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
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
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
one of our Preachers or Writers as generally owned or approved of by us Thus far George Keith in Praise of the Quakers Doctrine and that from the great Reason he said He had to know them by the near intimacy he hath had with them not only in Europe but for these divers years saith he in America Observe this his Praising our Doctrine was Printed few Months if any before he separated from us under pretence of our being Hereticks Unbelievers and holders of false Doctrine Now is it not strange that such a great Body of People hereaway at least should be so soon degenerated in point of Doctrine especially as we must needs be if we are such Hereticks and Unbelievers as he renders us to be But now a little concerning the Clamour he hath made of late against Friends in his Books for their denying as he falsly saith the Resurrection of the Dead For my part I really think it had been better he had kept himself more close to Scripture in it as well as more consistent with himself about it before he had gone about unjusty to quarrel with us concerning it For I must needs say I cannot see how he can reckon himself consistent with himself in this matter if you seriously consider what follows For whereas he saith in one place A Testimony against that absurd Opinion p. 3. where he goes about to demonstrate what part of a Man's body shall rise saith he That which riseth is the Mortal that puts on Immortality and the Corruptible which puts on Incorruption But in another place he saith The Flesh that is Mortal and Corruptible is not that Flesh that shall Ibid. p. 10. be raised up Immortal and Incorruptible And in another Book he saith Truth advanced c. of that which riseth That it is a pure noble part that consumeth not nor corrupteth Now I ask If that which rises be the corruptible how is it that that which rises is incorruptible and corrupteth not again Whereas he saith from Phil. 3. 21. Ibid. p. 10. where the Apostle saith He shall change our vile bodies c. Now saith George Keith It is clear from this that the change is not a Commutation of one thing for another but a Transmutation from one thing to another even as the Soul when Sanctified is the same for Substance as it was before the filth of sin c. was separated from it and as Ashes or Sand is turned into Glass and yet the same for Substance as before Now as he is proving this as a thing yet to come he saith The bodies of the Saints remain low weak mortal and corruptible and not made like to Christ's Glorious body till the Resurrection of the Dead importing that then will be the change meant in the Text of this low weak and corruptible body into an incorruptible one Then I say How is it that he saith That the Flesh which is Corruptible is not that Flesh which shall be raised up Incorruptible and yet that the Text must mean That this Vile and Corruptible must be changed into Incorruptible But if the Corruptible be laid aside and that which corrupteth not but is separated as he saith in about a years time more or less and laid by Divine Providence in some certain invisible place till the Resurrection How then doth it receive the change meant by him in the Text at the Resurrection viz. If it be Incorruptible before the Resurrection for he saith It corrupteth not and the change must be a Transmutation from one thing to another must it not then needs be from an Incorruptible body to an Incorruptible body And what change is that For if it be a Transmutation what is it which is Transmuted It cannot be the Noble and Pure part because the Apostle saith It is our vile Body And according to George Keith it cannot be that which corrupteth because he saith That which riseth corrupteth not Now whereas he goes about to demonstrate the matter of the Soul 's being the same for Substance as it was before its being purified from sin c. and also of Ashes and Sand being the same for Substance when made into Glass as before and such like Now to me this is very short of the matter for as for the Soul it was a Spiritual Substance in its self before its Sanctifying as after so is not the Body so that such a change is surely rather a Purification than a Transmutation even as the washing of a body besmeared with Dirt when cleansed is a Purification and not a Transmutation And as for Ashes and Sand it is still of a Temporal and Corruptible Nature after it is Transmuted into Glass as well as before So that unless he could demonstate how a Natural Corruptible Substance as suppose Ashes or Sand can be turned into a Spiritual and Incorruptible One and yet be the same for matter and Substance as it was before that change All that I find he hath said is to me far from the Matter in hand Again if the grossy Ibid. p. 114 113. 117. part which he saith is called by Paul Corruption is not proper to Man as Man as he intimates nor no proper part of Man's body and the other part corrupteth not then no proper part of Man's body nor nothing of Man as Man corrupteth How then is it said of David That he slept with his Fathers and saw corruption And if Acts 13. 36 nothing that is proper to Man as Man Rom. corrupteth How is Man in Scripture called corruptible Man And how is it that Job said in his day I Job have said of corruption Thou art my Father and to the Worms Thou art my Sister Again whereas he saith speaking of the Principle or Substance of the body which he calls the visible part Though the Man-eater Truth advanced c saith he may eat the gross part of Man's body yet that more subtle and invisible part they cannot eat Now what is this but to say they may eat Man's body but they cannot eat the Substance of Man's body And is not this as contrary to that common Understanding God hath given Man to judge of and distinguish things by as the Popish Doctrine of Transubstantiation For the Papists say Though as to their Sense they eat the very Bread it having the very colour the smell the taste and shew of Bread yet the Substance of Bread they eat not So G. K. holds That though Man-eaters may eat the visible part of Man's body which is seen with the outward Eyes yet the Matter and Substance of Man's body they cannot eat What strange Doctrine is this And if any say things that are impossible to Man are possible with God so say the Papists for their Doctrine of Transubstantiation Now to conclude this matter I do say Though the Scripture is very plentiful of Testimonies and Proofs of the Resurrection of the Dead and that according thereunto we
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
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