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
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
confesseth these eight Years been so intimate with those of Chief Note among us not only in Europe but for these divers Years in America I say therefore How is it but he must needs know that according to express VVords of Scripture VVe really own and unfeignedly believe in one God that made the VVorld and all things therein and in one Lord Jesus Christ who is called the Word of God in whom is Life and which Life is the Light of Men and that he is the true Light that enlightens every Man that comes into the VVorld who commanded us to believe in the Light that we might be Children of the Light This is express Scripture And that we believe that as the Children were partakers of Flesh and Blood he himself also took part of the same being Conceived by the Holy Ghost Born of the Virgin Mary in Bethlehem and by wicked Hands was Crucified and Slain and that he died for the Sins of the World whose Body Joseph of Arimathea begged and that he was buried and the third Day he rose gain from the Dead and shewed himself to his Disciples being seen oâ— them forty Days and whilst they beheld he was taken up into Heaven and a Cloud received him out of their sight and that this Man Jesus Christ is the Mediator between God and Man and that he ever lives to make Intercession for us And that by him it is who is the Life and Light of Men who said to his Disciples I will come again and receive you I go away and come again unto you I in them and thou in me he that is with you shall be in you John 14. and Chap. 18. and promised to be with his own to the end of the World Mat. 28. he even he it is who died and was buried rose again and ascended and sits on the right Hand of God Him Jesus our only Saviour and no other it is that we believe God will judge the World by at the Day appointed or great Day of Judgment But how or after what Manner his Body was changed after it was taken up out of their sight we think no need to undertake as well as that it is impossible for us to determine But G. K. saith It is no more a Body of Flesh Blood and Bones And again according to express Scripture Words We believe that there is no Salvation in any other nor no Name given under Heaven whereby we must be saved but this Name Jesus But G. K. saith It is not the outward Name that saves but the inward Name Virtue and Power signified thereby And according to the express Words of Scripture We believe there shall be a Resurrection of the Dead both of the Just and Unjust as is afore expressed and that in such a Body as God pleaseth to give this is Scripture Now I say how can G. K. be ignorant but that this he must needs know we believe Though this I cannot find will do with him unless we say The Light is not sufficient without something else or unless we say God will not give Eternal Life and Salvation to honest and consciencious Heathens no more to Infants neither that dye in that State unless they have first the Knowledge of Christ's outward Sufferings c. I shall now conclude with a few Words more particularly to those that are most Sincere amongst you for whose sakes I was chiefly drawn forth thus to write and lay before you these things Let me entreat you to begin a little to consider what you have been doing and how you have caused many to stumble at the way of Truth and how you that could so easily and rashly run into this Separation and Division dividing your selves from your Brethren and then exposing the weakness of some and perverting the Words of others with such cruel and uncharitable Aggravations that I do not remember I ever heard the like Now I say You that could so easily thus divide from and on this manner deal with your Brethren without that true Regard had as you ought for the Fame of Truth the way of it or to the afflicted People in remote Parts that live therein Pray consider this and lay it to Heart and what hath been the Effect of it And you that were so much contending about Doctrinal Points not being content with the Expressions of Scripture concerning them how are you now rent and shattered among your selves about them What shall I say more But come return again and let us be content to receive for Doctrine what the Holy Ghost moved the Holy Men of Old to lay down for us in the Holy Scripture and that by a measure of the same Spirit in which they were right we may be enabled to follow the Lord in the narrow Path of Regeneration why should you thus turn aside from the Flocks of the Companions I hope you may see by what is here written G. K. had not any matter of weight in Truth nor Matter consistent in it self to draw you thus aside Therefore do but return in the way of Truth and then it may please the Lord we may yet meet together and sit down in deep Humility before him every one being upon his Watch Tower guarding strongly in the Strength of the Lord against our common Enemies the World the Flesh and the Devil and so may yet be a People of one Judgment one Heart and one Mind Worshipping and Serving the Lord our God with one Consent Now my Friends if what is here written may prevail upon any of you for your good I shall be glad if not we must leave our Cause with God who judgeth righteously Thus truly desiring Truth Peace and Concord may be restored kept and remain in the Churches of Christ I remain one that heartily Wishes for all your welfares and Rest your true Friend Caleb Pusey The 23d 12th Month 1695. Rom. 16. 17. NOW I beseech you Brethren mark them which cause Divisions among you contrary to the Doctrine which ye have learned and avoid them Acts 20. 30. Also from your own selves shall Men arise speaking perverse things to draw away Disciples after them Coll. 2. 18. Intruding into those things which he hath not seen 1 John 3. 2. Beloved now are we the Sons of God and it doth not yet appear what we shall be John 8. 13. If ye continue in my Word then are ye my Disciples indeed and ye shall know the Truth and the Truth shall make you free John 3. 21. But he that doth Truth cometh to the Light that his deeds may be made manifest that they are wrought in God Acts 20. 32. And now Brethren I commend you to God and to the Word of his Grace which is able to build you up and to give you an Inheritance among all them which are Sanctified The End