond the Stars; or, one of their Authors, who tells us, Your carnal Christ is utterly denied by the Light?  
When did they deal with Whitehead for calling it a lie, To say, the Scripture is the means by which Faith is wrought? or for saying in a Book signed by him and three other Quakets, pretending to answer, a worthy Minister, Thou blind Beast, thou that sayest that the Scriptures reveal God, Thou art a liar? What Animad version have they used upon the most witty & Learned Gentleman that ever had the unhappiness of being among them, for saying,( as Mr. Thompson cites him) Unless Father, Son, and Spirit, are three distinct Nothings, they must be three distinct Substances, and consequently three distinct Gods? Have they testified against the same Ingenious, tho Heretical Writer, for saying, Justification by that Righteonsness, which Christ fulfilled in his own Person without us, is a Doctrine of Devils? or have they chastised their Farnworth, for saying, What Righteonsness Christ performed without me, was not my Justification, neither was I saved by it? What Retractation have they advised unto their Fox, when he had written, He is deceived, who saith God is Distinct from the Saints? Have they thought Mr. Pen worthy to be mended, for saying, Either the Resurrection of the Body, must be without the matter, or it must not; if it must, then it is not that same Numerical Body, and so their proper and strict taking of the word, Resurrection, they must let go; if it must not; then I affirm it cannot be Incorruptible; for in such a manner does he oppose the Doctrine of the Resurrection? Has Mr. Hieks falsify'd, when he quotes Whitehead uttering such a Black Speech as this, They are like to be deceived, who are expecting that Christ's Second Coming will be personal? In fine, hath their Primer yet been corrected, wherein we red, False Teachers preach Christ without, and bid people believe in him, as He is in Heaven above; we are  told, Those things called Ordinances, as Baptism, and Bread and Wine, rose from the Popes Invention. We are  told. As for that called, The Lords-day, people do not understand what they say, every day is the Lords Day. Does not their Catechism( which came out of William Smith's Forge, in the year 1665) also deride men, for saying in their Prayers, They are miserable Sinners, and they do those things they ought not to do? Is not this the Reflection there made upon it. And if so, then not Believers; for they that believe in Christ, are not miserable sinners, neither do those things they ought not to do. In that which they call, The Lords Prayer, they generally say, Our Father; Now the Children of God are not miserable Sinners; nor do not those things they ought not to do? And as to Prayer, is not this the Conclusion there made of all, All must ceafe from their own words, and from their own time, and learn to be silent, until the Spirit gives them utterance? The sense of which, if you would know, you must fetch it from the horribly prayerless Lives of the Quakers. How many prayerless Houses, and prayerless Tables, are to be found among the best of them▪ Some of them have confessed, That they never pray without an inward motion from the Spirit; and that in many years, they have not had a motion to prayer. See J. C's Call to prayer, page. 97. Thus do these Blasphemers, charge their own pride, and sl●●●, and wickedness, upon the Eternal Spirit of God!  
I say, until the Quakers do disown and reprove such Expressions as these, they must pardon us, if we look upon these Expressions to be but the Explications of what they mean, when they speak with more subtlety in their Confessions which they make, when they are charged with being No Christians; and indeed their Confessions are mostly so worded as to admit of these Explications. If the Quakers do sincerely intend as my Charity obliges me to think and hope, that many of the Seduced may honestly intend, no more than they declare in some of their later Catechisms, it is a prognostic whereat I would rejoice exceedingly; it is a marvelous Alteration; yea, it threatens no less than an Approaching Extirpation of the Heresies, whereby that Sect formerly Denied the Lord that bought us. I find the Sect very wonderfully changed, in several of their Circumstances; and particularly, in that grand one from whence the Name of Quakers was first put upon them. Heretofore, at almost every Meeting, you might have seen some of them, taken with a strange Quaking, which looked so like a Diabolical Possession, as that it well nigh produced another sort of Quaking, by the horror it gave to the Beholders of it; and Fisher in his Rusticus ad Academicos which is in English, The Clown speaking to the Scholar, calls Dr. own, a Blind Guide and a Bruit Beast,[ a Language, befiting a Clown] for some words of his against( as the man styles it) The Holy Duty of Quaking. But this is now grown, I suppose, a rarer thing among them; and the words of their Patric Livingston upon it are, Because the mighty motions of the Bodies of Friends are ceased and Friends are still, cool, and quiet, they think that the same power is not in Meetings; but oh ye Foolish Ones,— Were not all the shakings and quakings of Friends Bodies, to purge out sin? they were but for a little time, and so were quickly gone again; and the voice of the Lord was not distinctly discerned there. The stillness being come, that's a durable thing; and here the mind is brought into a capacity to discern the voice of the Lord. One would infer from this; either that those who are of late years Converted unto Quakerism, have no Sin to purge out; or else that after their Quakerism they continue with their sins unpurged all their Days. But however, 'tis here granted, That about thirty years ago, The Quakers did not distinctly discern the voice of the Lord; so that I am not altogether in Despair, that they may now better discern it, and by degrees return to him that is the Shepherd and Bishop of Souls, by leaving all their Errors, as well as the Tremblings which first accompanied them. Nevertheless, no Spectacles I have yet met withal, can dispose my Charity to do any other than suspect the Integrity of the more busy Teachers among the Quakers, when they seem to aclowledge the principal Articles of our Christian Religion; there is cause to think, that they Kiss that Religion of ours only to Betray it; it is doubtless in this thing that they practise what they sometimes prosess, To become all things unto all men, that they might win the more; nor do I make myself a Judge of Hearts, if I give you that warning about them, When they speak sair, believe them not, for there are seven Abominations in their Hearts. The cause of my suspicion is plainly this; If they believe just as they speak in some of their Confessions, about Religion, pray why do they oppose and reproach us, for speaking of those very things? For instance, The Quakers will verbally say, that they own the man Christ Jesus, who suffered for our sins, and in the entire and perfect Nature of man is gone into Heaven, and shall in like manner come again. But if they really think so, why do they fling out whole Pamphlets against godly men merely for speaking that very thing? I pray tell me, Does not George Fox in a Folio Book vehemently Revile and pretend to Refel, one Antagonist for saying, The Lord Jesus Christ is afar off in his Bodily presence? and another, for saying, Christ is with out the Saints, in respect of his Bodily presence? and a third, for saying Christ is distinct from every one of us? And a fourth, for saying, There is not any Heaven, within, into which the man Christ is Ascended, or can any man contain a man four foot long. What occasion can the Quakers have to writ, Rail, and Shoot Porcupine's Quills, in voluminous Harangues, against them that have so expressed themselves, if they deny not the Things contained in the Expressions that are thus unexceptionable? or, what should all their humphrey Norton to say in Print, You look for a Christ without you; what Country man is He? You stand gazing up in the Clouds after a man; but we stand by in white, Chiding of you? The other principles of the Protestant Religion, are in like manner treated by these Gaynsayers; when they seem to own those principles, 'tis protestatio contra Factum, they give themselves the Ly: If they own those principles, why won't they give us leave to own them? Why must we for Holding and Preaching of those principles, be worried by these people under the most christian, loving, handsome Names, of Idol Shepherds, Priests, Dogs, Vipers, Dragons, Serpents, Reprobates, Children of Darkness, liars, Blasphemers, Devils, Impostors, Sorcerers, polluted and accursed Beasts? And yet these are the best Names for that very cause put upon us, in the Writings of those whom the Quakers do celebrate as, Men of God.  
Suppose that madder the Younger, should say He witnessed the Light which is in every man to be Christ the Saviour of the world, and yet suppose he should publish whole Books, to Reproach every man as a Blasphemous Beast, for using such terms; would not the Quakers call him worse then ever they have called him hitherto, tho they have called him bad enough? would they not count him a lying Hypocrite in his protestation for the Light? Either the Leaders of the Quakers design by fair Speeches in their Catechisms to decoy their Proselytes into such horrible opinions as I have laid before you; or else they are Stark Mad, when they spit such foul speeches at us, for maintaining the Things that are seemingly allowed in those Catechisms; and if so, it was then most fitly propounded by a wise and good Magistrate in Plymouth Colony, That a Law might be made for the Quakers to have their Heads shaved; The punishment, I confess is Capital. But as it is the worst Punishment that ever that Colony will inflict on them, so 'tis the best Remedy, for ought I know, that we can provide for them; unless, The oil for Lunatscks, lately invented might be more efficacious.  
Among the modern Leaders of the missed Quakers, you must give me leave to set a special remark, upon one George Keith, who rather then leave the Churches of God unmolested, has ●● express terms contradicted the Tremblers tha● have writ before him; and yet on the other side lest he should be a pure Keithian, alone by himself, he puts in, My Doctrine is one with theirs. By the Respect which Keith finds among his friends, One may see what an unsettled and uncertain Thing it is to be among them. Heretofore, they made Lamentable outcries, against that which they call, Outward Learning; and the way to be applauded with them, was to have the qualifications of the Liquatri Illiterati, at No●ci●, a Town scarce ten Leagues from Rome; where they do at this Day choose their own Magistrates, but use an exact care, That no man who is able to writ, or to red, shall be capable of any share in the Government. Whereas, That which now renders Keith to be A great one, among his Friends, is, That he has a little Outward learning, that is the outside, or Bark and shell of a Scholar with him: tho he be most horribly venomous, yet he has a pearl in his head, and they make him their head upon that account. It is a passage which Mr. Tompson cites, from their paper sent forth into the world, pag. 3. The word, which is the Original, was before Tongues were and your Original, which will break all your Tongues and Original to pieces. Pilate had your Original, of Hebrew, Greek and Latin,[ where, by the way, their light failed 'em; for, when did we make the Latin our Original?] who crucified Christ. He that draws back into many languages, as into Hebrew and Greek, draws back into the Naturals and so draws into confusion. But the Ministers of God, who preach the Everlasting Gospel, draw up into one Language; and so the Priests, and all that Trade into Natural Languages we utterly deny.  
Alas, what will then become of our poor Friend George? He has in his Writings, tho less Truth, yet more Hebrew and Greek, than ever Pilate had upon the across; he is upon all occasions drawing back into many Languages; and indeed he draws into confusion too. 'Tis his drawing back thus into the Naturals that procures him the Admiration of a driven that are little more than mere Naturals; they Deny him no●, but rather Adore him, because tho he be a compound of as great Inconsistences as Iron and day, yet he has( I will not say, a Golden, but) a Guilded Head. This Keith it is, who has given the greatest advantages to Quakerism, & that with no little Alterations. Of his, we are newly Entertained with a wily Catcehism, wherein Quakerism is so disguised, as that one would almost suspect him a Real Protestant; nevertheless, the juice of Toads, were as wholesome a potion as that Catechism. You cannot swallow it, unless, you also come to Believe, That the inward excusing or condemning principle, which all men are born withal, is the man Christ Jesus. Upon whieh, the Ingenious Mr. Lodowick, a Gentleman of Rhode-Island lately Recovered out of Quakerism, in a Challenge to the Quakers, tells them, If this your foundation stand sure, it would follow, That all honest Pagans, Jews, and Mahometans, are in Christ as well as you; and true Christians, Believers, Disciples, and Followers of Christ( at least, as to the Mystery) and so your Brethren in Christ. There are moreover, some other Errors, plainly enough expressed in that Catechism, to make us all avoid them. E. G.  
That some who are left without either the Help of the Holy Scriptures, or Holy Men. do yet so rightly improve the inward Help of Christ's Light and Teaching in their Hearts, as to be Accepted with God; altogether contrary to Rom. 1. 21, 22. where we see what became of the Heathon, for want of the Gospel. And, That some who are under the first Covenant, and have not had Christ outwardly preached unto them, yet cannot perish; directly contrary to Rom. 10. 14. where we find no Salvation is to be had without Believing, and no Believing without Hearing and Preaching. And, That the principle of the New Covenant is in all men; contrary to Eph. 2. 12. where we see many Strargers to the Covenant of promise. And, That the having of more Wives than One, was not for bidden to Jews or Gentiles under the First Covenant. Contrary to Mat. 19. 45, 48. which points to a Law from the beginning against that Iniquity. And. That when one feels not a present Help to pray in words, he is to wait in silence. Contrary 10 Acts 8. 22. where a man that was without the Spirit of God was bidden to pray. And, That Faith is not the only Instrument whereby Christ is Received for Justification. Contrary to Rom. 3. 28. A man is justified by Faith without the Deeds of the Law; and Rom. 11. 6. If it be of works, then it is no more Grace. And, That none become Reprobate, until they are finished in wickedness, and have no true Humanity remaining in them. Contrary to Rom. 9. 11, 12. where 'tis affirmed of those not yet born. And, That Christ's Baptism is not with Water. Contrary to acts 8. 38. And, That the Lords Supper is to be administered without outward Eating. Contrary to 1 Cor. 11. 26. But let all unwary Readers know, that the principles of this Catechism, are but the Shooing-horns of more Quakerism; if you swallow so much of the more specious and guilded Quakerism, you will soon find yourselves entangled at such a rate, that you must wax worse and worse, and become as bad as all the other Heresies of a Keith can render you. For notwithstanding the Orthodoxy which in some other points George Keith has blended in his Catechism with such False Doctrines as these now recited; and although he, like other Quakers, in their Books, has a way of discoursing more ambiguously than ever any Daemon of Delphos did, and usually imitates the Cuttle-fish by so darkening his Context with his Ink, that one can hardly find him without some evasion; yet I have one sure way to catch him. He directed( and since published) a Letter unto the Ministers of Boston, which begins with saying, I being well assured, both by the Spirit of God in my Heart, and the Testimony of the Holy Scripture, that the Doctrine ye preach to the people is false, and concludes with divers Articles of this Doctrine, which he particularly charges as False Doctrine, besides many others( as he says) that I could mention. Well then, from what George Keith here counts False, we more easily than from his crafty expressions in other places, may gather what he counts True; and I now promise you the fairest and finest System, we have yet had of a Quakers Divinity. He tells us, we hold False Doctrine, when we say, That God hath committed his Counsel wholly to Writing; by which he knows, we mean, That God has not obliged us to believe or practise any thing in order to our Salvation, which the Scriptures do not either directly or by just consequence Reveal unto us. So then, the Quaker holds. That there is part of Gods Counsel,( that is, that we are to think or do something in order to our own Salvation) which we cannot learn from the Holy Scriptures. He tells us, we hold False-Doctrine, when we say, That God hath foreordained whatever cometh to pass; although he knows we affirm, That God has not by his Eternal Decree either taken away the liberty of the Creature, or become the Author of sin in the Creature. So then the Quaker holds, That there are some things come to pass which God has not foreordained; and so the Blessed God either do's not Fore-Know every thing, or else He does Fore-Know something which He do's not Decree: and it must be said, that He knows things because they will be, and not that things will be because he appoints them; and His Knowledge must be Fallible and Uncertain; and the Glorious First-Being is made Subordinate to, & Determined by second causes. He tells us we hold False-Doctrine when we say That God hath not afforded or provided sussiciency of Grace, and means of salvation to all mankind whereby they may be saved; albeit we also say, That all mankind are Salvable. So then the Quaker holds, that the Indians and Negroes, and the Pagans beyond China, have Sufficiency of Grace and means of Salvation. He therefore holds according to what Keith adds upon it, That the Light that is in every man, is sufficient to enable him to do any work acceptable to God. He must hold that there is not in the darkest corner of the Indies, a man that is Unto every Good work reprobate. He tells us we hold False-Doctrine, when we say, That Christ hath not Dyed for all men; although we therein speak only concerning The Secret purpose of God and Christ; and we grant, That the satisfaction of our Lord is both sufficient for all men, and offered to all men; and that a day of patience for all men is thereby procured. So then the Quaker holds, That, Christ has Dyed for all men; And that the virtue and success of our Lords Death depends wholly upon something to be done by men themselves, which God is not the doer of: That the Death of Christ never bought that Grace and Faith and Repentance for us by which the Elect are qualified to enjoy the virtue and success of it; and that Peter was no more beholden to the Merit of the Lord Jesus for his Salvation, than Judas was for his. He tells us, we hold False-Doctrine when we say That Justification is only by Christs Righteousness without us, imputed unto us, and Received by Faith alone, and not by any Righteousness of God or Christ infused into us, or wrought in us. Albeit, he cannot be ignorant, that we think Justification is always attended with Evangelical Obedience. Hence then the Quaker holds, that Justification and Sanctification are the same thing[ which is rank Popery; and ye Keith charges us with Antichristianism, for holding of the contrary: so by the way, I see Keith is one of those who look not for Antichristianism in Popery;] and that( as K●i●hs own words are,) The Graces of Sanctification are the Instruments of obtaining Justificationfrom Christ; and so that men exercise all those Graces, before they can be justified; and( as Keith also elsewhere expresses it) He who is imperfectly sanctified, cannot, while such, be perfectly justified; and so it seems there is not one justified man alive in the world. He tells us we hold False-doctrine, when we say, That beginnings of true Sanctification cannot be totally fallen from; although we do also say, That every sin is Mortal; That Saints falling into grosser scandals, do becloud the Evidences of their Saintship; That yet Saints cannot fall so far, but God will Recover them before they dy, and make them sincerely penitent. It follows then, the Quaker holds, That a truly sanctified man may totally fall away, and a child of God become a child of the Devil. When shall we have done? He tells us, we hold False Doctrine because we say, No man in this life, by any grace of God given him, or to be given him, can perfectly keep the Commandments of God, but doth daily break Them in Thought, Word, and dead; though we do not say, That the good works of Gods Holy Spirit are Defiled, but we say, our Duties as far as they are our own, will in this life always have Imperfection cleaving to them, which God pardons, therewith accepting what sincerity is in them for the sake of Christ Jesus. The Quaker then must hold, That men in this life can perfectly keep the commandments of God; and that a man may say, He has no sin, without being a liar for saying so.  
Once more, He says, we hold False-Doctrine, because we say, No men ever since the Apostles Days are assisted, by any Infallible Spirit, to Preach, Pray, and writ; and that to Speak and Pray by the Holy Ghost, as the Prophets and Holy men witnessed of old, are ceased. In which Assertion, we are far from limiting the Holy O●e of Is●ael, who may still do things extraordin●ry and miraculous: but our intent is That we have no Warrant now to look for such ecstatical Inspirations and infallible Assistences as the Ancient prophets had. And yet we own special Illuminations of the Holy Spirit which the Souls of all true Believers do and must experience; and we declare that without special Assistances of the Holy Spirit, we can do no Duty as it should be done. We do not think( as Keith did a a minute or two ago) that we bring into the world with us a principle that is sufficient to enable us to do any work acceptable unto God. Now the Quaker must then hold, That men in our Days have the same Inspirations and Assistances, that were given to the Apostles of old; and may preach, pray, writ, with as much Infallibility as they.  
There are several other things, which Keith charges us with False-Doctrine for holding of; and what sense can there be in his charges? what is he but stark out of his wits, if he do not hold the contrary for true Doctrine himself? Supposing then that Keith has truly represented the Doctrine of the Quakers, as indeed he has laid before us but the most Easy Tenets of it; You then see Quakerism in a true light; and I have taken the more pains, because that so to Behold it, is a much more difficult thing, than to Refute it. My Neighbours, you see what Quakerism is, the very best of Quakerism, or else you are never like to see what it is at all. Say, whether we are like to have any Religion, that may be called Protestant or Christian, if once this Doctrine be received! I am confident there need no more to render Quakerism loathsome to all sensible men then the bare dissection of it, yet that I may further prevent your Drinking the death in the pot, about the Ingredients whereof I have thus advised you, it is necessary that I first give you the Characters of the Man, who is thus inviting you to swallow it. If I now set before you the Marks of him that is labouring to snatch many poor Lambs out of our Flocks, with such a vigilance and violence, as has awakened me to give you notice of him, it is not out of any particular spite at his person, but merely because his Person( under the Disguise of sheeps-clothing) is that by the famed and Noise whereof, his Doctrine comes to be the more favourably look▪ d upon. 'Tis because he is cried up for a Rare Man, that his Word begins to go so far among many unthinking people; and therefore, if I can Demonstrate, That George Keith is not the Man which he is taken to be, but a most absurd and wicked Seducer, and one from whom all good men should with Detestation Turn away: I shall do more to obviate the spreading of a perilous Cancer among you, than by answering all the Arguments of the Quakers, which are just No●e at all. I find that when the blessed Apostle Paul would stop the progress of an Error, which the Quakers in our Days are infected with, he offers a portraiture of the persons that were the principal Spreaders and Patrons of that Malignant Error. Give me leave then to tell you, What a person 'tis, that some have in admiration so as to be in hazard of becoming Quakers for him; and I shall deal so moderately in it, as to avoid all Reports and Hear says, and confine myself to the ideas of him which his own Books, and but two or three of Them neither, have given us. I say then,  
That GEORGE KEITH is a Person, from whom, they that have any Love and Care for their own Souls, are to Turn away.  
And I thus prove it.  

The First Argument.  
A Person that pretends, An Assurance from the Spirit of God, for a thing that is a Direct lie in matter of Fact, is one from whom all that are concerned for their Souls, are to Turn away.  
But such a person is George Keith.  
All men will and should beware, how they deal with a convicted liar; honest men usually can as little endure the sight of a person that makes no Bones of a lie in matter of Fact, as Erasmus professes in his Collequies. But when a man that comes with a lie shall Father that Brat of the Devil( for such is every lie!) upon the Holy Spirit of God, that sacred Spirit of Truth; surely the Impiety is risen to a monstrous Elevation. And now I think, that George Keith is chargeable with no less a wickedness. He has not only forfeited all Reputation for Inspiration, as much, as the Quaker, that a while since pretended, That he came with a Message from the Lord, unto a person who was it seems then out of the Way by being out of the Town; but he has lied like Ananias himself. I do not mean, in his Account of Ralph Jones and his Cows at Barnstable, which is affirmed to be a lie: but I mean in his Printed Letter to the Ministers of Boston. In that Letter he says, He is well assured by the Spirit of God, That the Doctrine, which we preach to the people is False; and says he, The particular Things I charge on you are these,— The last of them is, That the Scriptures ought to be believed only for their own outward Evidence, and Testimony, and not for the inward Evidence and Testimony of the Holy Spirit in mens Hearts. Now this is a Doctrine directly contrary to what we have preached a thousand times over. For, tho we do say, That the extraordinary ways by which God Revealed Himself to his People, before & for the writing of all the Scripture, are so Ceased, that we have no warrant now to look for them, yet we grant, that all Believers do still enjoy the special Illuminations and Assistences of Gods Holy Spirit; and we hold that without a special Influence of the Holy Spirit in the Hearts of men, the Scriptures cannot be duly and aright Believed. But that which makes the lie of this Keith more inexcusably impudent and notorious is this. In that Letter he says, That he has diligently examined our Confession of Faith, and thereby Learnt what we Preach. Now[ to see how he wanted the Memory so necessary for such persons] in that Confession, there is one whole Article, to assert this Doctrine, That the Heavenliness of the matter [ of the Holy Scriptures] the Efficacy of the Doctrine, the Majesty of the Style, the consent of all the parts, the scope of the whole, the full Discovery it makes of the only way of mans Salvation, the many other Incomparable Excellencies, and the Entire Perfections thereof, are Arguments whereby it doth abundantly Evidence itself to be the Word of God; yet notwithstanding, Our full persuasion and Assurance of the Infallible Truth and Divine Authority thereof, is from the INWARD WORK of the Holy Spirit, bearing witness by and with the Word in our Hearts. If this do not prove Keith a liar of the first magnitude, there never was yet a liar from the Beginning. And you shall now hear how Impenitent he is in his Lying. I did in print Admonish him of this lie, because it was in Print he vented it; but he does in Print Reply upon me, Thy Affirmation is False; and adds another lie to it; by saying, That we deny the inward Revelation of the Holy Spirit in the Hearts of the Saints. And lest here should not be lie enough, he further says, Dr. own denies that the Scripture derives its Evidence from the Inward Revelation of the Holy Spirit in Mens Hearts. Whereas Dr. own in the Book to which, I suppose, he refers, expressly says, That the Scripture be Received as the Word of God, there is required a twofold Efficacy of the Spirit; The First respects the Subjects or the mind of man, that assents to the Authority of the Scripture. And then the Doctor spends more than four whole Pages, to tell us, That the Spirit of God communicates a Spiritual Light unto men, and with his work of Illumination takes off the perverse Disposition in their minds, and Effectually persuades them to receive the Truth; and therewith gives them a Spiritual Sense or taste thereof in themselves in order hereunto. Thus palpably does Keith you see cover l, e with lie, and yet it reins through after all. I durst refer it unto any sober Quaker in the world, whether Keith be not now Convicted of gross Lying in matter of Fact: I do here, in auditu quam plurimorum, charge him as an Egregious liar; and let him lay his Action against me when he please.  
Wherefore when Keith comes among you, you must consider him as an Impenitent liar, who has yet blasphemously entitled, the Blessed Spirit of our God, unto his lie. But will you then hear such a man as a Preacher of the Truth? or must you not reasonably suspect all his pretended Inspiration; I say, Beware the goose when such creatures Preach! The society to which he belongs, if he belong to any, are so far, No Christians, if they don't endeavour to bring him unto open repentance for such crimes as these.   

The Second Argument.  
A Person that has( if not certain, yet) fearful marks of the Unpardonable Sin upon him, is one from whom all that would be concerned for their Souls are to turn away.  
But such a person is George Keith.  
The Apostle tells us, That we are not to pray for those that have committed the Unpardonable Sin; I am sure then we should not suffer any such doleful sinners to prey on us. I know 'tis no easy thing to conclude who are Guilty of that Sin, and we should not be hasty, and sudden in such conclusions. Nevertheless there are such Persons who have upon them, the Direful marks, of their being Not far from the Great Transgression; and for some of them, Keith has been observable. He has been enlightened, and had formerly much of his education and conversation among the people of God; nevertheless he is a most Infamous Apostate from the Truths and Ways of God, professed among them; and of an Apostate he is become, as far as his Chain will reach, a Persecutor; for besides all his malicious Railing, at the Ministers of God, which the Scripture calls Persecution, he levels his Writings at no Design more plainly, than to get them starved of all their poor Subsistence in the world; which was Julians way of Persecution. Were the Transmigration of Souls a Truth, you might, when you see Keith, imagine that you see Alexander the Coppersmith, alive among us, doing much harm to the Religion of which he once made, like Alexander, a no mean profession; and with a no less vrazen Impudence, than knocking Diligence, hammering of mischief against the true Ministers of God. But he stops not here; for he has arisen to the Malice of Blasphemy against a special work of Gods Holy Spirit. There were four young people sensibly and horribly possessed with Devils, in Boston, where of the whole Town which is the most populous of the whole English America, had full satisfaction The Ministers of the Town by nothing but solemn and zealous prayers over those possessed persons, obtained from our good God, such a deliverance for them all[ and they are now all alive upon the spot!] as has been heard and red with wonder in more than both Englands.  
Well, This Keith in a pamphlet emmitted by him, to Reproach the person that now writes, reproachfully more than once calls these Prayers, A Co●ju●ing of the devil. And afterwards again puts the style of Charms and spells upon them. And yet he knows, That it is our profession To pray by the Holy Spirit of God; yea, that we suffer for that profession: and he has cause to think that those prayers were made by, The Spirit helping our I●firm●t●es. Now for him to call these prayers, but so many works of the Devil! I'll assure you 'tis very like that sin, for which our Lord Jesus  told the pharisees, They should never be forgiven. It is bad enough in the Quakers to say of the best Ministers, as Parnel does They are mere Witches: but for a man to put the name of Witchcrafts upon the most serious and successful of our prayers I say tis a most horrible Blasphemy against the Holy Spirit of God. And which is further admirable; Keith does in a page. or two before, charge me with Falsifying the Holy Scripture and alleging a Downright Falsehood, upon Christ himself, because I said in a Sermon, We are  told in Math. 12, 26. Satan is no divided against himself. Now, I confess, I took that for the sense and scope of the Text; and I am deceived, if I have not the generality of Interpreters of my side. Yea, 'tis plain, that our Lord Jesus is there vindicating himself from the cursed aspersion( which Keith has cast upon the poor Servants of the Lord Jesus here) of casting out Divels by charms and spells; and His Argument is from the subtlety and policy of the Devil. For if Devils do so side with our Lord as to confirm His word, by the casting out of Divels, the Devils kingdom would be so Divided as to be quickly Ruined; but the Devil is too cunning to admit of such a Division in his Monarchy.  
Whereas, Keith affirms, That Christ doth not so much as imply, That Satan is not divided against Satan. Yea, says he, 'Tis utterly False, for Satan is divided oftimes against Satan; and his Kingdom is divided also. Behold, how concerned Keith is to wrest from our Blessed Jesus, the chief Argument, by which he proved, that he was not( as the impardonable Blasphemers then counted him,) A Sorcerer. Thus he that was committing so much of That sin himself, has been left so to take part with the Pharisees, in doing that unpardonable Injury to the eternal spirit of God! Now, if Keith be not gone so far in, The sin unto death, as that we are to despair of doing any good on him, certainly, we have at least, a sad cause to despair of getting any good from him. How can you imagine, that the Spirit of God should speak, by a man that will put the title of witchcrafts, upon the special operations of that Spirit? Or will you hear the Sermons of a Wretch, that when you are going to Prayers, will tell you, that they are charms and spells, which you are about?   

The Third Argument.  
A Person that pretends the Instruction of Souls, in the only way of Life, and yet is full of shameful Self-contradictions in his Instructions, is one, from whom all that are concerned for their Souls are to Turn away.  
But such a Person is George Keith.  
Verity is a thing marvelously Consistent with itself; where you see Inconsistencies, you may suspect a cheat is intended for you; now Keith has good store of them. Among these, I will not insist. upon this, That George Keith all over his Writings does exclaim against our Fathers that lived near forty years ago, as the most hideous Murderers and Bloodsuckers in the world, and a most persecuting generation: And yet in that printed paper, which he calls A call to us; his words are, O unthankful Nation; ye are gone from that tenderness, sobriety, and simplicity, that was among you and your Fathers sometime ago. What? is he angry because we don't continue the Tenderness, which two pages after he styles, more inhuman, cruel, and Barbarous, than what is in most of all sorts of mankind? But I shall confine myself to this mans more Doctrinal Contradictions. Keith and his Friends are mighty Ready to find Contradictions in other men; and will make what they can't find. Thus one Delaval, in an Appendix to a Late Book of Keiths, raises hideous Tragedies against myself, as a self-contradicter; because, in one page. of a Discourse, entitled, The Serviceable Man, speaking of the present Generation in this Country, I say, There are Churches in it, Where we may see proportionably as much of God as in any spot of Ground which the Children of Adam walk upon. And almost thirty pages after, speaking to the Rising Generation, I do to awaken them( not Affirm, but) inquire, Whether as they grow up, they will not give their Fathers cause( if the Dead could express themselves) to rebuk them for their not walking in their ways? And if this be any Contradiction! Ridicula Capita! A Dutch Womans unintelligible bubbling at one of their private Meetings would as much Enlighten me, as the Impertinent scribbling of this man affects me. But indeed, if one would see Contradictions, Let them only look into one Book of Keiths; and in that one Book, I will note but a few of them, that would occur upon a stricter Examination; it is the one Book, which he Entitles, The Presbyterian and Independent Churches in New England brought to the Test. The very Title of that monstrous Book, tells us, that these Churches have neither the Doctrine, nor the Ministry, nor Worship, nor Constitution, nor Government, nor Sacraments, nor Sabbaths which belong to the true Church of Christ: and who would now expect Salvation under the conduct of Churches thus False upon all accounts beyond that of Rome itself? And yet within a Leaf or two, in an Epistle to those very Churches, he says, He has a true Charity concerning a Remnant among them, that they belong to Christ, and are the Real Members of His Body, which is his Church; and that they are the Sheep of Christ. But in the Book itself, which is a Box of poison as bad as what the Title promises; is it not a Contradiction to say, page. 1. The Scriptures contain a full and entire Declaration of all Christian Doctrine; and to say in the same page., Yet they do not contain the whole Mind, Will and Counsel of God? Or, will he grant, that we are to inquire after Duties and Comforts, which are no part of Christian Doctrine? Either Keith contradicts himself: or he would have us to believe( and so indeed he would!) some things which are no Christian Doctrine at all. Is it not a contradiction, to say, page. 32. We are not assured that any man is in that state of perfection, that they may not by human Frailty depart from the infallible Teachings of the Spirit of God; and to say in page. 204. 'Tis false Doctrine to hold, That no men ever since the Apostles Days, are assisted by any Infallible Spirit, as the Prophets witnessed of old? Or, will he say, That the Writers of the Scripture, did by human Frailty therein, sometimes depart from the Infallible Teachings of the Spirit.  
Is it not a conradiction, to say in pag. 74. We no where find in all the Scripture, that God hath Reprobated any part of mankind before the foundation of the world; And in the same page., To allow, That Gods Purpose and Holy Will concerning them that finally perish, is from before the foundation of the world. And in a page., or two after, to confess, That God has a special and peculiar care towards all that shall be saved; the number of whom is most infallibly known to God; and, That God in his Infinite Counsel[ which is Eternal] permits others finally to resist His Grace? Is it not a contradiction, to say, in pag. ●7. Election goes before reprobation and is not Coaevous with it; and yet own a page. or two before, That Gods purpose concerning them that perish, is from before the foundation of the world, and it considers them as having resisted the call of God? Or is it not a flat contradiction, to tell us, That there is Election without Reprobation, which is to say, That among divers objects, there may be some chosen before and without others; and yet others not Left out, not Rejected, not Omitted in the choice. Is it not a contradiction, to say, in pag. 87. The Holiness of the Children of Believers only signifies a nearer capacity that some have to become actually Holy in time; and yet say the page. before, All have a possibility to be Converted and become the Children of God;( and to mend the matter add in his own Vindication p. 87. All Infants are clean! By which also the express words of the Apostle, in 1 Cor. 7. 14. are most expressly contradicted?) is it not a Contradiction to say, in pag. 99. That our Doctrine of, Reprobation, makes the effectual use of means absolutely impossible to any, so as to leave them under Discouragement. While he himself tells us, that there are Elect, and that none but these shall be Saved? The man seems to be one of Mahomets Angels. Mahomet saw certain Angels( as the Turkish Bible tells us) that had Horns which were half Fire and half Snow; the Inconsistencies which were on Ovtside of their Heads, are got into the Inside of this mans, who( by the way) is not so good a Christian as many thousands that at this day dwell in Constantinonople. Thus the sixth Section in his Chapter of Justification, does not only contradict the tenets of them that are most Men of Renown in the Congregation of the Quakers, but also give away the whole cause which he is pleading of, by saying, The Lord Jesus Christ is the alone and only Foundation and ground of Justification. Is it not a gross Contradiction, to tell us in pag. 140, 141. That our Doctrine of Perseverance is a most false, wicked, pernicious, poisonous Doctrine, and a most wonderful piece of confusion; and yet grant in divers other pages, That if God suffers those whom He hath drawn at any time, to depart, they shall certainly be reclaimed; nay that every one of them shall certainly be Saved, and none of them shall finally perish! does not he inform us in pag. 147. that a True believer may be only in the first Covenant! and is not that a Contradiction! Is it not a most Jangling sort of Contradiction, to tell us in pag. 156. That whereas we say. The best of the Saints cannot perfectly keep the Commandments of God, but doth daily break them, This is most expressly contrary to Scripture in many places, and quiter opposite to the very nature of the New Covenant; and yet aclowledge in pag. 161. That those who have the most Noble Degree of Holiness may yet fall short; and in pag. 162. That the best of men have motions to sin, and these motions arising from the Natural and Mortal part still remaining in them! Is it not a Contradiction to tell us in pag. 193. That we have no reason to keep the First day of the week, as our Sabbath; and yet confess in that very page., It is commendable in Christians, to to set apart the first day of the week, for rest from employments, and to help the mind in its Spiritual Exercises?  
These & many more such Thwarting things you shall find his writings entangled with; so that you shall never know where you are, or what he would have. If Keith be what some take him to be, he might have known that there is in the Popes palace an Officer called the Corrector of Contradictions, through whose hands all the Popes Bulls are to pass. Keith should have made his Book to have passed through the Hands of that Officer, that it might not have been so full of Bulls. Indeed, I doubt I have done the world a diskindness by noting of these Contradictions in him; for he will go near now to print another volume of equal Blasphemies, but of greater Confusions, to Reconcile these two Champions George and Keith; which two wandring Stars being in opposition, have an Aspect, that foretells the downfall of Quakerism. But after all, tis I, and not He, that must solve this appearance, and Reconcile them. Know therefore that the design of this heretic has been, chiefly to raise a Dust and a Noise, in the midst and by the means of which he might make the people suspect their Ministers to be False-Teachers. And though George must therefore for more than twice two hundred pages together, cry out, False Doctrine! False Doctrine! yet Keith has been under such Conviction of Conscience, that before he is ware, he confesses all the Truths that he opposes. After all the Darts that he shoots against Heaven, he falls down before the Truth; and like the wicked Julian of old, he cries out; Thou hast overcome! but he will not say, I yield! he has a stomach too strong for that. Neighbours, You may still hold all the principles in which our Catechisms have Instructed you; for either George or Keith has in Effect owned them all. You'l say, Then the better man he! I answer, No; so much the worse; for him to Rail with one tedious Pamphlet after another, at the Religion which we do maintain, while he himself is not able to withstand it; I say, it looks abominably; it shows that if he be not an Emissary of Rome, yet he is an Emissary of Hell. And if so, you see how you are provided with a Teacher!   

The Fourth Argument.  
A Person that shall expressly Renounce both the Religion and the Saviour which the Saints have hither to ventured their Souls upon, is one from whom all that are concerned for their Souls are to Turn away.  
But such a Person is George Keith.  
The People of New-England have generally hitherto received the same Gospel and the same Jesus which was Preached by the Apostle Paul; we can bring plain and full Testimony from the Inspired Writings of Paul, for what we hold, or else I dare promise, in the Name of my Country-men, we'l Renounce it; and therefore to us also are directed the aweful words of Paul to the Galatians, There are some which Trouble you, and would pervert the Gospel of Christ;[ There's a G. K. among them!] But though we, or an Angel from Heaven, Preach any other Gospel unto you, than that which we have Preached unto you, let him be Accursed. You shall hear presently, you shall see the Name of the poor man, whom the terrible Thunderbolt of this Curse, will fall upon. The words of George Keith in pag. 172, 173. of the Book we have so often quoted, are, The Religion ye profess is not the true Religion,— in the very foundation itself, which is Christ Jesus. Now there is no sense in these words, if he do not mean, That ours is not the true Christ Jesus. And therefore, when we did in our Printed Answer, make this Descant upon it; George Keith bids the world to take notice, that he utterly Renounceth the Religion we profess, even in the very Foundation of it, which is JESUS CHRIST; I cannot find that in his Printed Reply, he has at all disclaimed the Censure which we have passed upon him. As for us, Our Blessed Lord Jesus Christ is, The Eternal Son of God, who became a Man, by taking to Himself an human, but sinless Body and Spirit, being Conceived by the power of the Holy Ghost in the Virgin Mary; and so was and continues to be God and Man, in two Distinct Natures, and one person for ever. Never was any sinner saved but by This Glorious Mediator; 'tis He, whom all the Saints of God have hitherto trusted with all the Important and Eternal Concerns of their Never-dying Souls. But it seems, Keith does Renounce this JESUS CHRIST, in the close of all his Writings, notwithstanding the, Hail Master! which he had before treated our Lord withal. He has Another Jesus Christ, for you, ye People of New-England; and will you Hear such a Man, any more than you would a Turk or a Jew, holding forth among you? or will you not rather satisfy yourselves, as Peter did, There is no other Name, whereby we may be Saved?  
You'l be desirous to understand, What CHRIST it is, that Keith is a Disciple of? inasmuch as in some of his Confessions, he seems to fall down before our Lord, and say, Jesus of Nazareth, I know thee, who thou art, The Holy One of God. Now, I know no better way to guess at his meaning, than to repair unto the Writings of the Quakers that have gone before him; doubtless, it is their CHRIST, that he is a Believer in, or else they are the most unhappy of all Wanderers, while they suffer him to led them. It was an Expression among the Printed Questions of that famous Queker Pennington, We can never call the Bodily Garment, Christ, but that which appeared and dwelled in the Body. The Quakers in Pennington's Days owned, That there was such a man, as Jesus the Son of Mary, and that God, or rather Christ, was in him. But all this is no more than they professed also of Themselves; and therefore Pennington also says, That which he took on him, was our Garment, even the Flesh and Blood of our Nature; which is of an Earthly perishing Nature; but He is of an Heavenly Nature, and his Flesh and Blood, and Bones are of his Nature. In short, I cannot express the Mystery of their CHRIST, in better Terms, than Mr. Faldo has done it for them; There was an Heavenly, Spiritual, Divine Body Constituted of Flesh, Blood and Bones, in which Christ came from Heaven; and he put that Body, into the other Body of our Nature, which He took of the Virgin; and that outermost Body, He lest behind, when He Ascended into Heaven, no-body knows where; and this Heavenly, Spiritual Body, is the Man Christ, which is in the Quakers; and so the Quakers are as complete Christs, as ever the Son of Mary was; for they also have the Divine Nature of Christ, dwelling in a Body of Spiritual Flesh and Blood, and those their Bodies which we see, are but the outward Tabernacles of the God, and the Man Christ Jesus. It seems, that unto such a sense as this, you must accommodate all Keith's Confessions about the Man Christ Jesus. You must imagine, 'twas this more Spiritual Body, which was crucified in that more gross Bodily Garment which was derived from the Virgin Mary; and you must imagine that Body to be in every Body as in a Garment, crucified over again; thus the whole Story of the Gospel is acted over again every day, as Literally as ever it was at Jerusalem of old; it is all transacted by unaccountable Dispensations within ourselves; and Christ is in every Quaker, as properly as he was in that Garment of a man, which was hanged upon the three; hence Keith Expounding that place in Jam. 5. 6. Ye have killed the just one, says, That as Christ Jesus in their Hearts, Him they crucified; as Mr. Hicks quotes it, from Keith's Book Of Immediate Revelation. Behold, here's a Key, by which you may open the Hearts of such men as Keith, when they seem to confess, The Lord Jesus, whom God Raised from the Dead. Let Keith tell us honestly, whether he does not count his own Body to be the Body of Christ, in the same sense that the Visible, Tangible Flesh which hung upon the across, was the Body of our Lord. Is it not a Declaration in the Quakers Catechism, We believe that Christ doth offer up himself a Living Sacrifice to God IN us, by which the wrath of God is Appeased to us? And is not Mens Acquaintance with this Notion, called, The Discerning of the Lords Body, in the Writings of the Quakers? Here I suppose, this Christ, is that Light within, which the Quakers do so much magnify, omnify, Deify; 'tis to this, that we must repair for all our Light; and for the sake of this, we must have Penningtons Blessing upon us, My upright Desire to the Lord for you( says he) is, That he would strip you of your Knowledge of the Scripture according to the Flesh! though with my consent, we will sooner be stripped of our SKIN, Yea, and our FLESH too, than of our Scripture. I must profess, I do not now wonder at what Mr. Hicks quotes as the Words of one Robert Wastfield, You are not able to bear what we have to hold forth concerning him; should we deliver what we hold concerning Jesus Christ, we should be stoned in the streets. Neighbours, I will animadvert no further upon these things; but say of them, as the worthy Mr. Faldo does, He that can digest such Fables as these, has a stomach hotter than an Ostrich! and add, That the Curse of the Lord Jesus belongs to the man that Propagates them, or Embraces them.   

The fifth Argument  
A Person that makes himself a Writer among the people of God, but in his Writings discovers upon all occasions, a marvelous Giddiness, Ignorance, and falsehood, is one from whom we should all Turn away  
But such a person is George Keith.  
Our Lord will not sand Ridiculous Persons upon such Special Messages, as Keith pretends unto; but so Ridiculous, and therewith so Slanderous is our Keith, as that methinks wherever he comes, every sensible man should say concerning him, Lo you see the man is mad; wherefore then have you brought him to me! It would fill almost as many pages as Keith has written, to recount the Instances wherein he has made himself Ridiculous; but I will touch upon a few in that one book, which calls our Churches to the Test. If any man whose name is madder, had written about God's answering the returns of the Prayers of his people; it had been a piece of Nonsense? but Keith has in a new Book strained and found a way to clear it. Is it not admirably argued, The word is compared unto the Rain and the due and to bread; Now the Drops of Rain and due, and the small Grains of Flower in Bread, cannot be numbered; therefore the Scripture contains not all the Word of God: And yet se pag. 78. of that Book, whether this be not the profoundest of his Arguments! Did the Ridiculous man mind what he writ in pag. 12. where he cites, Cant. 2. 4. He brought me into his Banqueting House; And AGAIN, The King hath brought me into his Wine Cellar. What AGAIN was there! Is it not the same Text, and the same word? Can any thing be so Ridiculous as the Rabbinical Fopperies, which he sometimes makes ostentation of? Is he not Ridiculous, when he interprets the Things made, in Heb, 12. 27. to be Man made, or made by men, when they were the things of Gods making, even the Ordinances of the old Testament! And as Ridiculous is he in h●s exposition of 1. Pet. 4. 11 in pag. 49. Is it not Ridiculous for a man to allude unto 1. Pet. 2. 2. The Sincere Milk of the Word, and then tell us, That the Word of God is not the Milk but the bottle? One would think none but one that had been at another bottle could so unreasonably express himself. Tell me whether it be not Ridiculous, to allow singing, yet condemn Singing with Notes or Tones.  
Is it not Ridiculous, for a man that says, Ministers can require no maintenance from the people, to prove it from 1 Cor. 9. 14. The Lord has ordained, that they who preach the Gospel, should live of the Gospel? ●s not this a pretty Argument, If God hath positively ordained, that Ministers of the Gospel shall have maintenance, then the people may choose whether they will maintain them or no. But see whether in p. 55. Keith have it not, if he have any at all. Is not the man Light-headed, when he says, Light being used as a Name of God, is no Figurative or Tropical Expression? And when he says, Light is immediate, though it comes through a Medium? Does not he talk in page. 16. about an Efficacy as well as a Sufficiency, or of a Sufficient Efficacy, in the Grace which God hath provided for them that are never saved, and never have the Effect of that Grace? Is it not one of his Revelations, That Christ bestows Adoption only on his Brethren? which is as much as to say, None but the Adopted are Adopted! Can any thing be so Ridiculous as this man, in pag. 169. Where he finds fault with us, for calling our Assemblies together, by a Bell, because we should have, A Gospel-Bell to Ring and Sound in our Hearts, and call us together? or have his Friends got the property of the Cynocephalus in the Temple of the Egyptian Serapis? or are they qualified like the man in Germany, who never can speak a word, but just precisely at one a Clock? One of the gravest Writers in the world, cannot forbear a Sarcasm on this occasion; he tells the Quakers, our Bells are not carnal ones, as they call them; for if they were flesh they would never be able to sound so high and far as they do. But if the Quakers don't allow Bells, we shall see they can afford Libels before we have done; which are things that one archly derives, as being Lies, because false, and Bells because Loud. And Keith too carries about a Carnal Clapper in his head. Is it not Ridiculous to make an Invisible Work in mens hearts to be the gathering of a visible Church? Is it not Ridiculous to tell us, That the Baptism with Water, appointed by our Saviour and practised by his Apostles, belonged only to Johns Dispensation? Is not the man Infatuated, when he tells us, No words of Institution are commanded to be used in Baptism, but the Command is, Go Teach & baptize all Nations in the Name of the Father, the Son and the Holy Ghost? Were not a man Intoxicated with something besides Water, he could never discourse at so wild a Rate; I say Intoxicated, because he that will have none but a Spiritual Water in the Baptism of our Lord, must permit me to mind him, that there is a Spiritual Drunkenness. From such a Giddiness 'tis, that he tells us, about the Sabbath of the Lord, Exod. 20. 8, 9. Saith nothing of one Day in Seven, but only of a Seventh Day; as if a Seventh Day were not One Day in Seven! From the same Giddiness 'tis, that he tells us, The Sabbath is Christ; and goes to prove it from Heb. 4. 9, 10. as if Christ Entred into Himself! And it is in this Rapture of high Speculations, that he tells us, In the New-Testament there is no outward Day.[ What? must our Days now go by Clocks that strike only on the Bells in our Hearts?] Yea, that we can't prove, that the Fourth Command enjoined the Jews to keep an outward Seventh Day. Severinus Boetius that had the skill to make the first Clock, never had the skill to find out such a Day; to be measured by his Ingenious machine. I hope this Rare Invention, of, An Inward Day, will be acknowledged by the Mathematicians of this Age, as a fore-runner to, The Quadrature of the circled; or which were better, The Longitude found; the Emperour Charles V. that had a Watch made in the Jewel of a Ring, had the only Instrument that was worthy to give the Time of such Days as we shall have, when we have no outward ones. But I will not be any other than serious with him. I confess 'tis not easy to mention the Follies of Quakerism without Sarcasms, like those which the Prophet bestowed upon the B●ali●es of old. But when I had once a little of Ir●ny in a Discourse, which one of the most Grave, Holy, Serious Persons now alive in the world, namely, the Venerable Richard Baxte●, has yet seen cause to Reprint in the other England, with a kind Preface of his own unto it; George Keith cannot for bear calling me, A shallow Man, airy and full of Froth. As for the shallowness, I own it;[ I am so Shallow that I can't find sense in Keith for my life!] but for the Air & Froth, I hope I have not a Neighbour in the world, which will not vindicate the Composedness of my whole Conversation, from the slanders of this Reviler. And indeed the slanders which Keith commits in his Writings, are almost as many as his Follies. Is it not a slander, when he says, We Preach altogether an Absent Christ? None Preach the most Intimate Union & Communion with the Lord Jesus Christ, more than we. But he may well slander us, if it be fitting for him to slander the most Eminent Saints, or to say, That Nathanael and Cornelius, were Unbelievers, when the glorious Testimonies in the Scriptures were given of them. Yea, he can slander a whole Assembly of Divines at once, by saying, They expressly word what he recites in pag. 155, 156. as it is recited there; which is u●●erly false; 'tis he that has worded it so; and fathered some things upon them, which they do not speak. Why does he represent us, in pag. 258. as telling people, That if a man Dy in his sins, his Faith shall save him, tho he Live and Dy in his sins? If he did not mean himself to Live, in the sin of slandering, or to be a man of no Faith until he Dy? Into what a Bears Skin does he Slanderously put us, when he says, That Notoriously scandalous persons liars, Deceivers, Drunkards, &c. are qualified Members of our Church? I say, He is a scandalous person, liar, Deceiver, for saying so; and there is not one of our Churches, but what would on the account of those Qualifications Excommunicate him, if he had been under their Inspection. Is it no Slander upon thousands of Godly People in the Country, when he says, Our Sacrament has no inward spiritual signification to us? Indeed, he all along is full of opposition; but he can tell rather to whom, than to what: he is resolved the Pastors and Churches of New-England shall be soundly railed at, that so unwary people may be decoyed into a detestation of them; and in order to this, he childishly makes up a man of his own Clouts and Rags, and calling it by a New-English Name, he falls to pelting of it. He misrepresents most of our Doctrines, and this very wilfully, to make us odious; and as among the Russians, a Knave will sometimes convey his own Goods, into another mans House, thereupon crying out agianst him as the Thief; so Keith puts Words and Things upon us, which we never thought of; and then raises the Country with a Cry of, Thieves, Thieves! Ranters! Blasphemers! False-Teachers! and what not? This si the manner of the Man. As for the Slanders that he raises upon our Endeavours to Evangelize the Indians, I have already in the Life of our Venerable Eliot refuted them with( I hope) a sufficient Efficacy: But as it was of old asked, about the Prophets, Who is their Father? the Answer to such a Question about the liars, will give you to see what a person you have to deal withal, when Keith comes among you, seeking whom he may devour.  
I remember, I mentioned Ignorance among the Accomplishments of this man; and of That also, you shall have one little Specimen,  
I will not here enlarge upon, that foolisla Banter of Keiths, in pag. 202. 203. of his late Reply upon our Answer unto him. We thought, and might well think that he had spoken nonsense, by saying We called our Duties, but not saying what we called them; and we informed him thereupon, That we called them Dirt and Dung and Nothing. So in truth, we thought we might, because the Apostle Paul, in Phil. 3. 8. had called his Duties by no better a Name. Well, you shall see whether Paul George are of a mind, and whether George will not count himself a better man than Paul! says Keith, Ye call them Dirt and Dung, and yet ye continue to offer up this Dirt and Dung unto God, but Remember that God will cast the Dirt and Dung of your Sacrifices on your Faces. And surely, seeing by your own confession, your Prayers are Dirt and Dung, they cannot be that pure Offering which God promised his people should Offer up unto him. Now, was there ever seen such a Fool in Print! This man has learned his Catechism, I see, which teaches him to deride those that shall in their prayers aclowledge themselves to be, Miserable Sinners. Its a Good Lad! But indeed, will Keith dare to brag before the Almighty God, that his own prayers, are not as Dirt and Dung, before those Pure Eyes which cannot look upon iniquity! Neighbours, t'will be but just for you to disdain as Dirt and Dung, the Preachments of such a Proud Fool, as will not confess his own Prayers to be but as Dirt and Dung before the Lord; you have to do, Cum Siercore, when you have to do with such a man.  
But this is not the thing which I intended. It is this; He had said, The Baptizing of Infants, was not the practise of the Church, during the first Century, Upon this we rejoined, Origen and Cyprian tell us, that the Apostles gave Order for the Baptizing of Infants; & Augustine tells us, The Baptism of Infants had been universally practised in the Church ever since the Apostles. And we thought that these had been as credible Reports about the First Century, as we could have when we had not many Wrtings of those that lived in it; except we could prove, which Keith would like, that the Mystical Dionysius was of that Century. But Keith, who makes a mighty Lerry with Quotations from the Ancients, resuming of this point, makes that Foolish Return, That Origen, Cyprian, and Augustin, be not Scripture; pray who said, they were? and he falsely insinuates as if we practised Infant Baptism upon their Authority; upon which he adds, Ye can give no Evidence in Church-History, that Infant Baptism, was practised until Cyprian's Time, past two hundred years from Christ's Resurrection. An Assertion to which there needs no Rejoinder, but what Calvin made upon them that uttered the like, In eo Foedissime Mentiuntur; siquidem nullus est Scriptor tam Vetustus, qui non ejus Originem ad Apostolorum Saeculum pro certo referat. You see, No less a man than Calvin, had called Keith, A most filthy liar, for so speaking; and from Calvin let him take it. The poor man doubtless thought, that our young Libraries in America, had not yet got any of the Fathers in them; but he is mistaken. We can tell him, that Origen flourished a little before Cyprian; and he says in his fourteenth Sermon on Luke, Little Ones[ Parvuli] are baptized for the Remission of Sins; with much more to that purpose. And in his 18th. Sermon on Leviticus, he says, Secundum Ecclesiae observantiam, etiam parvulis Baptismum dari; it had been a custom and usage in the Church of God. Nor is it any other than a Cavil, to object, That these and more such passages were the Interpolations of Ruffinus afterwards. But because Keith may tell us, That Origen died not very long before Cyprian, and he is not such a Computer of ●●mess, but that you may allow him a handful of Minutes to prevent or excuse the mistakes of his Chronology; I shall ask him, what Age Tertullian lived in? Whether he lived not in the Century before Cyprian? Well, Did not this very Tertullian, aclowledge that the People of God then made hast for the Baptism of their Children, while their Innocens Etas, their Innocent Age was yet upon them? But perhaps the Tertullian whom Cyprian would call his Master, will be no Master to our Keith.  
I shall therefore again ask him, whether Irenaeus did not live before Cyprian, and even before Tertullian too; and whether Jerom do not reckon him A man of the Apostolical times! Now that man is utterly a stranger to the Language of the Ancients, who do's not suppose Infant-Baptism intended by him, when he says Infantes Renascuntur. I cannot for my Life, Divine, [ although Keith have called me A Conjurer] what Keith can say to these things; except he should think to put his Reader off with that flamm, that Tertullian & Irenaeus, are no Church-History. But if here be not enough, what will he say to Hyginus, who was Martyred, Anno Dom. 144. Of whom, Church-History mentions, the Orders which he had about those, Qui Infantes tenant dum Baptizantur; who held up the Infants to be Baptized? Or, if t'was Justin Martyr that wrote that Ancient piece, Quest. & Resp. ad Orthodox. You there have an Author living at the farthest in the very next age to that of Apostles, affirming, That Baptized Infants obtain the good things that come by Baptism. Or, if that Piece were spurious, yet in the Dial. cum Tryph: we have that Justin Martyr who lived, as is judged,, even in the Days of the Apostle John himself, saying, That all alike might then Receive Baptism, which is the Spiritual Circumcision. It is impossible for Keith now to come off, unless he will tell us, that though we do find Infant Baptism asserted by the Church History, to be attended within less than Two, yea less than One Hundred years after the Resurrection of our Lord, yet, He did not mean outward years, When he affirmed the contrary; he spoken of inward years, which may differ as much from ours, as the Lunar do from Solar ones. I take the more notice of this matter, because I do Divine that Keith may writ a Book, to prove, That the Ancients were all Quakers. For I find Keith ever now and then showing this Mark of Hypocrisy; That he commends the Dead Saints, but condemns the Living Ones. Just like pen; who in the Name of the Quakers, professes an high esteem for the English Martyrs; and yet of those Ministers who now agree perfectly with them, in all the principles and practices of Christianity, he says, They are the Pest as the World, the old Incendiaries to mischief, and the best to be spared of Mankind. So, I don't know, but Keith may try to hook into his party all the Departed Saints of our Creed; not only the Reformers, but even the Fathers too, whom he seems inclinable to the Applauding of. But if ever he do, pray see what a Trusty Recorder and Reporter of Antiquity you'l be troubled with! He will impose upon you, with bold but false Representations of all Antiquity; and his word is not to be taken for any thing he says. This is Keith; and now say, whether This be not one, from whom all that have any Love to their own Souls are to Turn away. He is all over Leprous, and particularly has. The Plague in his Head: it is but an wholesome Caution for you, to avoid a person so Infectious.  
Having now done with George Keith, it remains that I set before you, a little part of that Spiritual armor, which may defend you against the Assaults of Quakerism. As for the most of that Sophistry, which Keith has to pester you, 'tis detected and refuted in an Answer to him, lately Published by the Ministers of Boston; and I Exhort you to furnish yourselves with such an Antidote against him. He has indeed printed a Book to Revile that of ours, as if it were a mere Bundle of Weeds; But I believe, if all the Rattle-snakes in this Country[ and it happens, that at the very minute of my Writing this, casting my Eye upon a certain Pamphlet, which decoyes people to dwell at Pensylvania, the first word I red in my Author is, There be Rattle-snakes at Pensylvania too; which he says, make a Noise like a Childs Rattle!] I say, if they all had the voting of it, they would cry out upon Snake-weed, as a Weed which did abundance of hurt in the world. But if any Quakers do personally set upon you, my humble advice to you is, That you have no Regard unto the Deceitful Generals wherein they will make a noise like a Childs Rattle, and cry up Theirs as the only True Religion; but compel them to come unto a Point. Ask them, Whether your own Religion be False? If they will say, 'Tis not, then bid them be quiet; What would they have? If they say 'tis; make 'm to pitch upon a, particular Instance; keep 'em to That, and let them not confounded you with Tedious and Rambling Digressions from, The Thing in hand. Accept no proof but Scripture, or what is just consequence from Scripture; Tell them, If they speak not according to that Word, there is no Light in them. Lay down your own Principles, in plain, brief, close Terms, and ask them, Which of these they Deny? What they Deny, be you ready to Defend; thus, Resist them and they'l flee from you.  

I. Assert, That the Bible is the Word of God.  
Tell them, That by [ the Bible] you don't mean the Paper, or the Letter, but the Heavenly Matter contained in it. If they make that Irreverent Irrational Cavil, That there are the words of Sinners, yea, and of Devils in the Bible; ask them, Who made the History which relates those words? Whether that History were not written by Inspiration of God? If they Cavil, That Christ is the Word of God; own it, and give the cause why He is called so; namely, because He is the chief Subject which the Word insisteth on; and because He does, as a Word, signify and manifest the glorious Attributes of God; yea, because, as a Word, is the Offspring of the Mind, so our Lord Redeemer is by an Eternal Generation the Son of God. But then turn them, to Jer. 23. 30. I am against the Prophets that steal my Word, every one from his Neighbour. Ask them, whether Christ can be Stolen? Turn them, to Eph. 6. 17. The sword of the Spirit, which is the Word of God. Ask them, whether Christ be an Instrument for the Spirit or no? inquire of them, Whether the Devil himself did not own the Bible to be the Word of God, when our Lord made him to Fly, by fetching three Texts out of Deuteronomy to him? Let them see, That you'l try that Method upon Them; and do you see, whether they will be worse than He.   

II. Assert, That we have no Warrant in our Dayes, to look for such Inspirations as were given to the Prophets and Apostles of our Lord, before the Canon of the Scripture was completed.  
aclowledge, That the Saints in our Days have their special Illuminations from the Holy Spirit of God; and that the Spirit by those Illuminations does help us to understand the Things Revealed in the Scriptures, which otherwise cannot be savingly understood; and does further help us to apply the Scriptures unto our own Instruction, Direction, Consolation. Yea, aclowledge, that the Holy Spirit of God is the Author of all the Good Works, whereof there are many,( and let them be what they will) in the Hearts of his People. But then tell them, These things, do not amount unto such Inspirations as qualified the Writers of the Scriptures for their work. In those Inspirations the Bodily Perceptions, did not use to carry the Objects unto the Rational Faculties, and conclusions were not usually formed in such a way; the Soul was more passive in them; it was not by the Improvements of a sanctified Understanding, but it was by the Illapses of rapturous ecstasies, that these Inspirations were conveyed into the Subjects of them. The Inspirations were not common to all Believers, nor were they Habitual in those few which had them; nor were they Augmented by the Industry and Experience of the Godly. Ask them whether Paul do not evidently make a Difference between the Illuminations of all good men, and the Inspirations of some, in 1 Cor. 7. 40. After my judgement, and I think also that I have the Spirit of God. He gives his Advice, as a Saint that had the Spirit of God Enllghtning of him as he does other Saints; whereas, if that Advice had been immediately Inspired into him, he did not well to make his own judgement bear a part with the Infallible Authority of God. See likewise 1 Cor. 12. 39. Are all Prophets? Challenge the Quakers to do any of those Miracles, or to speak any of those Languages, which many of them that were of old Inspired, could. You need not go to prove, That such Inspirations are so ceased, as that they are not ordinarily to be looked for. Let them, if they can, prove that they be Not ceased. Yet that you may fully silence them, Turn them to 2 Pet. 1. 19. We have a more sure word of prophecy, whereunto ye do well to take heed, as unto a Light shining in a dark place, until the Day down, & the Day-star arise in your Hearts. Look on the Context. Ask them, whether the prophecy of Scripture be not the more sure word, which is there said to be, More sure, than a voice from Heaven, or any Immediate Revelation in our Days? Ask whether, those that Peter then wrote unto, had not Christ in them, as much as any Quakers now? Or whether it be not said of them in the Beginning of the Epistle, That they had obtained like precious Faith with the Apostles? and whether these were not now to prefer the Scriptures before a voice from Heaven itself? Tell them, that the word [ until] does not always intimate, that afterwards the thing must be [ No more] See Mat. 5. 18. But we must Give Heed, unto the Scripture, [ That so] the Day-star of Gospel Administrations may arise in our Hearts; and continue thus to do [ until] our Lord Christ Himself do come unto the judgement of the World.   

III. Assert, That the Will of God Expressed in the Scripture, is a perfect Rule for the Belief, and practise, of every Christian.  
Turn them to 2. Tim. 3. 16. 17. All Scripture is given by Inspiration of God, and is profitable. That The man of God may be perfect, thoroughly furnished unto all good works. Ask them, whether any but a Perfect Rule can do this! Or, whether there be any Good Work which we are not by the Scripture both Directed and Obliged unto? If they pretend; that they have the Spirit as a Rule to them; tell them, that the Spirit speaks in and by the Scripture. Tell them also, That you'l Try, that Pretence.  
Turn them to 1. Joh. 4. 1. Beloved, Believe not every Spirit, but try the Spirits whether they are of God. Ask them, what Rule we shall have to Try, the pretences which men make to the Spirit, if the Scripture which the Spirit has given us be not the Rule! And ask them, whether That which is to Try the Spirits, is not the Supreme Judge of all Controversies in Religion.   

IV. Assert, That every man is not enlightened with a Saving Light.  
Affirm to them, that the Light which is in every man do's not Effectually make all men to apprehended all Truths necessary to Salvation. Turn them to Deut. 29. 4. The Lord hath not given you eyes to see to this Day. Ask them whether any can have, what God never gave! or what saving Light is in them that can't see? Turn them to Mat. 6. 23. If the Light that is in thee, be Darkness, how great is that Darkness? Ask them whether Darkness be a Saving Light? If the Light in all men, be able to save them, ask them, Why they make further Inspirations to be necessary!  
Affirm to them, That the Light which is in every man, does not so much as Objectively Reveal, all that we must know, if we would be Saved. Ask them, whether the Light which is in our Tawny Pagans, ever did Reveal unto them, That Great Mystery of Godliness, God manifest in the Flesh? Do the Pagans know the Gospel by this Light? Or, has not Paul said in 2 Cor. 4. 3. If our Gospel be hide, it is hide unto them that are lost?  
Ask them, what need there was for the Scripture to be written, if all men had Light enough to discover all Saving Mysteries unto them! press them with the Question, in Rom. 3. 1. What advantage has the Jew?  
In short, If the Heathen had always Light enough to save them, ask them, what Our Lord meant, when he said, in Joh. 4. 22. Salvation is of the Jews![ Who then were the only people, with or from whom the Scriptures were to be had.]   

V. Assert, That the Light( or power) in every man, which condemns him after he hath done amiss, is not, THE CHRIST OF GOD.  
Grant them, that we have a Light which is a Ray from the Sun of Righteousness, as being the work and gift of our Lord, who was the Creator of Man, and has put a Conscience into him. It is this Conscience, which is, The Candle of the Lord. Yet let them know, That you can distinguish between Causes and Effects. You can distinguish between a Light given by Christ, and Christ Himself, who gives the Light. Grant them also, That all the Saints have a most Intimate and wonderful Union with Christ, so that the Spirit of Christ, or Christ by his Spirit, is in them the Hope of Glory. But then let them know, That Christ our Light, is not thus in all men; ' t●s a privilege peculiar to the Saints, who are the Mystical Body of Christ. Maintain against them, That the Light in all men which Rebukes them when they do amiss, is not, The Man Christ Jesus. Ask them, whether the Light within were born of the Virgin Mary? And whether 'twas the Light within which encountered all the Things mentioned in the Gospel? Dispute after this manner with them; The Christ of God condemns men for all sin. But the Light in many a man does not so. Ask them, whether many a man does not sin, when yet he acts according to his Light? inquire of them, how we shall know Light within, from Thought within. Quote them Joh. 16. 2. The time cometh, that whosoever killeth you, will think that he does God Service. Ask them, whether their Light reproved them, when they Thought they did God Service in what they were about? Quote them, Acts 26. 9. I verily Thought with myself that I ought to do many things contrary to the Name of Jesus of Nazareth. Ask them, whether that Light which Approved, a man when he did many things against Jesus, could be Christ or no? Did Thought within, bear witness against these Dam able Sins? If yet they are obstinate, ask them, whether their Magistrates ever had a Light which directed them to punish a filthy Woman for Exposing her self stark naked before their own Eyes in a public Assembly, to prove her attaimment of that Innocency which is without shane? Ask them, if they know of no such thing that has lately happened? Or, whether when the Light has not hindered several such Light Hussies, from those unnatural Pranks, in the Light among us, their Light ever taught 'em to bear due Testimonies against them? Once more, They say, All men have this Light within. Pray then, turn them to, Eph. 2. 12. At that Time, ye were without Christ. If they go to perplex you with Joh. 1. 9. That was the True Light, which Lighteth every man, that cometh into the World. Answer them; You own that our Blessed Mediator, doth both Instruct, and Comfort, the Souls of poor Sinners; Tell them, He is the True Light, in opposition to the Ancient Figures and Shadows, which were but so many Dark Lines of him. Tell them, That even the Light of Reason is a Light, which the Son of God has blessed all Mankind withal. It is rather as a Creator than as a Redeemer, that all men Receive Light from Our Lord; and the Context there, do's Marvelously svit this Exposition; let the Quakers prove a better if they can. But if it must be understood of enlightening with Gospel-discoveries, tell them yet, it implies not that every individual man, is therewith enlightened; it means, That all who are enlightened have their Light from him. Show them Col. 1. 28. We Preach, warning every man, and Teaching every man. Ask them, whether the Apostles ever did so to every Individual Man. Show them Psal. 145. 14. The Lord upholdeth all that fall. Ask them, whether it implies any other, but that all who are upheld are upheld by God alone. And finally Confess to them, That by [ every man] may be meant Jews and Gentiles, without such Limitations as were before the Incarnation of our Lord. Put them upon proving this Exposition to be false.   

VI. Assert, That God has foreordained, whatever eomes to pass.  
Turn them to Eph. 1. 11. Who worketh all things after the counsel of His own Will. Ask them, whether any Creature can work without God? or, whether the Counsel of God, be not from Eternity? Turn them to Acts 4. 27, 28. Against thy Holy Child Jesus— they were gathered together, for to do whatever— thy Counsel determined before to be done? Ask them, whether there could be worse things done, than what were against the Holy Child Jesus? and whether even such things as those were not fore-determined by the Counsel of God? Make 'em look into Acts 2. 23. Him being delivered by the Determinate Counsel and Fore-knowledge of God, ye have taken, and by wicked Hands have crucified. Let them tell you, whether the Treason of Judas was not one of the Things in the Delivering of our Lord Jesus into the Hands of them that crucified Him! and whether even This also were not by the Determinate Counsel and Fore-knowledge of the Almighty? And do you tell them, That you do not conceive the Liberty of the Creature to be taken away by the Decree, no, nor by the Influx neither, of the first cause upon all second causes: but that there may be Necessity, where there is no Coaction or Compulsion; and that we may act most Voluntarily when we act most necessary. If they taunt at you, That you render God the Author of Sin; tell them, No; tell them that God may be the Author of an Action done by Man, when Man only is the Author of the Evil in that Action; tell them, That God may Purpose to withhold, & He may withhold, from men the Grace which He never owed them; and no Blame ly upon God, for the Sin which will follow thereupon, and administer innumerable occasions for His Glory. Ask them, whether God Foreknow all that comes to pass? or see Act. 15. 18. Well, if God have not also Decreed it, then God knows many things but conditionally; and His Knowledge is but fallible and uncertain; and then there are some things whereof God is not the Determiner; but the Free-will of man will make the Counsel, and so the very Essence of God Himself to depend upon it. Away with such Blasphemies!   

VII. Assert, That there is an Eternal Reprobation, as well as Election; and that this Reprobation is Absolute as well as Eternal.  
Since there are persons Converted, you prove that these were first Elected, when you Demonstrate that nothing ever comes to pass, without the Counsel of God. Bid 'em red Act. 13. 48. and then say, whether, there are not some Ordained unto Eternal Life. Ask them whether they never heard from 2. Tim. 2. 19. The Foundation of God stands sure, having this Seal, the Lord knows who are his. And bid them confess whether Election be not that Foundation? See, 2. Thes. 2. 13. And Rom. 8. 30.  
If there were an Eternal Election of some, ask them whether it be not pure Non-sense to say, that some were Chosen, and others were not Lest Unchosen? And what else is Reprobation, but a leaving of some Unchosen, or a refusing and rejecting of some from the unchangeable purposes of mercy by Jesus Christ? Ask them, whether God has Eternally Chosen all to Salvation? If so, why has He not called All, justified 'em, and glorified ' em? Ask them, whether they are not contradicted by Our Lord in Joh. 6. 37. All that the Father giveth me, shall come to me. It is clear then, that God has not Chosen al. Ask them whether the Rest are not passed by? does not the Apostle say, in Rom. 11. 7. The Rest were blinded? see, Rev. 17. 8. Force them to red, judas. 4. There are certain men, who were before of old Ordained unto this Condemnation. When and How Ordained? Show 'em, That our Sin is the only cause of Damnation. Do not say, That God made men to Damn them. Yet bid 'em consider that in Rom. 9. 17. But show 'em, That the cause of Reprobation is Gods Will. If Sin were the cause of that, ask, why are not all men Reprobates? for all men might come under the consideration of Sinners before the Lord. God will Damn particular persons for their sins; hence He did Eternally Decree to Damn those persons for their Sins. But what was the cause of the Decree? Fetch your Account of it from Mat. 11. 26. Even so, Father, for so it seemed Good in thy sight. If they now begin to Blaspheme, That then God is partial or cruel; say to them, with the Apostle in this case, in Rom. 9. 20. Nay but, O man, who art thou that Repliest against God? Yet make it appear, That none are to be hence discouraged from the use of means. Ask them, whether when a battle is to be fought, God has not certainly Decreed, who shall fall in that battle; and whether any soldier should therefore forbear doing his utmost for his own Preservation.   

VIII. Assert, That there is one God in Three Persons, the Father, the Son, and the Spirit.  
They will own, There is out one God. Ask them now, whether we don't red in Mat. 28. 19. Of, The Father, and, The Son, and, The Holy Spirit? Show 'em, That the Father is God; because 'tis said, Joh. 17. 3. Thee, the only true God. Show 'em, That the Son is God; because 'tis said, in Rom. 9. 5. Christ who is over all God Blessed for ever. Show 'em, That the Spirit is God; because tis said, in Act. 5. 3. 4. Why hath Satan filled thine Heart to Ly● unto the Holy Ghost? Thou hast not lied unto men, but unto God. Bid them red, 2. Cor. 13. 13. Tell them, that yet the Father is not the Son; and the Son is not the Spirit; because it cannot be said, That the Son begot the Father, or that the Spirit, sends the Son. And force them to own, That the Father and the Son and the Spirit, are PERSONS, because they are Intelligent Subsistences. Point 'em to, Joh. 15. 26. I will sand unto you, from the Father the Spirit of Truth. Say to them as Athanasius did unto them which doubted the Trinity; Go to Jordan and thou shalt see it. Make 'em to red, what was done at Jordan, in Math. 3. 16. 17. and out of that convince ' em. Tho you cannot fully Fathom the Mystery of the Trinity, yet be not Shaken by such a Rope of Sand as Mr. Pen would hamper our Doctrine with, when he says, If each Person be God, and God subsists in three Persons, then in each Person, there are three Persons or Gods, and so from three they would increase to nine, and so in Infinitum. You dont want any help of mine, to show you the Folly and poorness of such a piece of Sophistry. If they Boggle at the word Person, tell 'em what, A Person in the Godhead signifies. It means not, A Distinct Substance, but A Distinct Subsistence; it is, The Divine Essence subsisting in a Relative property. Cause them also to red Heb. 1. 3. His Son— the Express Image of his Person.— There you see the Father is a Person. Cause them again to red, 2. Cor. 2. 10. I forgave it in the Person of Christ. There you see the Son is a Person, to be represented. Pilate called him, in Math. 27. 24. This Just Person; a Quaker is worse than a Pilate, if he will not own as much. And then for the Spirit,— He that can descend from Heaven in a Bodily shape is a Person: but we find Luk. 3. 22. The Holy Ghost descended in a Bodily shape.   

IX. Assert, That the Death of the Lord Jesus Christ, was not intended by God, for the Salvation of all Mankind.  
Allow, That the price paid by our Lord in His Death, was indeed sufficient for all Mankind; and that the Benefit of it is tendered and proffered unto all indefinitely, If they will believe: yea, that His Death is the thing that has procured this Tender and proffer for the World. But, yet it was not the secret Intent, either of God or Christ, that His Blood should purchase Life Eternal for all the Children of Men. Ask of them, whether our Lord by His Death has not bought Faith for them that have it, even the Faith which qualifies them for Benefit by his Death? Is there any Believer, that can dare to say concerning his Faith, The Blood of Christ never bought it for me? Well then, If the Blood of Christ as purchasing Salvation, were intended for all Mankind, was not the Blood of Christ as purchasing the Condition of Salvation so intended? But, how comes it then, that all Mankind have not that Faith which is the Condition of Salvation? They will say, 'tis merely because the Sinner says, I won't; but what will they say, when they must own, that our Lords Death is to purchase the Sinners being overcome to say, I will? Ask them further, What the virtue and success of our Lords Death depends upon? Is it wholly left unto the free-will of Man? will then be the principal in his own Salvation. Yea, this I say; if the Number of persons Interested in our Lords Death, be not fixed and settled, it were possible, That no man at all should ever be the better for it! Horrible to be spoken! And Simon Peter were no more beholden to the Merit of our Lord, than Simon Magus was. Ask them, whether they can be so Absurd( though they have as large a Gift at Absurdity as any people in the world) as to think, That God in sending his Blessed Son to Dy, had as full a Purpose, that His Death should be Effectual to Save, those who from all Eternity He foreknew never should be saved, as for those whom he certainly foreknew the Salvation of? or, whether God foreknows not who shall, and who shall not be saved? Finally, Turn them to Joh. 17. 9. I pray not for the world. And ask them, whether our Lord Jesus intended His Death, for them, whom He would not bestow a Prayer upon. The Quakers perhaps may tell you, That Christ Dyes IN all men, and so must needs Dy FOR them all; but you are then drawn to another point. Only before you leave this, Tell them they have done very well to aclowledge themselves, The proper Crucifiers of the Lord Jesus Christ.  
There is one Mr. H. Glover, who has Printed a Pamphlet, wherein he Reviles me, as being more than a Semi-Quaker, because in a Book entitled, A Companion for Communicants, I go to prove, That the Lords Supper is not[ ex Instituto,] a Converting Ordinance. The Foundation of that Gentlemans Discourse, is, That Christ has dy's for all men; and the Sacraments are nothing but Seals to the Truth of that Assertion. I desire him now to accept the Assertion and Argument of this paragraph, as my Answer to him. As to my being, more than a Semi-Quaker, 'tis the mistake of a Gentleman, that has more than a Sesqui-Arminian in him; and I shall only tell him, That when I apply myself to the Quakers for a Communion with them, I will make use of His Testimonial, without which, I know they will not now Receive me.   

X. Assert, That our Justification, is by the Righteousness, or Obedience of the Lord Jesus Christ, Imputed unto us.  
To be justified, is to be Absolved from the Curse due for Sin, and Entitled therewith to Life Eternal. If they ask you, Who Justifies you? Answer, 'Tis God that passes the merciful Sentence; as we red in Rom. 8. 33. It is God that Justifies. If they ask you, For what you are justified? Answer, For the Obedience which our Lord Jesus rendered unto God, as a Surety and ransom for us: as we red in Rom. 5. 18. By the Righteousness of One, the Free Gift came upon all men to Justification and Life. If they ask you, By what you actually come within the reach of this Imputation? Answer, 'tis by that Faith, which receives the gracious proffer of the Lord Jesus Christ, and relies upon it: as we red in Rom. 10. 10. With the Heart man believeth unto Righteousness. If they ask, In what you may Evidence the Truth of your Faith, so as to demonstrate its being Faith unfeigned? Answer, 'Tis by the Works of a Godly Conversation, which Faith has derived strength from the Lord Jesus, for the performance of; as it is written, in Jam. 2. 24. You see then, how that by works a man is justified, and not by Faith only. Let them not baffle you, about this Fundamental Article. We cannot be legally just before God, until we are Owners of a Righteousness that fully satisfies the Demands of his Holy Law. Even Burroughs the great Oracle of the Quakers tells us, God accepts not any, where there is any Failing; or, who do not fulfil the Law, and answer every demand of Justice. Ask them, whether it be not said in Rom. 4. 6. God Imputeth Righteousness without Works? and let them( if they can!) soberly tell you, what they think of it. If they say, The works of Faith are our Righteousness, ask them, whether they be the Works wrought before we are perfect? or after? if the Works before, then God will pronou●c● us Legally Righteous, while we are yet Legally Unrighteous; for our works have not fully answered His Law. If the Works after, then wo●●o us all; for we shall not come thereto until we Dy. city unto them, Gal. 3. 13. Christ hath Fedeemed us, from the Curse of the Law, being made a Curse for us. And ask them, whether our being set free from the Curse of the Law, is not in our being justified? city them before those Texts, in Rom. 5. 9. Being now justified by his Blood, we shall be saved from Wrath thro him; and in Rom. 3. 4. Being justified freely by his Grace, through the Redemption that is in Christ; and in Eph. 12. 6. We have Redemption through His Blood, the Forgiveness of our Sins. And make them fall before the force of 2 Cor. 5. 19, 21. and Mat. 26. 28. and Rom. 5. 10. and Phil. 3. 9. with many more. After all, if they answer you, as Edward Burroughs does one that inquired, whether there be any other Righteousness by which the Saints are justified, than what Christ works only in them; Thou Beast( says he) to whom the Plagues of God are due, and upon whom the Wrath of God must be Accomplished, who wouldest have another Righteousness, than that which Christ works in the Saints: Don't return such foaming Language to them again; but only say, That you despair of escaping the Plagues and Wrath of God, without another Righteousness. If they are so extravagant, as to speak what William Pen writes, It is a great Abomination to say, God should condemn and punish his Innocent Son, that he having satisfied for our sins, we might be justified by the Imputation of his perfect Righteousness; Only Reply, That it is a great Abomination unto you to hear such Abominable Blasphemies!   

XI. Assert, That a Sinless perfection in this world, is not attainable:  
It is true, Godly men are such as, Do no iniquity, and they, Do not Commit Sin. But let 'em understand, that this refers only to a Choice of Sin, and a Course of Iniquity. Let them know, you don't pled that Wickedness may live, but you pled that Repentance mayn't dy while we live. Tell 'em, that they do but inflame the most Cursed and Hellish Pride, while they Nourish a vain opinion of Perfection here. Let them know that such as the Scripture sometimes calls the Perfect, are the Sincere, and not the Sinless ones. Show them in, phil. 3. 11. Not as tho I were already perfect. Ask them, whether Paul, who was then an old Believer, and an old Apostle too, were not as perfect as any Quaker, yea, or any Christian, in our Days! ● Point them, to ver. 15. Let us, as many as be Perfect, be thus minded. Ask them, whether well-grown Saints are not there called Perfect Ones; and yet, whether the most Perfect must yet be thus Minded, as you red before, Not as tho I were already Perfect. Ask them, whether Holy David did not Cry out, Psal. 143. 2. Enter not into Judgement with thy Servant, for in my sight shall no Flesh Living be justified. Quote ' em-Eccl. 7. 20. There is not a Just man upon Earth, that doth good and sinneth not. And Jam. 3. 2. In many things we offend all. And accept not of Quibbles for Answers to such a plain Conviction. If they will yet make a Pother, Let loose Paul again upon them. Let 'em hear the complaint of Paul, in Rom. 7. 19. The Good that I would, I do not, but the Evil which I would not, that I do. Put 'em to it, whether the Best of them, do not always make the same complaint; if they do not, then do you pass that Censure upon them, The Best of them is a Briar. The very Best of them are Stark nought. Let 'em also hear a Better man than the Best of them, Exclaming, in Rom. 7. 24. O wretched man, that I am, who shall deliver me from this Body of Death! Ask them whether we shall not have a Body of Death in us, till, The Death of our Body? If any of them do pretend a full deliverance, from the Wretchedness of that Body, say to them, That they are most Wretched Bodies themselves, and under the Deadly power of that Body still. inquire of them whether Idle Words, Be not Sins: and Convince them that they have been Guilty of several such in that little while that they have been talking with you. If after all, they will say, They or any of their Friends, Have no Sin in them, knock 'em with that Scripture, in 1. Joh. 1. 8. If we say we have no Sin, we deceive ourselves, and the Truth is not in us. Tell them, That if they will Deceive themselves, they shall not Deceive you; and so have done with them.   

XII. Assert, That a Saint of God can not finally or totally fall away from the Grace of God.  
Let them red( if they can do it) 1 John 3. 9. Whosoever is born of God, His Seed remaineth in him. Ask them, whether the Seed of God, be not the Grace of God, Received in Regeneration? If this can be utterly lost, ask them, How it Remaineth? Ask them, whether those that are Converted, are not also justified? Let them know, That you think, They are; because Paul thought so, in Rom. 3. 30. whom be called, them He also justified. But then let them tell you, whether they that are once pardonned, are not ever so? or, turn them to Jer. 31. 34. I will forgive their Iniquity, and remember their sin no more. But, if once men fall into an Unconverted, they must then fall into an Unjustify'd State again. If you have leisure for it, make them feel the force of such Texts, as that, in John 10. 28. Neither shall any pluck them out of my Hand. Ask them, whether they that are plucked out of a state of Grace, are not plucked out of our Lords Hand? And that in 1 Joh. 2. 19. They went out from us, but they were not of us; for if they had been of us, they would no doubt have continued with us. Ask them, whether it be not now past all doubt that none who really are among the Renewed, and Gracious People of God, can wholly go out from that Number? Recommend unto their Consideration, the precious, Heart-melting, Mediatory Prayer of our Lord Jesus, in Joh. 17. 16, 20, 24. I pray that, thou shouldst keep them from the Evil; I pray for them that shall believe on me; Father I will that they also, whom thou hust given me, be with me, where I am, that they may behold my Glory. Ask them, whether all Saints were not concerned in this Prayer; and whether this Prayer will not preserve them and their Grace from being Lost for ever? See Luk. 22. 32. Finally, Ask them, from 1 Pet. 1. 5. Whether the Saints are not, Kept by the mighty power of God, thro Faith unto Salvation? If they object, That Peter or David fell so as to become utterly Unsanctify'd; never grant them That. Affirm, That the sudden prevalency of the Flesh in David, or Peter, did not so bias their Hearts, as that hereupon they Habitually preferred the Creature above God; nor did they become Habitual Unbelievers, As for David, he still went on in the ordinary course of Religion and if he had been, with Deliberation put upon it, he would still have chosen God before the world. As for Peter, we are sure, His Faith failed not, in the swoon of his perfidy. If they bring Instances of apostasy, tell them they bring but so many Instances of Hypocrisy. And if at last, they Bark, That the Doctrine of Perseverance is an Enemy to Holiness, give 'em to see, That men are for that, under never the less Obligation, but under the more Encouragement, to work out their own Salvation. Show 'em that passage in Act. 27. 24, 31. Lo, God has given thee all them that Sail with thee; Paul said to the Centurion, and to the Souldiers, except these abide in the Ship, ye cannot be saved. Own also to them, That tho a Saint may fall into very scandalous Evils, yet those Evils will Eclipse his Evidences; nor can a man have the credit or comfort of a Saint until such Evils be Repented of .. In fine, if they produce from Heb. 6. 4, 5, 6. High Attainments that may be fallen from; then from verse 9. prove, That these High Attainments are none of the Better Things, which Accompany Salvaetion.   

XIII. Assert, That Baptism with Water, is an Ordinance of our Lord Jesus Christ.  
When once the Quakers have Bitten any, they are presently taken with an Hydrophobie, so that they are marvelously afraid of the Water which our Lord would have us to be baptized with. But ask them, What Baptism, our Lord meant, when He gave that Order, in Mat. 28. 19. Go teach all Nations, baptizing them? His Order is for our Duty; 'tis not our Duty to baptize men spiritually, although it be our Desire; only God can give the Spirit; and it is not our Sin if our Hearers remain Unconverted still. Is it not an External Teaching which our Lord has given us His Order for? And why not an External Baptism too? Ask them, whether Paul would have thanked God, in 1 Cor. 1. 14. that he baptized so few, if Spiritual Baptism had been his work. Ask them, whether all that the Apostles baptized, were certainly and inwardly sanctified? Remember them, that Simon Magus was one of them; and is he a Saint among the Quakers? if Spiritual Baptism is all that we are to look after, then every Believer is already baptized. And if so, what is the further Baptism which Believers are to be made partakers of? Consult Mark 26. 16. Act. 50. 48. Act. 18 8. Ask them, whether the Apostles did not baptize with Water. Prove that they did, from Act. 8. 38. They both went down into the water, and he baptized him; and from Act. 10. 47. Can any man forbid water, that these should not be baptized. And is not their practise a sufficient Intimation of our Lords Precept, for Water-baptism? See what they can say to this? Indeed some of the Quakers have answered unto it, The Apostles knew not the mind of Christ. But if any of your Assailants be so abominably Insolent, then tell them, That you'I prefer the judgement of One Apostle, before the Arrogant Opinion of ten thousand Quakers; and so have done with them. Do not, like the Witches, Renounce your Baptism, for any of their persuasions.  
If, to be further troublesone, they inquire, Wherefore you baptize Infants? Tell them, that our Lord always had in the World, a catholic Church, which is the Mystical Body of Christ; and that a Visible Saintship renders persons the Visible Members of this Church. Tell them, that in the Days of the Old Testament, the Infants of Believers were visible Members of the Church catholic; and that you will reckon the Infants of Believers to have the like privilege in the Dayes of the New Testament until the Anabaptists can find where our Lord Jesus has expressly cut them off; and that you cannot imagine the Lord has now deprived the Infants of the Godly; of a privilege which they had from the Beginning: for, either He must have done it, in Anger, or in Kindness; not in Arger, because God has no new Controversy with our infants; not in Kindness, because 'tis a mercy unto our Infants to sustain this Relation. And then tell them, That all Members of the Church are to be baptized. Moreover, Tell them, That holy Persons are to be baptized: now, 'tis said, about the Children of Believers, in 1 Cor. 7. 14. They are holy. Finally, Tell them, They that belong to the Kingdom of Heaven, are to be baptized; now 'tis said, about the Children of Believers, in Mat. 19. 4. Of such is the Kingdom of Heaven. And show them from Act. 15. 10. how our Lord graciously reckons our Children, his own Disciples; now shall not his Disciples be baptized?   

XIV. Assert, That our usage of Bread and Wine, in the Sacrament of the Holy Supper is an Appointment of our blessed Saviour.  
The Quakers do a worse thing, than pulling the Bread out of our Mouths, when they go to make us forego the Sacrament of the Supper; and whereas 'tis justly stigmatized as a wicked sacrilege for the Papists to cheat the common people of the Wine in that Ordinance, when our Lord foreseing it, expressly forewarned it, saying, All of you drink you of it: it is a more Diabolical sacrilege that these Robbers are to be charged with. Confute them, from 1 Cor. 11. 23, 24. I have Received of the Lord, that which also I Delivered unto you: This Do. Ask them, whether our Supper of the Lord, were not a Command of the Lord? Is not a sacred use of Bread and Wine in Church-Assemblies pressed by the Apostle, as enjoined by the Lord Jesus? Will they now tell you, That it is an Ordinance only for weak Believers? Then say, That you are one of Them, and will accordingly observe it, though a Crew of Dead heretics, will have no Communion with it. And yet also say, That many of the Corinthians, to whom this Order was given( as well as to us) were Enriched in all Knowledge, and were Justified, Sanctified, Washed, and were united unto Christ, and were as able to see through Shadows as any of the Quakers: nor when Adam was perfect in Paradise, was he too high to use a Seal of Gods Covenant. And say, That Evangelical Shadows of our Lords own Institution, are not repealed, not useless; and that he that shall Despise them, can expect not a Spiritual Appearance of the Lord Jesus Christ, but his being Revealed from heaven in flaming fire to take vengeance on them. Turn them to 1 Cor. 11. 26. A● oft as you eat this bread, and drink this cup, ye show forth the Lords Death till he come.  
To this their, printed Answer is, We do not red of another coming in the Flesh, yet to be Expected. What, man▪ And not, in his Glorified Flesh? Did not Job say, In my Flesh I shall see God, He shall stand at the Latter Day upon the Earth! And yet did not Paul say, The Saviour will come from Heaven, to make our Vile Bodies like his Glorious Body! Jobs Body then will be Flesh, and so will Christs.  
Reply upon them, That the whole New-Testament assures you, of nothing more than of what the Angels Expressed, when they said, This same Jesus which is taken up from you, into Heaven, shall so come in like manner, as ye have seen him go into Heaven. If they do not look to see our Lord shortly coming in like manner, or, in his Glorious yet Visible humanity, tell them, They are the Scoffers of the Last Days walking after their own Lusts. But show, That when t'was said, This, Do till our Lord come, it cannot mean the Spiritual coming of our Lord: for so He was already come to the Corinthians. They were already converted, and Joined unto the Lord. They were Christians, and the Quakers dare not say, That Christ was not come in them. If they go on to call your Holy Fellowship, in this Mystery, as Parnel does, A Feeding upon the Husk, tell them, they are Swine for saying so. And if they declare as Keith does, that their Ordinary Meals are a Celebration of this Institution, tell them, That men who pretend every Collation they have at a Loose Tavern to be as Divine a thing as what we have at the Lords Table, are as profane as the Creatures who do not eat of the Childrens Bread.   

XV. Assert, That the Bodies which we lay down at our Death, must Rise again, at the end of the world.  
When the Quakers come to you. with such Explications of the Resurrection, as their Nailor gives, when he says, The Heart is set free from Corruption, and made able to escape the Pollutions of the world, and to run the Pure ways with delight; which is the Glorious Liberty of the sons of God, the Resurrection from the Dead; Or when the Quakers talk as they do in their Catechism, A man hath no Will, nor Wisdom, nor Reason left in him, But all Baptized down into the sufferings of Christ,— and there the power Kills him, and gives him Life again; and so man lays down his own life, and takes up Life in Christ, in which Life he comes to be Raised in the Resurrection of Christ. If you press them to tell plainly what Body tis ' that is to rise again? they will probably say as they use to do, Thou art one of the Fools that Paul speaks of. But you may safely tell them, That they are some of the Knaves that Paul speaks of; In 2. Tim. 2. 18. Who concerning the Faith, have erred, saying, The Resurrection is past already; and overthrow the Faith of some. And let them know, That your Faith shall not be thus overthrown.  
The Quakers will say, They own the Resurrection of the Dead; but be not ready to trust them: for they use to come off with Allegorical Evasions, and some of their greatest Heads, have, as Mr. Faldo says, confessed, That they did not believe their Body should Rise again after Death. Consute them from the fifteenth Chapter to the Corinthians. If they object, Flesh and Blood cannot Inherit the Kingdom of God; Reply, 'Tis meant of Corruptible flesh and blood. But say, That in the Resurrection, God will fetch a fitting portion of our Dust out of the various matter which it has been dissolved and dispersed into, and make it become Incorruptible. Say, That they may believe a Surrection, but they deny a Resurrection, unless they look to have again, A Body, that shall be substantially the same, with what we have now, though wonderfully altered for qualities and accidents. If they object, As the Beast death, so death man, tell them, a Beast must not be disputed with, and so bid them Farewell. One Turner a Quaker,( as Mr. Hicks has quoted him) Raves at this rate, If the Bodies of men Rise again, then there is a pre-eminence in the Bodies of men, above the Bodies of Beasts; which is to give Solomon the lye. Who but men Turned into Bruits would argue thus? pray, take heed, Neighbours; they have got a Lycanthropy upon them.   

XVI. Assert, That the First Day of the Week is by Divine Order, to be kept as an Holy Sabbath to the Lord.  
You may easily prove, That the most High God, at the Creation, did set apart, a Seventh Day of Time, to be kept Holy unto Himself. You may prove it, from Gen. 2. 3. God Blessed the Seventh Day, and Sanctified it. How did God sanctify such a Day, but by Appointing that it should be Kept Holy? The words will bear no other sense. Nor is it a tolerable Interpretation, to say, That God sanctified such a Day, by only determining, that the little people of the Jews, between two and three thousand years afterward, should Celebrate it. Yea. you may prove, out of Mat. 24. 20, That our Lord Jesus Christ Recommended the Observation of a Sabbath unto his Disciples; a Sabbath to be kept, after the Abrogation of the Mosaic Law, and after his own Ascension into Glory. Having proved this; then go on to prove, That the First Day of the Week, on which our Lord restend from the work of Redemption by Him on Earth Engaged in, is by the Divine Appointment become the Christian Sabbath. Our Lord lying in his Grave, all the last day of the week, the Sabbath of that day was butted with him. You may prove, out of Rev. 1. 10. That there was in the Apostles Days, a particular Day, well known by the Name of The Lords Day. All Antiquity demonstrates, That this was, The First Day of the Week. Now, it could not be called, by way of Eminency, The Lords Day, if it had not been Holy to the Lord. Compare Psal. 118. 24. It was the Day of our Lords Resurrection; it seems the Day of his Ascension too; and this was indeed the Day, which our Lord still choose to grant special Communion unto his Disciples on.  
Yea, you may prove out of 1 Cor. 16. 12. that we have an Apostolical Command for Sanctifying the First Day of the Week as our Sabbath. Why did the Apostle require Collections for the Saints, to be on the First Day of the Week? No Reason can be given for it, if this were not the Christian Sabbath. Had the Day been Indifferent, the Apostle would not have bidden us to have esteemed it above other Days. You may also prove, out of Act. 20. 7. That we have an Apostolical Pattern, for so Sanctifying the First Day of the Week: Paul and the Disciples with him, either kept the Seventh Day, or the First Day as a Sabbath; but we find the First Day and that only, attended by them for Sabbath-Duties. Finally, you may prove out of Ezek. 43. 27. that the Eighth Day, or the Day after the Seventh, was of old Prophesied to become the Christian Sabbath. 'Twas Typify'd by the Solemnity on the Eighth Day of the Feast of Tabernacles. If none of these things will satisfy them, give a Rest, unto the Disputation.   

XVII. Thus have I been helping of you, to Assert many Truths of God; you shall now give me leave to Assert one more before we part. I see cause to Assert, That the Faithful Men, which receive and atttnd the care of your Souls, with a solemn separation thereunto, are to be treated no otherwise than as the Ministers of God among you. If any of them do prove scandalously and incurably Unfaithful, it should be the Endeavour of their Neighbours, that they may be removed from their Ministry. Yea, blessed be God, the Hunter of Souls never sticks the Dart of any gross miscarriage, into the side of any one poor Hart among us, but the whole Flock soon bushes him out of their company. And yet if a Minister become an Apostate, you must not then have your minds Royled with an Imagination, That all the Ministerial Acts of that man while he was yet a secret stranger to the Grace of God, were null, & voided; that the Sacraments whereof this man was the Dispenser, were all invalid; or that the Conversions, whereof this man was the Instrument, where all InInsincere. The Souls of Believers must be distressed with Eternal Entanglements, if the Truth of either Sacraments or Conversions depended on true Piety in the Heart of the Minister; and to rescue the Hearts of Christians from such Distresses, is the Design of our Declaring, How far Piety is Essential to a true Minister. It is this Necessary Provision for the Everlasting Peace of Renewed Souls,( which never can be safe, if it must wholly depend upon Grace in the Heart of a Minister, that may afterwards prove to be without Grace) It is this, I say, that makes the most Infamous of liars even George Keith, to Print this Exclamation, It is no wonder that New-England abounds with such Impious Ministers! But let me freely say it, It is a Wonder of Divine Patience, that the Earth can bear such an Impious liar on it. If some of our Ministers had none of the cleanest Garments on, yet our Blessed Lord would now say to this Keith, The Lord rebuk thee, O Satan. But indeed, there is not that spot of Ground upon the face of Gods Earth, which can proportionably match New-England for Ministers that not only have and use all true Piety, but also are most Exemplary for it. No man becomes a Minister in our Churches, till he first be a Communicant; and no man becomes a Communicant, until he have been severely Examined about his Regeneration as well as his Conversation. If any Minister do misbehave himself, he soon hears of it, and becomes either a Penitent or a Deposed Man. Let this wicked Shimei, find so much as one Ungodly Man, allowed as a Minister, in any one of our Churches! or let him find but one that shall be half so bad as himself, and I'll aclowledge him to be Better than ever I could yet aclowledge him: Whereas I now do but reckon him, An Eminent Servant unto the accuser of Bretheren. In the mean time, I hope the young Scholars at the college, will be so studious of an Unblemished youth, as that the Quakers afterwards Charging our Ministers with Impiety, may not be able to find so much as Old Follies of youth to twit them with.  
No, Neighbours, you are Blessed with Ministers that excel in piety; and you are very unjust if you do not Support and Honour them. As for the Quakers you may prove, even out of their own words, that there are, No true Ministers among them at all. George Fox in his Mystery, denies any to be true Ministers, but those that Can Witness an Immediate Call from God. As for us our call is mediate; we know our Call from God, by the Call of his Church, which He Qualifies and Enables us for the Answering of. The Apostles being Extraordinary Officers had their call, Not of men Or by man; We that are Ordinary Officers, have our Call By men tho not of men. The Quakers pretend, An Immediate Apostolical Call, and as tis added they must have No Dwelling place; Now try these False Apostles: Put 'em to Prove their Call: If they say, That They do know it in themselves, ask ' em. How You shall know it; and until they can give such a proof of their Call, as the Apostles did, you must say to them, Out of thine own mouth, thou wicked Servant, Thou art no true Minister of Jesus Christ! If this will not muzzle these Destroyers of our vines, fetch another passage from Fox, in his Mystery. says he, How can ye be Ministers of the Spirit, and not of the Letter if ye be not Infallible! Now if among all the Quakers there were to be found, An Infallible man, that should be the man for my money; I would part with all the little I have in the world, for one Days talk with such a man; But until then, you are, it seems, by their own allowance, to care no more for them than for the Pope of Rome: If any of them will be talking, presently try their infallibility; and if they don't( which you may stay long enough till they do) prove that, you may tell them, They are at the best but Ministers of the Letter! and yet even so much is a Concession too much, for such Unlettered holders-forth, as the most among them.  
You may also give them to understond, that as None of their Speakers are True Ministers, thus you can give some very particular Grounds( and good Masculine ones too) why their Women, who Speak so much at their Meetings, may not be looked upon as Ministers. If you put 'em in mind of the Apostles Canon, In r. Cor. 14. 34. 35. Let your Women keep silence in your Churches,— for it is a shane for Women to speak in the Church; They will very Learnedly Indoctrinate your Plumbeous Cerebrosities with telling you; That the Woman is the Flesh, and that the Flesh has an Husband which is the devil; if then you demand, whether the Flesh is to ask the Devil, that he would instruct her in the principles of Religion, they'l be in a rage to find themselves entangled. But I am confident, he would teach her just as Keith does his proselytes. In the mean time their Patriarch Fox has got this further prodigious answer for you? The man may speak, even Christ in the Male, and in the Female. But you may do well to tell 'em, That it is only for silly Women, lead Captive by Knavish Foxes, and laden with sins, to be satisfied with such an Answer. Query, Whether we should not have as many Pope Joans in every Town, among the Quakers, as there are Authors( and there are above threescore Popish Ones) that have handed us down the Story of the Old One; if, this would serve. Tell 'em also, That the only Excuse they can have is, That they have no true Churches, nor any thing but mere Herdings among them; and for that among other causes, Come not into their Secret, O my Soul; unto their Assembly, mine Honour, be not thou united! It is possible, that some of you, or yours may be Enticed unto their Meetings by an Itch after the New Things to be there met withal: but if I might advice you, have a care how you go among them; for having the Itch already, you'l not escape a more dirty and spreading Scab among such a driven. You had better say like them in Neh. 10. 39. We will not forsake the House of our God. 'Tis commonly pleaded, That we are to Try all things; but this implies not that we are to Hear all men. The Synagogues of Satan are not to be visited by unsettled and unstable people, upon such a Notion: Will you put your hand into the Fire, to try whether the fire be hot! No, I have already  told you, what is at their Meetings. If after all you will be of the Gadding Tribe, and will venture in, it were just that God should permit the devil there to take possession of your Hearts: the devil may Pretend, as he did when he seized a Woman at a stage play, That he finds you on his own ground? so that I cannot for bear calling upon you, in the words of Moses, Depart, I pray you from the Tents of these wicked men, Left ye be consumed in all their sins.  
In the mean time, you have Reason to be Thankful, for such Holy, Humble, Able, Pain full, & prayerful Minnisters as God has generally blessed these Churches with: and I exhort you, as you would approve yourselves worthy to wear the Name that was begun at Antioch, that you do not forget that Command of our Lord, in Heb. 13. 17. Obey them that have the Rule over you, and submit yourselves; for they watch for your Souls. They gladly spend their Time, their Strength, and their All, to Serve you, in your best Interests; and all the Discouragements you give unto them, the Glorious Lord Jesus Christ in Heaven says, Ye did it unto me! See Mat. 10. 40. and Luk. 10. 16. The more that the Quakers call them as William, Pen has taught them, A cursed Stock of Hirelings, the more cause have you to countenance them; and if they must be Dogs, yet the Sheep are Fools if they part with them, because the Wolves call them so. To Preach for Hire, is a vile thing; but for you to give Hire unto them that Preach, for what they do, is but just; Has not our Lord said, in Luk. 10. 7. The Labourer is worthy of his Hire? Does now Paul say, in 2 Cor. 11. 8. I took wages? It is no easy Employment, which they have Devoted themselves unto; But most of them can say with him, I profess, were it not for the Belief of the Greatness and Necessity and Excellency of the Truths I am to Preach, and for the will of God, and the good of Souls, I would be a ploughman, rather than a Minister. If they are Faithful, they deserve more than ever yet you did for them. Had they been brought up to another Calling, or would they yet apply themselves to a meaner Trade, they might Live as w●ll as any of you. You owe them a Living, while they are in their Warfare for you; and yet you see, none of them do Sue or Strain, for any of the deuce which may be unjustly detained from them; the voluntary Agreements and Disbursements of their Parishes is all that they hitherto subsist upon. If they are prudently concerned about their Subsistence, 'tis because they have red that word, in 1 Tim. 5. 8. If any provide not for his own, he is worse than an Infidel. And the Quakers are worse than Infidels, when they clamour against a comfortable Provision for the Ministry: the worst of Infidels do honourably maintain those that are set apart for the supposed Service of their Souls. Do not think that your Ministers are more Burdens than Blessings among you. No man that contributes Liberally towards the maintenance of the Ministry, finds himself at the years end, a penny the poorer for it; but a secret Influence of Heaven prospers the Affairs of such a man: while they that go to withhold more than is meet, prove but Penny wise, and Pound foolish, at the last. Some little Towns in this Country, that have been at the most considerable expenses for their Ministry, are upon observation, the most Thriving Towns in the Country; and the Israelites were but Enriched upon it, when the Tribe of Levi, which was not a fortieth part of the people, had as much maintenance as Three of the Twelve Tribes beside. Pray consult, Mal. 3. 9, 10. Ye are cursed with a Curse, for ye have Robbed me. Let there be Meat in my House, and prove me now herewith, if I do not pour them out a Blessing. The Ministers of the New Testament, are as worthy Men, as those under the Old; and yet if they might have a quarter part of what the Levites had, it would help them to attend upon their work, without such Distraction in them, as is now too often unprofitable to their Hearers. But if Moses took such care for his Ministers, may we think that Jesus( the Son over His House) takes no care at all for His? The Holy God will blast the Spirit, as well as the Estate of that man, who shall not confess that a Portion of his Estate, more peculiarly belongs unto the Lord; indeed, our Lord Jesus Christ, who is a Priest after the Order of Melchisedeck, may well challenge those which Abraham owned as the Rights of Melchisedeck; now, let the Ministers of our Lord Jesus, receive but Half of those Rents, and it will more than satisfy them; yea, 'twill be upon Experience found, That the Souls of them that are most Liberal this way, are for Grace and Joy the Fattest, in the Congregation; God makes His Word most useful to them that most Encourage it. But if after all, you will think, that the Families of Ministers who wast their Lives for your Souls, must not have Bread enough to keep Life and Soul together in them, or if those grievous Wolves that led the Modern heretics, must have a Muzzle chapped upon the Oxen which Tread out the Corn; pray, contrive some honest way to get those Texts out of the Bible; 1. Cor. 9. 14. Even so has the Lord Ordained, That they which Preach the Gospel, should Live of the Gospel; and Gal. 6. 6. Let him that is Taught in the Word, communicate unto him that Teacheth, in all Good Things; which give us as good a Title to our Livings, as any of you have to yours.  
Thus have I briefly setch'd from the Panoply of God, some of those Weapons, which you may keep off the Quakers with. But when you have beaten them, every other way, they will fall to Railing at the Country, for putting three or four Quakers to Death, between thirty and forty years ago. Now for That, after you have Disclaimed all Inclination to Persecution, you need only Quote three Things unto them. First, Quote 'em the Laws which were then acted upon. The Gerneral Court therein expressly recognise, That no human power is Lord over the Faith and Consciences of men; but the Quarrel against the Quakers of those Days, they Declare to be Their Speaking and Writing Blasphemous Opinions; Despising of Government, and the Order of God, in Church and Common-wealth: and seeking to gain Proselytes unto their pernicious ways; and their Impetuous Attempts to undermine our peace. Ask of them, whether one William Harris among the Quakers, did not publish Writings against all Earthly Powers, Parliaments, Laws, Charters, Magistrates, Princes, &c. Now this was the Spirit of the Quaker's which then suffered: and in my opinion the Quakers do not wisely now to profess themselves of that party. The Government was then in its Insancy, and finding that so little a thing as A stray Swine, was then able to shake it, it was no wonder, if it saw cause to make severe Laws against the Assaults and Inroads of those more dangerous Beasts, which would certainly have broken up the plantation, if they had not been some way Restrained. The jesuits never Undermined Old England more than the Quakers did New, in that Critical Time; nor were Blasphemies ever so notorious, as theirs, when they would ordinarily say to our people, We deny thy Christ! We Deny thy God, which thou callest, Father, Son, and Spirit: Thy Bible is the Word of the Devil, &c. Now, ask, whether the Laws of England against both Jesaites and Blasphemies, are not far more severe than any that ever were among us, against the Quakers? Next quote 'em a passage in a Vindication of New-England from a certain Lying Address lately Printed; where 'tis said, Of late, none has troubled the Quakers. These Laws were but begun to be Executed, before the New-Englanders grew sensible of their Error in making them; and of themselves, by disuse they died away, long before their Charters were disturbed. The very Quakers themselves, would say, That if they had got into a corner of the world, and with an Immense Charge had made a Wilderness Habitable, on purpose there to be Undisturbed, in the Exercise of their Worship, they would never bear, to have New-England men come among them, and interrupt that Worship, and endeavour to seduce their Children from it; yea, and Repeat such Endeavours, after mildred Entreaties first, and then just Banishments, to be gone. You must note, They had liberty to be gone, once and again given them, after they were in the Briars; but they choose what they had. They had the frenzy of the old circuncellions, with worse Doctrine and Error in them.  
Lastly, Quote 'em the words of a manuscript which was written on that, and shall be produced on this, Occasion. They are These, There is no man that is justly possessed of House or Land, but He would Count it Unreasonably Injurious, that another who, has no Authority[ and one likewise that had The Plague upon him, whereby his Own Children and Servants m●ght be Infected] Should Intrude into his House, without his Consent: yea, and when the Owner doth expressly Forbid the same, If such an One should presume to enter into Another Mans Habitation, He might justly be impleded As a Thief: and if in case of such Violent Entry, the Owner should Se-def●ndendo, Slay the Assailant, his Blood would be upon his own Head. May not the like be granted unto the Keepers and Guardians of the Common-wealth?  
Note, That the Rulers of this Country would have been glad of any Expedient whereby to have kept these Quakers, in those Countrys whence they came and whither they had been once or twice remanded. If after all, they will still Clamour; tell them, That New-England has Renounced whatever Laws are against a Just Liberty of Conscience. And also tell them, That you are shy of their stories; because because one of theirs, namely George Bishop[ another George! The Fable of Georges Fighting with Dragons, must give way to a real story of Georges turned into Dragons, if this trade continue; and so many Keiths, Whiteheads, Foxes, Bishops▪ and the like appear among us. I say, George Bishop] relates in Print the Names of Two Quaker Women here that came stark naked into our Assemblies; and he complains of the New-England Persecution Because those Women [ Baggages, that they were!] suffered Whipping by the Officers of New-E●gland for it. Ask 'em whether this be the persecution they complain of?  
But it is now Time to have done with them. Unless they have one Declaration more to vex you; and that is for THEE and THOU, to bee used in all our Language to a Single Person. For this, you may tell them, what few of themselves ever knew about it. You may tell them, That it was the General custom of the old Pagans as well as of the Old Christians ordinarily [ Tutoyer, as the French have it, that is,] to THOU, and THEE, a single person. But that when the Common-wealth of Rome was turned into a Kingdom and an Empire, and the power of many came into one mans Hand, it grew common to treat Persons of Quality in the plural Number with YOU; and so by degrees it s descended unto all particular Men. You may tell them, That custom is the Master of Speech; and THOU in our Discourse is upon the Matter as Indecent as, YOU has been in the Prayer of some that have used it: and you want them, to show an Institution, for joining a Nominative Case of the Second person to a Verb of the Third, which is usual with them, when they say, Thou writes, thou Hears, and the like: Let them find you a Scripture for it. If they quarrel you, about The Hat, you may show them, that the Saints throughout all Ages, denied not the Ceremonies of Civility to their Neighbours; but the best thing that can be done with such Impertinencies, is, To throw our Caps at them.  
And now manum de Tabula.— I shall now break off; and there is a passage in the Quakers Catechism, which at last obliges me thereunto; pag. 94. Let none Reason about us, for there[ that is, in REASON] they can never know us, nor come unto us. You see that if ever you come unto them, you must have No Reason for it; and it is very true: You see also, that No Reason can find them out, and therefore 'tis in vain to meddle any further with them. When I first looked upon Quakerism, I may say, Fatuitas Dogmatum me reddidit securum, I thought no Fishes but silly Shrimps or P●outs could be taken with it; but alas, 'tis not every Town in these Colonies, that has the privilege of Ipswich, where Quakers that creep into many other places, find the soil as disagreeable to them, as the Serpents do in Ireland; I now see so many swallow the Hook, that some Labours and Warnings for your preservation are loudly called for. And I have this to say of it; It is among the Abominable Idolatries committed by the Quakers, that their Apostle Fox in his Great Mystery, lashes out into such words as these( as Mr. Faldo cites them) Thou makes a great pudder, that any should witness, He is equal with God; Is not the Soul without Beginginning? it is Infinite in itself, a part of God. As this one thing is enough to show the wickedness of Quakerism; so the prevailing of Quakerism is enough to confute the Thing; Souls that can digest Quakerism sure have little of God in them: they serve but as the Salt of the Flesh they live in; and have nothing, Infinite, but their madness. But I beseech you then, to Beware of Quakers and of Quakerism. I entreat you to take heed, in the first place, of their Heresies; and then of their practices; especially the horrible want of household Piety, which they are noted for. I request you, therefore to profit under the means of Grace, and receive the Truth in the Love of it, that you may not be judicially given up to their strong Delusions. I Address you, in the words of John, 1 Ep. 3. 18, 26. Little Children, There are many Antichrists, whereby we know that it is the the Last Time. These things have I written unto you, concerning them that Seduce you. And in the words of Paul, 2 Tim. 3. 13, 14. Evil Men and Seducers shall wax worse and worse; Deceiving and being Deceived. But continue thou in the Things, which thou hast Learned and been Assured of. If ever you would see the Spirit of Antichrist, and of Deceiving, you may see it in the Spirit of Quakerism. For my own part, I expect a world of Malice and Railing from that Spirit which I have thus been Detecting of. When I was preparing one of my Little Books for the Press, a Devil from the mouth of a possessed person threatened me with much Disgrace for what I was about; whereupon immediately, George Keith Printed a Ridiculous Pamphlet, on purpose to Revile That very Book. But I have now more cause than ever, to look for all sorts of Calumnies from George Keith and his Associates; especially, if Mr. Cheiney have given them their true portraiture, when he says, For Pride and Hypocrisy, and Hellish Reviling against the painful Ministers of Christ, I know no people can match them; and if they should use the way, Mr. Hicks in his Dialogue mentions, when he says,( and offers to prove it) One of your Friends, meeting with a person that had writ against you, tells him, That if he did writ any more against them, they would Print any thing against him, that any person would Report, be it what it would. If the Quakers want any Assistance for the good work of adding to my Crown by their manifold Calumnies, Let 'em call in all the Adversaries of New-England for their help; they'l all be so charitable as to give it. And if Massachuset will not afford enough, let them travail to Connecticut, where they will doubtless find some Orlando Furioso that will count it worth his while to Syringe one Pamphlet after another, that they may prove me an Impudent Youth. I have now run the venture of such a Persecution; and I shall not sweel away my short Life in endless Replies unto those that resolve like the Scold, They will have the last word; but every ston they throw at me, I will take and wear as a Pearl bestowed by my Glorious Master, the Lord Jesus Christs, upon me; and if I may rescue any one poor Soul from the Snares of Death, I shall count myself abundantly recompensed for all that these can expose me to. As Jerom could say, Gratias ago Deo, quod Dignus sum, quem mundus oderit: So I can truly say it, I bless God I have the Honour to be by the Quakers buffered and spit upon.  
In sum, I have made these observations, upon the Quakerism, with which you have now seen me Combating. I have observed, First, That places which have more Eminently Sinned against the Light of the Gospel, are by the just Revenges of God, most Smitten with that Spiritual Plague of Quakerism, which with a pretence of Light Leads men into Perdition, as far as any Fools Fires can decoy them. I have observed Next, That whereas tis the Tendency and Character of every Truth, to, Abase the Creature; the main design of Quakerism is to Advance and Exalt man; and to find that in man himself, which may be instead of Saviour, Scripture, Heaven, Righteousness, Ordinances, and all unto him. I have Observed, Thirdly, That Quakerism has been a cunning Engine of Trade, which will shortly fail; and as that fails, the whole Irreligion will go out of the World; Upon which it may be probably foretold, That the Days of prevailing Quakerism may be Threescore Years and Ten; and if by reason of mens weakness, They be Fourscore Years, yet the strength of it will then be wasted; it will be soon Cut off and Fly away. I have Observed, Fourthly, That while the Quakers do abominably vilify the undoubted Sacraments of our Lord Jesus Christ, they have invented Sacraments of their own: Such as, THOU, and THEE, and, THE HAT; for there must be Sacraments in the kingdom of Darkness, as well as in the Churches of our Lord. I have observed, Fifthly, That the Quakers in their Disputations, do not love to be tied unto the Subject, of the Argument; but are much for Digressions and Excursions; and especially such as may cast their Antagonist into some Disadvantageous Passion; which plainly argues the Extreme wretchedness of their cause. I have observed, Sixthly, That the Quakers like the Ancient Pharisees and Hypocrites Condemned by our Lord, will mightily Applaud those that are Dead, and at the very same time spend whole volleys of Curses upon the Living Saints, that are of the very same Creed and way. I have observed, Seventhly, That he who has to do with the Quakers, has to do with almost all the heretics that ever appeared upon the stage; only with this Difference, that former heretics have had some Reason, and these have nothing but Clamour with them. Lastly, I have observed,[ and when I have observed That, I will have done observing; for they are not Stars in a Telescope, but Mates in a Microscope, which I thus Observe.] That in the Quakers and the Papists are fulfilled some of the Signs, that the Coming of our Lord is at hand: while the Papists do in their Transubstantiation, as in Mat. 24. 26. say, Behold, Christ is in the secret Chambers; which may be rendered, in the Cupboards,( where they put Bread:) The Quakers do bid us Look for Christ here and there in themselves; yea, they do in Effect every one make himself a Christ; and they add, Behold he is in the desert; Go to Pensylvania, an American Desert, and you shall find Him there. But the Coming of our Lord will shortly put an end unto these Do●ages. Amen.  
Let the Lord Jesus come! In the mean time, As Doctor Holland when he took his Leave of his Friends, would say, Commendo vos omnes Dilectioni Dei, & odio Papatus; thus you must give me Leave to take this Leave of you; I commend you to the Love of God, and the Dislike of Quakerism. Let none of you say to me, as they did unto Moses of old, Who made thee a Judge over us? For I am so far from denying( as the no less Uncivil than Unchristian Quakers do, when they count the Title of Mr. too good for the best men they know, or see) My Neighbours to have Command over me; as that the utmost which I pretend in this Freedom with you is to be,  
Among the Meanest, and yet among the truest of your Servants, COTTON madder. Sept. 1. 1691,  In aljis Mansuetus ero, at in Blasphemis contra Christum non ita. Zuing.