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A56313 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, aud [sic] joyned in his schism. Pusey, Caleb, 1650?-1727. 1696 (1696) Wing P4248; ESTC R40087 25,043 138

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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 pag● 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 Controver●●e Where are the express Scripture Words and Terms that say No Man ●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 re●eived the Reward of Glory and Honour ●hereof Therefore saith he it fol●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 hold●ng this Heresie so as either to cause him to condemn what he hath writ so ●ositively for it or else to declare your ●elves out of Unity and Fellowship with ●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 Me● or Parties for Men or Parties sake For if the Doctrine of G. K. then held ●e false how can you justifie him in it and yet condemn us for holding the ●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 on●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 visib●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