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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A47167	A refutation of three opposers of truth by plain evidence of the holy Scripture, viz. I. Of Pardon Tillinghast, who pleadeth for water-baptism, its being a Gospel-precept, and opposeth Christ within, as a false Christ. To which is added, something concerning the Supper, &c. II. Of B. Keech, in his book called, A tutor for children, where he disputeth against the sufficiency of the light within, in order of salvation; and calleth Christ in the heart, a false Christ in the secret chamber. II. Of Cotton Mather, who in his appendix to his book, called, Memorable providences, relating to witchcrafts, &c. doth so weakly defend his father Increase Mather from being justly chargeable with abusing the honest people called Quakers, that he doth the more lay open his fathers nakedness; and beside the abuses and injuries that his father had cast upon that people, C. Mather, the son, addeth new abuses of his own. And a few words of a letter to John Cotton, called a minister, at Plymouth in New England. By George Keith.	Keith, George, 1639?-1716.	1690 (1690)	Wing K199; ESTC W21703	49,228	77

Water Baptism of yours is neither Iohn's nor the same that some of Christs Disciples and Apostles administred for some time seeing ye can show no Line of Succession either from Iohn or the Apostles of your call to administer Water Baptism that proves ye have no shadow of any mediate Call and to an immediate Call ye have no pretence nor can it be truly said that the Letter of the Scripture barely and alone considered calleth any to a Ministerial Office or Function for the Scripture saith No man taketh an Office unto him but he that is called of God as Aaron was And thus Iohn was sent of God by the Spirit of God in his heart and did not draw his Call from the Letter of the Scripture tho' he was of Aaron's Posterity and the Son of a Priest And therefore your Water Baptism is a meer Idol like the golden Calf that the Children of Israel set up when Moses was absent But suppose your Water baptism were as good as Iohn's which it is not go and learn what that meaneth Mark 9.5 how when Moses and Elias and ye know that Christ said of Iohn that he was Elias who came in the Spirit and Power of Elias did appear with Christ at his Transfiguration Peter said Let us build three Tabernacles one for Moses that signifieth the Law of Circumcision and Sacrifices another for Elias i. e. Iohn with his Water Baptism the Scriptures saith he knew not what he said and a Cloud came and took away Moses and Elias i. e. Iohn Baptist out of their sight and left only Christ present with them and well consider whether this doth not signifie that Believers in Christ under the pure and perfect Gospel Dispensation are not to build Tabernacles neither for Moses nor Iohn i. e. neither for the Levitical Law of Moses nor the Water Baptism of Iohn A brief Answer to the weak and impertinent Arguments of Benj. Keech against the Light within in his Book call'd The Childs Instructor in that Section of his Book concerning the Light within wherein he undertaketh to prove That the Light in every man hath not the least tendency or service to mans Salvation but only to condemn him And also an Answer to his gross Calumnies and false Accusations that in his ignorance he raiseth up against both the Principles and Persons of the People called in scorn Quakers FIrst he granteth That the Light in every man containeth in it the Law or substance of the first Covenant written or implanted in the hearts of the worst of men Next he doth acknowledge That it doth show or teach every man that there is a God which did create all things and that he is the Soveraign Lord of the whole Creation that he is to be worshiped also that it doth convince of sin but not of evey sin Also That it doth teach Righteousness towards men and to render due respect unto all and to do unto all men as they would be done unto and from this he concludeth saying Therefore take heed and walk according to this Light for it is a Candle lighted and set up by the Lord in thy Intellectuals Answ. This seemeth a fair acknowledgment and is more than many do acknowledge for if men are to take heed unto it and walk according to it as he saith they ought it is given of God for a Rule of Obedience unto men and therefore the Scripture is not the only Rule as many affirm But that he saith It doth convince of sin but not of every sin this he only affirmeth and doth not prove in the least and seeing it containeth in it the substance of the Law of the first Covenant it followeth most evidently that being duly improved and the mind duly applied unto it it convinceth of all sin against the first Covenant Next as to sins against the second Covenant called the Gospel or New Covenant if the Gentiles who have not heard the Gospel outwardly preached have nothing of the Law of the New Covenant revealed or made known unto them they cannot be said to sin against it for where no Law is there is no Transgression if then these Gentiles who never as yet heard the Gospel or Christ outwardly preach'd have only the Law of the first Covenant they are only sinners against that Covenant and consequently that Light in the Gentiles doth convince them of every sin that they are or can be guilty of in the Gentile state But seeing he hath granted That there are some sins that they are guilty of that the first Covenant in them doth not convince them of it followeth most necessarily that there is some Law or Light of the new Covenant in them And thus it doth plainly appear that the snare or net which this Benj. Keech hath been making for the People called Quakers he is entangled himself therein But we can most clearly prove from Scripture that the Light that is generally in men the Heathens not excepted hath in it some small degree of a discovery or revelation of the New Testament or New Covenant 1 st Because it revealeth to men generally the goodness of God that leadeth to Repentance according to Rom. 2.4 yea the Riches of his goodness and forbearance and long-suffering and therefore it revealeth in men universally that God is merciful and gracious as well as just and pardoning sin and transgression to every one that truly repenteth and turns from sin And this may be proved also from B. Keech's own confession for he plainly confesseth That the Light in every man teacheth him that God is the best the highest and chiefest Beeing therefore it doth clearly follow that the Light in men teacheth them that God is a gracious God and one that pardons Iniquity otherwise he could not be understood to be the best beeing for seeing among the Children of men many men have that goodness that inclines them to forgive the greatest Trespasses upon their Repentance and asking forgiveness therefore God himself is infinitely more gracious and ready to forgive 2 dly The Gentiles or Heathens of the better sort who have not heard Christ outwardly preached unto them have offered up Sacrifices unto the only true God as well as the Iews and Aristotle tho' a Heathen did affirm That it was proper to Mankind universally to Sacrifice unto God and as the Sacrifices of the People of Israel as B. Keech confesseth was a spiritual and shadowing Ministration given in mercy unto men to discover and hold forth unto them the glorious and great Sacrifice and Attonement of the Lord Jesus Christ the same may be said of the Sacrifices of these Gentiles who sacrificed unto the only true God And if it be said The Gentiles who did so Sacrifice as Iob and others did it being taught by some outward means I answer allowing it so to be so did also the Iews and People of Israel but as among the Iews so among the Gentiles the Light of God in them did accord in

of God revealed in him and therefore he might vvell command it for that time tho' no Gospel Precept But vvhereas thou sayst That Peter and the Apostles did command in Christ Iesus the Lords Name Water Baptism is a thing utterly false the Scripture saith no such thing but That Peter commanded them to be baptized in the Name of the Lord so that the Name of the Lord is relative to their being baptized not to the command and their being baptized in the Name of the Lord doth plainly signifie that their being baptized vvith Water vvas som outward sign that they became the Lords and were true believers in him Next vvhereas thou sayst I affirm that Water Baptism was at that time an abolished Ceremony is false I said no such thing It was beginning to be abolishing and decaying and was decreasing as John said in respect of his Baptism I must decrease but Christ must encrease But that it vvas then totally abolished I say not for it could not be safely abolished all at once but by degrees and after some time as I have above demonstrated And novv that I call this third and last Dispensation that began to take place after the Death and Resurrection of Christ the pure and perfect Dispensation of the Gospel I understand it not as if the first and second Dispensations before and under Moses or before and under Christ as he vvas present in the flesh had any mixture or impurity of sin or evil nay far be it from me but I call it pure and perfect as having none of these Figures and Types of the Lavv mixed vvith it as formerly And though the Apostles after the giving of the holy Ghost did grovv up into the attainment of this most pure and perfect Gospel state and Dispensation yet many Christians vvho had a measure of sincere Faith in Christ vvere short of it and for the cause of such vvho vvere vveak and but as Babes in Christ they savv it meet in the Wisdom of God to use it for some time But after the days of the Apostles and their Successors about three or four hundred years there-after the true Gospel Spirit was generally lost a Remnant excepted of hidden ones who in some measure retained it and the inward Power of Godliness departed from and then Water Baptism and many other things belonging to the outward form became as a dead thing and was more fit to be buried than to be used And none ought to presume to raise it up again unless it could be said That the Power of God had raised it or renewed it in the users or practisers of it and that they could sincerely say and prove that God had sent them or given them Authority to use Water Baptism and other the like things but this I do not find that any called Baptists so much as pretend unto and if they did pretend to it their bare pretence without some real and effectual prooff were not to be believed And that Peter caused Water-baptism to be administred to Cornelius and other Gentiles doth not prove it to be a Gospel Precept for under the Law the Gentiles who became Proselites of the Covenant so called were generally baptized into Water as well as Circumcised long before Iohn's time as the Iews Books plainly declare and as may be gathered from Scripture and as divers Christian Writers relate from the Iews and particularly Thomas Godwin in his Book called Moses and Aaron lib. 1. cap. 3. And seeing it was so commonly practised by the Iews as well before Iohn's time as then and thereafter as both Iewish and Christian Writers affirm and as the Epistle to the Hebrews doth plainly declare Heb. 9.10 how that the Law had its divers Baptisms so the Greek translated into English Washings and carnal Ordinances until the time of Reformation it doth more plainly evince that Water Baptism was a legal thing tho' both it Circumcision with all the other Types and Figures of the Law pointed at Gospel Mysteries and in so far may be said to relate or belong to the Gospel in its more obscure Administration but that whole Dispensation both of Moses and the Prophets is in Scripture stile call'd The Law altho' Moses himself and all the Prophets saw beyond the Figures of the Law and were truly endowed in great part with a Gospel spirit That thou say'st if Water Baptism had not been comprehended in Paul 's Commission then he had done evil in baptizing so many I Answ. It doth not follow any more than that he did evil in circumcising Timothy for things may be done upon occasions without a Command from God and that not only by a bare or simple permission but in a sweet heavenly freedom of Gods holy Spirit inwardly revealed which is the only chief and principal Rule of every true Christians freedom as well as of their Obedience How many good Christians joyn in Marriage having no command so to do but knowing and enjoying an inward Liberty by the Spirit of the Lord so to do and therein receiving the blessing of the Lord and many other the like cases might be mention'd Thou givest a very strange and exceeding strained Gloss upon Paul's words That he was not sent to baptize but to preach the Gospel to wit that Water Baptism was not so bound to Paul or any other sent to preach the Gospel that they with their own hands must needs perform that Work of Baptizing and Paul and the other Apostles had such and such for their Ministers as John Timothy and others But what then what Paul commanded other Disciples to do is all one as if he had done it himself as thou arguest in another case but not to thy purpose and therefore it cannot be reasonably judged that if Paul had been sent to baptize either by himself or making use of others to assist him in that work he would have said He was not sent to baptize for that would imply a plain Contradiction to be sent and not to be sent But this thy strein'd gloss on Pauls words is grounded upon a meer supposition of thine That Paul was sent to baptize with Water which thou hast not in the least proved nor art ever like to do Matth. 28. saith nothing of Water Thy similitude betwixt Solomons Temple and the Gospel-Church as thou dost apply it is exceeding vain foolish and proceedeth from great Ignorance as if the Stones that were the Foundation of Solomon's Temple cut out of the Mountains and the Timber-work did signifie that the Foundation of God's Spiritual House should be Water-Baptism But this is plain contrary to Scripture that saith The Church is built on the Foundation of the Prophets Apostles Iesus Christ himself being the chief Corner Stone And thou that sets up Water-Baptism as the Foundation of the Gospel Church preachest another Foundation than Christ Jesus and another Gospel If Solomon's Temple had been built on the Waters thou mightst have had some slender

Harmony with the outward means of their Instruction 3 dly The Apostle Paul doth plainly declare That the Gentiles who did the things contained in the Law had their thoughts excusing them or apologizing as the Greek hath it and therefore there is some Light or Illumination in them other than that of the first Covenant that only condemneth as B. K. affirmeth 4 thly Cornelius before Christ was outwardly preached unto him hath this Testimony by the Spirit of God recorded in Scripture That he was a devout man and feared God and his Prayers and Alms were accepted of God according to his state and that he was not singular or the only man in the World that was sincerely devout and that knew not Christ as come in the flesh Peter's words plainly declare how that in every Nation he that feareth God and worketh Righteousness is accepted of him And if it be said that Cornelius was a Proselite or at least had some knowledge of the Iews Religion I Answer This is only supposed but not proved but granting it were so it is certain he had not faith in Christ crucified and raised again until Peter preached Christ unto him and therefore a man may be accepted of God in Christ and for Christ's sake in some respect and degree who at present hath not faith in Christ crucified and raised again which most evidently overthroweth all that B. K. hath built up in his vain dark Imagination against the Light within and yet such are not without faith altogether for they have faith in God and in his living Word in their hearts And whereas B. K. frames an objection in behalf of the Light within viz. If this be a Light flowing from God and a Ministration of God how can it fail in any respect and be insufficient He answereth First The Law given to Israel was a Ministration of God and yet it could not give Life But this is easily answered for God gave not the Law to Israel only for that end to condemn them and send all every one of them to Hell but to be a Schoolmaster to lead unto Christ and therefore together with the Law of the first Covenant he gave them the Levitical Law of Sacrifices and many other Types which had some real Ministration in it of the New Covenant tho' obscure yet such as served for that time But according to B. K. the best of the Gentiles who were most diligent to frame their lives according to the Light in them and have not heard Christ preached unto them as crucified c. are all sent to Hell and the Light in them tho' a Ministration given them of God hath no other end but to condemn them and make them guilty of Hell Fire and that forever which is a most injurious Reflection upon both the Justice and Mercy of God Secondly he saith Every Light and Ministration of God serveth for the end time and purpose it was appointed and ordain●d This saying is very true but very badly applied as if that Light and Ministration of God in the Gentiles were only given to make them guilty of eternal Damnation but having not the least service use or tendency to the least beginning of their Salvation which is a horrible Reflection upon God as representing him altogether Cruel and Unmerciful worse than most men and therefore is a blasphemous Assertion In the next place he undertakes to prove That the Light in every man is not God nor Christ nor the Holy Spirit First he proveth that the Light in men is not God Because tho' all Light doth come from God yet all Light is not God I Answ. And who saith all Light is God but because all Light is not God it doth not therefore follow that God is not Light no more than it doth follow that because all Spirit is not God therefore God is not a Spirit But seeing he confesseth This Light floweth from God it doth necessarily follow that God himself is present with and in this Light for God cannot be locally seperated from any thing or being that proceedeth from him otherwise he were not Omnipresent and the Name Light doth as properly belong to God as the Name Spirit for as the Scripture saith God is a Spirit so it saith God is Light Nor is his Argument any more valid to prove that Christ is not Light in men Because Christ signifieth Anointed and only the Man Christ is Gods anointed I Answer Thus we see how B. K. acts the Socinian like his Brother P. T for if Christ be only and wholly restricted to Christ's outward Person as he came in the flesh then there was no Christ nor Saviour nor Mediator before Mary but this is express contrary to Scripture in many places which saith By Iesus Christ all things were created And Israel in the Wilderness drank of the Rock that followed them and that Rock was Christ And most surely all the faithful in all Ages were partakers of Christ and he lived in them as well as in Paul And that Christ was Anointed from the beginning before all Time and Ages is expresly affirmed Prov. 8.23 the true Translation out of the Hebrew Text being I was anointed from the beginning The Hebrew word Nissak is rendred by Buxtorf in his Hebrew Lexicon To anoint and surely David Isaiah and all the faithful were partakers of the holy anointing and they had it from Christ God's anointed from the beginning And Lastly he is as foolish and idle in his arguing That the holy Spirit is not a Light in all men because Christ said The World cannot receive him Ioh. 14.16 and whoever have the Spirit of Christ are Christs Rom. 3.9 for to have and receive in these places signifie Vnion and Possession and in that sense we say Unbelievers and Ungodly men have not the Spirit but yet it doth not follow that the Spirit is not in them to reprove and convince them and also to call invite and move them to Repentance otherwise men could not be said to resist the holy Spirit and as a rich Treasure may be laid in a mans House and yet that man have not the right and possession of it even so the Spirit of God is in Unbelievers to convince call and move them to repent and turn to God and yet they have no right nor interest therein while remaining in their unbelieving state But it is to be further considered that the holy Spirit throughout the Scripture doth signifie not the Spirit of God abstractly considered but as influencing men with a peculiar holy or sanctifying influence and operation and these are only such who have faith in Christ crucified and raised again as is clear in the case of Cornelius and all other Believers in Christ crucified c. whose Faith is wrought in them by the mighty Power of God and therefore this peculiar influence and operation of the holy Ghost the Gentiles have not in their meer Gentile state but yet they have that

which is preparatory thereunto and infallibly will bring them to partake of it as they are diligent rightly to improve that first degree of divine Grace and Illumination already given unto them Now let us hear his Arguments against the Sufficiency of the Light within so much as to begin the least good Work of God in the Gentiles 1 st he saith It cannot discover unto thee that there is a Redeemer who suffered Death without the Gates of Jerusalem 2dly Tho' it convince of many sins yet it cannot cleanse thee from them 3dly It cannot make Satisfaction for the sins that are past 4thly It cannot lead thee into Evangelical or Gospel Truths 5thly It cannot teach thee the Righteousness of God without the Law being witnessed by the Law and the Prophets even the Righteousness of God by Faith of Iesus Christ unto all upon all that do believe 6thly It leaveth thee under the sentence of Death and Misery without affording any directions or help for thy Recovery Note these words whereby it plainly appeareth he taketh away from it all sufficiency so much as to begin any good work in men as having the least tendency to begin the work of Salvation or prepare thereunto 7thly It cannot give thee he saith eternal Peace and Salvation as these Miserable men meaning the People called Quakers do affirm Thus he argueth In Answer to these his Arguments I say it is really a degree of Blasphemy to say that there is no Light or Principle or Being in men that can do these things for God and Christ can do all things and both God and Christ are in all men not only as to that general presence in all the Creatures but in a special way of Revelation as being the Off-spring of God as Paul declared to the Athenians But it is one thing what God and Christ can do and far another thing what they commonly and universally do Now it is readily granted that God and Christ do not commonly reveal unto men the knowledge and faith of Christ crucified c. without the Scriptures Testimony or some outward Teaching but this doth not prove that the Light in men hath no preparatory service use or tendency in order to receive the knowledge faith of Christ crucified as we see it hath according to Scripture as is clear in the ●ase of Cornelius and in the Parable of the good ground that signified the good and honest heart even before the Seed of the pure and perfect evangelical Dispensation was sown in it And at this race he might as well argue against the Light in the be●t Saints or Christians in these Ages of the World as being insufficient to give eternal Life and Salvation for the ordinary and usual way of God to beget in all true Believers the true knowledge and faith of Christ crucified is by some outward means of Preaching Reading or Hearing the Scriptures read and not without them the inward Light and Grace of God mightily co-operating and working together with the outward means of the Scriptures preached read or heard And whereas he directeth his Book generally to these called Christians many of whom are of his own Profession if his Doctrine be to be received none of his own Brethren nor any Christians whatsoever have any saving Light or Grace in them for he maketh no distinction betwixt Christians and Heathens but saith generally to all That they have no saving Light in them But for the better understanding of the whole matter let it be considered that the Light in men hath a two fold sence and signification 1 st It may and doth signifie God who is Light and Christ who also is Light as the holy Scripture declareth 2 dly It may and doth signifie some divine inward Illumination and Revelation of God and Christ in men which hath also a quickening and cleansing operation in it Now admitting that the divine Illumination and Revelation of God and Christ doth not at first reveal or discover these peculiar Mysteries of the pure Gospel Dispensation as Christ crucified and Faith in him yet it doth suffice that I have proved that it can begin and doth really begin a good Work of God in them that are diligent to obey it and where this good Work of God is begun in any they cannot perish altho' they dye in that state for as no Unrighteous Soul can while such go into Heaven so none that are in any the least degree Righteous by the Work of God in their hearts while such can go to Hell or finally perish But to determine at what precise time and how this work of God begun in honest Gentiles is perfected in them and at what precise time the knowledge and faith of Christ is wrought in them is not a difficulty that is singular to us the People call'd in scorn Quakers but doth equally urge and pinch our Adversaries yea I suppose generally the Baptists themselves for first They acknowledge That many Infants dying in infancy belong to Gods Election and are saved 2dly That not only Infants but others come to Age may belong to God's Election who are born Deaf and Dumb and many will acknowledge also That God hath his Elect among the Gentiles who have not heard Christ outwardly preached and shall be saved God working by his Spirit when where and how he pleaseth as the Presbyterian Confession of Faith owned by Baptists doth expresly declare Now it is plain the Difficulty is equal to them with us and is a great secret known perhaps to few of the Sons of men the precise time way manner and means of Gods saving them with eternal Salvation who have not had Christ outwardly preached unto them neither by men nor Scripture and let it suffice to clear us that we say the knowledge and faith of Christ crucified even Jesus of Nazareth is universally necessary to the full and final perfecting the work of mens eternal Salvation and Happiness and is ordinarily and commonly wrought in men by outward preaching reading or hearing the Scriptures Testimony But again let it be considered when we say That the inward Light and Grace of God is sufficient to Salvation it is to be understood that its sufficiency reacheth to the present time work and purpose for which it is given even as B. K. hath confessed for not only the Gentiles have not received at once all that divine Illumination and Grace and Assistance of God that sufficeth unto all time to come but even none of the Saints have received at once so much as is sufficient for all time to come otherwise they might say We are Lords and will come no more to God nor pray any more to him whereas all true Believers feel their continual need and want of a new and fresh supply of Gods Grace and gracious Assistance both to think to will and to do any thing good and acceptable unto God And as true Believers in Christ crucified c. have that which is sufficient

his other fauls were pardonable c. But to this I Answer That Increase Mather hath not secur'd his veracity from being impeached for it belongeth to Veracity and to him who hath it not only to tell some true matters of fact but to tell them with a true intention and for a true and upright end and to assign the true and right Names to the Persons that have done the things alledged as when a man is murdered tho' the matter of Fact be true yet if he who relates it doth charge it upon a person or persons no wise guilty his Veracity may justly be impeached and so the case is here as to I. Mather suppose the matter of fact be true yet it is as gross and false a charge and imputation to cast these things acted and done by Tho. Case and his Crew upon the Quakers as to cast them upon any other People whatsoever yea as upon them whom he may judge to be true Christians or suppose Presbyterians and Independents for what tho' they call themselves or that others ignorantly call them Quakers doth it therefore follow that they are owned by that People or are of their Society no wise no more than it doth follow that they are Christians because they call themselves also by that name And suppose these of T. Case's crew should call themselves Presbyterians Independents or Members of the Congregational Churches of New-England doth it therefore follow that ye of New-England should be charged with these things And whereas I said in my last book That I. M. relates these stories on purpose to abuse the honest sober People call'd Quakers without making any distinction thou Cotton Mather leavest out altogether the following words that were most material for the clearing of the Quakers and proving I. M. guilty of slandering and falsly accusing an innocent People my following words being these nor giving the least information to the world how that the Body of the People call'd Quakers doth not in the least own these ungodly and wicked People c. But what doth his Son C. M. answer to this that may satisfie the impartial Reader surely nothing but answers with a Scoff like to himself it seems he hath largely accustomed himself to sit in the Seat of the Scorner saying But what Mettal is this mans fore-head made of and then he proceeds to alledge That his Father very carefully made a distinction because once or twice he calleth them the late singing and dancing Quakers And again that he saith The Quakers are some of them possessed with evil Spirits But I Answer Thou C. Mather rather bearest in thy forehead the print of him that hath a face of Brass than of an ingenuous man in thy undertaking so to palliate and excuse thy Fathers gross abuse and slander Doth not every one that knoweth what a distinction is know that it consisteth at least of two Members or parts and not of one only member or part Now I challenge Cotton Mather to produce one word or syllable in all Increase Mathers discourse where the other Member or part of the distinction is named or exprest in the least whereas if he had indeed made any distinction he would at least have informed the world That there is another s●rt of People called Quakers that doth no wise own Thomas Case or any of his Crew nor their Spirit nor Doctrine nor Practices but abhor them and their way as much as any People can do and do as widely differ from them as white from black or as one contrary from another yea it is easie to show that Tho. Case and his Crew are more near to many called Presbyterians and Independents than to the honest Quakers both in Doctrine and some Practices for the honest People called Quakers own no carnal Singing and do not own dancing on any account and yet to my certain knowledge many called Presbyterians do both own and practise carnal Singings and Dancings and Pipings and Fiddlings also at Feasts and Weddings all which practices are more like to the mad Crew of Tho Case than to the sober and honest Quakers who own no singing but what is truly spiritual and holy and it doth not appear that when I. M. nameth the late singing dancing Quakers that he intended any distinction but that he gave such Names only as certain Epithets to the Quakers or to some of them as when Cott. Mather calleth us absurd and angry People it doth not appear that he intendeth a distinction as if some of us were not absurd nor angry or as when his Brethren used to call us The Cursed Quakers that they intended any distinction as if some of us were blessed or if he had called us The late upstart Heretical Quakers as some have called us as if some or us were not late nor heretical but Antient Orthodox nor is it any real or true distinction to say Some of the Quakers as implying not all for all and some are no specifical distinction but only numerical whereas I said in my book without any distinction it is most clear from my following words in that book purposely as it seemeth omitted by C. M. that I meant a specifical distinction for what I. M. alledgeth on some of the Quakers as such belongeth to all of the same society even as what belongeth to some men as men belongeth to all men and if these wild and mad and abominable Practices do not belong to T. Case's Crew as Quakers then why doth he so charge them as ●uakers or why doth he not inform the People of New-England That T. Case's Crew are no Quakers any more than real Christians altho' they falsly are so called and are no wise owned by the Body or Society of that People this he hath not done in the least and no man that hath not some better Information what the Quakers are than what I. M. hath given of them can know any other but that the Quakers generally are all singing and dancing Quakers or at least own these mad Practices for as I said before I say again he maketh no distinction betwixt them he calleth Mad Quakers and others that are sober and there are many hundreds in New-England that reading I. M's Book will be ready enough to believe the Quakers generally are such as these of T. Cases Crew seeing he mentioneth no other sort and they have no other intelligence what the Quakers are having never seen any of them nor heard them nor read their Books But C. M. perceiving this pinch or strait how he could not make it appear that his Father made any real distinction takes another course and plainly telleth us His Father needed not make any distinction at all and rather than C. Mather will allow the least Charity to the Quakers he will fall at variance with his Father and show himself of a contrary mind as one would think to his supposed reverend Father that whereas he thinketh or would have it believed