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JOURNAL. 
 
 OF 
 
 TRAVELS 
 
 FROM 
 
 NEW-HAMPSHIRE 
 
 T Q 
 
 C A E A T U C K, 
 
 On the Continent of 
 
 NORTH-AMERICA. 
 
 B Y 
 
 GEORGE KEITH, A.M., 
 
 Late Missionary from the Society for the Propagation 
 : of the G^pel in Foreign Parts; and now Rector 
 of Edburton in Sussex. 
 
 LONDON, 
 
 rtilted ]) } *inff* for Bmh. Aylmer at the Three-Pigeons, 
 
 oat the Royal-Exchange in Cornhill, 1706. 
 
 EL 
 
hit'. 
 
TO THE 
 
 Most Reverend Father in G D 
 
 THOMAS, 
 
 Lord Arch-Bishop of 
 
 CANTERBURY, &c, 
 
 PRESIDENT; 
 
 And to the rest of the 
 
 MEMBERS 
 
 OF THE 
 
 iety for the Propagation of the Qospel 
 in Foreign Parts ; 
 
 This JOURNAL 
 
 Is most humbly Dedicated 
 By their late Missionary 
 
 George Keith. 
 M152357 
 
JOURNAL 
 
 OF THE 
 
 QxavtiB and miniatrg 
 
 Of the Reverend 
 
 GEORGE KEITH, A.M. 
 
 THE Twenty eighth Day of April 1702, I sailed from Cowes in the 
 Isle of Wight, in one of the Queens Ships, called the Centurion,- 
 whereof Captain Heme was Commander, who was very Civil to me, 
 bound for Boston in New-England ; and by the good Providence of 
 God we arriv'd at Boston the Eleventh day of June, our whole time of Passage 
 being Six Weeks and one Day. Colonel Dudley Governour of New-England, 
 and Colonel Poin<e Deputy Governour, and Mr. Morris, with all whom we sailed 
 in the same shira were so generous and kind both to Mr. Patrick Gordon 
 Missionary for LoWj-Island, and to me, that at their desire we did Eat at their 
 Table all the Voyage on free cost. 
 
 At my Arrival the Reverend Mr. Samuel Miles, and the Reverend Mr. 
 Christopher Bridge, both Ministers of the Church of England Congregation 
 at Boston, did kindly receive me and the two ministers in company with me, 
 and we lodg'd, and were kindly entertained in their Houses, during our abode 
 at Boston, 
 
 June 14, 1702, being Sunday, at the request of the abovenamed Ministers 
 of the Church of England, I Preached in the Queens Chappel at Boston, on 
 Eph. 2. 20, 21, 22. where was a large Auditory, not only of Church People, 
 but of many, others. 
 
 Soon after, at the request of the Ministers and Vestry, and others of the 
 Auditory, my Sermon was Printed at Boston. It contained in it, towards the 
 conclusion, Six plain brief Rules ( Vide Appendix), which I told my Auditory 
 did well agree to the Holy Scriptures, and they being well observed and put 
 in Practice, would bring all to the Church of England who dissented from her. 
 
6 Protestant Episcopal Historical Collections. 
 
 This did greatly Alarm the Independent Preachers at Boston. Whereupon 
 Mr. Increase Mather, one of the chief of them, was set on Work to Print 
 against my Sermon, as accordingly he did, and Published a small Treatise 
 against the said six Rules, wherein he laboured to prove them all false and 
 contrary to Scripture, but did not say any thing against the Body of my 
 Sermon. And not long after, I Printed a Treatise in Vindication of these Six 
 Rules, in answer to his, wherein I shewed the invalidity of his objections 
 against them. This I had Printed at New York, the Printer at Boston not 
 daring to Print it, lest he should give offence to the Independent Preachers 
 there. After it was Printed, the printed Copies of it were sent to Boston, 
 and dispersed both over New-England and the other parts of North America. 
 
 June 21, Sunday. I preached a second Sermon at the Queens Chappel, 
 on Rom. 10. 6, 1, 8, 9. 
 
 June 28, Sunday. The Reverend Mr. John Talbot, who had been Chap- 
 lain in the Centurion, Preached there. 
 
 By the advice of my good Friends at Boston, and especially of Colonel 
 Joseph .Dudley, Go'vernour of Boston Colony, I chose the abovenamed Mr. 
 John Talbot to be my Assistant and Associate in my Missionary Travels and 
 Services, he having freely and kindly offered himself, and whom I freely and 
 kindly received, and with the first occasion I wrote to the Society, praying 
 them, to allow of him to be my Fellow-Companion and Associate in Travels, 
 &c, which they accordingly did, and indeed Divine Providence did well order 
 it, for he proved a very loving and faithful Associate to me, and was very 
 helpful to me in all respect, and was well approved and esteemed every 
 where, both with respect to his Preaching and Living, in the several places 
 where we Travelled. 
 
 July 1, Wednesday. I went from Boston to Cambridge in New-England, 
 accompanied with my associate Mr. Talbot, and Mr. Bridge abovenamed, and 
 I was present at the Commencement, which was that very day : and having 
 heard Mr. Samuel Willard, President of the College, at the said Commence- 
 ment maintain some Assertions that seemed to me very unsound, the next 
 day I writ a Letter to him in Latin, shewing my great dislike of those his 
 assertions, and after some days I sent it to him ; after this, at the request of 
 some there, I put it into English, and had it Printed at New York, and 
 dispersed into many other places of America, as well as of New England. 
 
 The Assertions abovenamed of the said Mr. Samuel Willard, that seemed 
 to me very unsound, were these : I. That the Fall of Adam, by virtue of 
 God's Decree, was necessary. II. That every free act of the Reasonable 
 Creature is determined by God, so that whatever the Reasonable Creature 
 acteth freely, it acteth the same necessarily. 
 
 Not long after my Letter to him was Published and dispersed, he Printed 
 a reply to it, in a small Treatise containing about four Sheets, where notwith- 
 standing his many shufflings, and seeming to disown the charge, he very 
 roundly and plainly not only asserts all that I had charged on him, but much 
 more, as appears from his express Words, Page 50 of the said Reply, Where 
 he saith, Nor shall I part with my opinion ? viz. that the Origine and Cause 
 of the necessity of the first Sin is more to be derived from God, than from 
 Man himself. Nay further, (saith he) that the whole cause of the futurity 
 of it is owing to the divine Decree, though still the whole sin and blame of it 
 
George Keith's Journal. 1 
 
 is due to Adam, for that in the accomplishing of his Apostacy, he abused his 
 own free Will, and Voluntarily transgressed the Cow mind. 
 
 After some time that his Reply to my Letter was Printed, I published in 
 Print an answer to his Reply, my answer contain? ; bout six Sheets. My 
 Endeavours in these matters, by the Blessing of C od, had a good effect in 
 quieting the Minds of many People in these parts, a' d bringing them over to 
 the Church, in East-Jersey, especially at Elizabeth Town there. Such who 
 desire to read both my Answer to Mr. Samuel Willard, and my letter, and 
 also my Answer to Mr. Increase Mather in vindication of the six Rules above- 
 mentioned, together with all the other Treatises I published in Print during 
 my abode in America, from June 11th 1702, to June the Sth 1704, and 
 some Printed Sermons within the said time, may find them at the most 
 Reverend Thomas Lord Arch-Bishop of Canterbury his Library at St. M rtins, 
 all bound up together in one Volume, which I presented to the Society firae 
 small time after my arrival at London. 
 
 July 5, Sunday. I Preached again at the Queens Chappel in Boston upon 
 Rev. 3. 20. 
 
 July 8, July 9, Thursday. I went from Boston to Linn, accompanied with 
 Mr. Talbot, and the next day, being the Quakers Meeting day, we visited their 
 Meeting there, having first called at a Quaker's House, who was of my former 
 acquaintance. Mr. Shepherd the Minister cf Linn did also accompany us, 
 but the Quakers, though many of them had been formerly Members of his 
 Church, were very abusive to him, as they were unto us. After some time 
 of silence, I stood up and began to speak, but they did so interrupt with their 
 Noise and Clamour against me, that I could not proceed, though I much 
 entreated them to hear me : So I sat down and heard their Speakers one after 
 another utter abundance of falsehoods and impertinencies and gross perversions 
 of many Texts of the Holy Scripture. After their Speakers had done, they 
 basted to be gone : I desired them to stay, and I would shew them that they 
 had spoke many falshoods, and perverted many places of Scripture, but they 
 would not stay to hear. But many of the People staid, some of them 
 Quakers, and others who were not Quakers but disaffected to the Quakers 
 Principles. I asked one of their Preachers before he went away, seeing they 
 Preached so much the sufficiency of the Light within to Salvation, (without 
 any thing else) did the Light within teach him without Scripture, that our 
 Blessed Saviour was born of a Virgin, and died for our Sins, &c. He replyed, 
 If he said it did, I would not believe him, and therefore he would not 
 answer me. 
 
 After their Speakers were gone, I went up into the Speakers Gallery, where 
 they use to stand and Speak, and I did read unto the People that staid to 
 hear me, Quakers and others, many Quotations out of Edw. Burroughs^ 
 Folio Book, detecting his vile Errors, who yet was one of their chief Authors, 
 particularly in Page 150, 151. where he renders it the Doctrine of Salvation 
 that's only necessary to be Preached, viz. Christ within, and that he is a 
 Deceiver that exhorts People for Salvation to any otlu thing than the Light 
 within ; as appears by his several Queries in the Pages ,'ited. And where he 
 saith, Page 273. that the Svfferir. js of the People of G >d in this Age [mean- 
 ing the Quakers'] are greater Sufferings, and more Unjust, than those of 
 Christ and the Apostles ; what was done to Christ, or to the A'postles, was 
 
8 Protestant Episcopal Historical Collections. 
 
 chiefly done by a Law, and in great part by the due execution of a Law. But 
 all this a noted Quaker, whose name I spare to mention, (as I generally intend 
 to spare the mentioning of their Names) did boldly defend. But another 
 Quaker who stood by, confessed the last Passage in rendering the Quakers 
 Sufferings greater and more unjust than the Sufferings of Christ, was not well 
 worded, but to excuse it, said, we must not make a Man an offender for 
 a word. x 
 
 July 10. We came to Hampton, and were very kindly entertained there. 
 Hampton is distant N. Eastward from Boston 50 Miles. 
 
 July 12, Sunday. Mr. Talbot Preached at Hampton in the forenoon, and 
 I Preach'd there in the Afternoon on Acts 26. 18. 
 
 July 15, Wednesday. I Preached the Lecture there on the same Text. 
 
 July 16, Thursday. We went to the Quakers Meeting at Hampton, 
 accompanied with Mr. John Cotton the Minister of the Parish, and Mr. 
 Cuslim the Minister of Salisbury Parish, and very many Civil People of both 
 these Parishes came, who were not Quakers, hoping to have heard some fair 
 Dispute betwixt the Quakers and me. At the Quakers Meeting there we 
 heard two Quaker Preachers. The first who spoke was a Ship Carpenter 
 from Situate, who spoke about half an hour or more, but very Ignorantly, and 
 most grossly perverting several Texts of Scripture, particularly Job. 17. 3. and 
 Mom. 1. 19. which he brought to prove, that the ignorant People (to whom 
 he directed his Discourse) as he accounted them, had a little Babe within 
 them, lying in a Manger under the Earth, to which if they would hearken, 
 that little Babe within them {meaning by thai little Babe, the Light within 
 them) would give them the knowledge of God, which was Life Eternal. He 
 told them he could not read the Scripture, and hoped they would excuse 
 him, if he did not so exactly quote the Words. After him the other Quaker 
 Preacher, who came from Shrewsberry in JLast- Jersey, began and continued 
 Preaching very long, above two Hours, and did mightily heat himself; he 
 also most ignorantly spoke many things, and grossly perverted and misapplied 
 many Texts of Scripture, to prove the sufficiency of the Light within to 
 Salvation (viz. without Scripture or any thing else.) And as the Quakers 
 ordinary way is in their Preaching every where, they have a set of Texts of 
 Scripture which they commonly bring to prove the sufficiency of the Light 
 within to Salvation without any thing else, but which they miserably pervert 
 and misapply, such as Job. 1. 9. Job. 3. 19, 20. Job. 12. 36. Job. 16. 7, 8, 9, 
 10, 11. Rom. 10. 6, 7, 8. 2 Cor. 12. 9. Titus 2. 11, 12. Many of which 
 Texts and others he did grossly pervert and misapply to prove his false 
 Doctrine. And the like perversions of Scripture he used against Baptism, and 
 the Lord's Supper, in the common road of other Quakers, as extant in their 
 Printed Books. After he had clone, having exceedingly tired and wearied all 
 his Hearers who were not Quakers, I offered to speak, but immediately their 
 Preachers went away in all hast after I began to speak, though I earnestly 
 entreated them to stay ; many also of the Quaker hearers went away with 
 them, but some stayed, and all the people who were not Quakers, together 
 with the two New-England Ministers abovementioned, did stay, and heard me 
 about the space of an hour resume and refute the heads of the Quaker 
 Preachers discourse, and rescue the Texts of Scripture which they had quoted 
 from their gross perversions and misapplications, both as concerning the 
 
George KeitKs Journal. 9 
 
 Light within, and the Holy Sacraments of Baptism and the Lord's Supper. 
 But the day being very hot, and the House not large enough to contain the 
 Auditory, we kept the Meeting in an Orchard joining to the House, where we 
 had some shade of Trees. Among the Quakers who stayed to hear me, one 
 or two endeavoured to interrupt me in my Discourse ; but a noted Quaker 
 and Preacher of good repute belonging to their Meeting, did forbid them to 
 make any interruption, telling them, I did not interrupt their Preachers, and 
 therefore they should not interrupt me. I did also read to them many gross 
 Antichristian expressions I had collected out of the Folio Book of Edward 
 Burroughs (whom the Quakers have magnified with no less title than that of 
 a Prophet, in their Title page of his Folio Book, published by them after his 
 decease) and I told them if tJ y were willing I would show them the Passages 
 in the Book it self. To this the abovementioned Quaker Preacher replyed to 
 me, I needed not to show then, to him, for he believed the Quotations were 
 truly made, and that there were great Errors in their Friend's Books. The 
 same Quaker preacher did kindly invite us to his House, with whom I had 
 much Discourse. He told me he approved very well of what he had heard 
 me discourse, and that he did perceive my Doctrine about the necessity of 
 Faith in Jesus Christ, in order to Salvation, was the same he had formerly 
 heard me declare in their Meetings when I was anions them aboi*. Tvelve 
 i ears past. Some of his Neighbours told me, his manner of Preacrn • i in the 
 Quakers Meetings, was not to speak much, but what he spoke was 'rally 
 
 no other than the express words of Scripture, without his n , <: any 
 Commentary or gloss on them ; he has the Character of a sober, >n \, >d 
 very charitable Man among all his Neighbours, his Name is Thf >s 67? &,. 
 At this same Meeting of the Quakers at Hampton, one of ty < makers 
 belonging to that Meeting did boldly affirm to me, before man , rVitnesses, 
 that the Blood of Christ that was outwardly shed upon the Cross could do 
 him no good, and he did extremely blame me, for owning to Mr. John Cotton 
 the Minister of Hampton Parish, about Twelve Years past, that we were 
 justified and sanctified by that Blood of Christ's Body that was outwardly rhed 
 on the Cross, and did earnestly contend that the Blood of Christ, \ ere! \ the 
 faithful are said in Scripture to be justified and sanctified, was bn&arvt ou \ ard 
 Blood of Christ, but the inward Blood of the Light within then., a* f1 « j Lad 
 learned from George Fox, and George Whitehead, and other Qi il r / uthors, 
 in their Printed Books, whereof I have given a large and f"H ec> nt, in 
 several of my Printed Narratives at London, particularly the frst, tail i, and 
 fourth. I endeavoured to help the said Quaker's Understands - ' informing 
 him, that by our being justified and sanctified by the Blood o rist, that 
 was outwardly shed, was not meant that it was by any materia! . outward 
 application of that Blood to us, but by the Merit of our blefc . 1 S viour's 
 Passion and Death, in his being a most satisfactory and acceptable Sacrifice to 
 God for our Sins, the which Sacrifice required that his Biood should be shed ; 
 for without the shedding of Blood, there could be no remission of Sins; and 
 all Men who had remission of Sins by that Blood, it was by a true and live J 
 taith in that Blood ; but all that I said or could say to him did not pre\; : ! ( 
 but he continued strong in his most unchristian assertion, still justifying it, 
 and blaming me for my Christian Doctrine. This with all the other Passages 
 I brought both from their Preachers words, then spoke by them, m& quoted 
 
10 Protestant Episcopal Historical Collections. 
 
 out of their Books, which the Quakers present did not contradict, did greatly 
 satisfy the People there, who were not Quakers, that the Quakers chief 
 Authors and Preachers were guilty of most unchristian Principles, repugrant 
 to the Fundamentals of the Christian Faith ; and that the inferior sort aad 
 received their gross Errors from their Leaders Words and Writings. 
 
 July 19, Sunday. Mr. Talbot Preached at Salisbury in the Forenoon, 
 and I Preached there in the Afternoon, on Philip. 2. 13, where we hfid a 
 great Auditory, and well affected, as also we had the like at Hampton. The 
 occasion of our having so great an Auditory both at Hampton and at Salis- 
 bury was this, as some of them told us, that they had been inform'd concern- 
 ing us, that We being Ministers of the Church of England, ive would Prea:h 
 down-right Popery to our Hearers : But (said they) we came the rather :o 
 hear you, to know whether we could hear any Popery Preached by you ; but 
 indeed, (said they which were the most Judicious, and most Ancient among 
 them,) Praised be God we heard no Popish Doctrine Preached by any of yov^ 
 but good sound Protestant Doctrine, the same which we have heard ou \ 
 Ministers of New-England Preach to us, and which to our great comfort wi 
 have believed these Forty Years past, and we still continue to believe. We 
 replied, we were very glad to find that they were of the same Faith with the 
 Church of England, in these great Fundamentals of the Christian Religion. 
 
 July 23, 1702. We came to the Quakers Meeting at Dover (by Piscata- 
 way River) distant from Boston North-Eastwards about Seventy Miles, where 
 after some time of silence, we heard their Preacher, who was a Taylor, and 
 lived in the Town of Dover : He did not speak long, but exhorted them to 
 keep to the Foundation, and he quoted St. PauVs Words, Another Founda- 
 tion can no Man lay, but that which is laid already, which is Jesus Christ 
 I heard him patiently till he had done ; and after he had done, I perceiving, 
 by the sequel of his discourse, that he meant nothing else by Jesus Christ 
 being the Foundation, but the light within them, and as it is in all Men, 
 according to their common Doctrine. I asked him what he meant by Jesus 
 Christ being the Foundation, whether the Light within them only, or the 
 Man Christ Jesus, who was, and is, both God and Man without them, and 
 who is also in them as he is God, and is in all Men by his general 
 Presence and Illumination, and is in all the Faithful by his special 
 Grace and Illumination ? But to this he would give no positive 
 answer. But seemed greatly surprized, and as a Man astonished at 
 my plain Question ; for I found he had no other notion of Jesus Christ 
 being the Foundation, but the Light within, which he called God, and said, 
 God was Adam's Teacher the first, and will be the last ; all which he 
 applyed to the Light within, as it is in all Men, Jews, Turks, and Infidels, the 
 same as in the Quakers by their plain confession. I asked him again, did the 
 light within him, without the Scripture, teach him that Jesus Christ was 
 Born of the Virgin Mary ? He replyed by asking me, who taught Joseph 
 that Christ was to be Born of her ? I answered him, an Angel : But had an 
 Angel taught him the same ? He said the Holy Ghost had taught him. I 
 again asked him, had the Holy Ghost Taught him that without the Scripture ? 
 To this he quite demurred, and was at a stand, until a Quaker that was next to 
 him, whispered to him in the Ear, and bid him ask me, who taught Nebu- 
 chadnezzar that the fourth that was with the three Children in the fiery 
 
George Keith? s Journal. 11 
 
 Furnace was like the Son of God ? I answered him, that case was Miraculous 
 and extraordinary, which he could not pretend unto ; nor do the Leaders 
 among the Quakers pretend, that the Light within them, without Scripture, 
 teaclk-tli them anything of Christ as he was outwardly Born of a Virgin, or 
 of his Death, Burial, and Resurrection, &c. for it is not needful (they say) to 
 be taught them by the Light within them, and yet the Light within them 
 doth sufficiently teach them all that is necessary to Salvation without any 
 thing i fee ; which plainly proves from their avowed Principle, that they do 
 not think the Faith of Christ's Birth, Death, Burial, Resurrection, &c. 
 necessary to their Salvation; but even this again is contradicted by some of 
 '.. who affirm it is necessary to them who have the Scriptures, to have that 
 Faith, and to such not to have it, is a Damnable Sin. After this short 
 Conference with him he went away, and some of the Quakers with him, but 
 many stayed behind, both Men and Women, with whom we had much 
 discourse, wherein they generally betrayed their horrid ignorance, and 
 prejudice, against the very Fundamentals of Christianity. One of them did 
 mightily contend against me, for the sufficiency of the Light within every Man 
 to Salvation, without any thing else, and charged my denial of his Assertion 
 to be Blasphemy ; for (said he) the Light within is God, and God could do 
 eviry tiling, and can, and is sufficient to save us without any thing else. I 
 replyed to him, there were several things God could not do. This again he 
 charged to be Blasphemy, and bid me give him one Instance of any one 
 thing he could not do. I told him, I could give him diverse Instances ; as 
 that he could not Lie, nor be the Author of any Sin, to which he assented. 
 I told him again, as God could not Lie, so nor could he contradict his 
 declared will and purpose plainly delivered to us in the holy Scripture, which 
 was to save us by Jesus Christ, who died for us, lThess. 5. 9. and therefore 
 this being God's revealed Will to save us by Jesus Christ who died for us, to 
 save us without Jesus Christ who died for us, would contradict God's revealed 
 Will given us in the holy Scripture ; this Answer did quite put him to silence. 
 After I had thus said, one Mrs. Knight, a Quaker belonging to their Meeting, 
 Qg present, (whose Name I mention to her Praise, and to make it known, 
 that s<»me among the Quakers are not such Infidels, as they more generally 
 are, though all of them, even the best, are involved in great Errors) signified 
 her good liking to my Answer, and said, she thought that I would give that 
 Answer : she also did vindicate my Reputation against another Quaker- Wo- 
 man there present, who said, they (viz. the Quakers) had no good opinion of 
 me, when I was formerly among them in that Town, about Twelve Years past 
 or more. I am sure, said Mrs. Knight, that is not true ; for Friends then had 
 a very good Esteem of him, and particularly so I had, and was glad that by 
 my Husbands Invitation, he came and Lodg'd one Night at our House. And 
 while we were discoursing about a sinless Perfection, whether it was attainable 
 in this Life ; another Quaker- AVoman affirmed, that she was perfect to that 
 degree, that she had not any Sin. What (said I) have ye no sin, neither 
 actual nor original ? Was ye not Born with original sin ? nay, (said she) I 
 was born of Holy Parents, and I knew never any thing but Purity and 
 Holiness. But, said I, David came of holy Parents, and yet he said, Psal. 
 51. 5. Behold I was shapen in Iniquity, and in Sin did my Mother conceive 
 me. Were your Parents more holy than David's Parents ? To this she 
 
12 Protestant Episcopal Historical Collections, 
 
 answered, what David's Parents were she knew not, whether holy or not, but 
 she knew her Parents that they were holy. And this is the very Doctrine 
 of George Fox and Edward Burroughs, in their Printed Books, that the 
 Children of holy Parents are Born without all defilement of Sin. After this 
 Mr. Talbot produced George Fox's Will in Print (which as it has received 
 several Impressions at London, so it hath had one at least at New-York in 
 America) and began to read in it, how George Fox left his Boots and Spurs, 
 and Clyster-pipe, to Thomas Lower ; by which Mr. Talbot did infer, that it 
 seemed George Fox did leave them as holy Relicks. No, said she, viz. the 
 above mentioned Woman who said she had no Sin, they have been silver 
 Spurs, for she had seen silver Spurs, and the Clyster-Pipe was a Golden 
 Pipe : To this I replyed, this made George Fox very vain and Proud, that his 
 Spurs were silver Spurs ; this was a great reflexion on George Fox, to say he 
 wore silver Spurs ; and that his Clyster- Pipe was a Golden Pipe, this was to 
 render him very Prodigal indeed, who was but a poor Shoemaker Journy- 
 man (whose Master I knew) before he became the Ring-leader of the Quakers, 
 that no less would serve him than silver-Spurs ; and as for a Golden Clyster- 
 Pipe, I never heard of any such thing before. We had also much reasoning 
 with diverse of the Quakers in that Meeting, concerning the Sacraments, and 
 particularly that of Baptism. The chief Person that did undertake to dispute 
 with me against Baptism with Water, was a Quaker Justice of that 1 own, 
 whose Name I spare, as I think fit generally to spare their names (except 
 where I can say something to their commendation, and that is but very 
 seldom) whereas I produced Matth. 28. 19. to prove that our Blessed 
 Saviour had commanded the practice of Baptism to his Apostles, and to their 
 Successors to administer it to all Proselytes to Christianity to the end of the 
 World : To this he replyed, that Water was not mentioned, and that the 
 Baptism that Christ there commanded, was not outward Baptism with 
 Water, but inward Baptism with the Spirit. I asked him what Teaching 
 was that, which Christ commanded there, Matth. 28. 19, 20. He said, it was 
 inward Teaching ; but in this another Quaker presently contradicted him, and 
 said, it could not be inward Teaching that Christ commanded the Apostles ; 
 for none but God, and Christ, and the Holy Ghost, could Teach inwardly ; 
 but the Apostles being but Men, they could but Teach outwardly ; I 
 commended his answer, and from thence I inferred against them both, that as 
 the Apostles could not Teach inwardly, so nor could they Baptize inwardly, 
 the latter being as impossible to Men to do as the former ; and therefore the 
 Baptism that Christ commanded the Apostles to administer was outward 
 Baptism with Water, and which accordingly they performed either by them- 
 selves, or by appointing others to do it by the Authority they had from 
 Christ. This is but a hint of many things that passed in discourse betwixt us, 
 having continued with them for many hours. After we came out of the 
 Meeting, the Quaker- Woman who boasted so much of her sinless Perfection, 
 did invite us to her House, and did kindly entertain us both with Victuals and 
 Drink, and offered us a good Bed to lodge in, it being late. We thanked her 
 for her Hospitality and proffer to lodge us, but we went into our Boat that 
 waited for us, and went down the River that Night to the Town called Straw- 
 berry-bank, and lodged there at an Inn, or Public House of Entertainment. 
 Here it is worthy of notice, what some of the Neighbours of the Quakers 
 
George Keith's Journal 13 
 
 of that Town did inform us concerning the Quakers there, viz. how that 
 sometime after Quakerism had got entrance into that Town, and they had set 
 up a Quaker Meeting there, the Quakers invited their Neighbours to come to 
 their Meetings, where they should hear excellent Preachers, who should 
 Preach to them freely without any Cost or Charge, not like their hireling 
 Minister, who put them to great charge to maintain him : Upon this Publica- 
 tion, many or most of the Parish deserted the Minister, and frequented the 
 Quakers Meetings. But not long after, the Contributions that the Quakers 
 gathered in their Monthly and Quarterly Meetings for the Travelling Friends 
 of the Ministry, were so frequent, and rose so high, that they far exceeded 
 what they were to pay their Minister as the Law of the Country required ; 
 whereupon they generally concluded to desert the Quaker Meetings, and 
 return to their Minister; for, said they, if this be the way of it, that the 
 upholding the Quakers Ministers that come among us be so chargeable, far 
 above what we pay to the Minister of the Parish, we will go back again to our 
 own Minister Mr. John Pike, and accordingly so they did, and continue hearing 
 their own Minister, who is of good Fame among the Neighbourhood, and 
 whom we intended to have visited at his House, but it happened that he was 
 gone abroad ; however such as were more thoroughly leavened with 
 Quakerism, keeped up their Meetings, and have Built a Meeting-House to 
 themselves, where we did visit them, and discourse with them as above- 
 mentioned. 
 
 July 25, 1702. We Arrived at Salem, and had intended to have visited 
 the Quakers at their Meeting there, the next Day, but we were informed that 
 they had removed their Meeting for that Day from Salem to another Place, 
 of which we could have no notice, though we made enquiry. 
 
 July 28. In our way from Salem to Boston, as we stayed some Hours at 
 the Ferry by Newberry, I had much discourse with a sober Carpenter who 
 was a Quaker, his Name was William Clement. He did readily confess to 
 the Fundamentals of the Christian Faith, concerning our blessed Saviour ; but 
 had some dispute with me about Baptism, and by the Discourse I had there 
 with him, seemed to be much convinced that it was his Duty to have his 
 Children Baptized, as he had been himself, in Infancy, and had a Resolution 
 to have it done. 
 
 August 1. We returned to Boston. 
 
 August 2, Sunday. I Preached again at the Queen's Chappel there on 
 Philip. 2. 13. 
 
 August 3, 1702. I set out from Boston accompanied with the Reverend 
 Mr. Samuel Myles, one of the Ministers of the Church of England Congrega- 
 tion there, and we arrived at Newport in Rhod- Island the next day, where 
 we were kindly received. Mr. Lochyer the Church of England Minister there 
 and diverse others of the Church came from Newport and met us at the 
 Ferry, and conducted us to the Town, and place of our Lodging. Mr. Talbot 
 stayed at Boston to officiate in the Church there for Mr. Myles, until 
 his return. 
 
 August 0. I went to the Quakers Meeting at New-port on Rhod-Island 
 accompanied with Mr. Myles, Mr. Lochyer, and many People belonging to 
 the Church there, some of them being Justices of the Peace, to wit, Mr. Carr, 
 and Mr. Layton. 
 
14 Protestant Episcopal Historical Collections. 
 
 After one of their Preachers had spoke a long time, and came to i * end, 
 having perverted many Texts of Scripture, to prove the sufficiency of the 
 Light within, the inward Teacher, without any thing else, their common 
 Subject ; and though they do not so very frequently say, without any thing 
 else, yet they always so mean it, and oft so express it, as they have very much 
 of late both in their Discourses and Books. The two particular Texts of 
 Scripture which he greatly perverted, to prove the Quakers false Notion of the 
 sufficiency of the Light within all Men to Salvation, without any thing else, 
 were Job. 16. 8. and Titus 2. 11. I began to speak, standing up in a 
 Gallery opposite to the Gallery where their Teachers were placed, who were 
 many ; having intended in a friendly manner to inform them, how their 
 Speaker had misunderstood and misinterpreted those, and other Texts of 
 Scripture ; and I much requested them to hear me a while without interrup- 
 tion, as I had heard their Preacher. But I was instantly interrupted by them 
 very rudely, and they were very abusive to me with their ill-Language, 
 calling me Apostate, &c. and they threatened me with being guilty of the 
 breach of the Act of Tolleration, by which they said their Meetings were 
 Authorized. I told them I had not broken the Act of Tolleration ; for neither 
 that Act, nor any Law of England, did forbid a Minister of the Church of 
 England to speak in their Meetings, if he did not interrupt them, as I did 
 not, nor did I intend so to do. And they who made the interruption were 
 guilty of the breach of that Act, and not I ; though upon good enquiry it will 
 be found, the Quakers have not the benefit of that Act, for want of the 
 Qualifications of their Preachers required by the Act. 
 
 Mr. Myles said I ought to be heard, I being a Missionary into these 
 American parts, by the Society for Propagating the Gospel in Foreign 
 Parts, sent on purpose to endeavour to reduce the Quakers from their Errors, 
 the which Society hath a Patent from the Crown of England, and not to hear 
 me, nor suffer me to speak, was a Contempt of Supream Authority. Some of 
 the Quakers having said that Air. Myles affirmed I was sent by the Queen : 
 I told them I had no immediate Mission from the Queen, and I knew not that 
 ever the Queen (whom God Bless and Preserve) had heard of me. But 
 remotely and mediately my Mission was from the Queen, it being from the 
 Honourable Society, who had a Patent from the Crown. 
 
 After this I applyed my self to their Governour, Col. Cranston, who was 
 there present, and frequents their Meetings, but is no professed Quaker ; and 
 I said to him, May it please your Honour to command these Men not to 
 interrupt me, but that I may have a Peaceable hearing among such here 
 present who are desirous to hear me, as indeed many such were, not only of 
 the Church People, but of Independents and Anabaptists, as well as diverse 
 of the Quakers, especially the Younger sort of them. These modest words 
 of mine to the Governour (who is chosen by the People, but is not their 
 Governour by the Queen's immediate appointment) some Quakers have so 
 wrested and falsified in Print, that they have affirmed I spoke to the 
 Governour in a commanding way, to compel the Quakers to hear me, which 
 were neither my Words nor Sense ; for I only desired him, that by his 
 Authoritv I might not be interrupted : And if I be interrupted, it behoved 
 me to complain to the Honourable Society, that I could not have liberty to 
 speak in their Meeting, and so, what in them lay, to frustrate the end of my 
 
George Keith's Journal. 15 
 
 Mission. For where could I have opportunity to inform them, but in their 
 Meetings ? Should I go to their Houses, they would not let me come into 
 them. The Governour, at this, went away, and Civilly said to me, he thought 
 I had done better, to have stayed till they had done. I told him, then they 
 would be gone, as they had served me at Lynn, at Hampton, and at Dover. 
 After the Governour was gone, one of their Speakers, who was the Deputy 
 Governour, and had been formerly their chief Governour, took out of his 
 Pocket a Printed abusive Paper full of Lies, having no Name to it, and began 
 to read it in the Meeting, on purpose to drown my Voice, that I might not be 
 heard. The Title of it was, One Wonder more: or George Keith the eighth 
 Wonder of the World, Printed at London several Years before. Mr. Myles 
 said it was an Infamous Libel, without a Name to it, and it was a shame for 
 such a man as he, being Lieutenant Governour in the Place, to read such an 
 Infamous Libel against any Man, on purpose vilely to defame him. 
 
 After lie had done, another Quaker Preacher, who had been formerly their 
 Governour, began to Preach ; he told the Auditory he had read the Scriptures 
 in three Languages, but neither in Latin, Greek, nor Hebrew : but first 
 Literally, secondly Carnally, thirdly Spiritually. He said the Grace [the 
 Light within all Men] was all-sufficient, which he brought as a Proof for its 
 being sufficient to Salvation, without Scripture, or Christ's Blood shed, without 
 us, or any thing else. He also said, it was to as little purpose to Preach to 
 natural Men, or for natural Men to read the Scriptures, as to Four-Footed 
 Beasts ; whereby he not only condemned the Practice of the Apostles, who 
 Preached to natural Men, as Christ commanded them ; but also he condemned 
 the Practice of the Quaker Preachers, who both Preach, and write Books to 
 natural Men, whom they call the World in order to Convert them to Quaker- 
 ism ; all this, and many other gross falshoods and nonsensical Words he there 
 uttered. And yet all this the Quakers swallow down, as the Infallible 
 dictates of the Light within them, as they pretend ; for as George Whitehead 
 hath affirmed in his little Book, called, The Voice of Wisdom, such Ministers 
 who want Infallibility, and speak not from the Infallible Spirit, are no 
 Ministers of Christ. And George Fox, in his great Mystery, calls them, 
 Thieves. Witches, Conjurers, who speak or write, and not from the Infallible 
 Spirit ; surely by this Quaker-test, their greatest Authors and Leaders are no 
 other, whose Discources and Books are full of notorious falsehoods, and 
 contradictions to the holy Scriptures. 
 
 At last the first Speaker made a long rambling Prayer, full of Tautoligies, 
 and vain Repetitions, and presumptuous Boastings, as their manner is, after 
 they have vented forth abundance of falshoods in their Preachings, running 
 down the Scriptures and Sacraments, and the Resurrection of the Body after 
 Death, and other great Doctrines of the Christian Religion, they commonly 
 conclude with their Prayers, Blessing God for his glorious presence among 
 them, and his mighty power that has been with them, to assist, refresh, and 
 comfort them, to which the Quaker hearers do frequently echo to them with 
 several sorts of Hu minings and Sounds, whereby to Seal to the Truth not 
 only of the Words, but of the mighty Power and Life that has attended their 
 Speakers. But while they utter such falshoods and contradictions to holy 
 Scriptures, as also such uncharitable Speeches against all other Communions 
 and ways of Worship, and Ministry, but their own ; it is impossible that they 
 
16 Protestant Episcopal Historical Collections. 
 
 can be acted by any divine Life or Power to do this : And yet some Power 
 more than ordinary doth frequently Act them, in their Speakings, and 
 commonly works most strongly among them, when they are vehemently 
 running down the necessity of the Scriptures, or the Sacraments, and Preach- 
 ing up the sufficiency of the Light within them to Salvation, without any thing 
 else, as I have oft observed. The strong impression their Speakings in their 
 Meetings frequently have (or used to have more formerly than of late) upon 
 their Hearers ; manifestly to be observed by the visible effects of it upon many 
 of them, causing them, some to shed Tears in plenty, some to shake and 
 Quake, some to utter deep Groans, others to Sing; sufficiently prove that 
 some Power, more than ordinary, doth at times Act them, and this Power 
 doth at times Act and Operate among them, and in them, in a total silence 
 of Words, (as well as when they utter words) in their Assemblies, of which 
 they glory not a little. The most tolerable Construction that can be made of 
 this Power, what it is, or whence it proceeds, seeing it can be no Divine 
 Power, is, that it is some strong natural Enthusiasm, raised by heighth of 
 fancy, and exalted imagination, such as Mr. Causabon has described in his 
 Treatise of Enthusiasm. But then it must needs be granted, that when they 
 are Acted so furiously and outragiously, to contradict the plainest Doctrines of 
 Christianity, and defame and reproach Christ's sacred Institutions, that Satan 
 acts together with this Power of Strong Fancy and Imagination, and makes 
 use of it, as its Organ and Instrument, or Conduit of Conveyance. For it's 
 hardly to be conceived, how a meer natural or Animal Power, without the 
 influence of some Diabolical Spirit, can act Men with such zeal and industry 
 to Preach and Propagate most destructive Errors to Mens Perdition. Seeing, 
 according to Holy Scripture, the Devil is the Father of Lies ; and all Damna- 
 ble Doctrines, are the Doctrines of Devils ; of which they have a great many, 
 as their Words and Books plainly shew. Immediately after their Prayers, all 
 their Preachers went away, and many of the Quaker Hearers, but many of 
 them also stayed, especially the Younger sort, both Men and Women ; and 
 generally all the People who were not Quakers, both those of the Church, and 
 those called Independents and Anabaptists stayed. I told their Preachers, as 
 they were making hast to be gone, it was a shame to them to go away, and 
 leave so many of their Sheep exposed to the Wolf, as they have affirmed me 
 to be, but I thank God I am none ; but by their own Argument, *by their so 
 flying and. running away, do not they prove themselves not to be true 
 Shepherds, but Hirelings ? 
 
 I had now full liberty without any interruption to speak, perceiving the 
 Auditory generally desirous to hear me. I recollected and resumed most of 
 the heads of their discourse, such as I could remember, and the Texts of 
 Scripture, which they had grossly perverted and misapplied, and refuted their 
 Perversions and Falshoods ; and thus I continued some considerable time 
 speaking in their Meeting -House, having a considerable large Auditory, all 
 very attentive. Before I had made an end, diverse of the Quaker Preachers 
 returned, and stood quietly and heard me, but said nothing, neither made 
 they any offer to dispute any matter with me. I was informed by some 
 credible Persons, that the occasion of their Preachers returning to the 
 Meeting, while I was speaking, was, that some Quaker Zelot- Women went to 
 their Preachers, and told them, it would greatly reflect on them, to absent 
 
George Keith's Journal. 17 
 
 themselves while I was speaking in their Mee ting-House, and might expose 
 the Weak Friends to be deceived by me. However after their return, they 
 said nothing, but suffered me to proceed in speaking as long as I thought 
 fit ; and thus our Meeting ended Peaceably. 
 
 The Quakers had Built a new Meeting-House at Newport, large enough to 
 hold Five Hundred Persons, or more, with fair and large Galleries, and Forms 
 or Benches below. But one thing very singular I observed, that on the Top 
 of the Turret of their Meeting-House, they have a perfect Iron Cross, two 
 large Iron Bars crossing one the other at right Angles, a more perfect Cross 
 I never saw any where on any Church. I mention this the rather, because 
 George Fox, in some of his Printed Pamphlets, makes a great outcry and 
 noise against the Steeple Houses in England, as he calls them, fur having 
 Crosses on the Tops of them, and that it is Popery ; what can the Quakers 
 say to this ? Are their Brethren of Rhod-Island guilty of Popery, for having 
 the Cross on the top of their Meeting-House, which I suppose remains there 
 to this day ? 
 
 August 9, 1702. Sunday. I Preached at Newport on Rhod Island, my 
 Text was Job. 1. 9. and I had a very numerous Auditory, not only of the 
 People of the Town, but of many that came from other parts of the Island 
 with a desire to hear me. I told my Auditory after I had concluded my 
 Sermon, that I was to have a publick Meeting the 14th Instant at the Colony 
 House in Newport, to detect the Quakers Errors out of the Printed Books of 
 their chief Authors, and that I had obtained leave of the chief Governour 
 Collouel Cranston to keep the Meeting in that House ; and that I was to give 
 notice to the Quaker Preachers to meet me there about the first Hour after 
 Noon, if they thought fit to defend their Principles and Authors. 
 
 August 1 0. I sent a written Paper to the Quaker Preachers there, to 
 meet me at the Place and Time abovementioned, to which they sent me their 
 Answer soon after, that they would meet me, so that things should be carried 
 fairly, and each Party should have liberty to speak an Hour without interrup- 
 tion, and two Moderators should be chosen, each on a side, to keep good 
 order ; to which I consented, though I told them, an hour at once was too 
 long, yet I would yield to their Proposition, rather than that the Meeting 
 should fail. 
 
 August 14. We Met about the first Hour after Noon, the time appointed : 
 They allowed me to begin my Charge against them, and the Hour Glass was 
 turned to measure the time. I brought with me George Fox's Book, called 
 the Great Mystery, and diverse other Quaker Books, viz. Richard Claridge 
 his Book, called, Lux Evangelica Attestata, and Mr. Pen's Book, called, 
 Primitive Christianity. I spent my first Hour mostly in reading to them, 
 and to the Auditory, which were some Hundreds of People, both of the 
 Town and Country, many Quotations out of George Fox's great Mystery, full 
 of most dreadful Errors and Heresies, and detecting the gross absurdity of 
 them, contradicting the Holy Scriptures ; and in the conclusion, before my 
 hour was quite spent, I told them, I was to expect from them a particular 
 answer to each Quotation I had read to them, and I proffered to them, that if 
 they questioned my true Reading, they might Read them, laying the Book 
 open before them. And for better Method's sake, I offered to Read again the 
 quotations to them singly one by one, aud let them give their Answer to each 
 
 2 
 
18 Protestant Episcopal Historical Collections. 
 
 single quotation, whether they owned them to be according to their Principles, 
 yes, or no, seeing George Fox was the first and most Authentic Author 
 among them, whom the Quakers at London have in Print called, the Apostle 
 of this Age. But instead of any such performance by them, to the great 
 disappointment of all the Auditory who were not Quakers, nor Quakerly 
 affected, such as the far greatest part of the Auditory was not, they gave not 
 the least Answer directly, or indirectly, to any one of the quotations I had 
 read to them, nor gave they any reason of excuse why they declined to give 
 any Answer to them. But as they had projected it before hand, one of chief 
 Note among their Speakers, viz the Deputy Governour abovementioned, did 
 read to the Auditory, the Printed sheet, called, the Christianity of the People 
 called Quakers, &c. and after that was fully read, he read one or two other 
 scurrilous Libels, having no Name to them, that some Quakers had Printed 
 against me, about the Year 1*700, when I joined to the Church of England, 
 one of which was that abovementioned, called, One Wonder more : or George 
 Keith the eighth Wonder of the World. Having thus spent their Hour, all 
 their Speakers rose up to be gone, pretending the Agreement was but for two 
 Hours in all, which I denied ; and the Moderator chosen by them, to whom 
 I appealed, gave it against them, that the time was not limited to two Hours 
 in all, but to one Hour to one side at a time. 
 
 So I began my second Hour, and I first shewed how unfair and unreason- 
 able they were, to give no Answer to my Charges I had given out of George 
 Fox, and other approved Authors, with whom they pretend to be one in 
 Doctrine, and that they are not varied in a tittle from their first Principles ; 
 but as God is the same, and the Truth is the same, so his People (the 
 Quakers) are the same ; so one of their approved Authors has lately Printed 
 in his Book at London ; after this I proceeded to reply to what was L to be 
 said, to those Printed Libels, their chief Speaker had read against me. And 
 first, as to the Printed sheet, called, The Christianity of the People called 
 Quakers, asserted (as they say) by George Keith ; which is a deceitful 
 contrivance of the Quakers, as if I had composed that sheet in form and 
 manner as it is there Printed, which is altogether false. The sheet, I grant, 
 contains some quotations, collected by the Quakers out of my former Books 
 many Years ago, when I was among them ; all which, so far as they were 
 contrary to sound Doctrine contained in the holy Scripture, I had in Print 
 retracted several Years ago ; and therefore they did not now affect me. 
 Though none of those quotations, however erroneous, contradict the Founda- 
 tion of the Christian Faith, concerning our Blessed Saviour Jesus Christ, his 
 Person, and twofold Nature, and Offices of Prophet, Priest, and King, and the 
 necessity of Faith in him, as he outwardly came in the Flesh, died for our 
 Sins, and rose again, &c. in order to Mens Salvation. Whereas the System 
 of Quakerism, set forth in George Fox's great Mystery, and other Quaker 
 Authors, is a point blank contradiction to this Faith. 
 
 Next, As to their Printed Libel, called, One Wonder more, &c. having no 
 Name to it of any Person or People, I was not obliged to take notice of it ; 
 and it contained several notorious falshoods, as that 1 had said, in the Book 
 called, Help in time of Need, that I had taken the Scots League and Cove- 
 nant, and that Libeller positively charges me with having taken it, both 
 which are utterly false ; for 1 being Born in the Year 1638, 1 was not capable 
 
George Keith's Journal. 19 
 
 of taking it, when it was given, viz. about the Year 1043, by reason of my 
 non-age, and it was never given in a National way since, in Scotland, that I 
 know of: Again, that Libeller falsely accuseth me that I had said, I was not 
 changed in my Perswasion in any thing since I had left the Quakers, from 
 what I had, when among them. For, on the contrary, I have owned in Print 
 that I was changed in my Perswasion and Judgment in several things, and 
 had Printed a Book of Retractation of many Errors I had been in, whilst I 
 was among them. But, I thank God, I never had the worst of their Errors, 
 nor any (that I can remember) that contradicted the necessity of Faith in 
 Christ Jesus, who is both God and Man, in order to Mens Salvation, to which 
 the Quakers Fundamental Principle, that the Light within them is sufficient 
 to Salvation without any thing else, is a perfect contradiction. This vile 
 Antichristian notion that sets up Deism, and overturns the Christian Faith, I 
 never had, and I challenge my greatest Adversaries to prove it against me. 
 Let the Quakers Retract and Renounce their Errors, as I have done mine, to 
 God's Praise, who has so enabled me, and I shall no more charge them 
 •therewith. And whereas they had upbraided me with my changing, I told 
 them many Quakers had made as great changes as I had, and particularly 
 Richard Claridge, now a great Author among them, who was first an 
 Episcopal Preacher, then an Anabaptist Preacher, and now a Quaker 
 Preacher. 
 
 After I had thus replyed to their malicious Libels Read against me, I 
 proceeded to read diverse other Quotations out of Richard Claridge's Lux 
 Evangelica, and Mr. Pen's Primitive Christianity, and so continued detecting 
 the gross absurdity of their assertions, till my second Hour was almost spent ; 
 and I renewed my demand to them, to give their Answer to what I had 
 further both read and said in my second Hour. 
 
 But nothing did they say, to any one thing I had said ; but after a long 
 time of silence, they began to Preach, one after another, after their common 
 way, intermixing therewith false accusations against me, that I did pervert 
 their Friends Words, and charged them falsely, but did not give one Instance 
 to prove I had done so. And after they had continued their second Hour, 
 Preaching and Railing against me, they went away. 
 
 Before the People that were not Quakers went away, I told them, I pur- 
 posed to have another publick Meeting in the same place the 17th Instant, to 
 begin about Eight a Clock in the forenoon, to detect the Quakers great 
 Errors, particularly in their rejecting the Divine Institutions of Baptism and 
 the Lord's Supper ; and of this I gave notice to the Quaker Preachers, 
 desiring them to come and defend themselves if they could, they should have 
 a fair hearing ; but not one of them came. However many People of the 
 Town came, both Church People and Dissenters, who (with great attention 
 and satisfaction) heard me prove the Divine Institution of both Baptism and 
 the Lord's Supper, and refute the Quakers Idle and absurd evasions and 
 glosses, whereby they use to pervert the plain Texts of Scripture upon those 
 heads, as they do upon all others controverted by them. 
 
 And here I think fit to give a List, or Catalogue, of the chief and most 
 scandalous quotations I did read to the Quakers and Auditory present, at the 
 abovesaid Meeting at Newport on Rhod-Island, out of George Fox his Great 
 Mystery, Richard Claridge his Lux Evang. attest, and Mr. Pen's Primitive 
 Christianity. 
 
20 Protestant Episcojial Historical Collections. 
 
 The Quotations out of George Fox's Great Mystery, &c. 
 
 I. Pag. 246. Christ, God and Man, Flesh and Spirit, is in the Quakers. 
 
 II. Pag. 149. Whole Christ, God and Man, is in Men. 
 
 III. Pag. 211. Christ is not absent from his Church, as touching his 
 Flesh. 
 
 IV. Pag. 322. The Flesh of Christ is in them, because they Eat it. 
 : V. Pag. 322. The Flesh of Christ came down from above. 
 
 VI. Pag. 250. And the Devil was in thee, and thou saith, thou art 
 saved by Christ without thee, and so hast recorded thy self to be a 
 Reprobate. 
 
 VII. Pag. 246. He Quotes Isai. 9. 6. to prove, that God the Father took 
 upon him Man's Nature. 
 
 VIII. Page 9. He will not allow, that Christ is to come to Judgment 
 without us, at the end of the World ; but saith, Christ is come to Judgment 
 and he blames his Opponent, for having any such expectation ; — who are come 
 to Christ the Light, the Life, they need not go forth, viz. to look for a Christ 
 without them. 
 
 IX. Page 350. The Scriptures are not the means, nor the Rule of Faith. 
 The means of Salvation is not ordinary, nor outw T ard. 
 
 X. Pag. 302. The Spirit is the Rule, saith Christ. 
 
 XI. Page 229. He blames the Ministers of New-Castle, and saith, they 
 are not fit to be Ministers who know not the State of Souls from Eternity to 
 Eternity. 
 
 XII. Page 281, and 318. He pleads for a Perfection in fulness, above 
 any degree, before the death of the Body ; and saith, he witnessed it. And 
 pag. 282, 197. He pleads for a Perfection, as God is Perfect, in equality 
 and not in quality only. Like to this is what he saith to his Opponent. 
 
 Pag. 67. Again : Thou makest a great pudder, that any one should witness 
 he is equal with God. And in his Answer he proves his equality with God 
 against his Opponent, from the Westminster Catechism. 
 
 Pag. 127. He giveth the same Proof that he is equal with God, from the 
 Assemblies Catechism made at Westminster ; his Opponent being some 
 Presbyterian or Independent, who owned that Catechism : But that Catechism 
 doth not say, that George Fox, or any meer Man, was equal with God ; but 
 that the Son, and the Holy Ghost, are equal with God the Father ; which is 
 orthodox Doctrine. But the Mystery of George Fotfs Argument did conflict 
 in this, that he was the Son, and consequently he was equal with God. The 
 dispute betwixt him and his Opponent, was not, whether the Son, viz. the 
 second Person of the Holy Trinity, was equal with God the Father, for his 
 Opponent owned that. 
 
 XIII. Pag. 73. None can know Christ by the Scriptures. 
 
 Pag. 168. Them thafc never heard the Scripture outwardly, the Light 
 that every Man hath that cometh into the World, being turned to it, with that 
 they will see Christ, with that they will know Scripture, with that they will 
 be led out of all delusions, come into Covenant with God, with which they 
 will come to Worship God in the Spirit, and serve him. 
 
 Pag. 47. The Light in Men sufficient to Salvation, without the help of 
 any other means or discovery. 
 
 XIV. The Quakers are the only Ministers of Christ, since the Apostles days. 
 
George KeitKs Journal. 21 
 
 The Quotations I did then read out of a Book of Richard Claridge, called 
 Lux Evangelica attcstata. 
 
 I. Pag. 17, 18, 19. He saith God doth afford to all Men, even in the 
 ordinary way of his Providence, such a manifestation of his Light or Spirit, as 
 is sufficient to lead and Guide the Faithful into all truth necessary to Salva- 
 tion, without Scripture. Note, by Faithful, he means Faithful to the Light 
 within them, who have not the Scripture. 
 
 II. Pag. 49. Faith in Christ, as outwardly, (he saith) is no essential part 
 of the Christian Religion. 
 
 III. Pag. 26. He denies that Christ's Body is the same in Substance he 
 had on Earth. 
 
 IV. Pag. 90. He justifies that Assertion of Mr. Pen, in his Preface to 
 Mr. Barclaye's Folio Book, pag. 86. Oh Friends! great is the Mystery of 
 
 Godliness, God manifest in the Flesh ; and if that be a Mystery, how 
 
 much more is the Work of Regeneration a Mystery, that is wholly inward 
 and Spiritual. And to confirm it, the said R. C. calls Christ within the 
 Mystery of that Mystery, viz. of Christ without. 
 
 The Quotations I did then read out of Mr. Pen's Primitive Christianity. 
 
 I. Pag. 30. Concerning the Light within all Men, he saith : If it reveal 
 God, (which he affirms from Rom. 2. ver. 7, to 17. in pag. 73, 74.) to be sure 
 it manifests Christ. 
 
 II. Page 50, to 55. The Heathens have the same Light in them, that true 
 Christians have. 
 
 III. Pag. 78. All Religion is but one in the many modes and shapes of 
 it : if Men be obedient to the Light within. Note, this takes away'all real 
 and substantial distinction betwixt Deism, and Christianity, and betwixt 
 natural and revealed Religion. 
 
 August 16, Sunday. I Preached in the Church at Newport on Rhod- 
 Island, on Acts 26. 18. having Preached on the same Text, the Wednesday 
 foregoing, in the same plaae. 
 
 August 24. Being the Tenth Day after the Conference I had with the 
 Quakers at Newport on Rhod-Island, a Quaker Preacher Woman, living at 
 Newport, who has been a Speaker in the Quakers Meeting upwards of Forty 
 Years, writ a long Letter to me, which I have by me, where, after diverse 
 severe Charges against me, in meer generals, she blames me for saying to the 
 Quaker Preachers at Portsmouth, which is at the other end of the Island, 
 where I went to visit them, at their Meeting there August the 13 th, that they 
 did not Preach Christ enough, as he was outwardly Crucified and lifted up 
 on the Tree of the Cross ; and whereas I had said unto them, that they should 
 direct their Hearers, to look by Faith to Christ, as he was Crucified, and 
 lifted up on the Tree of the Cross, in order to be spiritually healed, as the 
 Israelites in the Wilderness were directed by Moses to look to the Brasen 
 Serpent, to be healed Bodily, after they were bit by Serpents there, for which 
 I had quoted Job. 3. 14. This most ignorant Woman Preacher, in her said 
 Letter to me, denies that the lifting up of Christ in Job. 3. 14, is to be meant 
 of his lifting up on the Tree of the Cross, or that People should be directed 
 to him for healing, as he was there lifted up. 
 
 To overthrow my assertion she gives diverse Reasons. 
 
 I. That lifting up, Job. 3. 14. is the same with that whereof he said, I, 
 
22 Protestant Episcopal Historical Collections. 
 
 when I am lifted up, will draw all Men after me : but that was not his lifting 
 up on the Cross. 
 
 IL The Enemies of God, did lift him upon the Tree, <fec. 
 
 III. He is not now upon the Tree, nor did he long stay there. 
 
 IV. It would be a great fallacy, and known Error, for any to Preach to 
 People, that they should look for him upon the Tree, seeing he is not there, 
 but risen. 
 
 Some time after I received her Letter, I writ an answer to her, and 
 laboured therein to convince her of her gross ignorance, as well as of perverting 
 both my Words and Sense, as if what I had said to the Quaker Preachers at 
 Portsmouth, where she was present, that they were to Preach to People, to 
 direct them to look to Christ for healing, as he was lifted up on the Tree, did 
 purport, that they were to go on Foot to Jerusalem, to look to him with their 
 Bodily Eyes, than which there could be no greater perversion of Words. 
 And if this be not a wilful perversion in her, she is most extreamly ignorant, 
 to think that there can be no looking to Christ, as he suffered on the Tree of 
 the Cross, but by the bodily sight, seeing it is very common in Scripture, to 
 express Faith in God and in Christ by looking to him. 
 
 And her pretended Argument from Job. 11. 32. is most evidently against 
 her, for that his lifting up, Job. 12. 32. is to be understood, his lifting up on 
 the Tree, whereon he was Crucified, is clear from V. 33*. This he said, 
 signifying what manner of Death he should Die. She was so mightily 
 pleased with her Letter to me, that lest it should miscarry, some Months after 
 I received it in Pensilvania, she sent me a duplicate of it, as if it had been 
 some Jewel. 
 
 This Letter of hers is a fresh Instance, beside many more, to prove that the 
 Quakers have no real devout regard to Christ, as he suffered Death for our 
 Sins, and rose again without us, <fec. in order to our Salvation, as the 
 necessary object of Faith. They do commonly say, they believe all that is 
 written of Christ, his Birth of the Virgin, his Life, "Miracles, Death, Burial, 
 Resurrection, Ascension, &c. But the fallacy lies here, that all this Faith 
 (they say) is but Historical, and not the saving Faith ; they believe it as they 
 believe any other History, but they think it not necessary to Salvation, and 
 that because it is necessary, it is to be Preached ; nay, George Whitehead 
 a great Author among them, hath said in his Book, called, Light and Life, 
 That to confide in Christ without us, is contrary to Deut. 30, and Horn. 10. 
 And the like he saith in Truth defending. And as plainly as any of them, 
 Mr. Pen hath declared himself, Quakerism a new nickname, &c. pag. 6. 
 Faith (saith he) in the History of Christ's outward manifestation is a deadly 
 Poison these latter Ages have been inflicted with to the destruction of godly living. 
 
 August 23, Sunday. I Preached at Naraganset, (that lyes on the Conti- 
 nent, but is not far from Rhod-Island) at the House of Mr. Opdyke's where I 
 had a considerable Auditory, my Text was Titus 2. 11. The People there 
 are very desirous, that a Church of England Minister be sent to them. 
 
 August 27. I Preached at Little Compton, alias Scaconot, that lyes on 
 the Continent also, not far from the Island, at the House of Henry Head, 
 where I had a large Auditory; my Text was Jer. 31. 33. They are there 
 also very desirous, that a Minister be sent to them. Mr. Lockyer went a long 
 with me, and read the Prayers at both Places. 
 
George Keith's Journal. 23 
 
 August 30, 1702. Sunday. Being accompanied with Mr. Lochycr, we 
 crossed the Ferry at Portsmouth in the Morning, in order to be at Swansey, 
 on the Continent, to Preach there, as accordingly I did; Mr. Lockyer read the 
 Prayers ; there was a large Auditory. My Text was 1 llicss. 1. 5. They 
 greatly desire a Minister to be sent unto them. 
 
 As we were crossing the Ferry at Portsmouth on Rhod-hland, by the 
 good Providence of God we escaped a great danger ; we had essayed to cross 
 the Ferry the Day before, but the Wind was so strong, it was not safe to try 
 it, hoping the next day would be more Calm ; but the Wind little abated the 
 next clay, so that both Wind, and Sea, were very boisterous ; when we were 
 about half over the Ferry (that is of a considerable breadth) our Mast and 
 Sail were beat down by the Wind, the Mast at its fall, touched gently my 
 shoulder, and did me no harm ; we had no ability to get up our Sail again, 
 there being but one Negroe Man to manage the Boat, and we were in all 
 three Passengers, and having three Horses in the Boat. So for some time we 
 remained there much tossed by the Waves of the Sea, and were in danger to 
 be driven out to the Sea and overwhelmed. After some time a Boat came 
 off from Land to help us, and to Tow us to Land. But the Rope they gave 
 us broke, and the Rope we gave them did also break, and so we were left 
 helpless. But a Quaker of my former acquaintance, whose Name is John 
 Burden, who had also a Ferry-Boat, came with all Speed in his Boat to 
 relieve us, and Towed us to Land, having several able Men with him in the 
 Boat, to manage her. After we landed, I offered Money to his Men, but he 
 would not permit them to receive any. I thanked him very kindly for his 
 help in our great Danger, and said to him, John, ye have been a means under 
 God to save our natural Life, suffer me to be a means under God to save your 
 Soul, by good information to bring you out of your dangerous Errors. He 
 replyed, George, save thy own Soul, I have no need of thy help ; then, said 
 I, I will pray for your Conversion ; he replyed, the Prayers of the Wicked are 
 an abomination ; so uncharitable was he in his opinion concerning me, (as 
 they generally are, concerning all who differ from them) though Charitable in 
 this action. 
 
 The next Day, we crossed the Ferry in his Boat : After our landing he 
 entertained us civilly at his House, with whom I had much Discourse, and I 
 laboured much to inform him, how that the Quakers Principle, that the Light 
 within every Man was sufficient to Salva'tiqn without any thing else, did 
 plainly overthrow the Christian Faith, and set up meer Deism or Heathenism 
 in the room of Christianity. But I could not prevail to convince him. He 
 had a great many of the Quakers Printed Books lying in a Window in his 
 House, which I looked upon, and asked him that he would sell them to me, 
 for they would be useful to me in that Country ; but he earnestly refused, and 
 said, I should not have them, though I should give double Money for them : 
 Why, said I ? Because (said he) thou wilt do Mischief with them ; he meant, 
 that I would expose the Quakers Principles, and make them known, what they 
 are, out of their own Books ; which the Quakers are loath should be known, 
 and therefore when Quotations are produced out of their Books, though ever 
 so fairly Quoted, they use confidently to deny, there are any such in their 
 Books, when the Books are not present to lay before them. 
 
 September 6, 1702. Sunday! I Preached again at Newport on Rhod- 
 
24 Protestant Episcopal Historical Collections. 
 
 Island, on Job. 12. 36. Mr. Talbot also Preached there several times, and 
 commonly wherever we Travelled, the one of us Preached in the Fore-noon 
 on the Sundays, and the other in the After-noon, except when the days were 
 short, that there was no Sermon usual in the Afternoon ; and sometimes, for 
 the greater Service in diverse places, one Preached in one part, and one in 
 another, at the same time. 
 
 The time that we remained at Newport, on Rhod-Island, Mr. Carr, and 
 Mr. Laiton, Inhabitants on the Island, both of them of the Church of England, 
 and of good repute among their Neighbours, shewed us several Commissions 
 in writing, given to them, by Quaker Governours, with their Hands and Seals 
 affixed, Commissionating them to be Military Officers, to fight against the 
 Indians, and French, in the times of the several Wars the English had with 
 them ; to Kill and destroy their Enemies. The Quaker Governours Names, 
 who gave these Commissions to several, to be Military Officers in the Quaker 
 Government, whose Commissions in the Original Signed and Sealed by them, 
 we saw, and read, are, 1. William Coddington. 2. Walter Clark. 3. John 
 Eston. 4. Henry Bull, all Preachers but the first ; Walter Clark, and John 
 Eston, were alive when we were there, and I suppose still are alive, the other 
 two were dead ; true Copies of which Commissions, are now in the Custody 
 of a Person of Quality in England, and can be produced if occasion require it. 
 This I thought fit to make known, that it may evidently appear, how contrary 
 the Quakers Practice, where they have the Government, is, to their 
 professed Principle, that it is unlawful to them, to fight with a Carnal Weapon, 
 so much as in their own defence. The like Commission I have seen in the 
 Original, given by some Quaker Magistrates at Philadelphia, in Pensilvania, 
 about fifteen Years ago, giving three Persons, there Commissions to be 
 Captains, to go with their Companies to recover a Sloop by force of Arms, 
 that some Privateers had stolen out of the Harbour. 
 
 That it is the Quakers professed Principle that they cannot Fight, or Kill, 
 in their own defence, is evident from seueral Declarations of their Leaders and 
 Authors in Print, but especially from Mr. Pen's Key, which has been oft 
 reprinted. In Pag. 34, 35. he saith, They (i. e. the Quakers) cannot Kill or 
 slay their own kind; for Proof of which he quotes 2 Cor. 10. 3,5. The 
 Weapons of our Warfare are not Carnal, &c. This again was contradicted 
 by the Quakers Practice in Pensilvania, who by his Authority or Allowance 
 put several Persons to Death judicially, for suspected Murthers. (to several of 
 which they had no Evidence made either by Witness, or by their Confession, 
 whom they caused to be put to death.) And as to that Text Mr. Pen has 
 quoted in his Key, 2 Cor. 10. 3, 5. for a Reason why the Quakers cannot use 
 a Carnal Weapon. Query, Is not a Gallows, or Gibbet, on which the Quaker 
 Judges in Pensilvania (some of which were Preached also) caused some to be 
 hanged for suspected Murther, a Carnal Weapon as really as a Sword, Gun, 
 or Spear ? 
 
 The like Contradiction, the Quakers are guilty of, in their late common 
 Practice, of their Solemn calling God to Witness about worldly matters, 
 contrary to their Professed Principle, published in Print by Mr. Pen, and 
 several other Quakers, in their Treatise of Oaths. In that Book Mr. Pen 
 saith, To attest the Name of God in any Terrestrial Matter, is a breach of 
 Christ's Command, Matt. 5. 34, 37. 
 
George KeitKs Journal. 25 
 
 Again, in Mr. Pen's Key, which hath had several impressions (rag. 36. of 
 one impression) he saith, The Quakers can go no further than Yea, and Nay, 
 [viz. in their declarations in Civil Judicatures, &c] This Mr. Pen knoweth 
 is contradicted, (if not by himself) by the frequent practice of Quakers, both 
 in England and America, who, beyond their Yea, and Nay, solemnly call 
 God to Witness in their affirmations before Magistrates, which, in the 
 judgment of the most judicious, is the substance of an Oath, and without all 
 controversie is more than Yea, and Nay. And this the prevailing Party of 
 the Quakers in England have not only practised, but with no small endeavour 
 have Petitioned to be granted unto them, by Act of Parliament, and which 
 they have obtained. It is true, there is a small Party of Quakers opposite to 
 this Practice, who think it is a going off from their Ancient Testimony of 
 Yea, and Nay. But the other Party has carried it against them. And yet 
 they would have it believed, they are all in perfect Unity of Principles, 
 whereas they are much divided, as in their Principles about Swearing and 
 Fighting, so in diverse others. A Quaker of good Note among them, has not 
 only declared for Baptism, as being an Institution of Christ, but has actually 
 received it, but not by any Minister of the Church of England, (as I am 
 informed) which I wish he had done, if he was not formerly Baptized. I am 
 also informed, that he has declared his mind concerning the Lord's Supper, 
 that it is of Divine Institution. I hope God in due time will further enlighten 
 him to see, how grosly the Quakers have erred in other things, as much as in 
 their throwing away those Two Divine Institutions, and calling them, worldly 
 Rudiments and beggarly Elements, which Mr. Pen said, in Print, The 
 Quakers have been led to reject by the same Spirit by which Paul (and the 
 Apostles) were led to reject Circumcision ; yet I have not heard that the 
 Quakers have cast him out of their Communion, for his taking up, what both 
 he, and they, had so long thrown away. I hope he is not of his Brethrens 
 Opinion, that the Light within him, and within all Men, is sufficient to Sal- 
 vation, without any thing else ; for if he were, I cannot see, what need he 
 could think he had, either of Baptism, or the Lord's Supper, or of the 
 Scriptures, or of Christ without him, and his precious Blood, and Sacrifice 
 upon the Cross for our Sins, and his continual Intercession for us in Heaven 
 with the Father ; all which are something else, than the Light within him. 
 
 I happened in America, while I was there Travelling, to see a Book lately 
 Printed, called New-England Judged, having a Printed Appendix to it, by 
 John Whiting Quaker, who has set up of late for a great Author among 
 them, and who is extreainly ignorant as well as confident, to utter Falshoods 
 and abusive Slanders. In his said Appendix, he utters a notorious Falshood 
 upon me, as if at Philadelphia, about the Year 1692, I had fained my self a 
 Prisoner, and to make this Fiction to be believed, I had gone to the Porch of 
 the Prison, the Prison door being shut against me, and from the Porch of the 
 Prison, had writ and dated a Paper of complaint against the Quakers for my 
 imprisonment; and to make his Reader take the greater notice of it, he has 
 caused the following Words to be printed on the Margin in great Black 
 Letters ; Note, George Keittis-Mock Imprisonment. Now to prove the 
 notorious falshood of this, I need go no further than a Book of one of his 
 Brethren, viz. Samuel Jennings, Printed at London 1694, called by him, The 
 State of the Case, &c. wherein, though he has uttered many falshoods, cou- 
 
26 Protestant Episcopal Historical Collections. 
 
 earning the State of the Case, about our differences in Principles of Religion, 
 in the Years 1691, and 1692, whereof I had largely detected him in my 
 Printed Reply to his Book ; yet he saith true, in what he did Report in his 
 Book, concerning two Persons, whom the Quakers had put in Prison, the one 
 for Printing a sheet of mine, I called an Appeal, &c. and the other for selling 
 one or two of them when Printed ; the Name of the Printer is William 
 Bradford, the Name of the other is John MacJccomb. Now concerning them 
 the said Quaker, Samuel Jennings, Reports, that they signed a Paper from 
 the Prison, when they signed it in the Entry common to the Prison, and the 
 next House. Thus he gives the true matter of Fact, and tells truly who 
 Signed that Paper in the Entry or Porch, which were those two above- 
 named persons, but mentions not me, as being concerned in Signing that 
 Paper, either in the Entry or Porch, or any where else. And to be sure if I 
 had been one of the Persons, who had Signed that Paper, he would have 
 told the World of it, as thereby thinking to have some great matter against 
 me. For he chargeth it upon these two abovenamed Persons, William 
 Bradford, and John Mackcomb, that it was deceit in them to Sign a Paper 
 from the I J rison, when they were not in the Prison, but in the Porch or 
 Entry of it, as he saith. In my Answer to him, I have shewed it was no 
 deceit, nor had any thing blame- worthy ; the Case w r as this. They were 
 Prisoners by a Warrant from some Quaker Justices, for the Fact above- 
 mentioned, and had been detained in Prison for some time, and were ordered 
 to be kept in Prison until the next Court, unless they gave security by Bonds 
 to Answer at the next Court. After some time the Jaylor by favour let them 
 go home, but still they were Prisoners, not being released by any Judicatory ; 
 and the Quaker Justices delaying to bring them to a Tryal, they went to the 
 Prison to Write, and Sign their Petition from the Prison, to have their Tryal 
 at the next Sessions ; but it happened that the Jaylor was gone abroad, and 
 had the Key to the Prison with him, so that they could not get in. Now I 
 see no deceit or insincerity in this, more than in the common Practice of 
 many Quakers, who have printed Records of their suffering Imprisonment (for 
 not paying Tithes) some Years, and yet they oft had liberty to go home, by 
 favour of the Jay lore, to my certain Knowledge. But whether William 
 Bradford and John Mackcomb, were guilty of deceit or not, is not material to 
 the present Case of John Whiting his Vile Slander, as if I had been the 
 Person, or one of the Persons, who had Writ that Paper from the Porch or 
 Entry of the Prison. This is sufficient Proof, that what John Whiting has 
 thus Printed against me, was not from the infallible Spirit, and that he is 
 therefore by George Fox's Sentence, a Deceiver. 
 
 September 10, 1702. We came from Newport on Rhod-Island and crossed 
 the Ferry over to Naraganset, and lodged that Night at Mr. Balfures House, 
 who Entertained us very kindly and hospitably, and next day we Travelled 
 about 25 Miles, and lodg'd at Mr. Sextons, an Inn-keeper ; and next day we 
 safely arrived at New-London in Connecticot Colony, and Government, which 
 stands by a Navigable River. 
 
 Septemb. 13, Sunday. Mr. Talbot Preached there in the Forenoon, and I 
 Preached there in the Afternoon, we being desired so to do by the Minister, 
 Mr. Gurdon Saltenstall, who civilly Kntertained us at his House, and 
 expressed his good affection to the Church of England, as did also the 
 
George Keith's Journal. 27 
 
 Minister at Hampton, and the Minister at Salisbury abovementioned, and 
 diverse others New-England Ministers did the like. My Text was Rom. 8. 9. 
 The Auditory was large, and well affected. Col. Winthrop, Governour of the 
 Colony, after Forenoon Sermon, invited us to Dinner at his House, and kindly 
 Entertained us, both then, and the next day. 
 
 Sept. 15, 1702. We hired a sloop to carry us from New-London to 
 Long-Island over the Sound, being about Six Leagues Broad, and that day 
 we safely arrived at a Place on Long-Island, called, Oyster-Ponds, about 
 Noon, after that we came on Horseback that Day 24 Miles, and lodged at 
 Mr. HoweVs an Inn-keeper, the next Day we Travelled 45 Miles, to Scatalket, 
 and lodged at Mr. Gibs, Innkeeper; the next Day, being the 17th Instant, we 
 Travelled 32 Miles, all upon Long-Island, and arrived at Oysterbay, where we 
 were kindly received, and hospitally entertained by Mr. Edward White at his 
 House, on free cost, for several Days, where we staid to rest and refresh us. 
 He was a Justice of Peace, and had been formerly a Quaker, and his Wife 
 had been a Quaker also, and was not quite come off from the Quakers. 
 
 Septemb. 20, Sunday. At the Request of Mr. Edward White, and some 
 other Neighbours in the Town, having used the Church Prayers before 
 Sermon, I Preached on Titus 2. 11, 12. And that Day Mr. Talbot 
 Baptized a Child, at the request of the Child's Mother, her Husband being 
 from home. 
 
 Septemb. 24, 1705. I went to the Quakers Meeting at Flushing on 
 Long-Island, accompanied with Mr. Talbot and the Reverend Mr. Vesey, the 
 Church of England Minister at New- York, and diverse other Persons 
 belonging to Jamaica (a Town on Long-Island,) well affected to the Church 
 of England. After some time of silence, I began to speak, standing up in the 
 Gallery, where their Speakers use to stand when they speak ; but I was so 
 much interrupted by the Clamour and Noise, that several of the Quakers 
 made, forbidding me to speak, that I could not proceed. After this, one of 
 their Speakers began to Speak, and continued Speaking about an Hour, the 
 whole was a ramble of nonsense and perversion of Scripture, with gross 
 reflections both on the Church, and the Government there. Several times 
 speaking of Christ, he said, while Christ was in that Prepared Body, which is 
 a common Phrase among them ; whereby they plainly intimate, they do not 
 believe he is now in that Body, or that he has any thing of that Body, which 
 he had on Earth. Nor do they own that Christ has any Body but his 
 Church, or such a Body as lie had from all Eternity, and is every where ; all 
 which hath been sufficiently proved out of the Printed Books of their most 
 noted Authors. He said, they (viz. the Quakers) believed in that very Christ 
 that died at Jerusalem ; and a little after he said, that, that Christ, was the 
 Seed that was oppressed by Sin in Men. He Preached against all Creeds, 
 and accused all their Adversaries that they kicked against the Spirit. This 
 was a reflexion upon the Church of England, because she doth not hold, that 
 Men have those extraordinary Gifts of the Spirit, to Preach, and Pray, as the 
 Quaker Preachers pretend to have ; but as they have it not, it is evident they 
 have a\a extraordinary impudence to father all their ignorant and nonsensical 
 Expressions, and perversions of Scripture, (which they commonly utter in their 
 Meetings) upon the Holy Ghost, which is a most dreadful Sin. He said, 
 Vice was set up, which was a reflexion upon the Government there, because 
 
28 Protestant Episcopal Historical Collections. 
 
 some were lately made Justices of the Peace on Long-Island, that were not 
 greatly affected to Quakerism. After he had done, he went away out of the 
 Meeting in all hast, fearing (I suppose) he should be questioned about the 
 things he had said. I stood up again to speak in their Meeting, but they 
 made a new interruption, and threatened me with being guilty of the breach 
 of the Act of Toleration, and that by my so doing, I had put my self Twenty 
 Pounds in the Queen's Debt; I told them, I had not broke the Act of 
 Toleration, for I made no interruption, but was silent all the while their 
 Preacher was speaking ; but they had broke the Act of Toleration, by 
 interrupting me, when I began to Speak ; they told me, I had no right to 
 Speak in their Meetings. I answered, I had better right to Speak in these 
 Meeting-Houses, than any of their Speakers had ; at this they seemed greatly 
 to Wonder ; and asked how I could make that appear, for the House and 
 Ground was theirs, which they had bought with their Mony, and to which 
 I had contributed nothing : And one of them was so hot, that he commanded 
 me to go out of the House, for it was his House, and for me to stay in his 
 House, against his Will, was contrary to Law, and he could Prosecute me. 
 I Answered him, it was not his Property ; all who have a Mind to come into 
 that House at Meeting time, may come, it being appointed for a Religious 
 Meeting House, where all have a common Right; and according to the Act 
 of Toleration, ye are bound to keep your Doors open where ye Meet ; and if 
 ye shut them against me, or any, we may prosecute you by Law. But, said 
 they, How has thou a better right to speak in our Meeting-House than we ? 
 I told them, in a double respect : First, that Meeting-House was appointed 
 for the service of Truth, (which is their own manner of Phrase,) and that what 
 was Truth, should be spoken in it, and not falshood and error ; and there- 
 fore, while I speak Truth in it, and your Speakers speak not Truth, but 
 falshood and errors, I have a better right than they. Secondly, None of your 
 Speakers have any right to Speak in your Meeting-Houses, because ye have 
 not your Meeting-Houses Licensed, as the Act of Toleration expressly requires ; 
 nor have any of your Preachers qualified themselves as that Act express, 
 viz. to Sign to Thirty-four of the Articles of Religion of the Church of 
 England ; this they have not done, nor can do, because the Quakers Princi- 
 ples are contrary to most of them, or rather indeed to them all, whereas I am 
 qualified, as the Act requires. They accused me, that I came not in Love to 
 Preach to them, but was hired by the Bishops to come, and that the Love of 
 Money brought me to America, and not Love to their Souls. I told them it 
 was a false accusation. 
 
 I owned it, that God had raised up Friends to assist me with Money, in 
 such a chargeable Undertaking ; but this was no more than what the Quakers 
 at London did, who largely supply the Travelling Friends who come over 
 from England into America, with Money out of their National Stock, beside 
 what they gather up in the several Meetings in America, which they visit. 
 They replyed, they never knew any Mony given to any Travelling Friends, by 
 their Meeting. And they asked me, if I had any Mony from them, while I 
 was a Travelling Friend among them ? Yes, said I, I have had from this 
 very Meeting. They asked of whom, and when ? I told them, of an honest 
 Woman, yet living not far distant ; they replyed, Art not thou a Treacherous 
 Man to tell this ? Why, said I, to tell the Truth, in answer to your Question. 
 
George Keith's Journal. 29 
 
 It is a thing well enough known to themselves, that they have frequent 
 Collections, at their Monthly, and Quarterly Meetings, one chief use whereof 
 is, to furnish the Travelling Friends with Mony. 
 
 One of the Quakers at that Meeting in Flushing, that made the interrup- 
 tion, did openly accuse me in the Meeting, that I had defrauded the Toor of 
 50 Pounds of Mony, which Miles Forster had delivered to me to give the 
 Quakers at London, for the use of their Poor, being part of what Colonel 
 West had left to them by Legacy in his Will, (whereof Miles Forster was the 
 sole Executor.) The which Scandalous accusation, the Quakers of Long 
 Island had industriously spread over the Country against me ; and the same 
 was objected against me, by a Quaker at Burlington in West-Jersey, in the 
 hearing of many present. But as I then declared, and I now declare, I had 
 no Mony delivered to me by Miles Forster, to give to the Quakers at London, 
 whether Poor or Rich. At my coming from America, in the Year 1693, the 
 said Miles Forster gave me a Bill of 40 Pounds English Mony to be paid me 
 at London, to my own proper use, (he being indebted to me, in some part of 
 the like Sum.) But the Mony of this Bill, was no part of the Poors Mony, 
 but was Miles Forster s own Mony, which he drew by Bill, upon a Person at 
 London, that did owe him a far greater Sum ; the which Bill was duly paid 
 to me. When he gave me that Bill, he told me what was the occasion and 
 cause, that moved him to do it, which was this, That to his certain knowledge, 
 Col. West, out of the special respect and love he had to me, by his reading 
 my Books, about the time the difference betwixt the Quakers of Pensilvania, 
 and me, about matters of Religion began, had designed to give me some 
 considerable Benefaction ; and in order to that, when he lay sick at Miles 
 Forster 's House at New- York, he desired Myles Forster to Write to me to 
 come to him. I was then living with my Family at Philadelphia, distant 
 about an Hundred Miles from New-York. After I received this Message, I 
 made all the hast I could to go to New-York unto him. But it so happened, 
 that Col. West was Dead and Buried before I arrived. To answer the intent 
 of Col. West, Myles told me, he gave me that Bill, to be paid to me at 
 London, as some gratification to me, for the respect Col. West had to me, and 
 also for the labour, and charge, I was at in my Journey, to come unto him. 
 But none of the Money of that Bill, was any part of what Col. West left in 
 his Will to the Poor of the Quakers at London, but was Mgles Forster's own 
 Money, which was owing to him at London by the Person on whom he drew 
 that Bill. If Myles Forster paid himself again that Money he gave me to my 
 own proper use, out of that part of Col. West's Estate, that was left in Legacy 
 to the Poor of the Quakers at London, Myles Forster was to be accountable 
 to the Quakers, if they have any right to it, for his so doing, and not I ; for it 
 was simply Miles Forster's benefaction to me, though he gave it to me on 
 Col. WesCs Account ; Col. West having left to him, not only a considerable 
 Legacy, as being his Executor, but had also left to him in his Will, full Power 
 to dispose of what Money was left to the Poor of the Quakers at London, to 
 what Quakers, or what sort of Quakers he thought fit ; for no Names of 
 Quakers, nor sort of Quakers were mentioned in the Will, nor no Name of 
 any Meeting of Quakers mentioned therein, (there being at that time two 
 sorts of Quakers at London opposite to one another) and Miles Forster 
 informed me, that much, if not most of what was left by Col. West in his 
 
30 Protestant Episcopal Historical Collections. 
 
 Will to the Poor of the Quakers at London, was depending on a Condition 
 expressed in the Will, that was not performed, and by somewhat that 
 happened could not, nor even can be performed ; and consequently the far 
 greatest part thereof, which was much more than the contents of that Bill 
 which he gave to me, did wholly belong by right to him, being the Executor. 
 But the Quakers and Miles Forster, are to debate the case betwixt them. 
 The Quakers Lawyers at New-York, have sufficiently informed them, that 
 they can have no Claim or Action against me, for what I received of Miles 
 Forster. And Miles Forsterh Lawyers, have declared their Mind in the 
 Case, that the Quakers can have no right to sue him, for what he gave to me, 
 whether he gave it out of the Money left in Col. West's Will to the Poor, or 
 otherwise. Because, by the Will, he had Power to give to me what part of 
 it he pleased, as well as to any other. And when I was lately with Miles 
 Forster, at Amboy in East-Jerssy, where he now lives; he told me some- 
 London Quakers had sent their Letter of Attorney to some Quakers of New- 
 York Province, to demand of him the Poors Money, that was left to their 
 Poor of London, by the Will of Col. West, and that they of New-York and 
 he had some Meeting about it; and that he asked them, By what Right 
 these Quakers at London did demand that Money, more than any other 
 Quakers there, seeing their Names were not in the Will, nor the Names of 
 any other, either of Persons, or Meetings. But to this they could give no 
 satisfactory Answer, and so the Matter remains in suspence betwixt them. 
 
 September 27, 1702. Sunday. I preached at Hampsted on Long-Island 
 in the Afternoon, where was such a Multitude of People, that the Church 
 could not hold them, so that many stood without at the Doors and Windows 
 to hear ; who were generally well affected, and greatly desired that a Church 
 of England Minister should be settled among them ; which has been done, 
 for the Reverend Mr. John Thomas is now their Minister. My Text was, 
 Luke 10. 42. 
 
 September 28. We arrived at the Ferry by New-York. 
 
 September 30, Wednesday. At the Request of Mr. Vesey, the Minister at 
 New- York, I preached at the Weekly Fast, which was appointed by the 
 Government, by reason of the great Mortality that was then at New- York, 
 where above Five Hundred died in the Space of a few Weeks ; and that very 
 Week, about Seventy died. My Text was, Jam. 5. 13. 
 
 October 1. From the Ferry by New-York, we came to Reedhook on Long- 
 Island, where we waited for a fair Passage, and next Day we got over to 
 Staten- Island, and from Staten-Island to Amboy in East-Jersey. 
 
 October 3, Sunday. I preached at Amboy in East-Jersey ; the Auditory 
 was small : My Text was Tit. 2. 11, 12. But such as were there, were well 
 affected ; some of them, of my former Acquaintance, and others who had been 
 formerly Quakers but were come over to the Church, particularly Miles 
 Forster, and John Barclay (Brother to Robert Barclay, who published the 
 Apology for the Quakers) the Place has very few Inhabitants. We were 
 several Days kindly entertained by Miles Forster at his House there. 
 
 October 10, 1702. Sunday. We went to the Meeting of the Quakers at 
 Toponemes, in Freehold in East-Jersey, who used to keep a separate Meeting 
 from the other Quakers, for their gross Errors ; and joined with me and my 
 Friends in the Separation, about the Year 1692 ; and it happened to be their 
 
George KeitKs Journal. 31 
 
 Yearly Meeting, where diverse came from West-Jersey and Fensilvania : 
 One of their Preachers pray'd and preached before I began. After he had 
 done, I used some of the Church Collects I had by heart, in Prayer; and 
 after that, I preached on Htb. 5. 0. There was a considerable Auditory of 
 diverse sorts ; some of the Church, and some Presbyterians, besides the 
 Quakers ; they heard me without any Interruption, and the Meeting ended 
 peaceably. Their two Speakers lodged in the same House with me that 
 Evening, at the Ilouse of Thomas Boels, formerly a Quaker, but is now of 
 the Church. I had some free Discourse with them about several weighty 
 things: I told them, so far as they used their Gifts to instruct the Ignorant, 
 and reclaim them from the vile Errors of Quakerism, they were to be com- 
 mended ; but that they had taken upon them to Administer Baptism and the 
 Lord's Supper to any, they were greatly to be blamed, having no due external 
 Call, or Ordination, so to do. 
 
 October 11, Monday. We met again the next Day, and had the like 
 Auditory : Their other Speaker aray'd and preached, and after that, I pray'd, 
 using the same Collects as the Day before, and preached on 1 Thes. 5. 19. 
 without any Interruption, and the Meeting peaceably ended. I could blame 
 nothing in the Matter of their second Speaker, nor in the former, except where 
 he said in his Discourse, That they who were in Christ, need not fear Hell. 
 I endeavoured to clear the Matter in my Discourse, by distinguishing betwixt 
 an Absolute Fear of Hell, such as the Wicked ought to have, and a Con- 
 ditional Fear, which Good Men, even such who are in Christ, ought to have ; 
 and about this he and I had some private Discourse also betwixt us, but he 
 was dissatisfied, and would not own, That any who were in Christ ought to 
 have any Fear of Hell, so much as Conditional. 
 
 October 17, Sunday, I preached at Midleton in East- Jersey, where, before 
 Sermon, Mr. Talbot read the Church Prayers, and I preached on Mat. 28. 19, 
 20. One main part of my Sermon being to prove Infant-Baptism to be 
 included in the Apostles Commissions, as well as that of Adult Persons, there 
 being several of the Auditory who were Anabaptists, who heard me civilly, 
 without any Interruption ; but most of the Auditory were Church People, or 
 well affected to the Church. 
 
 October 24, Sunday, 1702. I preached at Shrewsbury in East- Jersey at 
 a House near the Quakers Meeting-house, and it happened that it was the 
 Time of the Quakers Yearly Meeting at Shrewsbury : My Text was 2 Pet. 2. 
 1, 2. The Church Prayers being read before Sermon, we had a great Con- 
 gregation, generally well affected to the Church, and diverse of them were of 
 the Church, and that Day I sent some Lines in Writing to the Quakers at 
 their Yearly Meeting ; which Mr. Talbot did read to them in their Meeting, 
 wherein I desired them to give me a Meeting with them some Day of that 
 Week, before their Meetings were concluded ; in which Meeting, I offered to 
 detect great Errors in their Authors Books, and they should have full Liberty 
 to answer what they had to say in their Vindication. But they altogether 
 refused my Proposition ; and several Papers pass'd betwixt us : In some of 
 their Papers, they used gross Reflections on the Church of England, as much 
 as on me. We continued our Meetings three days, as the Quakers did theirs. 
 And the second Day of our Meeting at the same House, where we had 
 formerly met, I detected the Quakers Errors out of their printed Books, 
 
32 Protestant Episcopal Historical Collections. 
 
 particularly out of the Folio Book of Edw. Burroughs Works, collected and 
 published by the Quakers after his Death, and did read the Quotations to the 
 Auditory, laying the Pages open before such as were willing to read them, 
 for their better Satisfaction, as some did read them. 
 
 Some of the Quotations were such as follow. 
 
 Page 126. (i. e. the Ministers) Prophecy and Preaching would soon be 
 ended, if they had not the Scripture to preach their Imaginations upon. 
 
 Pag. 273. Quakers Sufferings greater and more unjust than the Suffer- 
 ings of Christ and the Apostles. 
 
 Pag. 19. He denies a written Word. — No other Word (saith he) do I own 
 but Christ. 
 
 Pag. 402. He will revoke if any can prove, that the Scriptures call them- 
 selves the Word. 
 
 Pag. 484. The Spirit of God, the only standing Rule to walk by, not the 
 Scriptures. 
 
 Pag. 292. The Flesh of Christ's Body Infinite. 
 
 Pag. 515. God and the Spirit, not Persons, but Infinite Beings. 
 
 Pag. 698. They (i. e. the Quakers) are One with the Father in Nature. 
 
 Pag. 413. All that Christians practise is become Idolatry. 
 
 Pag. 27. That which sinned could not be saved, dx. 
 
 October 26, 1702. Tuesday. I preached again at Shrewsbury on Mat. 
 7. 13. In all these Meetings at Shrewsbury, Midletown, and Toponemes, or 
 where ever else, on Nethersiriks, Mr. Lewis Moris, and diverse others of best 
 Note in that Country, frequented the Congregations and Places where we 
 preached, and did kindly entertain us at their Houses, where we lodged as we 
 travelled too and again ; particularly Mr. Moris, Mr. Innes, Mr. Johnston, 
 Mr. Boels, and Mr. Read ; Mr. Innes being in Priest's Orders, has oft 
 preached among them, and by Preaching, and Conferences frequently with 
 Quakers and other sorts of People, as also by his pious Conversation, has 
 done much Good among them, and been very instrumental to draw them off 
 from their Errors, and bring them over to the Church. 
 
 October 29, 1702. We arrived at Burlington in West-Jersey. 
 
 November 1, Sunday. We preached in the Town-House at Burlington, 
 (the Church not being then built) and we had a great Auditory of diverse 
 sorts, some of the Church, and some of the late Converts from Quakerism. 
 Mr. Talbot preached before Noon, and I in the Afternoon. My Text was, 
 John 17. 3. Col. Hamilton, then Governour of West-Jersey, was present 
 both Forenoon and Afternoon, and at his Invitation we dined with him. 
 
 November 3. At Burlington I detected the Quakers Errors out of their 
 great Authors, George Fox his great Mystery, and Edward Burroughs Folio 
 Book, and others, having given the Quakers Preachers Notice two Days 
 before, to come and defend their Principles and Authors ; but none of them 
 would appear in the Cause. 
 
 November 5. We arrived at Philadelphia, and were kindly received by 
 the two Ministers there, and the Church People, and especially by the late 
 Converts from Quakerism, who were become zealous Members of the Church. 
 
 November 8, Sunday. I preached in the Church of Philadelphia, at the 
 Minister's Request, on 2 Pet. 3, 15, 16. in the Afternoon. Mr. Talbot 
 preached there in the Forenoon. And again I preached another Sermon, on 
 
George Keith's Journal. 33 
 
 the same, that Evening, after six a Clock, (it being usual once a Month to 
 preach an Evening-Sermon in that Town.) We had a very great Auditory, 
 so that the Church could not contain them, but many stayed without and 
 heard. 
 
 That Week a Meeting of the Clergy being appointed to meet together at 
 New- York by general Consent, we accordingly did meet, being Seven in 
 number ; at our Meeting we drew up an Account of the State of the Church 
 in these American Parts of Pensilvania, West and East-Jersey, and New- 
 York Province ; a Copy whereof we sent to the Honourable Society at 
 London, for the Propagation of the Gospel in Foreign Parts. Colonel 
 Nicolson, Governour of Virginia, to encourage us to meet, was so generous 
 to bear our Charges, (I mean of all of us that lived not at New-York) beside 
 his other great and generous Benefactions to the Building and Adorning many 
 Churches lately built in these Parts, whereof a particular Account has been 
 given to the Honourable Society. 
 
 November 15, 1702. I preached at New-York on Revel. 3. 20. being 
 Sacrament-Day. 
 
 November 22, Sunday. I preached again at New-York, on Rom. 6. 17, 
 18. in the Forenoon, and Mr. Talbot in the Afternoon. My Lord Cornbury, 
 Governour of New-York and the Jerseys, was very kind to us, and at his 
 Invitation, we did eat at his Table both Sundays and other Times. 
 
 November 26, Thursday. I Preached at Hampsted on Long-Island, on 
 Acts 26. 18. 
 
 November 29, 1702. I Preached again at Hampsted, on Ileb. 8. 10, 1 1, 12. 
 
 Sunday, December 3, 1702. I visited again the Quakers Meeting at 
 Flushing on Long-Island, having obtained a Letter from my Lord Cornbury, 
 to Two Justices of Peace to go along with me, to see that the Quakers should 
 not interrupt me, as they had formerly done : But notwithstanding the Two 
 Justices that came along with me, to signifie my Lord Cornburifs Mind, by 
 his Letter to them, which was read to them in their Meeting by Mr. Talbot, 
 they used the like interruption as formerly, and took no notice of my Lord 
 Cornbury" 1 s Letter, more than if it had been from any private Person. They 
 renewed their former accusation against me, that I had broke the Act of 
 Toleration ; I replyed, I had not broke it, for I did not interrupt any of them'; 
 they answered, I interrupted their silent Worship ; I said, I knew no Clause 
 in that Act, that forbid the interruption of their silent Worship. I brought 
 the Printed Act of Toleration with me to their Meeting, and Mr. Talbot did 
 Read several Passages out of it to them, to shew that they had neither 
 qualified their Meeting-Houses, nor their Preachers, as the Act required. 
 But notwithstanding they objected the Act of Toleration against me ; when I 
 objected it against them, they said, that Act did not extend to America ;. 
 Behold their Partiality ! We stayed and heard three of their Speakers one 
 after another, though it was very grievous to us to hear so much nonsense, 
 and perversion of Scripture, uttered by them ; and all this upon pretence of 
 being moved by the Spirit of God. Their chief Speaker, who is a most 
 ignorant Person, said, Balak had sent Balaam to Curse the People of God : 
 His Sense and perverse Application of that historical Passage of Scripture, is 
 easie to understand without a Commentary. After they had done, they 
 generally went away, Speakers and others ; bnt many, who were not Quakers,, 
 
 3 
 
34 Protestant Episcopal Historical Collections. 
 
 stayed, and heard me resume and detect the gross Perversions and Misappli- 
 cations of the Scriptures, which they had made. And after this, I detected out 
 of a Book of George Whitehead, called, The Divinity of Christ, his vile 
 Error concerning Christ, both with respect to his Godhead and Manhood, and 
 I did read the Passages out of his Book in the Hearing of the Auditor} 7 . In 
 his said Book, he blames his Opponent, Thomas Vincent, for affirming, that 
 the Son proceeded from the Father by an eternal Act of Generation, and 
 chargeth it with Confusion and Nonsense. Also in the same Book he brings 
 many Places of Scripture, all which he grossly perverts, to prove that Christ 
 suffered as God. And in the Appendix to his Book, he blames his Opponent, 
 Th. Danson, for saying, Christ, as Man, had a created Soul and Body ; and 
 from his so saying doth infer, by way of Query, Doth not this render him a 
 Fourth Person ? And George Fox in his Preface to that Book, most igno- 
 rantly and perversely argues against the Three Persons in the Godhead, 
 inferring, by way of Qusery, (their common way of Disputing) Doth not this 
 render them Four Persons ? Just as John Whiting, a late Author among 
 them, in his Book called, Judas and the Chief Priests, doth ridicule that 
 Passage in the Litany of the Church of England, Holy, Blessed and 
 Glorious Trinity, Three Persons and One God ; inferring, that from this 
 there should be Four Persons ; for that Three and One are Four : Whereas 
 in the Act of Toleration, there is an express Clause that excludes all such 
 from the Benefit of the Act, That either in their Speaking or Writing, deny 
 the Holy Trinity, as taught and professed in the Church of England : And 
 yet these very Persons that thus revile and ridicule the Doctrine of the Holy 
 Trinity as taught in the Church of England, are mighty Pleaders for their 
 Liberty by the Act of Toleration ; as if not only their Meetings and Preach- 
 ings were Tolerated, but Authorized by the Act. 
 
 December 6, 1702. I Preached at Oysterbay in the Town-House, on Rom. 
 10. 7, 8, 9. And we were kindly entertained at the House of Mr. Edward 
 White abovementioned. 
 
 December 13. I preached at Staten-Island in the Town-House, on Titus 
 2. 11, 12. 
 
 December 20, 1702. I preached at Dr. Johnston's, at Nethersinks, on 
 Rev. 22. 14. 
 
 December 25, Friday, being Christmas day. I preached at the House of 
 Mr. Morris, on Luke 2. 10, 11. And after Sermon, diverse of the Auditory 
 received with us the Holy Sacrament ; both Mr. Morris and his Wife, and 
 diverse others. Mr. Talbot did administer it. 
 
 Decemb. 27, Sunday, 1702. I preached in Shrewsbury Town, near the 
 Quakers Meeting-House, at a Planter's House, and had a considerable 
 Auditory of Church People lately converted from Quakerism, with diverse 
 others of the Church of best Note in that Part of the Country. My Text 
 was Heb. 8. 10, 11. 
 
 January 1, Friday. I preached at the House of Mr. Thomas Boels at 
 Freehold in East- Jersey : My Text was Isaiah 59. 20, 21. Before Sermon, 
 after the Church Prayers, I baptized all his Children ; two Sons and three 
 Daughters. He was formerly a Quaker, but is now come over to the Church ; 
 also a Son of Samuel Dennis, a late Convert from Quakerism. 
 
 January 3, Sunday, 1702. I preached again at his House, on the same 
 
George Keith's Journal. 35 
 
 Text, and before Sermon Mr. Talbot baptized two Persons belonging to the 
 Family of John Bead, formerly a Quaker, but was lately come over to the 
 Church with all his Children ; one Son and two Daughters. His two 
 Daughters were baptized by Mr. Talbot, October 24, 1702. As also the 
 same Day were baptized William Leads and his Sister Mary Leads, late 
 Converts from Quakerism to the Church : And some Days before, at the 
 House of John Read, Mr. Talbot baptized the Wife of Alexander Neaper 
 and his three Children. He had been a Quaker, but was come over to the 
 Church. 
 
 January 4, 1702. I came to the House of Robert Ray in Freehold in 
 East-Jersey, accompanied with Thomas Boels, and lodged at his House that 
 Night. At his and his Wife's Desire, I baptized all his Children ; some 
 Boys and some Girles, in number Five : they both had been Quakers, but he 
 was not then come throughly off from Quakerism. 
 
 January 10, Sunday. I preached at Burlington at the House of Mr. 
 Revel, on Mat. 6. 33. And I baptized a Man's Child who was a Church- 
 man, where I had a large Auditory. 
 
 January 11. We came to Philadelphia, and lodged at the House of 
 Mrs. Welch all the Time we happened to be at Philadelphia, until we went 
 from Pensilvania to Virginia and North- Carolina, in the Months of April 
 and May, 1702. She had been a Quaker for many Years, and of good 
 Repute. About the Years 1691 and 1692, it pleased God, by my Means, 
 through the Illumination of the Holy Spirit, to give her and her Daughter 
 (who was educated in Quakerism) to see their Errors and forsake them ; and 
 also many others in that Place about that time ; who afterwards gradually 
 came off from Quakerism, and at last came clearly off, and joined to the 
 Church, whereof they are become zealous Members. She entertained us both 
 at her House, (viz. Mr. Talbot and me) all the time, abovementioned, and 
 also after our Return, so long as we stayed there, gratis. 
 
 January 17, Sunday. I preached at Philadelphia, on John 3. 5. in the 
 Forenoon, and Mr. Talbot preached in the Afternoon. I preached again on 
 the same Text, an Evening Sermon, that begun after the sixth Hour at Night. 
 
 January 24, Sunday, 1702. I preached at Philadelphia on Mat. 5. 17. 
 both in the Forenoon and Afternoon ; Mr. Evans the Minister of Phila- 
 delphia having that Day been at Chester in Pensilvania, to accompany Mr. 
 Talbot, who was to preach there the first Sermon in the Church after it was 
 built. 
 
 January 31, Sunday. I preached at Philadelphia, on Mat. 5. 17. being 
 my third Sermon on that Text ; and the same Day at the sixth Hour at 
 Night, I preached there on 1 Cor. 11. 28. 
 
 ^February 7, Sunday, 1702. I preached at Chester in Pensilvania, in the 
 New Church, on Mat. 16. 18. 
 
 February 9, Tuesday. I preached a second Sermon on the same Text at 
 Concord in Pensilvania, at the House of John Hanon. 
 
 February 11. I preached a third Sermon on that Text at the House of 
 Thomas Powel in Chester County ; both these Men, John Hanon and his 
 Wife, and Thomas Poioel and his Wife, had been Quakers, but are become 
 zealous Members of the Church, with diverse others their Neighbours. 
 
 February 12, 1702. I had a Dispute with Mr. Killingsworth an Ana- 
 
36 Protestant Episcopal Historical Collections. 
 
 "baptist Preacher, at the House of Thomas Powel, before a great Auditory. 
 The Subjects of our Dispute were, First, About Set Forms of Prayer. 
 Secondly, About the manner of Baptizing, whether by Dipping or Sprinkling ? 
 Thirdly, Whether Infants of Believers are proper Subjects of Baptism ? 
 Fourthly, Concerning Ordination. It had a good Effect upon several present ; 
 and I hope upon himself; for by a Letter I received sometime ago from Mr. 
 Talbot, this Mr. Killingsworth is become well affected to the Church, and 
 has proferred Ground to build a Church upon, and Wood to build it, upon 
 his Land where he lives, at Salem in West Jersey. 
 
 In the first Week of February, 1702, I had a Meeting with the Separate 
 Quakers and their Preachers, who left the Quakers Meetings for their gross 
 Errors, and joined with me about the Year 1691. They met at my Lodging 
 in Philadelphia, at my Request ; and the next Week thereafter, we had 
 another Meeting at the same place. I told them, that the Reason why I 
 desired to have a friendly Meeting and Conference with them, was, that I 
 might answer their Objections against their Conformity to the Church of 
 England, and particularly their Objections against Infants Baptism : Also I 
 had some Discourse with one of their Preachers, to convince him of his 
 Antinomia.n Notion, and the great Error and Hurt of it, viz. That they who 
 are in Christ, ought not to fear Hell in any respect, not so much as Condi- 
 tionally. He was very earnest and warm in the Defence of it, and pressed it 
 very much, that that matter should be first discoursed upon, thinking to have 
 some Advantage against me in that Point ; but the Success proved the 
 contrary, so that his maintaining of it, offended diverse of his Hearers, that 
 soon after they left him, and came over to the Church. I asked him, If they 
 who were in Christ, could possibly fall from that good State. He said, they 
 might possibly fall from it. I replyed, then there is the more Cause of Fear ; 
 as they who are in a Castle, yet they have just occasion of Fear, conditionally, 
 lest if they should go out their watchful Enemies should destroy them ; and 
 Fear is very useful to them to keep them within. And as God Almighty had 
 indued all living Creatures with a natural Fear, that is of great use to them to pre- 
 serve their natural Life ; so he had indued all his Children with a spiritual Fear, 
 that is as useful and as necessary to them to preserve their spiritual Life. 
 And as Hope is necessary to keep Men from Despair, so Fear is necessary to 
 keep them from Presumption. I mentioned also several Texts of Scripture to 
 him, and desired him to consider them, viz. Job 31. 24. 1 Cor. 9. 27. Heb. 4. 
 1. Rom. 8. 31. But he continued resolute in his erroneous Opinion. Next 
 we proceeded to discourse about other matters, as, What were their Objections 
 against their Conforming to the Church, and against Infants Baptism ? I 
 laboured very much, in Love, to satisfie them about all those matters ; but I 
 found they were resolute to keep up their Separate Meeting, though it be 
 dwindled away and diminished to a very small Number from what it was at 
 the Beginning, after the Separation, about 1692, and which continued several 
 Years, until a Church of England Congregation was set up at Philadelphia ; 
 soon after which, most of that Party, both in Town and Countrey, and also 
 in West and East-Jersey, and some in Neiv-York, came over with good 
 Zeal, and according to good Knowledge, to the Church, praised be God for it. 
 February 14, Sunday. I preached at Philadelphia, on Acts 26. 22, 23. 
 at the Evening Lecture, after Six at Night. 
 
George KeitKs Journal. 37 
 
 February 21, Sunday, 1702. I preached at Burlington in Wdst-Jersey, 
 on Bom. 10. 7, 8, 9. and Feb. 22. I baptized the Wife of Mr. Bob. Wheeler 
 and his three Children, and five others : in all 9 Persons. He and his Wife 
 had been Quakers, but are come over to the Church. He did most kindly 
 and hospitally entertain us at his House, gratis, the several times that we 
 travelled to and fro in those Parts : And the like kind and free Entertain- 
 ment he gives to all Ministers of the Church that travel that way. 
 
 February 28, Sunday. I preached at Philadelphia on Mat. 5. 17. 
 
 March 4. I had a publick Meeting at Philadelphia, at the House that 
 formerly belonged to Zacharia Whitbane, to detect the Quakers Errors, by 
 plain Quotations out of their approved Authors, particularly Mr. Pen's Sandy 
 Foundation ; having before given intimation to the chief Preachers of the 
 Quakers at Philadelphia, to defend their Principles and Authors, if they 
 could ; but none of them would appear in the Cause. One William Southsby, 
 who is a sort of Preacher among them, told the Auditory, he was not come 
 to dispute, but to complain against me, that I had said, he denied the 
 Resurrection ; and he came to clear himself, and desired leave to read a short 
 Paper, wherein he gave Account of his Faith of the Resurrection. After he 
 had read his Paper, which contained some Words he had Transcribed out of 
 
 1 Cor. 15. and some other Texts of Scripture ; I asked him, Did he believe 
 the Resurrection of that Body of his standing before us ? He said, He would 
 not Answer to that ensnaring Question. By this it plainly appeared to the 
 Auditory that were not Quakers, that he did not really believe the Resurrec- 
 tion of the Body, even when he seemed to confess it, after the manner of all 
 Hereticks, who profess to give their Faith in Scripture Words, but quite 
 contrary to the true and real sense of the Scripture, as Arius, Sabellius, 
 Nestorius, Eutyches, Pelagius, dx. 
 
 March 7, 1702, Sunday. I Preached at Philadelphia, on Philip. 2. 13. 
 
 March 10, 1702. I had a publick dispute at Philadelphia, with one 
 William Davis, who had been formerly a Quaker ; but some time after he 
 left them, he set up for a new Sect-Master, to draw Disciples after him, and 
 Published a Book full of Blasphemous Notions, as that there are three Gods ; 
 and that none of these three Gods are any where but in Heaven ; and that 
 Christ as God, suffered upon the Cross ; with diverse other gross Blasphe- 
 mies ; a particular Account of which, I have given in Print, Bound up with 
 other Printed Tracts, which I did present to the Honourable Society. 
 
 March 14, Sunday. I Preached at Philadelphia a second Sermon on 
 Phil 2. 12, 13. 
 
 March 21, Sunday. I Preached at Philadelphia, on 2 Cor. 12. 9. 
 
 March 28, Sunday. I Preached at Philadelphia a second Sermon on 
 
 2 Cor. 12. 9. 
 
 April 4, Sunday. I Preached at Chester in Pensilvania on Titus 2, 11, 12. 
 
 April 8, Thursday. I Preached at New-Castle, on 1 Thess. 5. 19. 
 
 April 11, Sunday, 1703. I Preached at New- Castle, on Jude 20. Mr. 
 Talbot Preached there in the Afternoon, and Baptized three Children of Mr. 
 James Claypool (who had been formerly a Quaker) and another Child of a 
 Churchman. And at our return to New-Castle from Virginia, I Baptized 
 the said Mr. James Claypool, he was much afflicted with a Palsie. 
 
 April 1 8, 1 703. I Preached at York Toivn, by York River, on Acts 20, 2 1 . 
 
38 Protestant Episcopal Historical Collections. 
 
 April 20, 1703. We arrived at Williamsburg h in Virginia, (having 
 come by Water in a Sloop, from New-Castle to York River) and were very- 
 kindly received there, and entertained by Col. Nicholson, then Governour of 
 Virginia. 
 
 April 2 1 , Wednesday. I Preached in Williamsburgh Church, before the 
 Convocation of the Clergy then Assembled, on 1 Job. 1. 7. 
 
 April 25, Sunday. I Preached at James-Town on 1 Job. 1. 3. at the 
 request of the Reverend Mr. Blair Minister there, and Commissary, who very 
 kindly and Hospitally Entertained us at his House. 
 
 May 2, Sunday, 1703. I Preached at Kicketan Church by James River, 
 on 2 Cor. 3. 18. 
 
 May 4, Tuesday. I Preached there the Thanksgiving Sermon, on Psal. 
 18. 48, 49. the Minister, the Reverend Mr. Wallis, being then in England. 
 
 May 9, Sunday. I Preached at a Chappel in Elizabeth County in Vir- 
 ginia, on Psal. 1. 1. 2, 3. 
 
 May 10. We took our Journey from thence to North- Carolina. 
 
 May 16, Whitsunday, 1703. I Preached at the House of Capt. Sanders 
 in Corretuk in North- Carolina, on Rom. 1. 16. 
 
 We designed to have Travelled further into North- Carolina, but there was 
 no Passage from that Place by Land convenient to Travel, by reason of 
 Swamps, and Marishes ; and we had no way to go by Water but in a Canow 
 over a great Bay, many Miles over which we essayed to do, but the Wind 
 continuing several Days contrary, we returned to Virginia. 
 
 May 23, Sunday, 1703. I Preached at the Church in Princess Anns 
 County in Virginia, on Heb. 12. 1. and I Baptized Eight Children there. 
 Mr. Talbot Preached the same Day at a Chappel belonging to the same 
 County, and Baptized Ten Children. 
 
 The whole County is but one Parish, and is about Fifty Miles in length ; 
 the People are well affected, but they had no Minister, and greatly desire to 
 have one; and as they informed us, the Minister's Salary being paid in 
 Tobacco, (as it is generally all over Virginia and Maryland) the Tobacco of 
 that County was so low, that it could not maintain him. 
 
 May 30, Sunday, 1703. The Reverend Mr. Blair Commissary, Preached 
 at Kicketan, where I was an Hearer, having no occasion that Day to Preach 
 any where in that County. 
 
 June 6, Sunday. Mr. Talbot Preached at Kicketan, we stayed there about 
 Ten Days, at my Daughters House at Kicketan by Jamas River ; she is 
 fully come off from the Quakers, and is a zealous Member of the Church of 
 England, and brings up her Children (so many of them as are capable through 
 Age,) in the Christian Religion, Praised be God for it. 
 
 June 13, Sunday. I Preached at the Church of Abington, on the North- 
 side of York-River, the Reverend Mr. Smith is Minister there, and did Read 
 the Church Prayers. My Text was, 1 Thess. 5. 19. I lodged at Major 
 BurrelVs House, and was kindly Entertained. Mr. Talbot Preached at 
 Williamsburgh. 
 
 June 2 0, Sunday. I Preached at Hampton Church in Virginia, on Jam. 1.22. 
 
 June 27, Sunday. Mr. Talbot Preached at York-Town by York-River, 
 where I was present with him ; we were kindly Entertained there at the 
 Collector's House several Days, waiting for Passage up Maryland-bay. 
 
George Keith' 's Journal. 39 
 
 June 28, 1703. We sailed in a Sloop from York-Town, up Maryland-bay 
 to West-River ; the Master of the Sloop was a Quaker, whose Name is 
 Thomas Sjiarrow. After our Landing, he kindly Entertained us at his House 
 that Night, and refused to take any thing either for our Passage or Enter- 
 tainment at his x House. And as to our Provision on Board the Sloop, the 
 Governour of Virginia sent us in Plenty. I had much Discourse and 
 Reasoning with the said Thomas Sparrow, both aboard the Sloop, and at his 
 House, especially about Baptism and the Lord's Supper, but he used the 
 same evasions to the Texts of Scripture I brought for them, as the Quakers 
 commonly use. 
 
 July 1, 1703. We came to Annapolis in Maryland, where we were 
 kindly received and Entertained by Esquire Finch, then President of Mary- 
 land, and Sir Thomas Lawrence the Secretary there. . 
 
 July 4, Sunday. I Preached at Annapolis, on 1 Thess. 1. 5. and had a 
 large Auditory well affected ; my Sermon at the request of a worthy Person 
 who heard it, was Printed at Annapolis, mostly at his Charge ; and Copies 
 of it sent by him, to many parts of the Country. It is Bound up with other 
 Printed Sermons and Tracts, in the Book abovementioned, which I Presented 
 to the Honourable Society, soon after my arrival into England. 
 
 July 7, 1703. At the desire of some Persons of best Note in that part of 
 Maryland, I went to the Quakers Meeting at Herring- Creek in Maryland, to 
 have some friendly Conference with them. The aforesaid Esquire Finch, Sir 
 Thomas Lawrence, and several Justices of the Peace, and many Persons of 
 goed Note, came along with me to the Quakers Meeting there, and also the 
 Reverend Mr. Hall, the Minister of the Parish, and diverse other Ministers of 
 the neighbouring Parishes. While the Quakers were all silent ; after some 
 time, I stood up to speak among them, intending a brief Discourse on Job. 7. 
 38, 39. I had spoke but a very few Sentences, when they interrupted me 
 very rudely ; and notwithstanding the kind and gentle Entreaty of Esquire 
 Finch and some others there present of their kind Neighbours, praying them 
 to hear me, by no means would the Quakers suffer me to proceed in my 
 Discourse. They told the Auditory, I was none of them, and they had 
 disowned me. I asked them for what ? But they would give no Reason for 
 their so doing. One of them stood up, and accused Mr. Hall the Minister of 
 the Parish, and also the Sheriff, of Theft ; And being inquired what the 
 Theft was, whereof he accused them. He answered, that the Sheriff had 
 
 given some Tobacco of his, to the said Hall, which was none of his. 
 
 The Case was this. The Sheriff having a quantity of Tobacco belonging to 
 this Quaker in his Custody, as is usual in that Country. The Sheriff, in 
 Kindness and good Neighbourhood to the said Quaker, rather than to 
 distrein upon him, according to the Law, paid to Mr. Hall so much out of 
 the Quakers Tobacco, as was due to Mr. Hall by the said Quaker, by an Act 
 of the general Assembly, and confirmed by the Queen. And when some 
 present said to him, his calling it Theft, reflected on the general Assembly, he 
 still persisted in it, that it was Theft. I did again offer to Speak, but they 
 did interrupt me again, and abused me with reviling Speeches in meer 
 Generals, as the manner generally of the Quakers is, to all who Endeavour to 
 reform them from their Errors, and especially to any who with a good 
 Conscience upon Divine Conviction, have forsaken their Erroneous ways, to 
 
40 Protestant Episcopal Historical Collections. 
 
 whom they are most outragious, as the Jews were to St. Paul, after his 
 Conversion to Christianity. The aforesaid Persons, my worthy Friends, who 
 came with me to the Quakers Meeting, finding that the Quakers would give 
 me no hearing in their Meeting, desired me to Preach to them my Sermon 
 which I had begun upon, (but was interrupted by the Quakers) at a Chappel 
 very near to the Quakers Meeting, where they would gladly hear me before 
 they went away, on that Subject, to which I readily agreed. Mr. Hall the 
 Minister of the Parish did begin with the Church Prayers, and after the 
 Prayers, I Preached my Sermon to them, in the said Chappel, (where was a 
 great Auditory of both Men and Women) the same in Matter, as near as I 
 could, which I had designed to deliver in the Quakers Meeting ; for I made 
 no use of Notes at that time, knowing that if I had used Notes, the Quakers 
 would have made the greater exceptions, and have said, I was only a Minister 
 of the Letter, as their manner is to object against them, who make use of 
 Notes ; and I doubted not but that God would assist me, to deliver what was 
 proper and Edifying, though I had no Notes at that Time. Though I oft 
 made use of Notes in my Sermons which I Preached, and continue to do, and 
 I do well approve of it. 
 
 The Matter which I mainly insisted upon, in my Discourse on that Text, 
 Job. 7. 38, 39. was, that though we had no Warrant from this, or any other 
 place of Holy Scripture, to expect those Miraculous and extraordinary Inspi- 
 rations of the Spirit given to the Apostles, which enabled them to Preach 
 without Study, and to Speak with Tongues they had not learned by Industr}^ 
 yet we had sufficient ground from many Texts of Holy Scripture, to believe, 
 that God continues to give to all the Faithful, such plentiful Inspirations, 
 Influences, and Assistances of his Holy Spirit, as are necessary to their 
 Sanctification, and to their continual Growth and Progress therein, and to 
 enable them to serve him acceptably, and comfortably, in all Duties of 
 Holiness and Righteousness, and especially to assist them in their Prayers and 
 Thanksgivings to Almighty God, in the due Use of the Means of Grace ; and- 
 to assist the Ministers of his Word, in their Preaching and Praying, and in 
 all other Parts of their Ministerial Calling. 
 
 And I shewed, that the Ministers and People of the Church of England, 
 had a better Belief, Trust, and Hope of the inward Assistances of the Holy 
 Spirit, than the Quakers had, notwithstanding the Quakers proud and 
 presumptuous Affirmations and Pretensions to the Spirit above others. For 
 (said I) the Quakers, and the Quaker Preachers, have such a Distrust of the 
 Spirit's Assistance to pray, or give Thanks vocally, that they think, or pretend 
 they oft have it not : and for that Reason given by them, they oft neither 
 pray in their Families, nor at their Meals. And for want of the Spirits 
 Motion and Assistance, as they pretend and profess, so as to enable them, 
 either to Preach or Pray in audible Words, they used to have many silent 
 Meetings, where one Word is not uttered among them from first to last ; and 
 in many Places they have them still. And it is certain, that generally in the 
 Quakers Families, there is no vocal Prayer used at all, and rarely, even in 
 their Preachers Families. But none of them use constant Prayer in their 
 Families, either twice or once a Day, that ever I heard of, and some not once 
 in a Year, in the Family, whatever they do in their Publick Meetings for 
 Ostentation. The Reason of this Omission, which they think not to be any 
 
George KeitKs Journal. 41 
 
 Sin, is, that the Spirit doth not move or assist them. But what Spirit is 
 that, but a Spirit of Ostentation and Vain-Glory, that moves them so fre- 
 quently to pray in their Publick Meetings, and so rarely, not once in a Year, 
 in their Families ? Now whence doth this proceed, that they pray so seldom 
 in their Families and in some of their Meetings, but either from their great 
 Distrust, (as is said) or from a political Contrivance of their first Authors, the 
 more to make their Proselytes believe, they waited for some extraordinary 
 Inspiration and Impulse : For they had wont to say, That they who could 
 pray or preach at set Times, have not the true Gift of Prayer or Preaching. 
 And yet it is sufficiently known, that many of them are arrived at that 
 Confidence, to preach and pray in their way of Rhapsody, at any time, in their 
 Meetings ; and they have their ordinary Set-times, especially at London, 
 when to begin and when to end ; so that if any of their Preachers happen to 
 transgress the ordinary time, they oft get some Reprimand. Such of them 
 who had not arrived at this Confidence and Conceit of their Ability, to preach 
 or pray at any time, except when the Spirit moves them, I compared them to 
 a Mill that stands by a small Brook, or Run of Water, that has oft so little 
 Water as cannot make the Wheels of the Mill to go, till there come afresh, 
 they knew not when. 
 
 Whereas the Faithful of the Church of England, both Ministers and 
 People, and in all true Christian Churches, have no such Distrust of the 
 Assistance of the blessed Spirit of God, but believe that blessed Spirit will 
 never be wanting to them, to give them his Assistance in some Measure and 
 Degree, more or less, according to his good Pleasure ; sufficient to enable 
 them to perform all requisite Duties unto God acceptably. 
 
 Another thing I insisted upon from the Words of the Text, was, That these 
 inward Aids and Assistances of the Holy Spirit given to the Faithful, were 
 only promised to them who believed sincerely in Jesus Christ, both God and 
 Man, who is now in Heaven without us, our blessed Mediator and Intercessor 
 with the Father ; and who believe that he is to come in his Glorified Body, 
 the same in Substance he had on Earth, (in which he suffered Death for our 
 Sins) to be the Judge both of the Quick and Dead, at his Coming and 
 Appearing visibly without us, as really as he visibly ascended into Heaven, in 
 the Sight of his Disciples. And that therefore the Quakers who generally 
 have not this Belief in Jesus Christ, as above declared, (as hath been fully 
 and evidently proved, and can still be proved out of the printed Books of their 
 noted Authors.) But instead of the true Christian Faith in Jesus Christ 
 (according as the Holy Scripture hath set him forth) have set up a Belief 
 only in the Light within them, as the said Light is in all Men. These, I say, 
 can lay no Claim to any such Assistances of the Holy Spirit, as are only 
 promised to sincere Believers in Jesus Christ, according to the Words of the 
 Text, Job. 1. 38, 39. He that believes in me, out of his Belly shall flow 
 Rivers of living Water. But this spake he of the Spirit, which they that 
 believe on him should receive, (to wit, that very Man which they both saw 
 with their outward Eyes, and heard with their outward Ears) who, as he WM 
 visible as Man, yet was invisible as he was God : And that it is said in the 
 following Words, The Holy Ghost was not yet given, because that Jesus was 
 not yet glorified : that is, He was not given, until after His Ascension, either 
 in that Plenty and Variety of miraculous Gifts, or in that Plenty and large 
 
42 Protestant Episcopal Historical Collections. 
 
 Measure of the ordinary Gifts and Graces of the Spirit, as were after wards to 
 be given to the Faithful after his Ascension. 
 
 July 10, Saturday. I preached at Herring-Creek Church, at the Request 
 of Mr. Hall the Minister, on the two Sacraments, my Text was, 1 Cor. 
 12, 13. 
 
 July 11, Sunday. I preached at Mr. Colbactts Church in the next Parish 
 a second Sermon on Job. 1. 38, 39. 
 
 July 14. 1 crossed Maryland-Bay over to the Eastern Shore, accom- 
 panied with Mr. Hall abovementioned, from Annapolis to Kent-Island : We 
 had a fair and easie Passage, in the Space of three Hours. Mr. Talbot had 
 gone up the Western Shore to preach at several Places on that side, and after 
 some time to come to me. 
 
 July 15. We travelled from Kent-Island to the House of the Reverend 
 Mr. Lilingstone, where we were kindly entertained some Days. 
 
 July 18, Sunday. . I preached at Mr. Lilingston's Church in Talbot County, 
 on Eph. 2. 10, and had a great Auditory, and well affected. 
 
 July 21, Wednesday. I preached at Mr. Bourdhfs Church, on Rom. 
 1 0. V, 8, 9. and had a great Auditory, and were kindly entertained at his 
 House. 
 
 July 25, Sunday. I preached at the Church of Shrewsbury in Maryland, 
 on 1 Cor. 3. 11, 12. where was a large Auditory out of diverse Parishes: 
 But that Parish of Shrewsbury had no Minister, nor have had for some 
 considerable Time past. We were kindly entertained by Mr. Blays at his 
 House in that Parish, some Days. On Sunday in the Evening, I had some 
 Discourse with a Quaker who came from London and sold Goods to the 
 Planters, for Tobabco. I found him so extream ignorant, that I could not 
 perswade him, that our Blessed Saviour, as he was Man, had a created Soul. 
 I asked him, If he himself had a created Soul ? This also he denied. I 
 mentioned that place of Scripture to him, The Soul that Sinneth shall die: 
 And could a Soul sin, that was not created? If the Soul of Man be not 
 created, it must be God, and God could not Sin. But no Reasons can 
 prevail with them, however so plain, who are given up to strong Delusion, as 
 indeed they too generally are. This Discourse I had with him in the Hear- 
 ing of another Quaker, who came with him, at the House of Mr. Blay, who 
 was present. 
 
 July 28. I crossed Sasafrax-River, (Mr. Hall having gone home) and 
 came that Day to the Reverend Mr. Sewils, Minister of Cecil-County in 
 Maryland, where Mr. Talbot came to me. Mr. Sewil kindly entertained us 
 at his House, and accompanied us to the Mannor, by Bohemia River, where 
 we lodged, and were kindly entertained by the Master of the House, who 
 was a German. 
 
 July 29. We came from thence to New-Castle, by Delaware-River, and 
 were kindly entertained at the House of Mr. Robert French, some Days. 
 
 August 1, 1703, Sunday. I preached at New-Castle, on Heb. 5. 9. and 
 had a large Auditory of English, and some Dutch : They have had a Church 
 lately built, and the Reverend Mr. Rosse, a Missionary from the Honourable 
 Society, has been sent to them, which they greatly desired. 
 
 August 2. I came to Upland, alias Chester, by Delaware-River, Mr. 
 Talbot having gone before to preach there, August 1. 
 
George Keith's Journal. 43 
 
 August 3, Tuesday. I preached in the Church at Chester, a second 
 Sermon on Titus 2. 11, 12, 13, 14. and had a considerable Auditory: we 
 were kindly entertained at the House of Mr. Jasper Teates there. 
 
 August 4. We came from Chester to Philadelphia, where we were 
 kindly received and entertained by our Friends, and especially by Mistress 
 Welch, at whose House we again lodged as formerly. 
 
 August 8. Mr. Talbot preached in the Forenoon at Philadelphia, and I 
 preached there in the Afternoon, on 2 Cor. 12. 9. 
 
 August 15, Sunday. I Preached at Philadelphia on 1 Job. 5. 3. 
 
 August 22, Sunday. I preached at the New Church at Burlington, on 2 
 Sam. 23. 3, 4. My Lord Cornbury was present and many Gentlemen who 
 accompanied him, both from New-York, and the two Jerseys, having had 
 his Commission to be Governour of West and East-Jersey, Read at the 
 Town- House there, some Days before. It was the first Sermon that was 
 Preached in that Church. 
 
 August 29, Sunday. I preached again at the Church in Burlington, on 
 Jam. 1. 22. 
 
 Sept. 5, Sunday. I preached at Philadelphia, on Acts 2. 41, 42. being 
 Sacrament Day. 
 
 Sept. 12, Sunday. I preached at the Church in Burlington, a Second 
 Sermon, on Jam. 1. 22. Mr. Talbot preached that Day at Chester in 
 Pensilvania. 
 
 Sept. 15. I preached at Will. Hewlins in West- Jersey, on Tit. 2. 11. 
 
 Sept. 19, Sunday. I preached at Philadelphia in the Afternoon, on 
 Mat. 16. 6. 
 
 Sept. 21, Tuesday. I preached at Philadelphia, on Jude 3. This week 
 being the time of the Quakers yearly Meeting at Philadelphia, the Minister 
 of Philadelphia, the Reverend Mr. Evans, with the consent of the Vestry, 
 having agreed together with us, to have both. Prayers and Sermons at the 
 Church in Philadelphia, all the Days that the Quakers had their Meetings in 
 that Week, which use to continue three Days ; there happens commonly in 
 that Week to be a great concourse of People at Philadelphia, not only 
 Quakers, but also of many others, as at some great Fair. 
 
 Sept. 21, Tuesday. Mr. Talbot went to the Quakers Meeting at Phila- 
 delphia, that met at the New Meeting-House, called, the BancTc-Meeting, 
 about 9 of the Clock in the Forenoon, and began to read a Paper to them 
 which I had Writ, containing some Observations on the Attestation, taken 
 and Signed by some of the most noted Quakers in West-Jersey, in order to 
 their being made Members of the Council in the Province of West and East- 
 Jersey. The Quakers were so rude, that they pushed him on the Breast, and 
 drove him by violence from the threshold of the Door, where he stood ; yet 
 he continued Reading, till he had finished it ; but by the Tumult that the 
 Quakers raised he was little heard. After which, I went in to their Meeting- 
 House, and stood up on a Bench to Read it in their hearing within doors, but 
 I had scarce read three Lines, till a Quaker, whose Name I spare, pulled it 
 out of my Hand with great violence, and some of them overturned the Bench 
 I stood upon, but I had no hurt, Praised be God ; for as I was falling, some 
 that were not Quakers supported me with their shoulders till my Feet gently 
 touched the Ground ; another Person that was no Quaker, pulling the said 
 
44 Protestant Episcopal Historical Collections. 
 
 Paper out of the Quakers hand, it was torn in two pieces betwixt them ; but 
 by the order of a Justice of Peace, who was no Quaker, the Quaker returned 
 to me that torn piece of the Paper which he had kept. Of this Rude and 
 Disorderly Carriage of the Quakers at the said Place, the said Bay, diverse 
 Persons of good Credit gave an Affidavit before a Justice of Peace at Phila- 
 delphia. I need not here recite the Contents of my Observations on these 
 Quakers Attestation, for the like Observations have been made by another 
 hand, and published in Print lately, in these American parts, and perhaps 
 may be Reprinted at London ere long. 
 
 Sept. 26, Sunday. I preached in Burlington Church, a third Sermon, on 
 Jam. 1. 22. in the Forenoon, and Mr. Talbot in the Afternoon. 
 
 October 3, Sunday. I preached in Burlington Church, on Ileb. 8. 10, 11, 
 12. both Forenoon, and Afternoon, and read the Prayers before Sermon. 
 
 October 10, Sunday, 1703. I preached at Toponemes in Freehold in 
 East-Jersey, on Acts 2. 41, 42. and had a considerable Auditory, diverse of 
 them late Converts from Quakerism to the Church. Mr. Innesse above- 
 mentioned did read the Prayers. Mr. Talbot staid to preach in several 
 places in Pensilvania, and West-Jersey, for some time. 
 
 October 17, Sunday. I preached at Shrewsbury near the Quakers 
 Meeting there, on Psal. 103. 17, 18. 
 
 October 24, Sunday. I preached again there, on Heb. 8. 10, 11. And 
 Mr. Innesse Baptized two Men and a Child. 
 
 October 31, Sunday. I preached at Amboy in East- Jersey, on Titus 2. 11, 
 12, 13, 14. 
 
 November 3. I preached at And. Craig^s in the Township of Elizabeth 
 Town, on 2 Pet. 1. 5. and Baptized his Four Children. 
 
 November 4. I Baptized the Children of Andrew Hemton, eight in 
 Number ; He and his Wife are come over from Quakerism to the Church. 
 And November 3, I Baptized Seven Children of a Widow Woman there. 
 
 November 7, Sunday. I preached at New-York, on Acts 2. 42. and that 
 Sermon was soon after Printed at New-York, at the desire of some who 
 heard it, and did contribute to the Charge of its Printing. 
 
 November 14, Sunday. I preached at Jamaica on Long-Island, on Heb. 
 8. 9, 10. 
 
 November 17, Wednesday. I preached at Oysterbay on Long-Island, on 
 Jude 20, 21. And Novemb. 19. there I Baptized Mrs. White, W^ife to Mr. 
 Edward White, and all his Children, viz. three Sons and five Daughters. 
 He and his Wife were formerly Quakers, but are come over to the Church. 
 And the same Day I Baptized Mrs. Jones, Wife to Captain Jones of that 
 Township. 
 
 November 20, Saturday. At Oysterbay, I Baptized John Townsend, a 
 Justice of Peace, and his three Children. And Mr. Nathaniel Cole, and his 
 Wife, and his three Children. There had scarce been any Profession of the 
 Christian Religion among the People of that Town ; they had scarce any 
 Notion of Religion but Quakerism : The Quakers had formerly a Meeting 
 there, but many of them who lived in that Town, became Followers of Thomas 
 Chase (not the Thomas Chase of Hampton in New-England abovementioned) 
 and were called, Chase's Crew, who set up a new sort of Quakerism, and 
 among other Vile Principles, they condemned Marriage, and said, it was of 
 
George KeitKs Journal. 45 
 
 the Devil, perverting that Text of Scripture, The Children of the Resurrection 
 neither Marry, nor are given in Marriage ; and they said they were the 
 Children of the Resurrection ; and indeed, as the Author of the Snake in the 
 Grass has well observed ; This Mad sort of Quakers, called Chase's Crew, did 
 but consequentially practice, what the followers of George Fox held very 
 generally in Principle, viz. that they were come already to the Resurrection, 
 and had their vile Bodies already changed ; so George Fox has expressly 
 Taught in Print, in a Printed Treatise of his about the Supper, where he will 
 have the Lord's Supper now to be only inward. 
 
 November 21, Sunday. I preached at Hampsted Church on Long-Island, 
 on 1 Pet. 2. 9. and Lodged that Night at Isaac Smith's House, Four Miles 
 distant from the Church, and there I Baptized a Young- Woman of his 
 Family, and a Boy, and a Girl of his Relations, and a Neighbours Child, a 
 Boy. This Isaac Smith had been formerly a Quaker, and was scarce then 
 fully come off, but came and heard me Preach, and was well affected, and did 
 kindly Entertain me. 
 
 November 28, Sunday. I preached at New-York on 1 Cor. 12. 13. and 
 that Sermon also was Printed at New-York, at the desire of some who heard 
 it, and contributed to the Charge of Printing it ; and by the Blessing of God, 
 both these printed Sermons have been serviceable to many in these American 
 Parts, and to some also in England, to reclaim them from their erroneous 
 Opinions about the two Sacraments, Baptism and the Lord's-Supper. 
 
 December 5, Sunday, 1703. I preached at New-York, on John 12. 
 35, 36. 
 
 December 12, Sunday. I preached at Amboy, at my Lord Cornburtfs 
 Lodging, where he w T as present, and many with him. My Text was John 
 12. 35,^36. 
 
 December 19, Sunday. I preached at the House of Col. Tounjly in 
 Elizabeth-Town, both Forenoon and Afternoon, on 1 Pet. 2. 9. Many of 
 that Town having been formerly a sort of Independents, are become well 
 affected to the Church of England, and desire to have a Minister of the 
 Church of England sent to them: There I baptized a Child of Mr. 
 Shakmaple. 
 
 December 25, Christmas-day. I preached at Amboy in East- Jersey, on 
 1 Tim. 3. 16. 
 
 December 26, Sunday. Mr. Talbot preached there on Psal. 125. and 
 baptized a Young Man, called John Brown, who had a Quaker Education, 
 and a Young Woman. 
 
 December 21, 1703. I preached at Capt. Bishops by Ravai-River in 
 East- Jersey, on Jude 20. and baptized a Child of Robert Wright. 
 
 December 29, Wednesday. I preached at the Independents Meeting- 
 House in Woodbridge, at the Desire of Mr. Shepherd, and some others there, 
 on 1 Tim. 3. 16. After Sermon Mr. Shepherd kindly entertained us at his 
 House. 
 
 December 30, Thursday. I preached at Piscataway in East-Jersey, on 
 Rom. 10. 6, 7, 8, 9. 
 
 January 2, Sunday. I preached at Amboy on Heb. 8. 10, 11. 
 January 9, Sunday. I preached at the House of Dr. Johnston on Nether- 
 sinks, on Psal. 119. V. 113. and had a considerable Auditory. 
 
46 Protestant Episcopal Historical Collections. 
 
 January 16, Sunday. I preached at Mr. Morris House at the Falls of 
 Shreiosbury in East- jersey, on 2 Cor. 5. 17. 
 
 January 23, Sunday. I preached again at Mr. Morris House on 2 Pet. 1. 5. 
 
 January 30, Sunday. I preached at the House of Mr. Thomas Boels in 
 Freehold in East- Jersey, on 1 Cor. 15. 58. 
 
 February 6, Sunday. I preached at the House of Mr. John Read in 
 Freehold in East-Jersey, on PsaJ. 119. 96. 
 
 February 13, Sunday. I preached at Burlington Church in West- Jersey, 
 on 1 Cor. 15. 58. 
 
 February 20, Sunday. I preached at Philadelphia both Forenoon and 
 Afternoon, on P sal. 119. 96, 97. 
 
 February 27, Sunday, 1704. I preached at Trinity -Chappel at Franck- 
 fort (alias Oxford) in Pensilvania, on 1 c/bAn 2. 24. As I returned from 
 Franckfort to Philadelphia, that very Day, about the 4£A Hour in the After- 
 noon, being Sunday, both I and those in company with me, observed that a 
 Corn-Mill belonging to some Quakers was Grinding, which they told me, is 
 very common there. 
 
 March 5, Sunday, 1704. I preached at Philadelphia, on Luke 2. 29, 30, 
 31, 32, in the Afternoon. 
 
 March 12, Sunday. I preached at Philadelphia on 1 Tim. 2. 1, 2. 
 
 March 16, Thursday. I preached at Trinity- Chappel at Franckfort, on 
 1 Tim. 2. 1, 2. 
 
 March 19, Sunday. I preached at Philadelphia a second Sermon on 
 1 Tim. 2. 2, 3, 4. 
 
 March 26, Sunday, 1704. I preached both Forenoon and Afternoon, at 
 Burlington Church, on 1 Cor. 15. 58. two other Sermons, being my last I 
 preached there. 
 
 April 2, Sunday, 1704. I preached at Philadelphia on John 4. 24. being 
 my last Sermon I preached there. 
 
 After my Return from East-Jersey to Philadelphia, about the middle of 
 February 1703. for the Space of Six Weeks, I remained mostly at Phila- 
 delphia, and was very kindly and hospitally entertained by Mr. Joshua Carpen- 
 ter, at his House, where I lodged all that time, until I began my Journey 
 from Philadelphia towards Virginia, to take Passage for my Return to 
 England. Mrs. Welch, with whom I lodged formerly, having been Sick and 
 Weak all that time ; but some time after it pleased God to restore her to 
 Health. 
 
 During the most part of Winter, in the Year 1703. Mr. Talbot, by my free 
 Consent, did travel in diverse other Parts in Pensilvania, West and East- 
 Jersey, Preaching and Baptizing many in those Parts where I was not with 
 him. For the greater Service of God and his Church, we did oft travel 
 separately, (being still one in Heart and Affection) and I had very good 
 Friends that travelled with me in his Absence, to accompany me from place 
 to place, in all those places where I travelled. 
 
 April 9, Sunday. I preached at Chester Church in Pensilvania, on John 
 4. 24. being my last Sermon there. 
 
 April 12, Wednesday. I preached at Newcastle, on Jude 20. 
 
 April 16, Easter-Sunday. Mr. Talbot preached at Mr. Bourdltfs Church 
 in Maryland, where I had preached before July 21, 1703. 
 
George Keith? s Journal. 47 
 
 April 23, Sunday. I preached at Annapolis in Maryland, Col. Seamour 
 Governour of Maryland, being present, who very kindly entertained us at his 
 House both then and at other times, during our Abode there, as we waited 
 for Passage down Maryland-Bay to James-River in Virginia. 
 
 Mr. Talbot accompanied me from Philadelphia to Annapolis in Maryland, 
 where with true Love and Affection, we did take our Farewell of one another, 
 and he returned to serve God and his Church, as formerly, especially in 
 Pensilvania, West and East-Jersey, where he was like to have the greatest 
 Service and Success : And some time ago, the Right Reverend Henry, Lord 
 Bishop of London, has writ to him to fix at Burlington, to be Minister of the 
 Church there, where is now a large Congregation ; and where, not long ago, 
 there was little else but Quakerism or Heathenism. 
 
 April 26, 1704. I sailed down Maryland- Bay to Virginia, in Captain 
 Pulmari's Ship, who very kindly entertained me and Mr. John Barclay, my 
 good Friend with me : He, in true Love and Affection, travelled with me 
 from his dwelling House at Amboy in East-Jersey, to James-River in 
 Virginia, and he staid with me until he saw me aboard the Ship, June 8. 
 where we took our Farewell. 
 
 May 2, 1704. We arrived at Kickctan by James-River, and staid some 
 Days at the House of my Son in Law there. 
 
 May 7, Sunday. I preached at Williamsburgh Church in Virginia, on 
 1 Tim. 2. 3, 4. Col. Nicolson, then Governour of Virginia, being present, 
 who kindly entertained us. 
 
 May 14, Sunday. I heard Mr. Grace preach in Kicketan Church, on 
 Luke 23. 43. 
 
 May 21, Sunday, 1704. I preached at Kicketan on Acts 20. 21. 
 
 May 28, Sunday. I preached in the Queen's Ship, called, Dread-Nought, 
 Capt. Evans Commodore to the Virginia Fleet bound for England. 
 
 June 4, Whitsunday. I preached again in the Commodore-Ship, on 
 Job. 16. 7. 
 
 June 8. I came aboard the Commodore, and was kindly and generously 
 entertained by Capt. Evans at his Table, all the Voyage, gratis, and I lodged 
 (near to him) in the great Cabin. 
 
 August 6, 1704. We arrived safe at the Downs, praised be God our 
 Preserver. 
 
 August 6. Having taken my Leave of Captain Evans at the Downs, I 
 came aboard a Merchant-Ship, whose Commander was Captain James Thomas, 
 and sailed in his Ship until we arrived into the Thames, about ten miles from 
 London, being kindly entertained by him : And that Evening, being the 14th 
 of August, I came to my Family in London, safe and well, notwithstanding 
 of the false Prophecy of some of the Quakers, That I should never see England 
 any more, after my Departure out of it, in April, 1702. The abovementioned 
 Captain James Thomas, my good Friend, some Years ago came off from 
 Quakerism (wherein he was educated) and his Wife also, and are come over 
 to the Church. He was baptized above three Years ago, by the Reverend 
 Mr. Stubs, in St. Alphage Church by Z ion- College, whereof he is Minister; 
 to whose Baptism I was one of the Witnesses. 
 
 Thus I have given an entire Journal of my two Years Missionary Travel 
 and Service, on the Continent of North-America, betwixt Piscataway-River 
 
48 Protestant Episcopal Historical Collections. 
 
 in New-England, and Coretuck in North Carolina ; of extent in Length 
 about Eight hundred Miles ; within which Bounds are Ten distinct Colonies 
 and Governments, all under the Crown of England, viz. Piscataway, Boston, 
 Rhod-Island, Connecticut, New-York, East and West- Jersey, Pensilvania, 
 Maryland, Virginia, and North- Carolina. 
 
 I travelled twice over most of those Governments and Colonies, and I 
 preached oft in many of them, particularly in Pensilvania, West and East- 
 Jersey, and New-York Provinces, where we continued longest, and found the 
 greatest Occasion for our Service. 
 
 As concerning- the Success of me, and my Fellow-Labourer Mr. John Talbofs 
 Ministry, in the Places where we travelled, I shall not say much ; yet it is 
 necessary that something be said, to the Glory of God alone, to whom it 
 belongs, and to the Encouragement of others, who may hereafter be imployed 
 in the like Service. 
 
 In all the places where we travelled and preached, we found the People 
 generally well affected to the Doctrine that we preached among them, and 
 they did generally join with us decently in the Liturgy, and Publick Prayers, 
 and Administration of the Holy Sacraments, after the Usage of the Church 
 of England, as we had Occasion to use them. 
 
 And where Ministers were wanting, (as there were wanting in many 
 Places) the People earnestly desired us to present their Request to the 
 Honourable Society, to send Ministers unto them, which accordingly I have 
 done : and in answer to their Request, the Society has sent to such Places as 
 seemed most to want, a considerable Number of Missionaries. 
 
 Beside the general Success we had, (praised be God for it) both in our 
 Preaching, and much and frequent Conference with People of diverse Perswa- 
 sions, many of which had been wholly Strangers to the Way of the Church 
 of England ; who, after they had observed it in the Public Prayers, and 
 reading the Lessons out of the Holy Scriptures of the Old and New Testa- 
 ment, and the Manner of the Administration of Baptism, and the Lord's 
 Supper, were greatly affected with it, and some of which declared their great 
 Satisfaction and the Esteem they had of the Solemn and edifying manner of 
 our Worship and Administration, for above whatever they could observe in 
 other Ways of Worship known to them. 
 
 To many, our Ministry was as the sowing the Seed and Planting, who, 
 probably, never so much as heard one orthodox Sermon preached to them, 
 before we came and preached among them, who received the AVord with 
 Joy ; and of whom we have good Hope, that they will be as the good 
 Ground, That bringeth forth Fruit, some Thirty, some Sixty, and some an 
 Hundred Fold. And to many others it w r as a Watering to what had been 
 formerly Sown and Planted among them ; some of the good Fruit whereof 
 we did observe, to the Glory of God, and our great Comfort, while we were 
 with them, even such Fruits of true Piety and good Lives, and sober and 
 righteous Living, as prove the Trees to be good from which they did proceed. 
 
 Many or most of those who had born the Name of Separatist Quakers 
 (for their leaving the Meetings of the Quakers, because of their Opposition to 
 the great Fundamentals of the Christian Faith, and had embraced the 
 Doctrine they heard preached by me, concerning the Way of Salvation by 
 Faith in Jesus Christ, both God and Man, as he outwardly came in the Flesh, 
 
George KeitKs Journal, 49 
 
 died for our Sins, and rose again, <fec. about the Years 1001 and 1692, and 
 had set up distinct Meetings), we found had joined with the Church of 
 England Congregation at Philadelphia, before our Arrival, when we came 
 among them : they received us with great Joy and Satisfaction to hear us 
 preach what tended to their farther Confirmation in the Christian Faith, and 
 in Communion with the Church of England. And they expressed the great 
 Benefit they had received by my several Epistles I wrote to them "from 
 London, about the Years 1G08 and 1690, to answer the Scruples and 
 Objections some of them had made to me in some of their Letters, against 
 joining with the Church of England, which they told me, gave them great 
 Satisfaction, by the Blessing of God, to join with the Church, and with which 
 they joined soon after. And the like Service my Epistles did to others of 
 their Friends, in East and West-Jersey, and other Parts of that Country, to 
 whom they had imparted them, at my Desire. 
 
 The Reverend Mr. Evan Evans, the Minister of the Church of England 
 Congregation at Philadelphia, informed me, that (beside the considerable 
 Number of Converts to the Church from Quakerism, that the former Minister, 
 the Reverend Mr. Claiton had baptized) by his Account, since he was 
 Minister there, he had baptized of Men, Women, and Children, in Pensilvania 
 and West-Jersey, of English and Welsh, about Five hundred; many, or 
 most of them, having been Quakers, and the Children of Quakers, and 
 Quakerly affected ; and beside these, many who had left Quakerism, and had 
 joined to the Church, had been baptized in Infancy, not having been born of 
 Quaker Parents. 
 
 Since our Arrival into those American Parts, by the Blessing of God upon 
 our Labours among them, in Pensilvania, West and East-Jersey, and New- 
 York Province, there have been, by modest Computation, at least two 
 hundred Persons baptized of Quakers, and their Children, and Servants, and 
 of such who were Quakerly affected, by Mr. Talbot, and Mr. Evans, and by 
 me, and some by the Reverend Mr. Vesey, Minister of New-York, in that 
 Town. And beside these, many who had been baptized in Infancy, have 
 come off from Quakerism and joined to the Church in these Countries, since 
 we travelled and preached among them, and had much Conference with 
 diverse of them in private from House to House. Diverse also of Dissenters 
 formerly disaffected to the Church, who were not Quakers, are become well 
 affected to the Church, and her Publick way of Worship, and Administration 
 of the holy Sacraments, as well as to the Truth of Her Doctrine, since our 
 Labouring among them, both in East and West-Jersey, and else where ; so 
 that, God be Praised, almost in all these Countries where we Travelled and 
 Laboured, in some of which there was little to be observed but Quakerism, or 
 Heathenism, which are much one (and if we may believe some of the 
 Quakers great Authors, they are altogether one, viz. the Religion of the 
 Quakers, and of such Heathens, who were obedient to the Light within them, 
 but without all Faith, and Knowledge of Christ, as he came in the Flesh). 
 I say, in all these Countries almost, by the Blessing of God on our Labours, 
 there are good Materials prepared for the Building of Churches, of living 
 Stones, as soon as, by the good Providence of God, Ministers shall be sent 
 among them, who have the discretion and due qualifications requisite to 
 Build with them. The Truth of which some of the late Missionaries have 
 
 4 
 
50 Protestant Episcopal Historical Collections. 
 
 found, to their great Comfort, who, as soon as they Arrived into these Parts, 
 unto which they were sent, did find a People prepared to receive them ; so 
 that what others had Sown before them, they have Reaped, and I hope will 
 more abundantly Reap. 
 
 In Pensilvania, where there was but one Church of England Congregation 
 settled, to wit, at Philadelphia (and even that but of few Years standing) at 
 our Arrival there ; there are now, Blessed be God, Five Church of England 
 Congregations supplied with Ministers, and who have convenient Churches, 
 where the People assemble constantly every Lord's Day to the Prayers and 
 Sermons, and where the Holy Sacraments are duly Administered, according 
 to the Church of England. The places in Pensilvania, where these Churches 
 are set up, are, the first, Philadelphia, the second Chester or Upland, the 
 third Franckfort alias Oxford, the fourth New-Castle, the fifth Apoquimene. 
 
 At Philadelphia, they have Prayers in the Church, not only on the Lord r s 
 Days, and other holy Days, but all Wednesdays and Fridays weekly, and the 
 Sacrament of the Lord's Supper administered Monthly, and the Number of 
 the Communicants considerable. The Church is commonly well filled with 
 People every Lord's Day, and when they are fully assembled, both of the 
 Town and Country that belong to that Congregation, they may well be 
 reckoned, by modest Computation, to amount to Five Hundred Persons of 
 Hearers. But sometimes there are many more ; and generally the Converts 
 from Quakerism, are good Examples, both for frequenting the Church Prayers y 
 and frequent partaking o f the Lord's-Supper, with zeal and devotion, and also 
 of sober and virtuous Living in their daily conversation, to the frustrating the 
 lying Prophecies and Expectations of the Quaker Preachers especially, who 
 used to Prophecy, that whoever left the Profession of Quakers, after that 
 should be good for nothing, but as unsavoury Salt, to be trod under foot of 
 Men. But to God's Praise be it said, they may be generally compared with 
 the best Quakers for their Morals, and far to exceed many of them in that 
 respect; and which greatly casts the Ballance, that the Morals of those 
 converted from Quakerism, both in England and America, or any where else, 
 are Built on the Foundation of the Prophets and Apostles, Jesus Christ being 
 the head corner Stone, which the Quakers Morals (no more than the Heathens) 
 are not Built upon. 
 
 At Burlington in West-Jersey, Twenty Miles distant from Philadelphia, 
 on the other side of Delaware- River, there is now a settled Congregation, 
 with a fixed Minister, to wit, the Reverend Mr. John Talbot, my Fellow 
 Labourer, where there is a large Congregation, and a considerable Number 
 of Communicants, many of them having been formerly Quakers, and Quaker- 
 ly affected, or such as were of no particular denomination. And such of them 
 as had not been Baptized in Infancy, have received Baptism, partly by Mr. 
 Evans, and partly by Mr. Talbot, and some of them by me. Mr. Talbot has 
 Baptized most of them who have been Baptized, since our Arrival among 
 them, and particularly all the Children, both Males and Females, of William 
 Budd, who formerly was a Quaker-Preacher, but is come over from Quaker- 
 ism, to the Church, with diverse others of the Neighbourhood, in the Country 
 about the Town of Burlington, who come usually to the Church at Burling- 
 ton on the Lord's-Day ; some of them, Six, Eight, and some of them Ten, or 
 Twelve Miles, and some of them more. 
 
George KeitKs Journal. 51 
 
 In some other Places the} 7 are about Building Churches, both in West and 
 East-Jersey. 
 
 The place at Franckfort in Pensilvania, where the Congregation Assembles 
 on the Lord's-Day, is called, Trinity Chappel, it was formerly a Quaker 
 Meeting-House, Built, or fitted by Quakers, but some time ago has been given 
 to the Church, by such who had the Right to it : Some Land adjoining was 
 given by a Person well affected to the Church, for the use of the Minister, 
 who should reside, there, for a House, Garden, and small Orchard. 
 
 I can say little to any Success we had in America, amongst the other sort 
 of Quakers, though, as the above-written Journal sheweth, I Laboured much 
 among them, in true Love, and good Will ; but they being misled, and 
 prejudiced by their Leaders, seemed too generally to reject my Labour of 
 Love ; however, I am not without hope, that the Seed that God had enabled 
 me to Sow among them, will in some of them, in due time, take Boot down- 
 ward, and bear Fruit upward, though little of it doth yet appear. 
 
 There are now Thirteen Ministers in the Northern Parts of America, all 
 placed within these two Years last past, and generally Supported and 
 Maintained by the Honourable Society for the Propagation of the Gospel in 
 Foreign Parts. 
 
 In all the Places where we travelled, the Governours of all the several 
 Provinces, did very kindly treat us, and give us all possible Countenance and 
 Encouragement that we could desire or expect. 
 
52 Protestant J&piscopal Historical Collections* 
 
 Here fo'llotoeth an Account of the several Treatises 1 wrote and 
 published in Print, in North America, within the Time of my 
 Abode there, in the Years 1702, and 1703, to 1704. 
 
 I. TV/T^ Sermon I preached at Boston, on Ephes. 2. 20. printed 
 JLVJL there. 
 
 II. My printed Sheet, in a Letter to Mr. Samuel Willard, a Preacher at 
 Boston. 
 
 III. My Reply to Mr. Increase Mather's printed Remarks against the Six 
 Rules I gave in my Sermon, on Ephes. 2. 20. 
 
 IV. My Answer to Mr. Samuel Willard's Reply to my printed Sheet. 
 
 V. My Answer to Caleb Pusey Quaker, his Book against me, which he 
 abusively called, Proteus Ecclesiasticus. 
 
 VI. The Account of the blasphemous Notions of William Davis, who 
 after he left the Quakers, set up for a Sect-Master. 
 
 VII. My Answer to a second Book of Caleb Pusey against me* 
 
 VIII. My Sermon preached at New-York, on Acts 2. 41, 42. 
 
 IX. My Sermon preached at New-York, on 1 Cor. 12. 13. 
 
 X. My Sermon preached at Annapolis in Maryland, on 1 Thes. 1. 5. 
 
 All these bound up in one Book, I humbly presented to the Society, soon 
 after my Arrival at London : The Book it self may be found at the Library 
 of the most Reverend Thomas Lord Arch Bishop of Canterbury, by St» 
 Martins in the Fields, where the Society useth to meet. 
 
"George Keith? s Journal. 53 
 
 APPENDIX. 
 
 The Six Rules above-mentioned, in the first Sheet of the 
 foregoing Journal, are these following. 
 
 The First Rule, 
 
 WHATEVER is enjoyn'd by our Superiours, if it contradict not God's 
 Commands in Holy Scripture, ought for Conscience sake to be 
 obey'd, according to 1 Pet. 2. 13, 14, Bom. 13. 5. Heb. 13. 7, 17. And if 
 what they enjoyn, be not made a Command of God, or an Article of Faith, or 
 a Means of Grace. 
 
 The Second Rule. 
 
 Whatever Church holds the Fundamentals of Christian Religion, and has 
 the Word of God duly Preach'd, and the Sacraments of Baptism and the 
 Lord's-Supper duly Administered ; such a Church is a true Church of Christ; 
 and to separate from such a Church in external Communion, and in external 
 Acts of Worship, is a Sin, the which Sin is the Sin of Schism, that is very 
 heinous, Rom. 16. 17. 1 Qor. 12. 25. 1 Cor. 1. 10, 13. and nothing can 
 excuse from the Guilt of that Sin, unless when anything is enjoyn'd to Persons 
 that is really sinful and contrary to God's Commands given us in the Holy 
 Scriptures ; not what Men, by Prejudice of Education, or by wrong Informa- 
 tion, say is Sin, but what really is so, and can be clearly proved to be so out 
 of the Holy Scriptures. And if they cannot join in one or some external 
 Acts of Worship, because sinful; yet in other Acts they ought to join that 
 are not sinful. 
 
 The Third Rule, 
 
 WTiat Things we see amiss in particular Persons, are not to be charged 
 upon the whole Church, unless the Church do justify those Persons in those 
 Things ; and what we can't amend, we ought to bear ; for there is no 
 Christian Society upon Earth but has some particular Persons that do amiss ; 
 and all Dissenters, when particular Failings of particular Persons are objected 
 to them, give the like Excuse, 
 
54 Protestant Episcopal Historical Collections. 
 
 Tike Fourth Rule. 
 
 To join in external Acts of Publick Worship, where the Matter is found, 
 tho 7 there be a great Mixture of unsound Members with others found, is no 
 Sin, but our Duty, for which we are warranted both by the Practice of the 
 Prophets, and other holy Persons in the Ancient Jewish Church, who never 
 did separate from the Publick Worship of God when the Matter of it was- 
 found, notwithstanding that Things were very much amiss amongst them m 
 Practice : And also by the Example of Zacharias and Elizabeth, and all 
 other holy Persons that were then in the Jewish Church, and by the Example 
 of our Saviour himself and his Apostles, who frequented the Temple Worship, 
 performed in the Synagogues before our Saviour's Passion, that put an end to 
 Circumcision, and Sacrifices, and other Types of the Old Testament. 
 
 The Fifth Rule, 
 
 Whatsoever Things were commanded of God, or allow'd and practised 
 lawfully under the OM Testament, that were neither any Part of the 
 Ceremonial Law, nor of the Jewish Polity peculiar to that Nation, are stil$ 
 binding to us under the New Testament, or allow'd and practiced lawfully \ 
 and a Proof out of the Old Testament, in all such Cases, is as good as a Proof 
 out of the New. 
 
 The Sixth Rule. 
 
 Set Forms of Prayer and Thanksgiving (where the People pray Tocally 
 with the Minister) are a Duty as well under the New Testament as the Old ; 
 and that it was practised under the Old, is clear from Isa. 29. 13. Joel 2. 17<> 
 Uos. 14. 2, 3. Mat. 15. 8, &c. And under the New Testament our Saviour 
 gave a Form of Prayer to his Disciples, which he commanded his Disciples 
 to say ; and John the Baptist taught his Disciples a Form of Prayer, Lulce 
 11. 2. And many of the Dissenters use the iorm of Benediction after 
 Sermon, The Grace of our Lord Jesus Christ, dr. And they use the Form 
 of Words that Christ taught, both in Baptism and the Lord's-Supper. Under 
 the Old Testament they were to pray with the Spirit, and with Sincerity of 
 Heart and Affection, as well as under the New ; and therefore if praying in a 
 Form was not then inconsistent with praying by the Spirit, no more is & 
 now. 
 
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