saith he it prophanes Government to have the Credit of the Leading Men in it subject to vulgar Censure which is often ill grounded besides whatever he may say concerning Quaerying â—e concludes his Letter more peremptorily than so saying Let these Actions be also condemned meaning as well as G. K's Actions were Again I never read that any were Recorded as Sufferers for Conscience sake for being either published by Authority as a person publickly reviling the Governour calling him Impudent Man telling him he was not fit to be a Governor and that his Name would stink c. Or for being called to an account for exposing the Reputation of a Judge Printing him to be an Ignorant Presumptuous and Insolent Man and also for falsly accusing another Magistrate of putting his hand under Womens Petticoats bidding him go home to his Whores This or such-like stuff was the matter they call a Religious Difference or Religions Dissent for which they are called to an account And surely in vain it is as well as that it is ridiculous to say these things were not done or spoke against them as Magistrates For if that might be allowed might not Magistrates at any time be abused at the pleasure of every idle person and then come off with the like Excuse More might be said about these things but my chief intent at this time is to shew his inconsistencies in Doctrinal points that it may be seen he is not a Man of such a sound Judgment nor of so true a Spirit neither as some have taken him to be For though a man may have much read Prophecies and Chronologies concerning things past or to come and may by comparing things and times one with another which may be useful in its place speak or write his sense of it and that sometimes it may accordingly so come to pass yet such a man may be of a wrong Spirit for all that as some Jews were for we read when Christ Matth. 2. was born Herod called the Chief Priests and Scribes of the People together to demand of them where He should be Who readily and rightly answered In Bethlehem for thus it is written c. yet we read that it was the Chief Priests and Scribes consulted how they might kill him it was the Scribes that mocked him it was the Scribes that said He cast out Devils by Belzebub the Prince of Devils in short it was the Elders Chief Priests and Scribes that rejected him and caused him to Suffer notwithstanding it was the Scribes could tell so well where he should be born Then again may not there be much Erring in Judgment in taking of Prophecies with a sence too literally as the People did when Christ told them of his being lifted up Now the Scriptures speaking of Christs being a Priest for ever say they We have read in our Law That Christ abides for ever and how sayest thou The Son of Man must be lifted up Imagining that the Scripture meant he was to continue for ever in Person among them Doubtless from such kind of Mistakes it was that they imagined the Messiah was to redeem them from outward Bondage and Subjection For whereas we read that the Government was to be upon his Shoulders and that he was to Rule the Nations with a Rod of Iron and be the Restorer of Paths to dwell in so they imagined this Restoration to be from outward Bondage as aforesaid which made them say to Christ That they hoped it had been He that should have redeemed Israel Nay his very Disciples to the last day of his being among them in Person had not a right understanding of it when they said Lord wilt thou at this time restore the Kingdom again to Israel Unto which Christ answered plainly It is not for you to know the Times and Seasons which the Father hath put in his own Power c. Again As some Men have and others may in some things hit right as to the meaning of Prophecies c. and yet be of a wrong Spirit So may there not be others who may not see so far into those things as a wrong spirited Man may do who may be of a right Spirit As in the case of Nathaniel who tho' it was spoken by the Prophets that Christ should be called a Nazarine yet when Philip told him They had found Jesus of Nazareth his Answer was Can any good thing come out of Nazareth Now Christ did not presently call him Heretick Vnbeliever Denier of the Man Christ or the like but on the contrary having regard to the sincerity of his heart he said of him Behold an Israelite indeed in whom there is no guile Now to be plain This is to shew that G. K may be as well as others have been a Man of great Knowledge in Chronology yet being led by a wrong Spirit what doth it profit Even as the Apostle saith Tho I have the Gift of Prophecy and understand all Mysteâ—ies and 1 Cor. 13. 1. all Knowledge and tho' I have all Faith so that I could remove Mountains and have not Charity I am saith he Nothing Now how far G. K. is a Man of Charity even in such things wherein he himself allows Charity ought to be used as I am now coming to shew so let all that read it compare it with his late Treatment of Friends and then judge of it I am now coming to it by adding to what I have writ a very good way and means proposed by G. K. himself to bring the Differences of those called Christians in point of Judgment to a very small compass taken word by word out of his Book called Truth 's Defence c. beginning in page 169. Thus saith he as to the most Weighty and Necessary Things to wit Such as are the General Principles of the Christian Faith and Doctrine and which as such are generally to be received by all Christians as well of those of the meanest Capacity as others of the greatest Note We see the Lord hath not left it to Mans Industry to search after them by Consequences long or short nor hath not left it to Mans Industry to search after them but delivered them to us in plain express Scripture-Words and Terms over and over again as in respect of many of them in the holy Scriptures And why is it that the Scriptures are so full and large in their Testimony to the Doctrines and Principles of Religion but to let us understand that all the Principles and Doctrines of the Christian Faith which God requireth in common of all Christians are expresly there Delivered and Recorded and put as it were in a Publick Register And therefore for my part what I cannot 〈◊〉 â—â—presly delivered in Scripture I see no reason why I should receive and believe it as any common Article or Principle of the Christian Faith or Life And for such to whom God hath given that Divine Skill to dive or dip into the Depth of the Scriptures
of the Gentiles of old did not only teach things but also in a large measure practise them Thirdly Where are the express Scripture Testimony 〈◊〉 that 〈◊〉 opinion page 3. Words that say The four hundred pieces of Silver that Abraham purchased the Burying-place with signifies four hundred Virtues and that those that have not those four hundred Virtues c. cannot have the Priviledge to be buried in that most excellent Burying-place Fourthly Where are the express Scripture Truth advanc'd pagâ— 1. Words that say Adam and Eve were not naked before the Fall And also the Garden that God placed Man in in the beginning was no part of this visible Earth nor is the Dust of which he was made such Dust as we go upon both which he saith are hurtful and dangerous Errors false Doctrine c. Fifthly Where are the express Scripture Ibid. Words that say Men may not have that Holy Ghost which was given to believe in Christ Crucified without the Faith of Christ Crucified for what was that Holy Ghost that the wicked Jews always resisted And what was that Holy Ghost which Christ told his Disciples should speak in them Luke when he sent them out by two and two to Preach the Gospel even before they understood he was to rise from the Dead neither did they understand it for some time after he was risen And what was that G. K. saith the Heathen once had and that Pharaoh had before his Heart was hardned where he saith It is our Faith that the Heathen once had the Spirit of God and that Pharaoh before his Heart was hardned had the Spirit of Grace for is not the Spirit of Grace the Holy Ghost or Holy Spirit And was not the Spirit of Grace that which was to be poured forth in the Gospel-Days by which they should see him whom they had pierced and mourn over him Was not this the Holy Ghost which Pharaoh had having as is confessed the Spirit of Grace Though they had it not in that peculiar Degree as true Believers in Christ had is not denyed even as it is said That Christ should give those Light that did awake Ephes out of Sleep and arise from the Dead not but that he enlightens all men tho' not all in like Degree But alas what does he drive at or how many Holy Ghosts would he make us believe there are Sixthly Where are the express Scripture Words that say The Light is not sufficient without something else Seeing G. K. saith The Light is God and Christ and the Scripture expresly saith God is Almighty or Omnipotent Seventhly Now as to that part of that you call the main Matter of Controverâ—â—e Where are the express Scripture Words and Terms that say No Man â—an attain to Eternal Life and Happiness without the Knowledge of Christ's outward Sufferings Death Resurrection c But the Scripture saith expresly Glory Honour and Peace to every Man that worketh good to the Jew first and also to the Gentile And which Words G. K. saith do import That some of those Gentiles did work good and reâ—eived the Reward of Glory and Honour â—hereof Therefore saith he it folâ—ows they were justified Now I say this being called by your selves the main Matter of Controversie and that to hold the contrary is great Heresie how is it that you in the first place do not so deal with G. K. for holdâ—ng this Heresie so as either to cause him to condemn what he hath writ so â—ositively for it or else to declare your â—elves out of Unity and Fellowship with â—im about it and not only about that but about divers other Doctrinal Points written by him as afore is shewn which are the Doctrines you so quarrel with and Unchristian us about And really I could never yet see how you can be in partial in the Case to find such fault with us about these things so as to separate and divide your selves from us and that one of your Chief Reasons pretending for your so doing was for that some had spoken unsound Words among us as W. S. and T. F. For which they were not brought to such Condemnation as to Time and Manner as pleased you And yet to joyn with and extol G. K. as you do whilst he lies under the guilt of the same Errors as you call them especially about the main Matter of Controversie he is directly positive as is aforeshewed for though much of it was formerly writ yet he justifying still all written in his former Books how can you then deny and separate from us about Words spoken so as the saying of them might be forgotten and yet justifie him in such Words written that cannot be easily blotted out Let me desire you ingeniously to consider this matter without prejudice or affection to either Meâ— or Parties for Men or Parties sake For if the Doctrine of G. K. then held â—e false how can you justifie him in it and yet condemn us for holding the â—ame thing For do we hold The Light is sufficient of it self So does G. K. too It being God the Word and Holy Spirit Do we say he is the only true Christ and Saviour as manifest in us So does G. K. too Do we hold the Light Power and Spirit within to be Christ the Mediator and Saviour So does G. K. too It is our Faith That Magistrates may Preach So it is G. K.'s too Do we deny the Professors carnal Conceptions of the Resurrection and hold us to Scripture Words for that and all other Matters of Faith judging it most safe so to do So does G. K. too Do we hold that nothing should be required among us for an Article of Faith but what is expresly delivered in Scripture in plain express Scripture Words So does G. K. too Do we hold That where the Scripture is not express to the contrary a Dissenter should have his Liberty to differ in Judgment And that to do other wise is to transgress that golden Rule delivered by Paul as aforesaid So does G. K. too And now Lastly As to the main Matter of Controversie Do we say That the Knowledge of Christ's Death Resurrection c. in the outward is not indispensibly necessary to all and every one to Salvation so as none can be saved without it So doth G. K. too Now to conclude I do say The Premises being throughly and impartially considered methinks you may easily see that G. K's separating was not from any solid weighty Ground in Truth nor that he did intend in it to maintain the Doctrine of the most found ancient and present Friends of Truth called in scorn Quakers neither as to Doctrinal Points did he intend to keep to the express Words of Scripture for if he had what need had he to have differed with us about them Since First we offered so often to express them onâ—y in Scripture Words Then Secondly Because he cannot be so ignorant but must needs know having as he
and Executing Righteous Judgments by the Spirit of God saith E. B. This is our Faith That Magistrates G. Keith's Looking-Glass for Protestants p. 10. may Preach saith G. K. Fourthly G. K. concludes concerning Christ's Body now in Heaven thus It being no more a Body of fllesh blood G. Keeth's Way cast up page 113. and bones but a pure ethereal or Heavenly body like unto which the bodies of the Saints are to be at the Resurrection G. K's Way cast up p. 131. Fifthly Concerning the Resurrection of the Dead William Penn says W. Penn's Reason against Railing p. 124. For our parts a Resurrection we believe and that of Bodies too unto Eternal Life what they shall be we leave to God who will give every one a Body as it pleaseth him and thou Fool belongs to the unnecessary medler It is enough that we believe a Resurrection And his Key and that of a Glorious and Incorruptible Body without farther Nicities But to tell of these bodily Eyes to be made Spiritual and then of seeing G. W. Life and Light of Christ Book 64. God with them and that they must be so Spiritual and yet be the same they are for Matter and Substance this is a strange Doctrine and that which we could never have demonstrated from any Maxim in Divinity nor yet from any general Rule in Philosophy That we deny the Resurrection of the Dead this is a most false Charge G. K's Presbyterian and Independent Ch. c. 8. p. 229. which they can never prove but because we deny their Carnal Conceptions meaning the Professors of the Resurrection and hold us to Scripture words which is most safe therefore they have so belyed us The Flesh that is Mortal Gross and G. Keeth's Testimony against the false and absurd Opinions c. page 10. Corruptible is not the Flesh that shall be raised up Immortal and Incorruptible Now Friends do but consider the above Expressions and Assertions and if you are One with all Faithful Friends in all parts of the World both in Spirit and Doctrine and are in dear Unity with them and if you faithfully believe your Faith doth well agree with them and that yours is the Real Sound and Upright Faith as hath been received by the most Sound Ancient and Present Priends called in scorn Quakers I say if you are thus One with them as in the Book called Some Page 17. and 28. Reasons c. you positively say you are nay if you are but one with G. K. himself in what he hath written as to points of Doctrine or if G. K. himself be but consistent with himself as he boasts he is then surely these things being sincerely considered by you I see no reason you have to to differ with us about the Doctrines aforesaid But that you are not One with them and that G. K. is not consistent with but in manifest contradiction against himself about it methinks may easily be made appear by what follows viz. by comparing the former Assertions with his other Books c. as thus First If all be saved who receive R. B's Apology p. 90. and not resist the Light Grace and Seed though they are ignorant of Christ's Death and Sufferings how is it that none are saved who are faithful Improvers of this Light and Grace c. without the Faith and Knowledge of his Death and Sufferings Now pray consider whether you are One with that Faithful Ancient and Sound Friend R. Barclay or not in this matter Again Secondly If the express Knowledge G. Kieth's Priest and Independen visibâ—e Ch. c. p. 133. of Christ becoming Man and Suffering c. was positively deny'd to be of necessity to Salvation how is it now that he saith That express Knowledge is indispensibly necessary to Salvation or Perfect Justification Since the Knowledge of him in the Outward in another Book was then not granted to be of necessity to Salvation how is it that he does not only grant it but furiously quarrels with Friends about it and confesses it himself to be a main matter of Controversie with Friends here as aforesaid But now to conclude this Head I do say That many are or may be saved who are ignorant of Christ's Death and Sufferings according to R. Barclay His Apology and yet that none are or can be saved but such who have the Knowledge of his Death and Sufferings according to G. K. who saith He doth not contradict R. Barclay as also that the express Truth and Innocency page 17. Knowledge of him in the Outward is of necessity unto Salvation according to G. K's late Books and that the express Knowledge of him as in the Outward is not of necessity to Salvation according to his former Books and yet that he does not contradict himself nor R. Barclay neither in these matters is such a Riddle that I know not how to unfold Fourthly Seeing according to those faithful Friends Edw. Burrough's and Samuel Fisher the Light is sufficient of it self how is it that you are or can be One with them to say it is not sufficient without something else Seeing according to G. K. it is Blasphemy to say this Light cannot make Satisfaction for the sins that are past nor give Eternal Peace and Salvation Then surely by the Rule of Contraries the Light can do these things how then is it not sufficient without something else Fifthly Again seeing according to G. K. he is not only the true Christ who was manifest in the Body of Flesh but also that he is that only true Christ as manifest in us how is it then that he that is manifest in us is something else then he that was manifest in that Body of Flesh seeing in both respects he is so confessed to be the only true Christ and Saviour And surely the word only is alone and admits of nothing else Sixthly Seeing it is our Principle which G. K. saith Robert Gordin with open Mouth smites against viz. That the Light is the true Christ or onely Saviour Mediator and Redeemer and that there is not another and that as it condemns so is able of it self to save and redeem as Man becomes Obedient thereunto Now I say if this Light be able of it self to save and redeem as Man becomes Obedient thereunto how is it that it is not sufficient to save without something else His Comparison of ones saying John Delaval's not being a Man without his Soul denies him not be a Man halts too much to reach the matter for the Question should not be whether a Man be a Man without his Soul because the Question is not whether Christ be Christ without the Man Christ But whether the Man Christ be become something else besides Christ For he saith the Light is Christ but the Man Christ is something else But to wave such Comparisons Seventhly Seeing G. K's Answer to R. Gordin implies that the Light Power and Spirit within
A Modest Account FROM PENSYLVANIA OF The Principal Differences In Point of Doctrine BETWEEN George Keith And those of the People CALLED QUAKERS From whom he Separated SHEWING His great Declension and Inconsistency with Himself Therein Recommended to the Serious Consideration of Those who are Turned Aside and Joyned in his SCHISM If any man draw back my Soul shall have no plasure in him LONDON Printed and Sold by T. Sowle in White-Hart Couâ—t in Gracious-Street 1696. A Modest Account FROM PENSYLVANIA OF THE Principal Differences BETWEEN George Keith And those of the People called QUAKERS From whom he Separated SOme Assertions and Expressions touching Points of Doctrine being agreeable to the Writings of Faithful Friends and Brethren as also the Writings of G. K. himself with some Observations thereon written here and proposed to the Consideration of You that differ with us about Doctrinal Points and yet profess your selves to be at Unity with all Faithful Friends and Brethren in all parts of the World both in Spirit and Doctrine that you may candidly and impartially consider thereof and by which you may see clearly how G. Keith is contradicting not only himself but also Faithful Friends and Brethren in several Points of Doctrine but especially about one part of that you call the main matter of Controversie Also several Reasons offered to shew that G. K. designed either to conform Friends to some New Matter or else to separate long before he took the occasion against W. S. and T. F. wherein his Insincerity is manifest in pretending to be One with all Faithful Friends both in Spirit and Doctrine Here is also shewn my sence of his Confusions about the Resurrection with some Remarks upon the Almanack-Makers accusing Friends for Persecuting their Brethren Unto which is added A very good way and means proposed by G. K. himself to bring the Difference among Christians in point of Judgment to a small compass With some Observations and Queries thereon c. Note I have been careful to cite the Book and Pages of the following Passages by which it may be seen though for brevity's sake I have not sometimes taken in the whole Paragraphs yet as is premised in the Title it is nothing but what is agreeable to them IN the First place then As concerning one part of that which you call The main matter of Controversie with us to wit Of the universal necessity of the Knowledge and Faith of Christs Death and Sufferings without us to Salvation as by your Books Plea of the Innocent page 17. and Some Fundamental Truths c. page 14. appears Now you may see what R. Barclay and G. K. have laid down in this matter to wit As the Light and Grace and Seed R. Barclay's Apology page 90. comes to be received and not resisted it works the Salvation of all even of those who are ignorant of the Death and Sufferings of Christ Who receive him in his Inward Coming G. K's Light of Truth c. pag. 12. and become subject to him receive the benefit of his outward Coming receive the benefit of his Sufferings and Death his Sufferings and Death is theirs But that the express knowledge and belief of his taking on him the Form Page 6. of a Man and his Obedience and Sufferings therein is of absolute necessity unto Salvation so as none could be saved without the express knowledge though it was never revealed to them This I deny and how canst thou prove it by Scripture For why may not the benefit of Christs taking on him the Form of a Man redound unto many who do not expresly know it even as a diseased Person may receive benefit of a Cure applied to him though he has not an express knowledge of all the means and ways how from first to last it hath been prepared And even as many have suffered hurt through the Disobedience of the First Man Adam who have not known expresly that ever such a Man was nor the manner of his Disobedience so even why may not many receive benefit through the Obedience of Christ in the Outward who have not known expresly his Outward Coming and Sufferings Otherwise Adam's Disobedience was more effectual for Mans Destruction than the Obedience of Christ was for his Salvation Again G. K. frames an Objection G. K.'s Universal Free Grace of the Gospel page 116 117. and answers thus Object This Light cannot discover the Birth Suffering Death Resurrection and Ascension of the Lord Jesus Christ in the Outward the knowledge of which is essentially necessary to Salvation To which G. K. concludes his Answer after this manner That the Unbelievers that had not the Scriptures saith he neither know him nor the Scriptures that testified of him being gone from his inward appearance of his own Light in their hearts which would have discovered both him in the Outward and the Scripture's Testimony of him But that the knowledge of him as in the Outward to be of necessity to Salvation We Grant not Secondly As concerning the sufficiency Edw. Burrough's Works p. 54 of the Light without something else that you have made such a pudder about of late There is a Light in every Man sufficient of it self to bring Eternal Life and Salvation It is a real degree of Blasphemy to G. K.'s Refutation p. 38 39. say This Light cannot make Satisfaction for the Sins that are past nor lead into Evangelical or Gospel Truths or give Eternal Peace and Salvation We believe and acknowledge him G. K.'s Light of Truth p. 113. who was manifest in the Body of Flesh to be the true and only Christ and Saviour as manifest in us mark As manifest in us The Light within is God and Christ Here with open Mouth thou speakest G. K.'s Hereâ—y of Hatred p. 1â— G. K's Light of Truth page 8. against our Principle the Light that Enlightens every Man that comes into the World being the true Christ our only Saviour Mediator and Redeemer and that there is not another And that Man is to heed and be joyned to this Light as that which as it condemns him so is able of it self to redeem him as he becomes obedient thereunto Thou sayest This Doctrine declaring the Light and Power and Spirit within Ibid. p. 8. to be Christ the only Mediator and Saviour asserts another Christ another Saviour than him Jesus Christ of Nazareth who was born of the Virgin Mary c. But saith G. K. if thou wert indeed for this Mystery Christ within as he is the Seed the Light the Power and the Life thou wouldst not say this asserts another Christ c. God and Christ can do all things and G. K.'s Refutation p. 32. both God and Christ are in all Men. Thirdly As concerning Christians and Preachers being Magistrates you Edw. Burbough's Works p. 75. may see what E. B. and G. K. says to wit Such we would have to Reign who Rule for the Lord Exercising
have the The Places cited before knowledge of Christs Death and Sufferings The express knowledge of his Sufferings and Death as Man in the Outward is universally necessary to Salvation The express knowledge is not universally necessary to Salvation The Light is sufficient of it self The Light is not sufficient without something else The Light is able to save and redeem of it self The Light is not sufficient without something else The Light within is God and Christ The Light within is not sufficient without something else The Light Power and Spirit within is Christ the only Mediator and Saviour The Light is not sufficient to save without something else It is our Faith that Magistrates may G K. A â—estimâ—ny 〈◊〉 p. 3. preach It is our Faith that Preachers may not be Magistrates That which rises is the Corruptible Truth Advanc'd page 118. that puts on Incorruption That which rises is a pure noble part that consumeth not nor corrupteth Note now pray Friends and consider how does your Faith well agree with the Faith of all faithful Friends in all parts of the World And how inconsistent is G. K's Faith and Doctrine surely the impartial among you may easily discern But again It is a real degree of Blasphemy to say Refutation page 33. The Light cannot make satisfaction for the sins that are past nor give Eternal Peace and Salvation But the Light is not sufficient without something else The Light or Principle in Man being God can do all things But the Light is not sufficient to save without something else And now notwithstanding the Pretences G. K. hath made for this Separation was for want of having Justice against 2 Ancient Ministers with some other Reasons in his Book called Some Causes and Reasons c. Yet when we call to mind the many expressions that he hath uttered to several Friends upon distinct Discourses with them as also some passages that are dropt here and there in his late Books we cannot but conclude that he did either intend to conform Friends to some Doctrine of which by what follows the 12 Revolutions may be supposed to be not the least in his Eye or else to separate from them Some of which Passages and Expressions from whence we so conclude are to this purpose as followeth viz. Because in this Catechism he concludes 1st G. K. p. 8. That the Sons of the first Covenant cannot perish though they die in that State and yet the State of the second Covenant being absolutely necessary for them to Witness is in order to the perfecting their Salvation Page 10. Then I ask When must they obtain that second Covenant-State if they die without it unless they come again seeing in the Grave there is no Repentance And in another Book he saith That G. K 's Presbyterian Independant p. 115. Men have been in a State of Salvation and Acceptance with God who have not had the Mystery of Christ's Death and Resurrection made known unto them and surely these Men continuing faithful to what they had received when saith he they could not perish And in another Book he saith They Refutation paga 4. could not perish though they died in that State Now I say If they could not perish though they died without Faith and Knowledge and yet that Faith and Knowledge is absolutely necessary to perfect their Salvation I again ask Where must they have that Faith and Knowledge unless they come again to receive it And if they do what will then become of that Text G. K's Presbyterian and Independent visible Ch. c. 8. p. 259. brought by G. K. against the New-England Professors arguing for Non-Perfection in this Life viz. Eccl. 11. 13. where it is said As the Tree falls so it lies Now according to this Text brought by G. K. himself if an honest Indian or poor Infant die or fall without that outward Knowledge so they must lie And then if they cannot be perfectly saved without it then their lying must be but as Souls saved in part and that to be their State for ever because as they fall so they lie Again his strange way of expressing Page 100. himself in the aforesaid Book where he saith God hath given sufficient to all Men whereby they may be saved one time or other before the end of the World And in another Book he saith Whosoever Pretended Antidote p. 98. is not saved one time or other before the end of the World the cause and fault is in themselves c. Much more might be instanced which is taken notice of elsewhere But now as to what he hath said to Persons Because he told Ebenezer Slocam of Road-Island as he affirms to this purpose That it was God s great Mercy to the Jebusites Amorites and Hittites of old in that he destroyed them so much at once by the Israelites for that by so doing their Souls might be sooner come into the Bodies of the Jews Children and so consequently become the sooner to be Members of the Visible Church c. Because he told John Delaval as he affirmed That he believed God would lay it upon him to Preach the Doctrine of the Revolution of Souls for though he hath denyed it yet we have reason to believe John Delaval before him because we know he hath denyed since what he hath spoken to other Persons Because he told my self and John Delaval That there were not above six Friends in the World that Preacht Christ aright which he hath since denyed Because he called George Fox a good Gentile Preacher which he also denyed till Jedediah Allen proved it upon him at the Bank great Meeting the 7th Day of the 4th Month 1693. Because he told John Wilford That Friends were not the People but that there must come another People Because he told John Kinsey That if he could but get a Company to stand by him he would leap over them that stood in opposition against him as so many Straws Because with some Disgust he took with Margaret Beardsley in discourse with her he said after this manner I 'll promise you if you serve George Keith so George Keith will leave you and then you shall wander about for lack of Knowledge and shall not find it Surely now Friends these things considered impartially by you how can you think George Keith sincere when he saith he is in dear Unity with all faithful Friends and Brethren in all parts of the World both in Spirit and Doctrine and can he be sincere now or in his last Answer to Cotton Mather too For now he saith We are Unbelievers Hereticks and holders of false Doctrine But then he said he did not only know us and our Principles far better than Cotton Mather and all his Brethren but solemnly challengeth him at the same time to give him but one single Instance of any one fundamental Article of the Christian Faith denyed by us a People or by any
so as to Collect or Gather by Just and True Consequences other things that lie out of the view of their weaker Brethren they ought not to obtrude them upon any to be received as Principles of Faith but in that case to have Faith to themselves and receive them as peculiar Discoveries or Revelations of the Spirit to them and such others as God hath so enlighten'd That which by the Apostle Paul is called The Word of Wisdom to wit Such a peculiar Degree of Wisdom or Understanding in the Depth of the Scriptures which others who yet are true Christians did not reach unto And concerning such a peculiar Gift of Divine Wisdom he said We speak Wisdom among the Perfect This certainly could be no common Article of Faith eIse he should have preached it unto all And this by the same Apostle is called The Knowledge of Mysteries as distinguished from the common Faith and Knowledge of the whole Church Now if this were but receiv'd among those called Christians That nothing should be required by one sort from another as an Article of Faith or Doctrine or Principle of the Christian Religion in common to be believed but what is expresly delivered in the Scripture in plain express Scripture-Terms of how great an Advantage might it be to bring a true Reconcilement among them and beget true Christian Unity Peace Love and Concord And as for the Consequential part of peculiar Doctrines whether True or False to leave every one a Freedom or Latitude without Imposing the Affirmative or Negative as any Bond or Tye of Christian Fellowship For if such Consequential be false it 's more Unreasonable to impose it and therefore in Observe this is Charity which G. K. now wants for us that Case a Dissenter should have his Liberty to differ in Judgment without any Breach of Brotherly Unity and Society And if it be true yet not being Opened or Revealed to another it cannot be in Justice pressed upon him where God has not given him the true Freedom and Clearness of Mind to receive it And to do otherwise is to transgress that Golden Rule delivered by Paul viz. To walk by the same Rule according to what we have attained And if any be otherwise minded saith he God will reveal it unto him Or if this Advice could find place it would bring the Differences among those called Christians in point of Judgment to a very small and narrow compass and they would derstand one another far better than now they do Thus far G. Keith in his said Book Now pray Friends consider of it for if this advice either had or yet could find place with you that are gone after G. K. or could it have found place with G. K. himself when so often desired it might it is well known the difference had never come to this furious Printing and Separation as it did But if you say G. K. is of another Mind now we do not Question that in the least but then surely the more insincere Man he still to pretend to be of the same Mind for in his Answer to the New England Priests he speaking of the Fall of Adam c. saith thus What the Scripture saith of it is readily believed and granted and it is safest saith he in this and all other Matters of Faith to keep to Scripture VVords especially in all Cases and Matters that are in Controversie for the Scripture is a Rich Treasure or Storehouse sufficient to afford us Words whereby to express our Faith in all Matters of Christian Doctrine and saith he it is not safe to leave the Scripture Words c. Nay in his last great Book so much talkt of before it came out for a profound piece of Divinity though as little heeded by many since they see what it is I say in that Book he hath these Words viz. But against the Doctrine of the Resurrection Truth advanced page 118. here delivered and opened by plain evidence of Holy Scripture VVords and Terms to which it is only safe in this and in all other matters of Faith to keep close c. Thus far again G. K. Again Now whereas you say we have given you to understand VVe have a sense contrary to Scripture VVords it is surely more likely contrary to your Meanings upon Scripture VVords But what uncharitableness is this when we offer to express our Faith in Scripture Words for you to say we have another sense then what we speak Now I ask how do you know that did we either at any time make or offer to make any Confession but in Scripture Words expresly For though here and there a particular Man may have dropt an unadvised Expression contrary to the Principles of the Church they belong to both among us you and others yet certainly in this Case I verily believe the fault hath been chiefly in you for perverting our VVords Now whereas you alledge The Papists say they keep to Scripture Words when they say from Christ's Words This is my Body c. that the very Bread they eat in the Sacrament is the very Body of Christ that was crucified on the Cross c. Now I say the Papists erring here is not by keeping but adding to Scripture Words because the Scripture saith no such things only This is my Body c. Now in what sense Christ called the Bread of the Passover his Body in that sense 't was his Body even as in what sence he called himself a Door and a Vine in that sence he is a Door and a Vine and so we may conclude without any danger of perverting the Text or running into Error about that or such like Texts of Scripture But if some of you think yet That it is not safe enough to express our Faith in the express words of Scripture and should offer any Reasons for it let them be offered to G. K. and see how you can reconcile your Reasons with the Method he hath laid down as the only Means to reconcile differences as abovesaid and if you are one with G. K's Method then I say it being according to him not only safest but the only safe way to reconcile differences in Religion to keep to express Scripture Then surely all other ways are unsafe and why should not this only safe way be accepted of us when we so often offered to take that way to express our Christian Belief by And seeing according to G. K. there is no other Truth advanced page 17. safe way to express our Faith but in express Scripture VVords Let me therefore a little Query with you about it First Where are the express Words of Scripture that say The same Body for Matter and Substance shall rise Secondly Where are the express Scripture Road Island â—â—eet page 7. Words that say None but those that have the Faith of Christ crucified and raised again can love Enemies c. according to G. K's Doctrine G. K. himself saith That many