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
firmly believe there shall be a Resurrection both of the Just and of the Unjust the one to Eternal Life the other to Condemnation and that herein it is that we exercise our selves to have a Conscience void of offence towards God and towards Man And that if in this life we have hope only we are of all Men most miserable Yet I say though we firmly believe this according to Scripture we do not think it a necessary business to be curiously prying into the manner of it neither do we find the Primitive Christians come to any express Result about what their bodies should be For First If it was the common belief of the Primitive Christians That the very same Matter and Substance of this corruptible body should be the body that is raised why should any among themselves especially have asked such a needless Question as With what body do they come Secondly But then such a Question â—eing asked would not the Apostle think you who was ready to give every Man an answer of the hope that was in him have answered more to the matter and said Thou Fool what dost thou ask that for Inasmuch as it is our common belief that it is the very same body for Matter and Substance which is buried in the Grave The Matter and Substance whereof being in common acceptation the same Flesh Blood and Bones But instead of that said he Thou Fool that which thou sowest is not quickened except it die And thou sowest not the Body that shall be So that as a Grain sowed in the Field is not quickened except it die So Mankind on whom through the envy of the Devil came Death being sown in the Field of the World as unless he first come to die unto sin is not quickened or raised to the Life of Righteousness here in this World so nor until he come to die the bodily death is he raised to the State of Glory with such a Spiritual body as it shall please God to give in the World to come And so that which is sown is not quickened except first it die Thirdly Because as to what body it shall be he answers in the Negative to wit That which thou sowest is not that body that shall be but bare Grain c. and then concludes that God gives a body as it pleaseth him and yet to every Seed it s own body so that none shall be invested with anothers body but it s own proper yet a Spiritual body and such a one as it shall please God to give with whose good pleasure I desire my Soul may rest satisfied in all things as long as I have a Being viz. Concerning what bodies he will be pleased to give at the Resurrection of the Dead Now Friends methinks you may easily see what a strange Babel G. K. is a building And why was not the Almanack-Maker so Ingenious and Impartial since he would needs be doing and medling with things so impertinent to an Almanack and instead of such silly idle stuff he there puts in to have taken notice of some of the confused work which G. K. hath made of late amongst us also but it is a true saying Prejudice blinds Men. But now farther as to the Almanack-Maker I shall take a little notice of the noise he makes therein concerning some Quakers at Philadelphia who he said persecuted their Brethren about a Religious difference c. A high Charge but sooner said than proved For all Men that are brought before Magistrates and Courts are not sufferers for Religion though true it is Men on the one hand may be Petsecutors for Religion and yet pretend other matters for their doing so on the other hand Men may be Abusers of Christian Liberty by doing things under pretence of Conscience and Religion for which the Magistrates may be Justifiable both to call them to an Account and if occasion be to punish them for it This surely G. K. will not deny for doth not he himself in his late Answer to Cotton Mather when speaking of a Woman that went stark naked into a Publick Assembly say That we meaning the Quakers all judge that any such Practice doth deserve Corporal Punishment and that she deserved much more punishment than Imprisonment for it yet this Woman pretended Religion for what she did Now admit the Magistrates here had been full as bad in other matters as you have rendered them to be yet that would not justifie them in abusing of them in those matters for which they were called to an Account nor did I ever read that I can remember That any were Recorded as Sufferers for Conscience sake when it was for abusing and belying of Magistrates both in Print and otherwise as these did at Appeal it in the 2â— c. p. â— Philadelphia Printing that the Magistrates not only countenanced the hireing of Men to fight but also gave them a Commission so to do Signed by Three Justices of the Peace whereof one was a Preacher and that the Worldly Government was here engrossed by the Ministers in all which are these falshoods against the Magistrates First That they Signed a Commission to fight This falshood was of very bad tendency thus to Print abroad to the World That the Magistrates and that Quakers too signed a Commission to fight for this is more than they had Power to do being Civil Magistrates for that Power was given by the King to none but the Governour his Captains or Officers so that they might have been called to an Account for it and rendered ridiculous to the World about it The second falshood was That it was Signed by three Justices of the Peace whereof one was a Preacher whereas it being but a Warrant of the Hue and Cry Signed but by two Justices and neither of them a Preacher The third falshood was That the Ministers here had ingrossed the Worldly Covernment for there were many that were not Ministers nor Quakers neither then in Government And doth not the Almanack Maker say himself That there were then Justices who were not Quakers Consequently the Government was not ingrossed by them Neither did I ever read That any were Recorded as Sufferers for Conscience sake when it was for falsly insinuating against Magistrates as That one should be carried to Bed Drunk and another to be as Drunk that he could scarce get over the Ships side he was in and that he Waged his Horse with John Slocam but being Drunk the said Slocam would not take the advantage of the Wager against him Now though he may say This was but by way of Quaery yet to insinuate such gross and false things especially against Magistrates though by way of Quaery surely is not justifiable For as Will. Penn saith in his late little Book It were intollerable to be a Minister of State if every body must be Accuser and Judge Let therefore saith he the false Accuser no more escape an examplary punishment than the guilty Minister for
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
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