and what he said denies not Christ being without, as well as within; but while they are looking at him only without, the devil is within, as his now friend George Keith will tell him.* And what will he say to his Mr. Calvin, who says in his Institutions, "That Christ is not without us, but dwelleth within us?" which is more than ever any Quaker said in the case. "And that he," George Keith, "not only has written divers learned books, to confute those very doctrines of the common Quakers," and which, I say, have been confuted, as to his false charges, in several answers, as "T. Ellwood's Answer to his First Narrative," and mine, entitled Judas and the Chief Priests, &c., to his fourth, which contains the substance of all the rest, "but also," says he, "has undergone a storm of persecution from the Friends of Pennsylvania;" which is false, and answered before.

"Yea," says he, "it is verily thought that poor George would have been made a sacrifice to Squire Samuel Jennings," &c. A mere false and silly suggestion, wherein he again measures us by themselves, because they did so; but the Quakers had no law that made his crime capital, nor was any such thing ever intended, but only some curb to his insolence, as aforesaid. He adds, "If a revolution upon their government had not set him at liberty." To which I say, ask George Keith, whether he was not at liberty before the revolution; and ask Daniel Leeds, whether the revolution was in 1691, as he implies in his Token of an Almanac. I must remind him again of the old proverb, "That liars had need of good memories," not to entrap themselves in their own tales. And that he was, "by the fines and jails and fierce usage of the Quakers in Pennsylvania, driven over to England," is another falsehood; for he came not to England until 1694, when he was free enough from any such things. And that he hath been "made the greatest plague that ever came upon that sect," his own apostasy is a greater to himself; though he hath proved the churches' exercise at present, as apostates use to be, but it will be his own burden in the end; and the event we leave to the Lord. "Although," says he, "he do himself still retain the name of QuaGreat Doctrine of Christ Crucified, edition 1694, page 21.

ker,"-what! under a black gown? That is strange! But it may be he did not hear of his turning a mercenary priest; which if he had, perhaps he would not have extolled him so much as he hath done.

And as for his "calling upon the divines," as he calls them, "throughout the nation, more vigorously to employ their talents against the Quakers, as a more dangerous generation of people than they are well aware." Answer. They are dangerous to nothing but the kingdom of sin and Satan; though it is true George Keith did, in a Postscript to his book of Antichrists, endeavour to stir up the priests and rulers against them, to have their meetings broken throughout the nation with disputes, and their books burnt; for which I leave his reward to the Lord. Also for his meeting at Turners' Hall he tells of, chap. i, page 97, though they were no more obliged to follow him thither, than the "Pied Piper" he tells of, chap. ii., page 40. Yet his charges were answered by Thomas Ellwood, as aforesaid; only that this author sets down two, which I do not remember that I ever heard of before, viz., that they "assert Christ neither to be God nor man," and had censured him for saying "that Christ's body came out of the grave, which they say he never did." This I utterly deny, as ever said by any Quaker, and return to him to prove; for we always asserted, "That Christ is both God and man, and that he rose again, and his flesh saw no corruption," according to the Scripture.

And for F. Bugg, an old apostate, his credit is not good enough to take any notice of him here, his folly, falsehood, and envy having been so often manifested. And for D. Leeds, another apostate, whether he hath wholly cast off the profession of a Quaker or no, is no great matter; and as for his book, which Cotton Mather commends, and the contradictions he charges, they are of no more value, at least those that were spoken upon several occasions, and to several purposes, than what the Papist Fecknam charged on the thirteen martyrs,* that were burnt all in one fire at Stratford-le-Bow, the greatest fire of martyrs that ever was in * Book of Martyrs, Vol. III., page 708, edition 1641.

England, "That they had as many sundry opinions as they were sundry persons;" which they confuted, by drawing up their faith, and setting their hands to it, and so have we, as occasion hath offered. Besides, the said book of D. Leeds is sufficiently answered, and his deceit and lies in many particulars manifested, by our Friend Caleb Pusey, in his book Satan's Harbinger Encountered, &c., printed in Pennsylvania.

And how many contradictions could I reckon against Cotton Mather and his brethren, if I were minded to retaliate on him upon all occasions, according to his deserts! As T. Danson's saying that "David" (being of the elect) "was justified in the very act of adultery with Uriah's wife;" also their Confession of Faith, chap. xvii., sec. 3, that "to fall into grievous sins, incur God's displeasure," T. Jenner, a Presbyterian priest in Ireland, holding justification by the righteousness which Christ hath fulfilled in His own person for us, wholly without us. But Confession, chap. ii., sec. 2, "Faith thus receiving and resting on Christ and His righteousness, is the alone instrument of justification." Their great master Calvin holds, "That it was lawful to burn heretics," but Cotton Mather doth not "look upon hereticide as an evangelical way for the extinguishing of heresy," Book VII., chap. xvii., page 23. Thomas Edwards, their great champion and fiery fighter against toleration and liberty of conscience, not only in his Antapologia and Gangrena, in three parts, but in a treatise on purpose against "toleration and pretended liberty of conscience," says, Preface, page 1, "Toleration being that very thing for which God hath a controversy with the parliament and land," and much to the same purpose in the book; but Cotton Mather pretends, Book II., chap. ii., page 67, as if "liberty of conscience was the native right of all mankind;" and Book VII., chap. i., page 24, that "they have renounced all laws against a just liberty of conscience." The author of the Letter at the end of John Norton's Book, in 1660, says that "religion will never stand long, where they forsake the coercive power;" but Cotton Mather says, Ibid. chap. ii., page 29, that "he durst almost prophesy that as long as they keep to the temper against persecution, sectaries will never

be able to make any great impression upon them;" and chap. i., page 23, "he is verily persuaded, if the civil magistrate had not inflicted any civil penalty upon them, these miserable Quakers would in a little while have come to nothing, as," he says, "they have now seen," though that is a great lie by the way; there being several considerable meetings in that country, as at Lynn, by his own confession, and divers other places as I am informed, which shows what little regard he hath to what he says; though he hints,* page 96, as if they were but in the frontiers, outskirts, and elsewhere; that they were so rated that they have not prevailed much further than the edge of their country. Rated indeed, as he calls it, they were bad enough; but to say "God so rated them," as he does, is to entitle him to all their wickedness and persecutions; and if their rating, viz., persecution, was the cause they prevailed no further, as he pretends, how does that agree with his saying, "That if the magistrates had inflicted no penalty on them, they would have come to nothing"? But if they were so rated that they prevailed no further, I can tell him what prevailed further, viz., the witches and evil spirits, who he pretends were walking about their streets, with lengthened chains; so that they could come to Boston and walk there, though the Quakers could not without being imprisoned, &c. But this, though it doth not agree as to the effect of persecution, yet it is according to his words before mentioned, page 497, "That if they refuse Him that speaks from heaven, then he that comes from hell does with a sort of claim set in, &c." But to return to his contradictions:

He says in his Introduction, chap. i., ii., page 2, "They have given great examples, a specimen of many good things."

Book I., chap. ii., page 1.-"A country so signalized for the profession of the purest religion."

Introduction, chap. i., page 3.-"There are golden candlesticks, more than twice seven times seven, in this outer darkness."

Book III., chap. i., page 75.—"The first outbreaking of Quakerism was at Kirbysteven in Westmoreland."

*Book of Witches, page 37.

Principles, &c., page 64.-" They were not abused, but dealt justly with."

Book VII., chap. i., page 24.—“And then just banishments, to oblige their departure.

Ibid. Chap. i., page 24.-"Cause to guard themselves against these dangerous villains."

Book III., chap. ii., page 11.-That he saw "a visible shrink from all that greatness and goodness."

Book VII., chap. ii., page 56.-"So wonderful a degeneracy, that I have sometimes been discouraged from writing the Church History of the country."

Book of Witches, page 6.-"We are miserably degenerated from the first love of our predecessors."

Book VII., chap. i., page 22.-"The first Quakers that ever were in the world were certain fanatics here in our town of Salem." Book III., chap. ii., page 38.-"I will not, I cannot make myself a vindicator of all the severities," &c.

Book VII., chap. i., page 23.-"For their persecution of the Quakers, for my part, I will not," viz., "vindicate it."

Ibid. Chap. i., page 100.-"I abhor it, I have preached against it," &c.

Ibid. Chap. i., page 23.—" A good counsellor, who propounded that a law might be made, for the Quakers to have their heads shaved."

Ibid. Chap. i., page 24.-"If they had not been mad, they had been worthy to die."

Ibid. Chap. i., page 100.-"I would have you treated with all the civility imaginable.'

Ibid. Chap. i., page 100.-"I am sorry at my heart that ever you were persecuted."

Abundance of this nature I could produce of himself and others, if I was minded; not only threescore, but three hundred, I believe; but enough of this now.

Ibid. Chap. i., page 97.-"And that our sufferings had been greater, and more unjust, than the sufferings of Jesus and His apostles," we never said, and that which was said was more in re