HAving ſeen your Book, called, Quakeriſm Diſplayed, wherein you have been pleaſed to mention my Name and my Challenge to the Quakers of this Iſland, I am thereby emboldned, to trouble You at this time with ſome Lines; ſending You withal, Three, Books penned by G. Keith, with a Ma. nuſcript of His, Written by Him about Three years ago. By peruſing His Way to the City of God, from p. 128. to 133. You will ſee, what Chriſt he owned at that time, and from p. 62 to 65. You will ſee what He then underſtood by the Seed, Light, and Grace within, and in p. 50 51 18. what His Faith in Chriſt then was. But G. Keith) perhaps by means of His Controverſies with Mr. Hicks, (perceiving the many Abſurdities which follow from this New Fabrick, (e.g. that the Heavenly Body or Divine Intermediate Subſtance, if there was really ſuch an one would be diſcerpible into particles, which particles ſhould be carried hither and thither by men, as they ſtep from place to place, and that there would have been ſo many Meſſia's or Christs within, conſiſting of a Spirit and Body, as there have been Saints from the beginning; and that the portion of that Body in the Son of Mary, increaſed in quantity, and that that Heavenly Subſtance, conſiſting of a Body and Spirit, ſhould be moſt properly the Father of Chriſt the Second Adam, if a portion of him, ſupplied the Male-Seed in the Conception of Chriſt in Mary &c.) built ſome years after, another Fabrick, as You will find by His, The way caſt up, from p. 89. to 168. which he further defends in his Third Book. By the Manuſcript You may further underſtand the Dotages of this Notional Man, which ſome obſcure Paſſages in his late Books have reference unto. When I read Y • ur Book, I did wiſh, that You might have had the peruſal of theſe Books of his, ere You wrote Yours. For tho' You have notably diſcovered the Errors of the Generality of the Quakers (whom I call F • xians) yet there is alſo a little party diſperſed to and fro, among the common Foxians, who, tho' they obſerve G. Foxes Ordinances, and paſs with the reſt under the Deſignation of Quakers, are nevertheleſs no true Foxians, but may, (for diſtinction ſake) be called Semiquakers or Semi-Foxians: but they are ſo few, that I believe, if they were all gathered together, they might meet in one room, and make no conſiderable appearance. They are moſt of them, the more learned ſort of the people called Quakers: the chief writers of theſe, are G. Keith, Ro. Barclay, (both Scotchmen,) and becauſe Mr. Faldo and Mr. Hicks knew not the diſtinction that is to be made between the Foxians & Semi-foxians and their ſeveral Opinions, G. Keith and W. Pen were in ſome things too hard for them, (for notwithſtanding what W. Pen had written before that time, as a Foxian touching the Three Perſons, Chriſts Satisfaction, Remiſſion of ſins &c. He ſubtilly without confeſſing any change, acted the Semi-foxian in his controverſies with Mr. Faldo and Mr. Hicks.) The common Foxians conceive that that which condemns every man within him, is a meaſure of the Eſſence of God, which they call Chriſt, the Light, the Word, and the Eternal Spirit &c. And they conceive that this Chriſt is alſo the Father, (becauſe Chriſt is called Everlaſting Father,) and the Hely Ghoſt, (becauſe he is a Spirit as God,) and they fancy, that as this Inward Condemner doth condemn for ſome evil (which they call, a Manifeſting, R • vealing and ſhewing them what is evil,) ſo it does ſhew them not only Errors in Practice but alſo Errors in Judgment, and that, if they be faithful to it (which they call believing in it) it will reveal unto them more in time, and that there is no more required of any man, then God or Chriſt hath thus ſhown him within him &c. And herein conſiſt their daily Divine Illuminations, Inſpirations, Revelations of knowledge: but their Experimental knowledge of Chriſts Birth, Deat • , R • ſurrection, &c. Conſiſts in this, that when a man is Converted, then they ſay, the Immortal Babe is born, Chriſt the Seed and Lamb which was ſlain, comes to be Raiſed, and he aſcends the Throne, and comes to Judgement in Clouds of Heaven within, and Judgeth ſuch a man for his ſins [whereby they only deſcribe the various condition of man's Conſcience.] And hence they deny wholly, that ever Chriſt as Man ſhall come down from Heaven to Raiſe and Judge the Dead. And they ſay, that that which is a man's Troubler, Reprover and Condemner within him, will be alſo his Comforter, Approver, Juſtifier and Saviour, if he believes in it, and it will redeem and ſave him from all ſin, and from W • ath for ſin, (eſteeming the checks of the Conſcience to be God's Wrath) Herein they place their Salvation and Redemption from ſin, viz. ſome wilful ſinning, and their ſin • eſs Perfection conſiſt in their abſtinence from groſs wilful ſinning and the peace of Conſcience enſuing thereupon, they call the peace of God, and Juſtification in the ſight of God. And their Inherent Righteouſneſs, they call the Righteouſneſs of Chriſt, which he hath wrought within them, and they do never ſpeak of the Merit of the ſufferings, Death and Reſurrection, of Jeſus at Jeruſalem, but they call his Righteouſneſs a Rightouſneſs of another at a diſtance, which can do us no good; and they ſay, it is an inward blood that muſt cleanſe our Souls inwardly. And here alſo may be underſtood, what their Baptiſm of Repentance with Fire and with the Spirit of Judgement, is, VIZ. When a man is inwardly Judged for his ſin, ſo as to repent of it. And unto this PROTON PSEUDOS or fundamental Error, VIZ. That the Inward Condemner is Chriſt, the Light, and if obeyed, will become a mans Juſtifier and Saviour, they have ſuted all their other Doctrines concerning Chriſt, ſaying, that the true Chriſt was never ſeen with Mortal Eyes, heard with Carnal Ears, and that the Viſible Body Born of Mary, was but a Garment of the true Chriſt tabernacling in it; which body, ſome of them ſay he hath laid down, others canot tell what is become of it; and they ſay, to mind Chriſt in that bodily appearance and manifeſtation (as they call it,) is to know Chriſt after the Fleſh, and they call their Chriſt within Chriſt in the Spirit, they ſay that Chriſt Born of Mary was Chriſt in the Fleſh, And beacuſe they, read of Eating Chriſt • s Fleſh, and of Drinking his Blood, they have feigned alſo an Omnipreſent and Inviſible Body of Spiritual Fleſh and Blood, which they ſay the Saints in all Ages partook of within them; and when they feel an inward Affectedneſs or ſenſible Refreſhment of their Boweis (which they call the • if • ,) then they ſay, they eat of Chriſts Fleſh, or of the Bread of Life, and they drink of his Blood which is Life, and by which they are cleanſed. And herein conſiſts their Lords Supper: and he that fully underſtands what they mean by their Light and by their-Life, may underſtand their whole Divinity. The Semi-foxians finding this Doctrine to be too Groſs, and that God is Indiviſible and Immortal, and cannot be Cruciſied Slain and Raiſed from Death, will not ſay, that the Inward Condemner is a meaſure of the uncreate Eternal Spirit, but they ſay, 'tis a create or rather Emanated Being, Emanated from God in the beginning before all things, VIZ. A meaſure of the Eſ • ence of the Heavenly Man, which they generally call the Light and Spirit of Jeſus Chriſt, and the purchaſe of his Death R. Barclay ſaith in his Apology p. 87. that it is a Meaſure of the Heavenly Body of Chriſt, and that every unrighteouſs Action is Reproved by it. But G. Kieth on his Way cast up, will have it to be the Neſhamah of the Heavenly Man extended into us. (And conſequently their pretended inward Motions immediate Inſpirations, Illuminations, and Revelations are not Immediately from God, but mediately either thro' the Body or Soul of a feigned Man: and by this is alſo their inward Juſtification, Sanctification and Regeneration) This is their Divine Eſſ • ntial Principle, which they ſo often ſpeak of, and ſometimes call the Seed, Grace and Word of God, and R. B. ſaith, that it is the Manifestation of the Spirit ſpoken of 1. Cor. 12.7. the ſeed of the Kingdom, Math. 13.18, 19. the Light that maketh all things manifest, Eph. 5.13. the word of God Ro. 10.18. the Talent Math. 25 15. the little Leaven, the Goſpel preached in every Creature, Col. 1 23.. and he is offended with them that call it a Natural Conſcience. He ſaith, that if this Seed be reci • ved into the Heart to bring forth i ••• Effects, Chriſt cometh to be formed of it, which the Scripture calls the New Man, Chriſt within, the hope of Glory. In this Birth or Formation of Chriſt within us, and working his works in us, and powring his Blood into our Souls, he places our formal Justification, which he explains to be all one with Sanctification, viz. A making righteous inwardly: and tho' he grants that Remiſſion of ſins was only purchaſed • y vertue of Chriſts Sacri fice without us, yet he ſaith, that they may come to partake or it, that are ignorant of the History of Chriſt, for he aſſerts that by the operation of this Light and Seed, ſome have been and may yet be ſaved, to whom the Goſpel is not outwardly Preached, nor the Hiſtory of Chriſt outwardly known, becauſe they have with all other men, a day of Viſitation, in which God offers to work this Salvation, by the Meaſure of a ſaving, ſufficient ſupernatural Right, given to every man, which all are to believe in, as he would infer from Joh. 12 36. G. Keith writes in hi Way to the City of God, to the ſame purpoſe. And you may ſee by G. Keiths Books, how they have framed their Doctrine Concerning Christ, according to this their Hypotheſis, • orrowing ſeveral of their Notions out of the Writings of ſome Rabbies among the Eastern Jews, Tranſlated into Latin, by a Learned Noble Man in Germany [whoſe Children I Tutored ſome years agoe] But if the Rabbies- Aenſoph • e according to the Semi-foxians, the Father, Word and Holy Ghoſt, (as they ſay) and the Aenſoph's having clothed himſelf with the M • nhood, called Adam Cadmon, be, the Word's being made Fleſh, then according to them, not only the Word, but alſo the Father and Holy Ghost were made Fleſh. This and many other Abſurdities follow from G. Keiths aſſertion, that the Word was made Fleſh in the beginning, and that this Fl •• h is the Rabbies Adam Cadmon. And theſe Cabbaliſti • al Semi-foxians ſeem to expect that their heavenly Adam Cadmon in the Body, aſſumed of Mary, ſhall come from Heaven to Judgement, and that then there ſhall be a Reſurrection • ut of the Graves; and G. K. doth alſo believe, that at his coming there will be the 1000 Years-Reign, which is more then I ever heard any one called a Quaker affirm. And becauſe G. Keith, as he told me laſt Summer, favours the Twelve Revolutions or Transmigrations of our Souls, whereof R. Jiſchack, a whimſical Jew in the Eaſtern Countries, (who pretended to Revelations,) hath written moſt largely, (which notion he perhaps learned of ſome of the Turks in ſome of thoſe parts, who greatly favour the Py •• agorean Metempſychoſis) therefore he is of late very fickle concerning the Reſurrection-body; for he told me laſt Summer, that this our Fleſh which goes into the grave ſhall not riſe again, but there is an Inviſible Bone diſperſed thro' the Body, called by the Cabbaliſts Luz, which is the Seed Sown, unto which God ſhall give a Spiritual Body: and he ſaid, that he asked ſome of the Jews in theſe parts, what Luz ſignified, and they [becauſe they underſtood nothing of that Cabbala, and perhaps knowing that the word, Luz in the Portugal and Spaniſh Tongue ſignifieth Light] told him it mean Light and ſo G. Keith is hugely pleaſed with the fancy of it, and thinks it ſuteth bravely with their Light and Seed. And when I told him, that the Cabbaliſts ſaid, that this Inviſible Bone is only a Small Bone in the back, he anſwered, that Wiſe men would not tell all at once. I ſuppoſe alſo that he believes, that honeſt Pagans, at ſome of their Revolutions receive the knowledge of Jeſus of Nazareth, (& according to his late abſurd Notion) are then perfectly Juſtified and Saved [as if Justification admitted of Magis and Minus,] I asked him laſt Summer, how any ſuch Gentile could be actually juſtified and ſaved from wrath, before he be pardoned, and how he could be pardoned of the leaſt imperfection of the very beſt of his moral vertues, without Faith in Jeſus of Nazareth, and he gave me no direct Anſwer Certainly G. Keith hath no reaſon to quote not only Protestants but alſo the Fathers, becauſe he holds not the ſame Christ, Grace and Juſtifying Faith with them. You will likewiſe find, SIR, that G. Keith believeth not only the Preexiſtence of Two degrees of the Soul of Chriſt, but alſo the preexiſtence of our Souls, of which he makes of late more degrees then one, thus contradicting what he formerly writt concerning our Nepheſh in his Way cast up: And indeed the GALGAL or Revolution of Soul; preſuppoſeth their Preexistence. Theſe Cabaliſtical Semi-Quakers labour as much as is poſſible, to uſe the Expreſſions of G. Fox and his followers, whence many of the common Foxians do not ſo much as ſuſpect that they differ from them; and in their Writing, they uſe deceitfully and impudently the Words We and Us, without any ſpecifical Diſtinction, as tho' they did write the Senſe and Judgment of the whole People called Quakers, when they do not; and when they anſwer the Books writ by Anti-Quakers, they will either put another Meaning, or ſome favourable Conſtruction on the groſs Tenents of Fox and his Followers, without ingenuouſly bearing witneſs againſt thoſe Errors, or if they be too groſs, they will either ſeek ſome Evaſion, or render their Oppoſites groſs Lyars and A • uſers of the honeſt People called Quakers, becauſe themſelves do not maintain theſe things, tho' they know in their Conſciences, that their Pagan Brethren (as George Keith lately called them) hold thoſe groſs Tenents, upon whom they were alſo moſt truly and juſtly charg'd by their Opponents. And therefore as I ſuppoſe George Keith is writing an Anſwer to your Book, ſo I believe, he will uſe many Evaſions, and take advantage where he can: and he will either put ſome other Meaning upon George Foxes words which you have quoted (and which he dares not well deny) for his Brethrens ſake, who eſteem George Fox the greateſt Oracle and Prophet that ever was among them; or perhaps he will ſay, that you have quoted no page, and therefore he will wave them. I was glad to ſee the Antidote which you and your Honoured Colleagues in Boſton, have ſet forth againſt George Keith, and I can ſincerely ſay, that God made it very profitable and ſerviceable to me, in many reſpects: and it is to be admired, what Baſeneſs and Malice George Keith did not ſcruple to uſe againſt you, and how unreaſonably he perverted the Aſſembly's Words and Meaning. Having exceeded my intended Brevity, I ſhall conclude, deſiring God to bleſs your Labour and Service in the Goſpel of his Dear Son: And Reſt with my Reſpects to you,