for fear of Popery and Slavery 2. Then â—ould 〈…〉 be no Papist if he believed it Unlawful to Persecute Men for Conscience in the common Acceptation of the Words then had the Pope Erâ—ed and a Council and that in no small matter but alas K. James knew Prose ution of men for Heresic was ro Persecution for Conscience besides an Peroneous Conscience was no Conscience Quit non est scientia c. 3 The Addressers would say privately All was but a Trick of K. James No wonder he Laughed at them when they were gon and PVAW'd c. I have been every where of late years Plagued about those Scandâ—lous Addresses Some would call a Second Judas a Second Cyrus and the Destroyer of their Countrey the Repairer of their Breaches Well done B. C. to call them that did it to Repentance I have called on them all little enough Now Friend C. let me ask thee a few Questions Was it not shameful to censure me and another man for not putting our names to our Books and thou never put thy name to thine I gave it out to all I was the Author May I not debate the matter with Jews Mahometans and others and yet be conclusive in the Doctrine of Christianity Why Child what ails thy Noddle Is it proper to censure me for being Comical after I gave my reasons and they not considered p. 6. Is it true W. Penn Expounded on Mat. 18.17 Tell the Church a sense denyed in one place confirmed in another to serve a Turn I see there was a little Mistake in putting the names of the Book could not so great a Lyer as thou that talks of my being once in a maed-house that deniest Quakers Bow Couldst not thou have said Some Enemy or the Printer or others put in those Words or that some Letters accidentally jumpt together and make these unhappy Sentences Where is Inspitation now when he was lately told some Quakers deny any Body of Christ in heaven c. He said they were Ignorant tho Sincere What friend William is the Light and Infallible Spirit come to this Did I say in my Book The Quakers were more humble than others c. Away thou shameless Man What wilt thou saynext Or that The Quakers were more Just than others No I did not so wrong them Did I not give a true account of Barclay about the Light p. 79. Look once again May not Perfectionists long continuing so at last reform and so God be merciful to them in their Conversion be a proper Petition I am not used to deal with such silly Arguers Suppose I should plead the cause of him that wrote the story of Henry Windor let it not displease seeing he was joyn'd with me who he is I know not He is said to be worse then Mad worse then the Hammerer why the two Quakers that came to Henry Winder and his Wife from the Lord that they had Murthered a Child and must dye the Spirit would appear in the Court They were Meiancholly or Mad says B. C. 1. They were owned by the Quakers before in and after to their Death 2. This Madness was not discern'd by the Justice or Judge or Quakers or others but the Quakers clos'd in with them 3. If any thing falls out as they say They be the Lords Prophets if not they were then mad Was Sollomon Eccles Mad when he Prophesied falsly to John Story not when he prophesied of the burning of London of which Friends took no more notice then the Men of the World and so never mov'd their Goods saying It was a Delusion Was W. Penn Mad when he prophesied against Thomas Hicks For the story in Bristel of a Quaker that said Thus saith the Lord give the man his Rope again it is denied so is every thing else but I pray Why not as well as when G. Fox was about to Eat The word of the Lord came unto him saying Eat not as before Now B. C. to humble thee if it may be for thy Folly and Falshood I will suppose I should apply my self to thee in the same Language thou hast done to me and with the like Falshood What wouldst thou say of me what many now do and many more will of thee Suppose I should besprinkle thee with some of thy Oratory to me and another Thâ—â— impostor in thy Colours fit for Box or Bedlam in thy south thou wert burnt in the band at Bristol for a Highway-man yea thou wert Pillored and thy Ears were cropt off for Sedition Thou refusest to Preach to the Quakers under Five Hundred a Year None of my Friends in Bristol ever deserted St. James's Back c. in the last Persecution and I will prove it for it is well known John Weeks was committed to Prison therefore neither he George Founs Samuel Winney nor I did ever refuse to walk up and down the City on week days or to Preach in our Publick Places to a thousand at a time Lords Days O thou Impudent Man Mad-man c. Thou didst prove the Vnlawfulness of Bowls and Nine-pins from Mat. 1.2 And Abraham begat Isaac and Isaac begat Jacob and Jacob begat Judas and his Brethren He must set up for the trade of Lying that doth it more than thou every lease is full of Nonsense None have so much the command of the Peoples Purses as the She Speakers yet to avoid Reflections as much as may be I have thus spoken to thee c. But there is no end of this should I thus do might I not fear as Cain you had as good cut off a man's arm or leg as thus desame him VVell one consideration is comfortable a Quakers word is no Slander You have been known to be Notorious Lyars in your highest Pretences your greatest Speakers I had almost forgotten to tell the Reader that B. C. in the name of Friends says As Scripture contain the Word and Command of God to us so they are the word of God c. No more need to be said your cause is gone I therefore declare my work lies with Mr. Penn to him were my Questions sent and seeing he cannot answer and therefore wisely attempts it not I intend no more to answer such scriblers as B. C. I leave you with St. Paul's words Gal. 1.6 8 9. I marvel you are so soon removed to another Gospel but though we or an Angel from Heaven Preach any other Gospel unto you then which we have Preached unto you let him be Accursed as we said before so say I now again if any man Preach any other Gospel unto you then that ye have received let him be Accursed Which words have been wisely and seriously used by some Ministers when Quakers have come from far to them to deliver a Message forsooth from the Lord against the Outward Word and Outward Christ and Outward Baptism and Outward Supper Now for the Man of Wit Civility and Learning the Author of Trepidantium Malleus Intrepidanter Malleatus Or the
Catechised in the Church in What is the chief end of Man c. Mr. W. Churchman tells me He could trov G. Keith 's Questions to be Prepositions if need were He can say more of the Aberdeen business then I do know or are like to know for him is a fine way of answering I ask you one question Whatever place Mr. Keith Allegorized in Scripture Did he once disown the Literal Sense this his Adversaries you plead for have done though sometimes they would own it Politickly Shew one place where he is guilty here For your Citations It is no more a Body of Flesh Blood and Bones when it Riseth then say I Not the same Numerical Body He ever own'd it the same for Substance though not Qualities What think you of the stub stance of the Egg and Chick coming of it of Rain when Ice or Snow So his other is not that Flesh that shall be raised the Apostle saith not That Body c. 1 Cor. 15.27 53. Yet this Mortal shall put on Immortallity How shall it arise Various opinions are about it among them that are sound in thâ— Doctrine of the Resurrection For your great Contradiction p. 13. about 〈…〉 the 〈…〉 Christ as universally â—â—â—essaâ—â— to Sâ—â—vation â—nd yet True Câ—ristiaâ—â—y may sulâ—â—â—â—n about the â—â—â—â—â—edge of Christ in the â—â—â—â—r he says â—â—ny know little of the History of Christ 〈◊〉 Birth manner of Life and Death that must know him to be a mediator and Saviour and how far God may even to Heathens discover a Mediator before they dye who knows You have many in your Church and too many in ours that assert more than this That Heathen Turks c. that never disown their Mabomet may Love God and be Saved are these Apostates too For that is my Question not whether G. Keith wrote Unsoundly at one time or contradicted himself at another For that mistaken passage in his Exact Narrative He had not changed in one Principle of Religion for Thirty Year or more He did not mean by Principle Opinion as you seem to understand him but Artitle of Faith Sure he confessed before 〈◊〉 Change in Opinion about many things as Matthew 28.19 but he was Baptized himself in Infancy which he owns c. You tell us not what bitter Expressions he once dropt against Presbyterians and others but in the general Hard ones only that he call'd yâ—â— Prelacy Limbs of Antichrist your Miâ—â—stry Ambitious Lordly without Zeâ—â— for God and you bid me look in his Books Why Sir I thought you had known that not only G. Keith but the Scots Presbyterians Rutherford Gelaspee and many others call'd them so too and at home the Anabaptists and some Independents and Presbyterians themselves have done the like Doth this prove them Apostates No no more nor so much as the names you give our Ministers and Meetings too gross to foul my Paper with prove you to be so For Election I take him to be more found than you your Citations of him your joques compare together If you prove him a Corrupt Man a Man that had forgotten himself and dropt an Unadvised word at Turners-Hall I had not been his Voucher but an Apostate he was not by any Arguments of yours and therefore you a Libeller what your design was in that abusive Pamphlet he that runs may read I know he hath corrupt notions many and great and yours of the New Church of England Remember there I keep not the Old one not few or sinail how I have proved that I need not tell you so well you thought it not safe to Reply but only rage You Vngrateful VVretch c. I profess when 〈◊〉 look upon my Reprimand I wonder how you could call your Return an Answer Was it Ignorance or Malice perhaps both but no wonder when you tell the Quakers that I have written nothing to purpose against them I suppose you do not cannot think so Why answer you not my Questions to Mr Penn he could not B. C. attempted it but hath ruined their cause and advanced mine by making Lyes his Refuge which I suppose makes Mr. Penn disown any hand in it I say it again My work was not fully â—â—â—â—ify G. Keith 〈◊〉 whether he hatâ— contradicted himself but to detect W. Church-man 's design which was to strengthen the hands of Penn and the Foxonian Quakers to wound the Separate Ones this is obvious to any Sober Reader to be his Design Did G. K. ever reject the Literal Sense as they often did of Scripture If he said Christ within was the Object of Faith did he say only as within denying Christ without to be so which all know the rest did times without number I am glad we have him so far I wish more I doubt not he is Câ—â—pable yet not so vile as W. C. makes him he will shortly answer for himself Further W. C. proves him an Apostate by denying Election c. I replyed Then are the Arminians Apostates which is to be abhorr'd by Sober Men He says I am no Arminian No and yet joques after B. C. and sports himself with you of the Election of Grace 〈◊〉 Reprobate VVorld you babes of Grace which Pious Sober Arminians do not Well if he be not so are such Arminians as appear in a great Figure and who are numerous in the Church of England Apostates I proved at 〈◊〉 the New Church of England is an Apostate Church on his Principles not mine I am answered You are an Vngrateful VVretch to reflect on that Church that gives you your Liberty We humbly and heartily Thank His Majesty and the Parliament for continuing the Liberty we had before but will you not thank us for helping you to secure your Liberty by joining with you to effect the late happy Revolution How odious would it have been after all to have made our Circumstances worse than King James did yet to be plain Had not he given a Toleration we might have been to seek for it for some of you Suppose a Man on the Highway is full of Rage Beats me takes away my Money and was about to cut my Throat there comes a Highway-man to destroy both he calls for my help we kill him he cuts not my Throat after all I am beholding to him I confess but is this an answer to my Objection Then is this Church an Apostate Church c. which I have abundantly proved consequent to his Opinion to say You are Vngrateful and never answer one of my Arguments Is this Disputing The Title of my Book shews what I designed not a Vindication of G. Keith against all his Citations no but to convince B. C. of his feeble Arguing about Apostacy In what sense Baptism with Water is is not a Fundamental I shall take no notice of an old objection when my answers are not considered Let him read once again my Reprimand Mr. W Churchman you tell What care you should take to keep G Keith out of your Church
Adam before be fell the Creation was opened to me I was at a stand whether I should practice Phisick for the good of Mankind seeing the natures and vertues of the Creatures were so opened to me Wonderful Depths were opened to me beyond what words can declare p. 10. All I meet with cannot bear mans coning to Adam's state before be fell Reader Tremble at the next Blasphemy How then can they bear to hear of man's coming to the measure of the fulness of Christ which he before said be did Observe Reader what Nonsense and Impertinencies are in these Openings I doubt not Drunkenness and Swearing are no sins in comparison of such belying of God Whoever said It was enough to go Oxford to be made a Minister No many there and that come from thence are too Ignorant to be such I knew one there a good Schollar that Preacht that could not tell me whose Wife Sarah was how many Tribes there were I knew another who when he preacht on 1 Eccles 2 began thus Vanity at the first was but a little imp but now it is grown to such an exuberant Whale that it can swallow three Jonas's at a morsal c. I have heard of one in Exon Colledge coming down late to dine in the Hall was asked the reason Oh said he I was reading the pleasantest story that ever I read in my Life if it be true What story said they then he began to tell the story of Joseph and his Brethren Now Friend George it is opened to me that it is not enough for a man to be brought up in a Shoomakers-shop to be made a Minister The Lord would teach them c. Some kept to this and cared not for any mans teaching but after all George sets up for a Teacher himself contrary to his first sayings when You need not that any man teach you Is none of the Hereticks he had Detected for John at that time taught them by his Epistle George was Adam's equal for Perfection and what Christs too yet the aforenamed Goldney a famous or rather infamous Quaker among other notorious untruths by him and Wyat denyed That any Quaâ—ers beld Perfection no not George Fox himself for I knew him said he then run on Thou art a Lyar Report and we will Report Report and we will Report Had George been a Physician none had Cur'd half so many as he had kill'd why had he not acquainted Physicians of those Vertues and Operations of the Creatures Opened to him for the good of Mankind No no the Cheat had then soon been discovered How did Mr. Penn and other Friends like the Pudding that George put Herbs into c. when they were almost choakt with eating it Truly I believe they had rather have been at a Friends Spiritual Supper at Bristol who invited several all sat an hour or more at the Table none were helpt nor did Eat the meat carried away Friends I invited you to a Spiritual Supper which made some Quakers-joqne when one said Truly he sound great refreshment there I could prove all if they dared to face me On goes George The Lord said to me go to such a Steeple-house and testify against that Ido'l and the Worshippers there I cured a distracted Woman Many were cured of Infirmities and Devils were cast out One hearing a Priest in a Steeple-house the word of the Lord came to him dost thou not know my Servant is in Prison so he came to me One said of me there was never such a Plant bred in England O Pharisaical Vain-glorying I was moved of the Lord to put of my Shoos and to go through the City of Litchfield and cry Wo to the bloody City of Litchfield I saw in the street a pool of blood and my feet were warm I knew not what it was but I was told in Dioclesian's time Thousands of Christians were there Martyr'd so I was to go without any shoos in their blood Who can believe this Fable One said to a Justice of Peace an Angel came in at Beverly Church It was said George Observe the trick he soon got in and went out It was strange to see a man come in without a Band. Bands and Hatbands were once condemned by the Infallible Spirit as well as Lace and Ribonds I cryed preach freely Did George do so People were moved by my Groans Did he not groan on purpose I saw a Profession without a possession See how proud the Fool was of a common Gingle going up and down among Illetirate Countrey People When they saw the man with leathern Breaches come in the Priests would be gone Terror surprized the Hippocrites Some of them would say The Hireling fleeth but forgot it was when the Wolf cometh the Quaker I had a Vision of a Bear and two Mastiffs that should pass by me and do me no barm which was the Constable So may we call every idle dream a Vision from the Lord. Meat was set before me as I was about to Eat the word of the Lord came to me saying Eat not the bread of him that hath an evil eye that is a thought or motion arose Immediately I arose from the Table and eat nothing c. Every Whim was at first a word from the Lord till they mistook Places Persons and Things and then Folly to all men His Miracles were no more real than Popish ones of the Rood of Grace Christs Blood the blood of a Duck in a vial c. when he tells of Outward Ordinances know Reader the design of this Book is a Lye in this thing We affirm That as Food or Phisick lookt on handled tasted neither kill hunger nor cure pains so the bare talking or knowing of Scripture will not do without a deep impression on the heart yet the work of God lies with the head for knowledge as well as with the Heart for Grace Must Men Experience Scripture and know it after They were of old commanded to teach their Children the Law Christ said How readest thou None said Theeves Theeves I thought to have gone on to George's Epistles full of Blasphemy and Falshood but I grow weary of such stuff and I suppose so doth the Reader too After this Impostor and False Prophet condemned teaching by Man but by the Light he becomes a Teacher himself after he disown'd all Courts himself The Light was Sufficient He pretends a word from the Lord to set up such Assemblies by them was the Light tryed thousands of Quakers seeing this â—are-fac'd Iniquity hated him for his Hipocrisie The Author of the Spirit of the Hat cries out O Popery O Prelacy O Presbytery This was the thing we condemned in them Mr. Rogers wrote smartly against them and tells you what a bag of Iniquity Friend George was Whereas George call'd Ministers False Prophets they were strictly neither false Prophets nor true ones they were True Teachers but pretended not to Prophesie George Fox in another book I have seen calls the Scripture and
Infamous for Lying that all the world can confute him The Papists in their Casulstical Writing have asserted It was lawful for a Priest if suspected and taken to say or swear it before a Justice of Peace or a Judge Quest Are you a Priest Answ No that is of Bacchus or any Pagan God Quest Did you ever read Mass Answ No that is not with a design to tell you of it c They can deny at the place of Execution any Treason or Murther and say they are as innocent as the Child to Night born Why because forfooth they have been since absolv'd nay if occasion be that they dyè Protestants too that is they protest again the rieresies of the times It was well said of Mr. Mead the true English-man in the late Reign to his Immortal Honour when Sir D. C. told him of the Quakers Knwery about five years since in Brislot in cheating the King a piece of Roguery too long to relate the men chosen as the best of them by his Majesty's order to decide the matter were so vile that he said thou hast them upon the hip spare not a man of them B. C. i◠a Foxonian Quaker Ideal with him as such not a separate Quaker these roundly answered to Dr. Lancasters Questions Bp. of Londons Ciraplain about Christ c. when the Foxonians did it sophistically the Separate ones answer'd well to alltl equestions from Philadelphia in Pensilvania when the Foxonian ones there refused to do it they swallow all that Fox once said and now Penn without chewing To Revile and Curie is Common Oh! what puputridstinking words come from the mouths of the pretenders to Pure Breathings No doubt when some of the Quakers Fellow-Heathen in America hear their hard character of the best Ministers with us they think we are like Canabals or like Infernal Fiends Some when they drank of the old doctrine of Christianity desired not their new 5 Luke 39. but said as he of the wine The Old is better Deism is now a thriving weed in England and Quakerisin is of kin to it The Deist observe and Quakers are very friendly one to another how writes Mr. Nor is of Love to God as Creator Benefactor Why not Redeemer I have been ask'd the question Is be a Deist I do not say he is this is he that hath written so favourably of the Quakers to his perpetual shame I am informed the Quakers Preach more a crucified Christ within a year or two then ever they have done this thirty year Well G. Keith and other Reformed Quakers have taught them to speak well but have they yet taught them to think or believe well They say no All but meer Tricks Ignoramus Whitehead now Preacheth Christs Body is in Heaven that was once in the Grave Well if you be Inspired Persons now you were Impostors once Now for some of B. C's Assertions the naming of which is enough or more than enough for any that have read my Quakers Impostors or Apoststes proved from their Avowed Principles and contrary Practises he saith That he found not Truth or Serse till be came ro p 62. of that Book That the Bristol Quakers never left their meeting in the last Persecution unless when Sick c. not Lawrence Steel or others That the Quakers generally bow not to men c. That George Whitehead and William Penn did ever hear their open Testimoney that in my bro◠I grant the Quakers are more just than others and careful not to tell a Lye That I plead for Lying as a Lawful thing That I bring 2 Tim. 15. When I call to mind the unfeigned faith that dwelt in thy Grandmother Lois c. as a place of scripture for playing at Bowles and Nine-pins These and many more things I dare be bold to say He knows all to be false He must have a face of brass that asserts this No wonder Quakers cry shame and Mr Penn sent me so civil a Message to disown his being concerned since the Cry about it This man hath cut the throat of their cause If I prove they Bow I prove them Apostates on this mans Confession then Penn is an Apostate and the Quakers so and B. C. himself so and that since he wrote this Book as well as before as Quakers themselves confess Other things I shall Reply to That I had a fit of Love Mell ancholy made my Confessions and put up in a Mad-house BOX Hence I am call'd what he pleas'd times without number as he had this from the Devil so I suppose W. C. from his Book if this be false if I never was one hour in any such place What Defamers are these Who shall believe any thing on their Evidence as all my Friends and Enemies too acquainted with me know these stories to be some of the most Impudent Falshoods that ever were written as I declare they are and I never heard the stories till now so I say as the Epistle I will give Five Pounds to any man that shall prove it I hope no Ministers for my sake will regard what these Monsters not Men say of them and People not Regard That R. V. denies That be corfessed to me their Minds were changed about leaving the place of Publick Worship in time of Persecution That Monsieur Whitehead denies he expounded Solomon's Fool for a Holy Man Whoso is Simple Prov. 9.4 Give me any form of Words as an Oath or Protestation before God I will use them That I heard both these two things with my own Ears the Cretians are alway Lyars and so are the Quakers Should I say I this day saw a Quaker carryed along Drunk by six Men holding his Hands Legs Body that I never saw none so carryed but he I care not for their denying when so many Spectators know it True That he knows not the story of the 40 days Fast c. Never heard von of Mrs. C. of Plymouth if her husband A. be alive let him thank you not me you force me to it I care not to mention names for reason-mentioned in that Book That W. P. denies the story of Mr. Nicholet whom he caused to be turned out of his place for Licensing a Book against Popery in the Reign of K. James the 2d Why had not Mr. Penn gotten this under Mr. Nicholet's own Hand Let him yet do it it much concerns him No no his guilty Conscience keeps him from desiring it Mr. Nicholets honesty credit from doing it That I say I have 〈…〉 me yet I write what I have read and heard Every Child B. C. excepted would know the sease of this Did any one think tho I am far from my Study and friends I must forget all that ever I read and heard too That I said I would not propose a Question to William Pnen and yet did about not serving Protestant but Popish Kings in Wars when the sense is plain I proposed it not for an Answer to me he being suspected to
Distinguish between Justification and Sanctification c. A Curate of his Preached on the 30th of January on that Text He stilleth the Madness of the People On went he to work to prove The People of England were a mad People in that they chose mad Representatives to sit in Parliament and he would prove they were Mad in that they voted against the Succession of his Royal Highness the Duke of York in that they sent for and committed to Prison his Majesty's best Subjects particularly one now present Mr. Thomson c. But said he as you to your Readers You will say this is a mad discourse if I am Mad said he I am sure you cannot say as Festus to Paul Much Learning hath made me so the People smiled and said No they would clear him there You Sir write like one if you are such I also and all that read your book cannot but clear you too in that point It is too large here to tell the world of the manner of Mr. Keith's Convictions of a Meeting in England in Pensylvania c. he hath done it Now That it cannot be charged on him That ever he denyed Christs Body in Heaveâ— c. which the others did Curtis in Redding now still doth Owns no Christ nor Heaven nor Hell without him c. Can it be imagin'd W. Penn and G. Whitehead had not appear'd when G. Keith call'd a Meeting at Turners-Hall had they not known they were guilty How many vain pleas were there to excuse their Non-Appearance I forgive you from the heart for these Abuses but were I Quaker and you had so abused me in Print perhaps I had made my Fleshly Arm to have smitten thy Outward Man I thank you for the kindness you have done me Slander is sometime the greatest that makes all even Enemies to Pity and Pity paves the way for Love and I suppose your story about the Presbyterians the Lords Prayer no one will believe for my sake they that object against the use of it say what I suppose you cannot answer It was made under the Legal Dispensation that is when Circumcisions Sacrifices c. were in force nothing in it is explicitly asked in the name of Christ if it be the Laudable custome of all the Churches to conclude a Prayer or Grace if never so short with a Through Jesus Christ our Lord Is this form proper for us now Hitherto you have asked nothing in my name implicitly sure what you shall ask the Father in my name explicitly you shall receive after this manner pray you Ties to things not words Say thus to such a man saith the Master to the Servant He doth his business though in other words I will not say whether the use of it be a matter of Liberty which lies between Sin and Duty Be so wise as not to Talk of your Churches kindness I was once to be Tryed on the 35th of Elizabeth one was then questioned for saying the Bible was good for nothing but to make men humoursome that he received the Sacrament in Spain as well as at Bristol where they pleased for him that the Communicants in their Church lookt like a company of Geese that were to be cram'd that he had nothing to do at Church but to see fair Women when this was heard many were in a rage for questioning this Gentleman about such things as these this was no Fanaticism and believed that it was Spite not Zeal in their Brethren that put some on complaints which they found true Well Mr. Jacobite for all observe you deny not this though you do your being a Church Arminian or Laudencian I pray remember what your friend Mr. Penn wrote to Pensylvania of Mr. Keith I am sorry any should quarrel with Honest and Learned G. Keith my Love to him let him enjoy his Principles he shall want no encouragement from me for I love his Spirit and honour his Gifts and peculiar Learning Tongues Mathematicks and Platonick Studies yet to please others Mr. Penn play'd the Proteus and Excommunicated him in London with such Zeal or Fury that he said He knew not whether he Sate Stood or Kneeled yet had so much wit not to prophesie against him as he blasphemously and wickedly did against others which came not to pass therefore Mr. Whitehead hath done that in these words Thus saith the Lord Thou hast poured out great reproach and contempt upon my Servants and People I will assuredly pour out great contempt and confusion up-thee Yet we hope he will go to the Grave in Peace as did Thomas Hicks You Mr. Wicked Churchman who are such a Lying Historian cannot you set up too for a Lying Prophet and be talkt of as such with Mr. Penn and Mr. Whitehead your dear Friends If it be objected by my Readers why I have not been less facetious in dealing with my Adversaries I have answer'd to it in other Books and shall only add Some think to give always grave answers to ridiculous Persons and Things is to make the answer ridiculous too Well Sir To draw to a close Whatever bad Properties I have too many some say I have this good one To be easily Reconciled If we fall out we must fall in again I know no other Remedy amongst Men unless those that by a figure we call so If you please to come to my Lodgings I am plain without a complement you go no where where you can be more welcome and the subject of our discourse you shall choose not I an Amicable Conference or Silence about these things as you please I have often said It is not falling out that doth so much mischief in the world for that is to most unavoidable but not falling in again If you signifie your Reconciliable Temper for you seem to be too facetious to be malitious be pleas'd to let me know when â—here and with whom I may wait upon you and kiss your hand Anger saith Solomon Resteth in the bosom of Fools I am not in the least disturbed by what you have done against your self and for me Eventually Postscript SINCE this Book went to the Press Mr. Keith hath witten a Just Vindication and his long promis'd and long lookt for Retractions are now in the Press and to them I refer W. C. and his Friends the Quakers I declare I never read nor never will Mr. Keith's former Books nor dispute what he meant by this word and that for I stand by him no farther than he by the Old though late Exploded Doctrines of Christianity The Author of the Snake in the Grass this day hath Learnedly appeared in his Vindication against Mr. Ellwood a Quaker The Title of this Masculine Tract is Satan Disrob'd where he tells us Imputed Righteousness when examin'd was In putted Righteousness 〈◊〉 Men need not seek to Jerusalem to Christ Blood Quakers have Printed Ellwood says it was a mistake of the Printer too for whoever did go there to seek his Natural Blood