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
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
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
is Christ the only Mediator and Saviour and that so to assert is not to assert another Christ than Jesus of Nazareth c. Then surely Jesus of Nazareth cannot be something else than the Light Power and Spirit within because Jesus of Nazareth is the only Christ Mediator and Saviour and so is the Light Power and Spirit within acknowledged to be And if the same then not any thing else Eighthly Seeing according to G. K. the Light within is God and Christ and yet not sufficient without something else is not this as much as to say God and Christ is not sufficient without something else or something besides For so he saith the word else signifies And how it is then said in Hosea c. 13. 4. Thou shalt know no God but me for there is no Saviour besides me Where is now the something else And whereas he owns the Light within to be Christ in express words but by that something else he saith he means the Man-Christ doth not this imply two Christs to wit Christ one thing and the Man Christ some other thing or something besides Christ But now though we cannot yield to G. K. in these his Terms that the Light is not able of it self and consequently that God by G. K's own words who saith the Light is God is not able to save because we believe besides him there is no Saviour yet we do not in the least question but dearly own and acknowledge and believe the way and means that the Lord was pleased out of his infinite Love and Good Will to Mankind to take in order to redeem him from Sin and Death as sending his only begotten Son into the World not only as a Light to shew us the way we should go and a Spirit to convince and reprove us of our Sins and enable us against the Act thereof But also as Man in the prepared Body to offer up himself a most acceptable Sacrifice for the Sins of the whole World Which Offering the Lord was pleased to accept of and by his Spirit and Power it is made effectual for the Reconciliation and Salvation of all those that repent of their Sins and truly believe in his Name And that God doth not save any without respect to that great Offering we all grant and truely believe For as G. K. saith The Lord having Light of Truth p. 6. ordained it so to be how can or dare we say therefore That he was or is not sufficient by his Light Power and Spirit to save without something else Surely this seems to me too presumptuous Acts 2. 22. ptuous an Expression For was not that Body prepared of God And what was done in it is it not said God did it by him So that the scruple with us is not in the least what God hath done or doth do for lost Man as G. K. often dis-ingeniously words it by altering the state of the Controversie which never was What God or Christ hath done for us nor of the Way and Means he hath taken to Redeem us according as it 's recorded in the Holy Scripture but What He by his Light and Spirit is sufficient to do For we say He being God can do as he pleaseth else how is he God Almighty and Omnipotent Therefore let us not undertake to argue as if there were any thing that God by his Light Spirit and Power is not sufficient to do and we need not debate any longer about it Ninthly If according to that Faithful Friend and Brother Edward Burroughs That We meaning the Quakers would have such to Reign who Rule for the Lord Exercising and Executing Righteous Judgments by the Spirit of God Then must it not be such who are lead by the Spirit of God And if so then Sons of God And surely as Edward Burroughs saith such are of us Now how does your Faith agree with his in this matter that say No Christians can Rule And if it be our Faith as G. K. saith it is That Magistrates may preach then surely it is our Faith that Preachers may be Magistrates Against which Practice it self G. K. hath all of a sudden very Unmanly as well as Unchristianly appeared exposing Friends to the World in Print about it without ever admonishing them before-hand of it For was not that his place to have done when he reckoned himself an Elder in the Church among us as well as that he was a Neighbour inhabiting in the Town among Friends that then were in place of Government But which is most to be observed that instead of reproving them for Retaking a Sloop for which Act he has since exposed them or admonishing about it he comes to them and Commended them for what they did and said It was very well done c. Methinks you should consider these things But to the matter How it should be our Faith that Magistrates may preach according to G. K's former Doctrine and yet against our Faith that Preachers should be Magistrates according to his latter Doctrine and yet that there is no Contrariety between his present and former Doctrine as he saith there is not is sure too hard to reconcile Tenthly Since according to G. K's express words Christ's glorified Body now in Heaven is no more a Body of Flesh Blood and Bones but a pure ethereal or Heavenly Body like unto which the Bodies of the Saints are to be at the Resurrection as before and that we firmly believe that one Mediator between God and Man to be the Man Christ Jesus according to the express Testimony of Scripture and that he ever lives to make Intercession for us according to the will of God so we desire to rest satisfied therein without aspiring to attain to high things beyond our reach or as David said Not to exercise our selves in things too high for us Eleventhly Concerning the Resurrection since it is enough according to that Faithful Friend and Brother William Penn That we believe in the Resurrection and that of a Glorious and Incorruptible Body without farther Nicities And if in Spirit and Doctrine you are one with him herein why then do you obtrude such Questions upon us Shall the same Body rise Or Shall any thing of this Body rise But seeing it is safest in this and all At the Bank Meeting House in the 4th Month 1693. other matters of Faith to keep to Scripture-words according to J. C. why then would not our Faith be taken when so often offered to be delivered in the very words of Scripture But more of this hereafter I shall now sum up in short the substance of some of the aforesaid Passages c. wherein he is to me so clearly inconsistent with the Doctrine of Faithful Friends as also greatly in contradiction to himself as well as that he is guilty of strange Absurdities therein which take as followeth viz. Men may be saved who are ignorant R. Barclay of Christs Death and Sufferings None are saved but who
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
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