less, and his rejection was therefore finally confirmed. From this time he denounced the Quakers in general, with both the tongue and the pen, with unsparing severity. In 1696, he held meetings at Turner's Hall, London, charging his former brethren with gross heterodoxy, and challenging them to meet him in that place, and defend themselves; but they refused to attend, and published the reasons of their refusal.

In 1700, he formally joined the Church of England, and was ordained by the Bishop of London. As he had, previously to this, been very free in his animadversions upon a National Church, and its Clergy, some person, shortly after his change of ecclesiastical connection, published a selection from his printed works, entitled " Mr. George Keith's Account of a National Church and Clergy, humbly presented to the Bishop of London." It concluded with the words of the Apostle,-" If I build again the things which I destroyed, I make myself a transgressor."

Having preached in various places in England, which were designated by the Bishops, he came to this country in 1702, as the first Missionary to America of the Society for Propagating the Gospel in Foreign Parts, which allowed him two hundred pounds sterling a year. He left England, on the 24th of April, and arrived at Boston in the early part of June following, having been accompanied by Governor Dudley, of Massachusetts, Governor Morris, of New Jersey, and the Rev. John Talbot, who afterwards became associated with him in his Mission. He was induced by Colonel Morris to remain at Boston, before setting forth on his missionary journey, to attend the Commencement at Cambridge; but he says, “The good man (Col. M.) was met with very little University breeding, and with less learning, but he was most distressed with the theses which were there maintained of predestination and immutable decrees, to which he drew up a long answer in Latin." After the Commencement, he began his travels Westward, in company with his fellow labourer Talbot, and performed his Mission in about two years. He travelled and preached in all the Governments belonging to the Crown of England, between Piscataqua River and North Carolina, extending through a distance of more than eight hundred miles. His labours were most abundant in Pennsylvania, in New York, and on Long Island; and he made several attempts to address his former brethren, the Quakers, but they were little disposed to listen to him.

In 1704, having completed his Mission, he returned to England; and about the same time, (April 7, 1704,) his fellow labourer, Mr. Talbot, in writing to the Secretary of the Propagation Society, thus testifies his appreciation of Mr. Keith's character and services:

"Mr. Keith has fought the good fight, finished his race, bravely defended the faith, dese the Church of Christ true and laudable service, which I trust will be regarded re and rewarded hereafter. I may say, he has done more for the Church than any, a than all, that have been before him. He came out worthy of his Mission and of the Gospel of Christ. Taking nothing of the Heathen that he came to proselyte,-besides ... ordinary or rather extraordinary travels, his preaching excellent sermons upon all ccasions, his disputes with all sorts of Heathens and Heretics, (who superabound in these parts-Africa has not more monsters than America)-he has written or printed ten or a dozen books and sermons, much at his own charge, and distributed them freely, which are all excellent in their kind, and have done good service all along shore. Now, since friends must part, I pray God show some token upon him for good, that he may arrive safe in England, where he would be, that all his adversaries may see it, and be ashamed of their impious omens," &c.

After his return to England, in 1704, he published an account of his Mission, which would indicate that he had been both very laborious and very successful. He now became Vicar of the Parish of Edburton in Sussex, with a benefice of one hundred and twenty pounds. Here he remained till his death which occurred in or about the year 1715.

The following is a list of his publications:-Immediate Revelation not ceased, 1668. Vindication from the Forgeries and Abuses of T. Hick and W. Kiffin, 1674. The way to the City of God, 1678. The true Christ owned as He is true God and perfect man, containing an Answer to a pamphlet having this title, The Quaker's Creed concerning the man Christ Jesus,' 1679. Solemn Call and Warning from the Lord to the people of New England to repent, 1688. The Presbyterian and Independent Churches in New England brought to the test, 1689. This was answered the next year by the Boston Ministers in their "Protestant Religion maintained," and a Reply was made to it under the title,-The Pretended Antidote proved Poison, 1690. A Refutation of three Opposers of Truth-viz., Pardon Tillinghast, B. Keech, and Cotton Mather, 1690. A Serious Appeal to all the more sober, impartial and judicious people of New England, (in answer to Cotton Mather,) 1692. Account of his Trial in Philadelphia for writing the "Plea of the Innocent," 1692. A Challenge to Caleb Pusey and a Check to his lies and forgeries, 1692. Account of the Great Division amongst the Quakers in Pennsylvania, 1692. A Testimony against that false and absurd opinion which some hold-viz, that all true Believers and Saints, immediately after the Bodily Death, attain to all the Resurrection they expect. Some Reasons and Causes of the late Separation among the Quakers in Philadelphia, 1692. More Divisions, 1693. Against Samuel Jennings, 1694. Truth advanced in the Correction of many gross and hurtful Errors: with a Chronological Treatise of the several Ages of the World, 1694. The Pretended Yearly Meeting of the Quakers, their nameless Bull of Excommunication given forth against George Keith, &c., With an Answer, 1695. Explications of divers passages contained in G. K.'s former books, 1697. A short Christian Catechism, 1698. The Arguments of the Quakers, more particularly of G. Whitehead, W. Penn, R. Barclay, T. Gratton, G. Fox, and H. Norton, and my own, against Baptism and the Supper, examined and refuted, 1698. The Narrative of Proceedings at Turner's Hall, 1698. A Plain Discovery of many Gross Cheats in pamphlets by the Quakers, 1699. Account of his Travels, 1699. The Deism of William Penn and his brethren, destructive of the Christian Religion, 1699. Reply to Thomas Upsher's pretended Answer to the printed account of an Occasional Conference between George Keith and Thomas Upsher at Colchester, 1700. Account of a National Church and the Clergy, 1700. Reasons for renouncing Quakerism, 1700. [Of the works which he published during his second period of sojourn in this country, including the years 1702, 1703, 1704, he gives the following list:-1. My Sermon I preached at Boston on Ephes. ii. 20, printed there. 2. My printed Sheet in a Letter to Mr. Samuel Willard, a Preacher in Boston. 3. My Reply to Mr. Increase Mather's printed Remarks against the first Rules I gave in my Sermon on Ephes. ii. 20. 4. My Answer to Mr. Samuel Willard's Reply to my printed Sheet. 5. My

Answer to Caleb Pusey, Quaker, his Book against me, which he abusively called Proteus Ecclesiasticus. 6. The Account of the Blasphemous notions of William Davis, who, after he left the Quakers, set up for a sect-maker. 7. My answer to a second Book of Caleb Pusey against me. 8. My Sermon preached at New York on Acts ii. 41, 42. 9. My Sermon preached at New York on I. Cor. xii. 13. 10. My Sermon preached at Annapolis in Maryland, on I. Thess. i. 5.] Account of the Quaker's Politics, 1705. The Magic of Quakerism, 1705. Journal of Travels from New Hampshire to Caratuck, 1706. New Theory of the Longitude, 1709.

Robert Proud, himself a member of the Society of Friends, in his History of Pennsylvania, written between the years 1776 and 1780, and published in 1797, characterizes George Keith as follows:

:

"He was a man of quick, natural parts, and considerable literary abilities; acute in argument, and very ready and able in logical disputations and nice distinctions, on theological subjects; but said to be of a brittle temper, and overbearing disposition of mind; not sufficiently tempered and qualified with that Christian disposition and charity, which give command over the human passions, the distinguishing characteristic of true Christianity; of which he himself had not only made high profession, but also, in his younger years, as appears by his writing, had a good understanding."

Bishop Burnet, in his History of the Church, (Vol. ii.) writes thus concerning Keith:

"The Quakers have had a great breach made among them by one George Keith, a Scotchman, with whom I had my education at Aberdeen; he had been thirty-six years among them; he was esteemed the most learned man that ever was in that sect; he was well versed both in the Oriental tongues, in Philosophy, and Mathematics. After he had been above thirty years in high esteem among them, he was sent to Pennsylvania to have the chief direction of the education of their youth. In those parts, he said he first discovered that which had been always denied to him, or so disguised that he did not suspect it; but being far out of reach, and in a place where they were masters, they spoke out their mind plainer, and it appeared to him that they were Deists, and that they turned the whole doctrine of the Christian Religion into allegories; chiefly those which relate to the death and resurrection of Christ, and the reconciliation of sinners to God by virtue of his Cross; he, being a true Christian, set himself with great zeal against this, upon which they grew weary of him, and sent him back to England. At his return, he set himself to read many of their books, and then he discovered the mystery which was so hid from him that he had not observed it. Upon this, he opened a new meeting, and, by a printed summons, he called the whole party to come and see the proof that he had to offer, to convince them of their errors. Few Quakers came to his meetings, but great multitudes of other people flocked about him; he brought the Quakers' books with him, and read such passages out of them as convinced his hearers that he had not charged them falsely; he continued these meetings, being still in outward appearance a Quaker, for some years, till, having prevailed as far as he saw any probability of success, he laid aside their exterior, and was reconciled to the Church, and is now in Holy Orders among us, and likely to do good serVice in undeceiving and reclaiming some of those misled enthusiasts."

This paragraph of the Bishop was answered by Alexander Arscott, a writer of note among the Friends, in the Appendix to his "Serious Considerations, &c.;" in which, after having denied, and as he believed, disproved, most of the above statements, he writes as follows:

:

"The Bishop has told us, after a long detail of his performances, that he is now (in the year 1700) in Holy Orders amongst us, and likely to do good service in undeceiving and reclaiming some of those misled enthusiasts. But what if it should appear, after all, that he deeply repented of what he had done? I shall relate what has come to my knowledge, and leave the reader to judge of the truth of it. The fact, as related, is this that one Richard Hayler, of Sussex, made a visit to George Keith on his death-bed, which visit was kindly taken by him; and, among other things that passed, George Keith expressed himself in these words: I wish I had died when I was a Quaker, for then I am sure it would have been well with my soul.' This I have from a person now living, of unquestioned reputation, who had it from the widow of the said Richard Hayler, and her sister, both since deceased, but persons of unblemished

characters. I hope, therefore, I may be excused, in this one instance, at a time when George Keith's performances against the Quakers are so much magnified by the Bishop of London's detender, as well as Dr. Burnet, in letting the world know that there is reason to believe that this conduct of George Keith at last became his burden, and that he himself did not approve of it."

JOHN TALBOT.*

1702-1727.

JOHN TALBOT came to America as Chaplain on board the ship Centurion, which sailed from England on the 24th of April, 1702, and arrived at Boston on the 11th of June following. Among his fellow-passengers were Colonel Dudley, Governor of Massachusetts,-Colonel Morris,-Governor of New Jersey, and George Keith, who had formerly been in this country as a Quaker preacher, but was now returning, after an absence of about eight years, as a Missionary of the Society for Propagating the Gospel in Foreign Parts. He became so much interested in Keith, and especially in the object of his Mission, that he proposed to him to become a companion of his travels, and a sharer of his labours; and Keith, being no less favourably impressed in regard to him, resolved at once to put things in train for the accomplishment of his wish. He, accordingly, by the first opportunity, wrote to the Secretary of the Society, recommending that Mr. Talbot, "known to several worthy persons to be of good ability and fame," should be appointed his "associate and assistant in the service of the Gospel in America, and that he be allowed some honest competency to bear his charges." The application was successful; and Mr. Talbot was appointed on the 18th of September, 1702.

It would seem that Mr. Talbot had commenced his travels with Mr. Keith before he actually received his appointment as the Society's Missionary; for the following letter, addressed to Mr. Richard Gillingham, giving an account of quite an extended course of labour, was written within little more than two months from the date of his appointment:

"NEW YORK, 24th Nov., 1702.

"My dear Friend: I take all opportunities to let you know that I live, and shall be glad to hear as much of you. Friend Keith and I have been above five hundred miles together, visiting the churches in these parts of America, viz-New England, New Hampshire, New Bristol, New London, New York, and the New Jerseys, as far as Philadelphia. We preached in all churches where we came, and in several Dissenters' meetings, such as owned the Church of England to be their Mother Church, and were willing to communicate with her, and to submit to her Bishops, if they had opportunity. I have baptized several persons, whom Mr. Keith has brought over from Quakerism; and, indeed, in all places where we come, we find a great ripeness and inclination amongst all sorts of people to embrace the Gospel; even the Indians themselves have promised obedience to the faith, as appears by a conference that my Lord Cornbury, the Governor here, has had with them at Albany. Five of their Sachems, or Kings, told him they were glad to hear that the sun shined in England again since King William's death. They did admire at first what was come to us, that we should have a squaw sachem-viz: a woman King; but they hoped she would be a good mother, and send them some to teach them religion, and establish traffic amongst

Documentary History of New York, III.-Hist. Coll. Prot. Epis. Ch. I.-Hawks' Eccl. Cont., II.-Dorr's Hist. Christ. Ch. Phil.-Hawkins' Miss. Ch. Eng.

them, that they might be able to purchase a coat, and not go to church in bear skins; and so they send our Queen a present -ten beaver skins to make her fine, and one far muff to keep her warm. After many presents and compliments, they signed the treaty, and made the covenant so sure that they said thunder and lightning should not break it on their part, if we did not do as the Lord Bellamont did, throw it into the

The Papists have been zealous and diligent to send priests and Jesuits to convert these Indians to their superstitions. 'Tis wonderfully acted, ventured and suffered upon that design; they have indeed become all things, and even turned Indians, as it were, to gain them, which I hope will provoke some of us to do our part for our holy faith and mother, the Church of England. One of their priests lived half a year in their wigwams, (that is, houses,) without a shirt; and when he petitioned my Lord Bellamont for a couple, he was not only denied, but banished; whereas one of ours, in discourse with my Lord of London, said,-'Who did his Lordship think would come bither that had a dozen shirts?' If I had their language, or wherewith to maintain an interpreter, it should be the first thing I should do to go amongst the thickest of them. Mr. Keith says, if he were younger, he would learn their language; and then I am sure he might convert them sooner than the heathen called Quakers. Indeed, he is the fittest man that ever came over for this province. He is a well-studied divine, a good philosopher and preacher, but above all, an excellent disputant, especially against the Quakers, who used to challenge all mankind formerly; now all the Friends (or enemies rather) are not able to answer one George Keith; he knows the depths of Satan within them, and all the doublings and windings of the snake in the grass. In short, he has become the best champion against all Dissenters that the Church ever had, and he set up such a light in their dark places that, by God's blessing, will not be put out. The Clergy here have had a sort of convocation, at the instance and charge of His Excellency Colonel Nicholson, Governor of Virginia. We were but seven in all; and a week together we sat considering of ways and means to propagate the Gospel, and to that end we have drawn up a scheme of the present state of the Church in these Provinces, which you shall see when I have time to transcribe it; and I shall desire you to send it afterwards to my good brother Kemble. We have great Leed of a Bishop here, to visit all the churches, to ordain some, to confirm others, and bless all.

We pray for my good Lord of London; we cannot have better than he whilst he lives; therefore, in the mean time, we shall be very well content with a suffragan. Mr. Keith's Mission will be out about a year hence; by that time I hope to get some tokens for my good friends and benefactors. But as for myself, I am so well satisfied with a prospect of doing good, that I have no inclination to return for England; however, be so kind as to let me know how you do, which will be a comfort to me in the wilderness. You know all my friends; pray let them, especially my mother and my sister Hannah, know that I am well, God be praised. I should be glad to hear so much of thea. I cannot write many letters, much less one, two or three times over, as when I had nothing else to do. I pray God bless you and all my friends! I desire the benefit of their prayers, though I cannot have that of their good company. I know you'l take all in good part that comes from Your old friend, JOHN TALBOT."

Mr. Talbot continued to be associated in his labours with Mr. Keith, as long as the latter remained in this country; and though they were travelling most of the time during this period, they seem to have regarded Philadelphia as the centre of their operations. When Mr. Keith returned to England, in August, 1704, Mr. Talbot determined to remain, and prosecute his evangelical labours, in this country. He continued to travel and preach in various places, and laboured particularly to induce the Quakers to abandon their system for the doctrines of the Church of England.

In 1705, he preached for some time in Albany, but would not consent to a permanent settlement. The same year, the people of Burlington, then the capital of West Jersey, and containing about two hundred families, presented their request to the Society that he might be allowed to settle among them; and the Society, with the sanction of the Bishop of London, having consented to this arrangement, Burlington henceforth became his home. But his labours were still spread over a wide field, and his zeal was such as to keep him awake to every call that might be made upon his services.