More divisions amongst the Quakers as appears by the following books of their own writing, viz. I. The Christian faith of New-England Quakers condemn'd by a meeting of Pensilvanian Quakers. II. The false judgment of a yearly meeting of Quakers in Maryland, condemn'd by George Keith, Thomas Budd, &c. all Quakers : to which is added, A discovery of this mystery of iniquity / by George Keith.

MORE DIVISIONS AMONGST THE QUAKERS: As appears by the following Books of their own Writing.

VIZ.

I. The Chriſtian Faith of New-England Quakers condemn'd by a Meeting of Penſilvanian Quakers.

II. The falſe Judgment of a yearly Meeting of Quakers in Maryland, condemn'd by George Keith, Thomas Budd, &c. all Quakers.

To which is added, A Diſcovery of this Myſtery of Iniquity, By GEORGE KEITH.

Firſt Printed beyond Sea, and now Re-printed, and are to be Sold by Richard Baldwin near the Oxford-Arms in Warwick-Lane. 1693.

The Chriſtian Faith of the People called Quakers in Rhode-Iſland in New-England, vindicated from the Calumnies of Chriſtian Lodowick, that formerly was of that Profeſſion, but is lately fall'n therefrom.

WHereas Chriſtian Lodowick hath given forth ſeveral Papers Challenging all theſe belonging to Newport Meeting, who ſpeak in the Meetings of the People called Quakers, and that within theſe few days paſt he hath renewed his Challenge, accuſing the Foundation of their Goſpel, Faith, Doctrine and Religion, to be unſcriptural, falſe and naught, ſhaken and ſandy, and challenging them to appoint one of their number to diſpute with him.

Theſe are to give notice to all ſober People and Neighbours, that theſe ſo challenged by him, having taken his Challenge into conſideration, and finding many things in it falſly and perverſly ſtated, which they could not own (ſo ſtated by him) to be the Foundation of their Faith, &c. did meet with him at the Houſe of Walter Clark in Newport in Rhode-Iſland, the 18th of the 4th Month, 1691▪ in order to have things fairly ſtated, that if any did diſpute with him, they might know before hand what he was to diſpute againſt; but they could not procure him to allow of this: but after that ſome of the things, charged by him in his Papers began to be diſcourſed of, in order to a fair and right ſtating of them, he would not hear of it, but went away.

And whereas divers of us challenged by him, declared ſincerely before many People there aſſembled on the ſaid day, their ſincere Faith as concerning the Lord Jeſus Chriſt of Nazareth, and what the holy Scriptures teſtifie of him, yet he did continue to accuſe them ſtill, as denying the true Chriſt; alledging, They had another ſence than the Scripture words did bear, and that his ſence was true, but their ſence was falſe, appealing to their Conſciences whether it was not ſo? Thus making himſelf Judge over our ſecret thoughts, as having a ſecret ſence in our thoughts of Scripture words, contrary to the true ſence of them, tho' we have not given him, or any other, occaſion to judge ſo raſhly and uncharitably of us; and our Conſciences bear us witneſs, in the ſight of God, that we do ſincerely believe and think as we ſpeak, when we ſay, according to the holy Scripture, That Jeſus of Nazareth is the true Chriſt of God, and the only true Saviour, and there is no other Name given under Heaven whereby men muſt be ſaved; and that this ſame Jeſus was in fulneſs of time born of the Virgin, called Mary, being conceived of the Holy Ghoſt, who died for our ſins, and roſe again for our Juſtification; and by his death on the Tree of the Croſs, was a moſt acceptable Offering and Sacrifice to God for the ſins of the whole world, having taſted death for every man, and given himſelf a Ranſom for all. And we believe that Chriſt was God manifeſt in the Fleſh, even in the Body of Fleſh in which he did ſuffer death on the Croſs, and that the fulneſs of the Godhead dwelt bodily in him, and doth ſtill dwell bodily in him, and that of his fulneſs we all receive, and grace for grace. And we alſo believe, according to holy Scripture, that Chriſt's Body that was crucified on the Tree of the Croſs, was raiſed again on the third day, and after forty days did aſcend into Heaven in the ſight of the Diſciples, and who is exalted at the right hand of God, and ever liveth to make Interceſſion for us, and that Chriſt hath his Body in Heaven a moſt glorious Body, not changed in Being or Subſtance, but in condition and manner of Being; and that Chriſt is true and perfect God, and true and perfect Man, the Son of God, begotten of God from everlaſting, glorified with the Father before the World began, and alſo begotten of God in the Womb of the Virgin, called Mary, and born of her in the fulneſs of time, the Son of Abraham, the Son of David, who took not on him the Nature of Angels, but the Seed of Abraham, and which he ſtill hath; and that Chriſt, as Man, hath both Soul and Body, and his Manhood is moſt excellently and wonderfully united with his Godhead, yet his Manhood is not his Godhead, nor is his Body that he had of the Virgin, and now hath in Heaven, his Godhead, but the Temple of it, as Chriſt called his Body the Temple, and is the Garment or Cloathing wherewith the Eternal Word did clothe himſelf, who is that new and living Way that he hath conſecrated for us, through the Vail, that is to ſay, his Fleſh.

And we believe, That God the Father hath appointed the Man Chriſt Jeſus to be the Judge of the Quick and the Dead, and that he is to come to judge all Mankind, and that his coming ſo to Judge all Mankind with the great and laſt Judgment is at the end of the world, the which End of the world we do believe is not come, either within us or without us, as he doth falſly charge; for the End of the world, as the Scripture declareth, it is the End of the Ages or Times of this World; for the Times and Ages of this world ſhall have an End; and God hath appointed a Day wherein he will judge the world in righteouſneſs by that Man Chriſt Jeſus, whom he hath ordained; but of that day and hour knoweth no Man, as Chriſt hath declared, that all might be watchful.

And becauſe, according to Scripture Teſtimony, we do faithfully believe, that Chriſt hath alſo inwardly and ſpiritually appeared in the Hearts of men, and that all true Chriſtians do believe and own his inward Appearance and Revelation in them, as he is the Word, Light, and Life in them, in various meaſures and degrees of Divine Revelation, and that he is the true Light that lighteth every man that cometh into the World, and that we teſtifie that all ſhould turn to his Light in them, that convinceth of ſin, and ſhould believe in it, and obey and follow it, and that all who ſo do, will be led in due time to believe in him in whom the Fulneſs is, and to receive the benefit of Chriſt's Death and Reſurrection in the outward; therefore hath this Accuſer joyned with Thomas Hicks a Baptiſt Teacher at London, and John Faldo an Independant Teacher, and divers others to accuſe us, as Denying the true Christ, becauſe we believe and confeſs to Chriſt's Inward Coming and Appearance, were to deny his Outward, or to hold forth two Chriſts, which is but their great Ignorance and Unbelief, and no juſt Conſequence of our Principle; for the true Chriſt of God is One, and the true Chriſtians Faith receiveth and imbraceth him whole and undivided, and owneth his inward and outward Coming, who, as he did come without us in a ſtate of Humiliation to ſuffer, and is riſen and aſcended into Heaven, ſo he will come again without us to Judge the Quick and the Dead, and all Mankind ſhall ſtand before him, the Sheep on his right Hand, and the Goats on his left. And there ſhall be a Reſurrection of the Body, both of the Juſt and unjuſt, that is not attained already or immediately after Death, but it is to be attained unto in the Time appointed of God, called The Day of Judgment. And ſeeing our Friends in England have fully anſwered to all theſe falſe Accuſations of Thomas Hicks and John Faldo, with whom Chriſtian Lodowick hath joyned, we refer to their Anſwers, for the further Satisfaction of them who deſire to have it.

And it is falſly charged upon us by Chriſtian Lodowick in his Papers, That according to our Principle, all honeſt and conſcientious Heathens or Gentiles, who have not the Knowledge and Faith of Chriſt crucified outwardly, and riſen again, &c. and Jews and Mahometans are in Chriſt as well as we, and true Chriſtians, Believers, &c. Nor doth this follow by any juſt Conſequence from our Principles; for though we do affirm, That all conſcientious and honeſt Gentiles, ſuch as Cornelius was before the Faith of Chriſt was preached to him, have ſome meaſure of Light, from Chriſt, to enlighten them, and are under ſome Adminiſtration of the Spirit, yet it is but the firſt Miniſtration, until the knowledge and Faith of Chriſt, as he died for our ſins, and roſe again, &c. be ſpiritually received; and ſuch who have the true and ſaving Knowledge and Faith of Chriſt, as he died and roſe again without them, ſpiritually receiving it by the Light and Spirit of Chriſt in them, and wrought in them by that mighty Power that raiſed Jeſus our Lord from the dead, and which conformeth them to Chriſt, in the like Vertues of Love, Patience, Humility, Reſignation, &c. ſo as to love Enemies, are only Chriſtians, and Sons of God, of the Free-woman, having received the Spirit of Adoption, whereby they cry Abba, Father; but who have not this Faith of Chriſt crucified and raiſed again outwardly, ſpiritually received and wrought in them by the Spirit of Chriſt, whether they have or have not heard Chriſt outwardly preached unto them, are at beſt (however juſt and conſcientious to the juſt Principle of God in them) not under the ſecond and more peculiar Miniſtration of God's Spirit, that maketh Men worthy to be eſteemed Chriſtians, but are only under the firſt, and ſuch are held under the Cuſtody or Safeguard of the Law, ſhut up unto the Faith that is afterwards to be revealed, as Paul hath declared, Gal. 3.23. and the ſtate they are in under this firſt Miniſtration, is to them as the City of Refuge was to the Man-ſlayer under the Law, and whereof it was a Tipe: And this firſt Miniſtration of the Law and Light in them, (that anſwereth to Moſes and the Prophets and to John, who are faithful and conſcientious under it) prepareth them to receive the Knowledge and Faith of Chriſt crucified and raiſed again, and fitteth them for the ſecond Miniſtration of the Spirit, that bringeth them to witneſs the Spirit of Adoption, and the Anointing that maketh them true Chriſtians, and conformeth them to Chriſt in the like Vertues, ſo as to love Enemies, and lay down the Life for Enemies, which is more than meer honeſt conſcientious Gentiles, who have not the Faith of Chriſt crucified and raiſed again, can do.

And whereas the ſaid Chriſtian Lodowick doth further accuſe us, That what we ſay we know of the Scriptures, we ſhould have known, if it had never been writ, according to our Principle. This is falſly charged upon us, as many other things in his Papers; for though we believe and ſay, that ſome things declared in Scripture, we ſhould have known, if they had not been writ, as that there is a God, the Creator and Lord of Heaven and Earth, that requireth us and all men, by his Law and Light in us▪ to live ſoberly and righteouſly, and to fear, love and worſhip him, and divers other general things, of great uſe and ſervice to men, according to Paul's Doctrine; For the inviſible things of God, even his eternal Power and Godhead are clearly ſeen, being underſtood by the things that are made, ſo that they are without excuſe; for what is to be known of God is manifeſt in them; yet the peculiar Doctrines and Myſteries of the Chriſtian Faith, as that Chriſt should be born of a Virgin, die for our ſins, and riſe again, and that he is both God and Man, and many other the like peculiar Myſteries of the Chriſtian Faith, we do acknowledge, and have always acknowledged, That the Doctrine of the holy Scriptures, as outwardly preached to us by holy Men, or as read by us in the holy Scriptures, or having outwardly heard theſe things, have been inſtrumental, by and together with the immediate working of the Spirit of God, to beget in us the Knowledge and Faith of them, and we deſire to bleſs God for the benefit of the holy Scriptures given us, being able to make us wiſe unto Salvation, through Faith in Chriſt Jeſus; but that we prefer the Spirit to the Letter, we are not aſhamed to own before all men, and that God and Chriſt and the Spirit, whom they teſtifie of, are above the Scriptures, and greater than they, we do freely acknowledge; for all outward Teſtimonies, Means, Inſtruments and Helps, ſuch as the holy Scriptures, and all outward Preaching, and Men, and Books, are but Servants to God and Chriſt, but God and Chriſt are Lord, and Maſter, and King over all, to whom be Glory and Honour forever and ever.

And as to the final ſtate of all honeſt and conſcientious Gentiles, who have not had Chriſt outwardly preached unto them either by the Miniſtry of Men or the holy Scriptures, it ſufficeth us to believe that God is not wanting to them, and it is one God, who is the God both of Chriſtians and Gentiles, and who ſhall juſtifie the Circumciſion by Faith, and the Uncircumciſion through Faith, Rom. 3.30. and it is no greater, nor other difficulty to underſtand how honeſt and conſcientious Gentiles can be ſaved by Christ Jeſus of Nazareth, than how Infants, and deaf and dumb Perſons, ſo born, can be ſaved, which our Adverſaries generally acknowledge, and therefore they can have no advantage againſt us in that reſpect.

Edward Thurstan. Henry Bull. Anne Bull. Thomas Cornwall. Thomas Roadman. George Keith. Ebenezer Slocum. Joſeph Nicholſon. Daniel Gould. Jacob Mott. Walter Clark. Rob Hutchins. John Eaſton.

Note, The foregoing Chriſtian Faith of the Quakers in Rhode-Iſland was ſo diſliked by G. Keith's Adverſaries in Penſilvania, that they call'd a Meeting on purpoſe to pass Judgment againſt the Publiſhing of it, and William Bradford for printing it, &c. See The Plea, &c. p. 21.

Falſe Judgments Reprehended: AND, A Juſt Reproof to THO. EVERNDON, And his Aſſociates and Fellow-Travellers.

For the falſe and raſh Judgment T. E. gave against G. K. and his Faithful Friends and Brethren, at the Publick Meeting at Philadelphia, the 27th of the tenth Month, 1692. And alſo for their bringing with them their Paquet of Letters (Saul-like to Damaſcus) containing the falſe Judgment of a Faction of of Men, calling themſelves the Yearly-Meeting at Tredaven in Maryland, the fourth of the eighth Month, 92. And another falſe Judgment contained in another Letter from William Richardſon: All which will return upon their own Heads.

IT is greatly worth the noticing, That theſe men who call themſelves the Yearly Meeting at Tredaven in Maryland, met the 4th of the 8th Month, 1692. have moſt raſhly and unchriſtianly, contrary to all Goſpel-Order, condemned G.K. and his Friends, as appears by their Paper ſigned by Thomas Everndon, Rich. Johns, Richard Harriſon, John Pitt, W. Dixon, Ja. Ridley, and ſeveral others, without at all hearing of him, or ſending any of their Brethren to enquire into the truth of things, or true cauſe and ground of the Separation here, and ſuch other things as they lay to his charge.

And whereas they ſay in their Letter, That he accuſeth his Brethren, and renders them to the World as a People not fit to hold Communion with; and that there are more damnable Hereſies and Errors cloaked amongſt the Quakers there (viz. in Penſilvania) than in any Proteſtant Society in Chriſtendom.

Anſw. O the groſs partiality and injuſtice of theſe men! when was it that G.K. publiſhed this to the World, viz. That they cloaked more damnable Hereſies and Errors here, than in any Proteſtant Society in Chriſtendom? Was it not in anſwer to the 28 falſe Judges, that had publiſhed in the face of the World their falſe Judgment againſt him, in which they publiſh theſe words, and not G. Keith, for he ſpoke them in a private Meeting at a private Houſe in Burlington, where about 20 men called Miniſters were met; and had they been wiſe they would not have ſo publickly accuſed G.K. for them in their ſaid Paper, which though they did not print, yet cauſed it to be read at monthly and quarterly Meetings, and at other Meetings on Firſt-days and Week-days, where many that did not profeſs to be Quakers were preſent, whereby it was noiſed all about; and G.K. was publickly oppoſed and interrupted in his Teſtimony in moſt places, and when he prayed in Meetings, many kept on their Hats, and all becauſe of this Paper of falſe Judgment againſt him by the 28, and it is but a circumſtance whether a thing be printed or not, ſeeing they publiſhed it all over the Country, and ſent it to moſt parts in America, where there is of the People called Quakers, before G.K. publiſhed it in print; ſo they were the Publiſhers of it, and not G.K. And this is ſufficient to diſcover their Partiality and Injuſtice in this particular, which is the principal thing they pretend to have againſt him.

Again, whereas they blame him for Separating from Friends and Brethren: By this it plainly appeareth that they own ſuch to be their Brethren, who are guilty of denying and oppoſing Faith in the Man Chriſt without us, which theſe here have done. And for the Separation which our Oppoſers firſt made, and were the cauſe of, we are well warranted by the holy Scripture, that ſaith, Come out from among them, and be ye ſeparate; Be ye not unequally yoked with unbelievers; what fellowſhip hath a Believer with an Infidel? and ſuch indeed are all them who have not Faith in the Man Chriſt without them, as in Christ in them, as theſe our Oppoſers have not, who ſet up the Light within to be ſufficient without any thing elſe, as their Judgment againſt him plainly expreſſeth, ſo excluding the Man Chriſt Jeſus without us from having any part in our Salvation.

Again they tell G. K. That if any of them had been guilty of theſe things, he ought to have laboured their Recovery in Love and in the Spirit of Meekness.

Anſw. And ſo he did for above a year, with much love and patience, and met with great contradiction, hatred, and reviling Language from them for his pains: and he did bear and ſuffer ſo long, that he could not with peace of Conſcience ſuffer it any longer, and brought the matter of Difference orderly from one Meeting to another, but there was no Remedy. And whereas they ſay, He ought to have ſtated the Difference and ſent it to London: He did write to G. Whitehead and Friends at London, and had their anſwer, approving his Doctrine, before he printed any thing, and yet this prevailed nothing. But G. K. did not write to them as having any uncertainty or doubt in himſelf of the truth of the Doctrine aſſerted by him, nor was he free to ſubmit ſo great a matter of Faith and Conſcience, by way of abſolute ſubmiſſion, to any man or number of men, as Whether Chriſt without us was to be believed in, as well as Chriſt within us, as neceſſary to our Salvation? for things of that nature are not to be ſubmitted, by way of abſolute ſubmiſſion to the beſt of men, it contradicteth our ancient Principle, viz. That the Spirit in each particular is the Rule of Faith and Doctrine. But G. K. did never refuſe to appeal or ſubmit to the Spirit of Truth in any of his faithful Friends in old England, or any where elſe, but proffered it, and was refuſed, not doubting their unity with him in this weighty matter, but becauſe it is ſo unqueſtionable a Truth among Chriſtians, That Chriſt without is as neceſſary to be believed in for our Salvation, as that God in Heaven is to be believed in; therefore he thought it not neceſſary to concern his faithful Friends to ſeek their aſſiſtance to determine that which all Chriſtendom grants in words, and none but the greateſt Apoſtates and Hereticks dare deny.

Next, Let it be obſerved, that after Tho. Everndon and the reſt had given forth the ſaid falſe Judgment in Maryland, T. Everndon, accompanied with Rich. Johns, Rich. Harriſon, and Humphry Hodges, comes to Philadelphia, and before they had been here 48 hours out of the Meeting, on the 27th day of the tenth Month, in a publick Meeting appointed at Philadelphia, where was preſent about 500 People, T. Everndon ſaid, That having ſeen certain printed Books that came down to Maryland, wherein his Brethren were charged with denying the Man Chriſt Jeſus, and Faith in him, and the Reſurrection of the dead; I ſaid (ſaid he) I would go up and ſee what the matter is among my Brethren, whether theſe things be ſo or not, that theſe Books come down among us, wherein they are charged with denying theſe things; and now ſince I am come I have made enquiry of the Parties ſo charged; and I find my Brethren ſound in the Faith concerning all theſe things, and therefore theſe are Lies and Calumnies caſt upon us; and I have this word of Comfort farther to deliver to you, my Brethren from the Lord, That the Judgments of the Lord will overtake them that have printed and publiſhed theſe things to the diſhonour of God, and his Truth, &c.

Where Note firſt, That he ſaid, He came up to enquire whether theſe things were ſo or not, and yet near three Months before he came here to ſee whether theſe things were ſo or not, he and his Companions believed Reports againſt us in Maryland, and ſigned the ſaid Judgment againſt us. Now pray conſider whether T.E. and Companions were the impartial men they pretend to be to enquire and judge of this great Controverſie, when 1ſt, before they came here they gave their Judgment againſt us upon bare Report: 2ly, When they came here, before they had time to make due enquiry (viz in less then 48 hours) to ſay, That he found his Brethren ſound in the Faith, and, That theſe were Lies and Calumnies caſt upon them, was great raſhneſs. Firſt they condemned us, and then T. E. ſaid he came ſome hundreds of miles to enquire whether theſe things (for which they had condemned us) were true, or not: Was ever greater folly acted by men pretending to Reaſon, Conſcience▪ and the higheſt Perfection in Chriſtianity? Our ſouls pity them, and heartily deſire that they might ſee their raſhneſs, and repent.

But to demonſtrate that T. Everndon had but one ear to hear, or at leaſt to give credit to one Party, in prejudice to the other, pray note theſe following Obſervations.

Obſerv. 1. That at the ſaid Meeting, 27th of the 10th Month, before T.E. bore his Teſtimony, John Wilsford declared a long time concerning the Faith of Chriſt, ſaying, He had the TRUE Faith of Chriſt, as he died, and roſe again, and aſcended, and was our Mediator in But John Wilsford has not told us whether that Heaven be within or without, into which the Man Chriſt is gone; Rob. Young ſays 'tis within. Heaven, before he came among Friends, and even from his Childhood he had that True Faith, but yet that Faith did not purifie him, nor gather him to God, but be remained in the dark, and his Religion was only an outſide Profeſſion, &c.

Obſerv. 2. That T. E. did not only hear J. W. ſpeak this, but he alſo heard G. K. reprove divers things in his Doctrine, and prove it to be falſe and unſound, eſpecially that he ſaid, He had the true Faith of Chriſt as he died and roſe again, and yet that Faith did not profit him, &c. This, ſaid G. K. is unſound Doctrine to call that the true Faith of Chriſt that doth not purifie nor gather to God, nor bring a man out of the dark, and to have no more of Religion than an outſide Profeſſion; this is not the true Faith, but a falſe Faith; for the true Faith purifieth the heart, and gathers unto God, and brings him that hath it to know the kirnel and inward life of Religion. If he had ſaid, he had not the true Faith of Chriſt crucified, &c. but a dead literal and notional Faith of it, he might have ſaid true; but to ſay he had the true Faith, and yet that it did not purifie him, doth prove him to be yet ignorant of the true Faith, and that he is yet in the dark: There is a true and a falſe Faith both of Chriſt without and of Chriſt within, the falſe is only literal▪ hiſtorical and notional, and many have no other but a bare literal, hiſtorical and notional Faith of Chriſt within, as others have of Chriſt without; they ſay, they believe that Chriſt is in them only becauſe they read it, and hear it preached, but this Faith is dead, and is not true, more than a dead Picture of a Man is a true Man; but the True Faith of Chriſt, both without and within is a living fruitful Faith, wrought in them who have it by the Power and Spirit of Chriſt, accompanying the preaching of it, and the Teſtimony of the holy Scriptures concerning the ſame.

Observ. 3. That at the ſame Meeting T.E. heard John Hutchins groſly pervert that place of Scripture, 1 Theſſ. 4.15. We which are alive and remain to the coming of the Lord, ſhall be caught up to meet the Lord in the Air, &c. which moſt evidently relates to his coming in his glorified Body without us at the great Day of Judgment, whereas J.H. applied it wholly to mens being caught up in the Spirit, groſly confounding Chriſt the Son, the Heir, with the Air, which he alſo heard G. K. to contradict and reprove.

Obſ. 4. That the printed Judgment concerning W. Stockdale, (which is a true Copy of the Original) ſaith, That it was prov'd by two witneſſes that he the ſaid G.K. preached two Chriſts, becauſe he preached Faith in Chriſt within and without, is evidence ſufficient of his unſoundneſs, and yet he was all along allow'd to preach and pray in Meetings.

Obſerv. 5. That by their printed Judgment concerning T. Fitzwater, it's evident that they clear T. F. and condemn G. K. for ſaying, The Light is not ſufficient without any thing elſe (to wit, the Man Chriſt Jeſus, and what he did and ſuffered for us on Earth, and what he is now doing for us in Heaven, and which at the next Monthly meeting, Tho. Lloyd, as the month of the Meeting, acknowledg'd, They knew G.K. meant the Man Chriſt Jeſus, and what he did and ſuffered for us, and what he is now a doing for us, to be that ſomething elſe; thereby denying the Man Chriſt Jeſus from having any part or ſhare in our Salvation.

Obſerv. 6. That both on the firſt day before in the publick Meeting, and in the evening before this Meeting G.K. gave T. E. and Companions, a faithful account how John Delaval had accuſed him of being guilty of Hereſie and Error in a Fundamental Doctrine, for aſſerting that the Light within is not ſufficient without ſome what elſe: thereby excluding the Man Chriſt Jeſus without us.

Now after this, which T. E. could not but be ſenſible of, for him to ſay in ſuch a great Auditory, That he had made enquiry, and found his Brethren ſound in the Faith, and theſe things in our printed Books were Lies and Calumnies, bewrayeth his great weakneſs in this, as folly and raſhneſs in his ſigning a Paper of Judgment againſt us in Maryland upon bare Report. And therefore it is manifeſt that T. Everndon has been very imprudent in the management of this weighty Affair, thus to clear the Guilty and condemn the Innocent, and that in the Name of the Lord. Oh! the righteous Judge of the whole Earth, who knows the ſecrets of all▪hearts, will judge for theſe things.

And in private Conference that Evening aforeſaid, the principal thing for which T.E. blamed G.K. was, for making known to the World the Errors of ſome called Preachers among the Quakers here, ſaying, he had made Friends ſtink, and become the Song of the Drunkards. But G.K. ſaid, he had not made them ſtink, but themſelves had done it, as when the Sun ſhines warm on a Dunghil, the Dunghil is to be blamed for the ſtink, not the Sun. Alſo G. K. did expoſtulate with T. E. and his Companions, Why they did lay open to the World the Adultry of T. T. once a great Preacher among them, whereby the Quakers generally thereaway became a ſtink and a ſong of the Drunkards, and many on that very account left the Quakers Meetings: They replied, His wickedness reſted on his own head. To which G. K. ſaid, If carnal Adultery be not to be hid, no more is ſpiritual Adultery, as this is to deny the Lord that bought us. So that their blaming G. K. for not ſending to Friends in other Parts, or to London, is as idle as if we ſhould ſend to London to enquire whether Adultery be a ſin for which we ought to deny them who are guilty, as fit to be ſeparated from, and not fit to hold Communion with. And why ſhould G. K. and his Friends any more delay their publiſhing to the World, (after endeavours uſed to reclaim them) a Teſtimony againſt ſome mens ſpiritual Adultery here, which is their groſs Hereſie, in denying the Faith of Chriſt without us, as he died for our ſins, &c. as neceſſary to our Salvation, any more than they in Maryland delay'd to publiſh T. T's carnal Adultery? Or why ſhould G. K. and his Friends call for the aſſiſtance of Friends in remote Parts, or at London, to condemn a Hereſie that is as manifeſt a ſin as Adultery is? and if Friends at London found themſelves concern'd to give forth a Teſtimony in print againſt one that was ſaid to carry the Bible to the Exchange to burn it, ought not G.K. and his Friends to be concerned to give forth a Teſtimony againſt them that deny Christ without us, not owning him to be concerned in our Salvation, but only the Light within us, ſeeing to deny Chriſt, of whom the Bible declareth, is more than to deny the Bible, that is a declaration of him.

And one of T. E's Companions, viz. Rich. Johns, charged G.K. for caſting the Errors of particular Perſons on the Body of Friends, which G. K. denied, and proffer'd to ſhow him that he clear'd faithful Friends of it, and did not charge theſe Errors and Hereſies upon all here nor elſewhere, nor yet upon any others that are not guilty, as we believe many are not, but only upon a Party or Faction of men that are no true Quakers, but degenerated from the true Principles and Practices of the Quakers. And in their Paper Richard Johns and the reſt give falſe Judgment in matter of Fact, viz. That we have rent and ſeparated from Friends; for theſe who have ſeparated from us, and we are ſeparated from them, are no true Friends and Brethren, becauſe holding Antichristian Doctrines; and we have not rent, nor are ſeparated from faithful Friends, as we have always declared; ſee our firſt Book, call'd, Some Cauſes of the late Separation, p. 23. we ſay, We deſign not any Separation from our faithful Brethren here or any where elſe in any part of the world, for we declare we are one with all our faithful Brethren in all parts of the world, both in Spirit, Doctrine, and Practice of true Chriſtianity; & we faithfully believe, that our Faith in all things doth well agree to all our faithful Brethren every where, and is the real ſound and upright Faith, as is hath been received, not only by ancient Chriſtians in all Ages of the World, but alſo by the moſt ſound, ancient, and preſent Friends of Truth, called in ſcorn Quakers. And in The Plea of the Innocent, p. 10. it is expreſly declared, That G. K. is in unity with Truth and faithful Friends, not only in old England, but all places where they are.

The next is a Letter from W. Richardſon to G. K. dated the 20th of the tenth Mon. 92. from Weſt-River in Maryland, who chargeth G. K. That his Spirit ſtrikes at the Light as not being ſufficient, and ſets people a gazing in the Air, and ſome to queſtion whether they have received the Truth or not; ſaying further, What is the meaning of theſe Noiſes of Faith in Chriſt without, and Faith within (like to what Rich. Johns ſaid to G. K. That it was a needless diſtinction, viz. Chriſt within and Chriſt without) ſeeing no true Believer in Chriſt within, dare diſown the Work, Miracles, and holy Doctrine performed in that Body. Note Reader the fallacy of his words concerning Chriſt without, which are no more than any Socinian or Pelagian will own; but he hath not a word of owning Faith in Chriſt without us being neceſſary to our ſalvation; for it is not enough to own the Doctrine, Miracles, and Works of the Man Chriſt without us, for the Doctrine, Miracles, and Works of the Prophets and Apoſtles are to be owned, but yet none of them are to be believed in as the Author of our Eternal Salvation, but Chriſt only; and it is apparent by his Letter, that he agreeth with J. Wilsford, and other his ignorant Brethren, that only the Faith of Chriſt within is the true Faith that purifieth the heart, and that the Faith of Chriſt without is hiſtorical, outward and traditional, a made and formed Faith that the Lord never was the Author of; and this is that Faith which he blameth G. K. for contending about, whereby he ſhoweth his exceeding great Ignorance; for G.K. hath preached in the hearing of W. Richardſon ſeveral times the Faith of Chriſt both without and within, not to be any made or formed Faith of mens making, but the inward work & gift of God, wrought in all who have it, by the Spirit and Power of God, even that mighty Power that raiſed Chriſt from the dead. Therefore let who will deſpiſe and reject this Faith, we are well aſſur'd we have many faithful Brethren both in America, England, Scotland, Ireland, and other parts of the world, who are lovers of the crucifi'd Jeſus, and will bleſs God in our behalf, that he hath rais'd us up to ſtand witneſſes for his holy Truth in the midſt of ſuch great contradiction and oppoſition.

To conclude, it is no ſmall matter of Admiration to us, that ſo many called Quakers in Maryland, who have all along pretended, That they were not free in Conſcience to contribute to the Militia, yet now joyn with our Oppoſers here, who have begun to perſecute ſome of us by Fines and Impriſonment, for aſſerting the Quakers Principle againſt the uſe of the outward Sword; See our Printed Appeal.

George Keith, Thomas Budd.

A DISCOVERY OF THE Myſtery of Iniquity and Hyprocriſie Acting and Ruling in HƲGH DERBOROƲGH.

HAving ſeen a Paper of Hugh Derborough's, which was read by Sam. Jenings at their laſt Quarterly Meeting at Philadelphia, and approved by the Meeting, and he received and owned as one of their Church-Members, I found it convenient to ſay ſomething in Anſwer to it, he moſt falſly and maliciouſly accuſing me in ſome things, and alſo diſcovering manifeſtly his and his Brethrens Ignorance, Unbelief and Hypocriſie, with whom he hath joyned himſelf.

Firſt, he ſaith, He was deceived in me, and enſnared by me, hearing ſuch Charges, &c. as if there were ſuch as did divide Christ, and not preach Faith in the Man Chriſt Jeſus, nor own the Man Christ Jeſus as Mediator in Heaven, but the Grace of God within only; and ſuch like Charges, as that they did not own the Reſurrection of the Body, and the Coming again and glorious Appearance of that heavenly Man Chriſt Jeſus, to judge the Quick and the Dead at the great Day of Judgment.

Anſw. That ſuch Charges were true, I have many Witneſſes, that may be produced in due time, to diſcover this Hugh Derborough to be a Liar and a falſe Accuſer, who hath writ Lies againſt his own Conſcience and Knowledge; for does not H. D. know that we have ſufficient proof, that Tho. Fitzwater ſaid, He owned no Man Chriſt Jeſus as Mediator in Heaven without him, but the Grace of God within him? and of which T. B. complained to the Meeting of Miniſtring Friends at Burlington, where Tho. Fitzwater himſelf was present, and did not deny it, nor they call him to an Account for it: And was not Hugh Derborough at the Monthly Meeting where W. Stockdale openly renewed and confirmed his former Charge, viz. That G. K. preached two Chriſts, because he preached Faith in Chriſt within and Chriſt without? beſide, the pretended Judgment given forth concerning W.S. ſays the ſame: And the Judgment given forth by their Monthly Meeting, (which is alſo in print) clearing T. Fitzwater for accuſing me, That the Light within was not ſufficient without ſomewhat elſe; that ſomething elſe being the Man Chriſt Jeſus, in whom all Fulneſs of Light, Grace and Truth is lodged, and out of whom all true Believers receive a daily ſupply and increaſe of Grace; and he may remember what work he had at a Monthly Meeting a little before, where it was affirmed, That they knew but one Principle owned by Friends, and that was the Light within, which I refuted both from Scripture and Friends Books; then T. Lloyd ſaid, There was but one Fundamental Principle, which was the Light within; which alſo I denied. From this it is evident, that they exclude the Man Chriſt Jeſus from having any part in our Salvation, placing it wholly and only upon the Light within; and this H. D. has heard John Delavall publickly accuſe me of Hereſie, for ſaying, The Light within is not ſufficient without ſomething elſe; yea, and H. D. himſelf hath renewed this in his Paper againſt me, which he calleth The Myſtery of Iniquity diſcovered by the Spirit of Truth; but his Paper is the fruit of the Myſtery of Iniquity, that ruleth in his heart, who is acted by a lying Spirit. Now that ſome approved among them deny the Reſurrection of the Body after Death, and Chriſt's coming to Judgment without us at the great Day, &c. we can ſufficiently prove; and it's in vain for H. D. to tell us theſe are falſe Charges, while their Preachers are found preaching againſt theſe things, and the hearers generally arguing and contending with us againſt them: A. Jennings, a Preacher among them, has been heard, not only by me, but divers others, to deny, That any thing of this Body riſeth after Death. And Henry Willis, one of the 28 (now 27) falſe Judges, told me, That the only cauſe why he ſet his hand to that Paper, was, becauſe I had affirmed, Christ would come again without us at the great Day of Judgment, to judge the quick and the dead. And W. Southyby's Letter, and J. Humphery's Letter, and Paul Saunders Letter to me, giving an Account of William Southyby and M. Hodgskins their Unbelief in theſe principal things of the Chriſtian Faith, are ſufficient proof, and which Letters, with other Inſtances and Proofs, may in due time be made publick; mean time, take one Sentence of J. Humphery's Letter, which is this, I am grieved to hear ſome ſay, They expect to be Juſtified by that Blood which was ſhed at Jeruſalem. To which blaſphemous Sentence I ſhall not make any Reply at preſent, but let all impartial Readers judge of it. I have complained of it in private to John Humphrey himſelf, to ſeveral of his Brethren, to their quarterly Meeting to which he belongs, and to their Publick Meeting, ſeveral Months ſince, and yet no calling him to account, but of late he hath writ his ſecond Letter, confirming and juſtifying his former. And therefore Hugh Derborough falſly accuſeth me, in ſaying, I have deceived him; for it's the lying Spirit in himſelf, and them he now owns to be his Brethren, which have deceived him.

Secondly, To his accuſing me of Extream Heat and Paſſion, when little occaſion was given me, if any, but the clearing themſelves of theſe Aſperſions caſt upon them, calling of them Hypocrites, abominable Hypocrites, bidding them Cut him in pieces, Chop him, Fry him, with many more unſavoury words, which (he ſaith) appeared to him indeed, to be but Bryars and Thornes.

Answ. This is another Evidence of his great Hypocriſie and lying Spirit, as well as of his groſs Prejudice and Partiality, Enmity and Malice: I called none Hypocrites, or abominable Hypocrites, but ſuch whom I can well prove to be ſuch: And did not Chriſt call them Hypocrites, Serpents, Generation of Vipers, &c. who had diſcovered themſelves to be ſuch; and the Apoſtles called ſuch Hypocrites and deceitful Workers, &c. How then is this Bryars and Thorns in me, when thoſe I ſo called were ſuch? Have not alſo our Friends called their Oppoſer's Hypocrites (who were ſuch) yea, and much harder Names than ever I did to any of them, as Dead Beaſt, Dark Sot, Incarnate Devils, Wolves, Dogs, &c. But what ſays Hugh Derborough to his Brother Sam. Jenings, who, at their laſt Quarterly Meeting, (being the 6th of the firſt Month) called one of his Fellow Members, Ignorant, Idiot, and Nonſenſical Puppey? Which Fruits are moſt like Bryars and Thorns, to call a deceitful man a Hypocrite, or for Sam. Jenings to call a man (of as good or better ſence and underſtanding than himſelf) Nonſenſical Puppey? Let H. D. anſwer to this, and wipe off this and many other foul Expreſſions, juſtly charged on his Brother Jenings, if he can; and yet this is he who would read H. D's Paper, and pronounce my Fruits to be Bryars and Thorns, but accounts his own Fruits (no doubt) to be Figs and Grapes, though at the ſame Meeting he called one of his Church Members Nonſenſical Puppey, i. e. Whelp: And yet I do not underſtand that any one in the Meeting dared to reprove him, except the Perſon he ſo called. I know the Scripture ſays, That Dogs are without, but I never knew that Dogs were ſuffered to remain within the Church: if this Perſon be a Puppey, Whelp, or Dog, why don't they caſt him out, or condemn Sam. Jenings for his ungodly Reviling in this particular? but that I believe they will not do, ſeeing they have cloaked much worſe Crimes than this in S. Jenings.

But that H. D. ſaith, They gave me little occaſion, if any, to call them Hypocrites, but the clearing themſelves of theſe Aſperſions caſt upon them, is a manifeſt Lye; for there are hundreds can bear witneſs, that they gave me great occaſion, as their boldly denying in publick what they have aſſerted in private before many Witneſſes, and at other times (alſo in publick) ſome of them have called God to Witneſs to manifeſt Lies and Falſhoods, whereof we have many to bear Witneſs. Nor have they ever to this day cleared themſelves of theſe things laid to their Charge, though they have had ſufficient time and opportunity given them. And the firſt days that the two Meetings were together, I did never interrupt any of them, but they did always interrupt me, and oft many at once ſpeaking to me, ſome pulling me by the Arm, and others by the Coat, and particularly Arthur Cook was moſt abuſive to me, crowding cloſe to me, and ſtaring moſt inhumanly in my Face, when declaring, and calling me Ranter, Wicked Man, Ungodly Man, and interrupting me in Prayer, (though I have never interrupted any of them either in Prayer or Preaching) ſaying, Thou pray, thou oughteſt not to pray, thou art a Wicked Man, and others bidding take me away: And at another time A. C. in a Mens Meeting curſing me, ſaying, Wo be to thee from the Lord, which afterwards he denied; and Sam. Jenings called me Shameleſs Man, and at another time Apostate, and worſe than Prophane; and alſo, they moſt falſly accuſed me with denying Magiſtracy, and being an Enemy to the Government, with many other falſe Charges. And another of their Preachers came into the Meeting, when I was ſitting ſilent, and call'd me by Name, and ſaid I was a roaring Lion. To moſt of which Paſſages Hugh Derborough was an Eye and Ear Witneſs: Is it not then great Hypocriſie and Partiality in him to paſs by all theſe great Provocations, and moſt Unchriſtian Uſages (to ſay nothing of the Perſecution I and other of my Friends have met with from them, by Fintng ſome, Impriſoning others, and Taking away Goods, only for Conſcience ſake) and ſo boldly to affirm, That I had little occaſion, if any, given me. What can I think or ſay of this H.D. but that he (like many others; among them) is an Abominable Hypocrite!

And that I ſaid, Cut me in pieces, chop me, fry me, if ye will, &c. H D. is very diſ-ingenuous wholly to conceal the occaſion thereof, which was, that they did greatly threaten me with their outward Power, ſaying, This was intollerable, this was not to be born, when I called ſome of them Hypocrites, whom I well knew, and could prove to be ſuch; and though I was in little or no ſeeming danger, as to the outward at that time, yet I can truly ſay, I felt the Spirit of Cain in them, and they did ſeek occaſion againſt me, if poſſible, to take away my natural Life, by their enſnaring words and queſtions, and charging me, That I had ſpoke againſt the King; as many can bear witneſs, who had a ſence of their Cain-like Spirit, as well as I, which occaſioned me to call ſome of them Bloody Hounds, (and had I called them Hell Hounds, it would have been but what Fox in his Book of Martyrs called Perſecutors;) and one time, being hot by their thronging and crowding about me, becauſe I looſned ſome few Buttons of my Doublet, to get a little Air to refreſh me, they raiſed an abominable Lie on me, viz. That in a fit of Diſtractson I ript open my Breast, and ſhowed my naked Skin. And I can truly ſay, God raiſed me up in a Spirit of Boldneſs, to warn them to repent of their Lying, Hypocriſie, Unbelief, and Perſecution, leſt the Judgments of the Lord ſhould break forth againſt them; telling them, I feared them not, let them cut me and roaſt me, or ſuch like words, having in my mind, the bold words of Lawrence the Martyr to his Perſecutor, the Heathen Emperour, when he was roaſting on the Grid-Iron, as Fox relates the Paſſage in the Book of Martyrs, page 102. This ſide is now roaſted enough, turn up, O Tyrant great! Aſſay, whether roaſted or raw, thou thinkeſt the better Meat. Which words, Fox ſaith, he ſpoke in the mighty Spirit of God. Alſo, I had in mind the words of Anaxagoras, when the Tyrant was cauſing to beat him in a Mortar, Beat, beat, (ſaid he) thou toucheſt not Anaxagoras. Which Examples I gave them to be my Apology for ſuch words, and with which ſober and impartial People were ſatisfied. And though from this H. D. and ſome others would inſinuate as if this was a wicked ſaying, it proceeds from their great Ignorance; for ſeeing Chriſt hath pronounced them bleſſed who ſuffer Perſecution for Righteouſneſs sake, no judicious and ſincere Chriſtian will deny but it is deſirable (in the will of God) and many faithful Chriſtians have deſired it, yea, and ruſhed towards it, and by their ſharp words that they have uſed towards Perſecutors, have procured it. And our bleſſed Lord Jeſus Chriſt, who became an Example in Sufferings, ſaid to the Jews, Destroy this Temple, (meaning the Temple of his Body) and after three days I will raiſe it up; and he ſaid to Judas, What thou dost do quickly; and he ſaid further, I have a Baptiſm wherewith to be Baptized, meaning his Sufferings, And how am I ſtraitned till it be accompliſhed! And Paul ſaid, He was not only ready to be bound, but to dye for the Name of Jeſus. But it is very apparent theſe my Perſecutors and falſe Accuſers never found any ſuch Spirit of Courage or Love to Truth in them, that did move them to deſire to ſuffer ſuch things for the Lord's ſake. And yet to prevent all miſtake and miſ-conſtruction (that ſome through weakneſs may put on my words) I do ſincerely declare, That I had no other aim or intention in ſuch words, but to expreſs the willingneſs and readineſs of mind that the Lord had wrought in me by his Power, not only to ſuffer the Reproaches and falſe Accuſations of my Adverſaries, but even the worſt that God might permit them to inflict upon me, knowing it would turn to my Reward, &c.

As to his great Commendations of John Wilsford and Thomas Everndon, from his inward ſence and diſcerning of them; theſe two men have ſufficiently diſcovered themſelves by their late Fruits, of falſly accuſing the Innocent, and ſpeaking Lies in the Name of the Lord, that they deſerve no ſuch Character as H.D. in Hypocriſie hath put upon them; for proof of which I refer to the printed ſheet, called, Falſe Judgments Reprehended. And for all the great bragging and boaſting of theſe our Oppoſers, of their inward diſcerning, God by his wonderful Providence hath given ſome evident Examples of it in the face of the World, how miſerably they are deceived and blinded in that they call their Diſcerning: as first, whereas the Meeting in the Country uſed to be kept at an honeſt mans Houſe, and this man favoured me, therefore they had a ſence that he was a man of a wrong Spirit; but whereas there was another that riſe up in great Oppoſition to me, charging me of Blaſphemy, becauſe I ſaid, God was preſent in all his Creatures; and of falſe Doctrine, becauſe I ſaid, Chriſt was in Heaven our Elder Brother, and that he would appear again to judge the Quick and the Dead at the great Day; therefore a Company of them removed their Meeting to this man's houſe, whom they thought worthy, crying him up, as if he were no ordinary Saint, whenas at the ſame time a Negro Woman had his Baſtard carrying about in her Womb (though he has a Wife of his own) and though ſome have endeavoured to cloak it, yet it appearing with more than ordinary clearneſs, hath cauſed them now again to remove the Meeting from his Houſe. Secondly, Another that hath lately given forth a Paper of Condemnation, as if he were ſome great Convert, about the very time of his pretended Converſion, was diſcovered to be guilty of attempting to commit Sodomy, which he hath partly confeſſed. So that they have little cauſe to boaſt of their Converts, or yet of their Spirit of Diſcerning. And if ſome have left us, more have left them, and come to us, and who are Perſons of more Sobriety.

Fourthly, Whereas H.D. ſaith, It is ſealed upon his heart, that the Anger of the Lord is kindled as Fire, againſt that Spirit of Diviſion that appeared in G.K. and others.

Anſw. It is but ordinary to him, and ſuch other Hypocrites, to take the Name of the Lord in vain: it were well if he was ſenſible of the Fire of Gods Anger, that is ready to kindle againſt him for his Lying, Hypocriſie, Enmity, and falſly accuſing the Innocent, and ſeeking to juſtifie the Guilty. We are not divided from faithful Friends and Brethren, that are found in the Doctrine and Faith of Chriſt, and whoſe Godly Life and Practice ſeal to the ſincerity of their Faith; but we are divided from Hypocrites, Lyars, and falſe accuſers, and groſs Unbelievers, who deny the Lord that bought them, and Faith in him; and for ſo doing God is not angry with us, but well pleaſed, having done it in obedience to Chriſt's Command, who hath commanded us to be ſeparate from Unbelievers, 2 Cor. 6.14, 27.

Fifthly, Whereas he accuſeth me for ſaying, The Light within is not ſufficient without ſomewhat elſe, he knowing in his Conſcience, as well as his Aſſociates, that by that ſomething elſe I underſtand not Humane Learning, nor the Letter of the Scripture, nor outward Preaching, but the Man Chriſt Jeſus without us, in whom all fulneſs of Grace, Truth, Light, and Life dwelleth, and his Death and Sufferings, Reſurrection, Aſcenſion and Mediation; all which are ſomething elſe than the meaſure of Grace and Light in us: In this Accuſation H.D. falleth in with J. Delavall, and my Anſwer to the one will ſerve ſufficiently to the other. And though H.D. ſeemeth to aſſent and declare, That the Grace of God, which is ſufficient, is the Effect of the Death and Sufferings of Christ Jeſus, yet either like a groſs Hypocrite, or moſt ignorant and inconſiderate Perſon (not to uſe Sam. Jening's Phraſe of Ignorant, Nonſenſical, Puppey) he doth moſt palpably contradict his preſent Aſſertion; for if the Grace of God within us, be the Effect of Chriſt's Death and Sufferings, then we are not ſaved only by the Grace within, but by the Death and Sufferings, Reſurrection, and Mediation of Chriſt without us, ſeeing the Cauſe of a Cauſe is the Cauſe of the thing cauſed, or effect. Beſide, the Death and Sufferings of Chriſt, and his moſt perfect Obedience unto Death, and ſhedding of his moſt precious Blood without us, was not only neceſſary to procure the inward Grace of God to us, but alſo to make a Propitiation for our ſins, and reconcile us unto God, and ſo was needful to our Salvation, as the great Atonement and Sacrifice of Expiation, as well as the procuring Cauſe of his Grace in us. But ſince he chargeth me with an Errour for holding, That the Grace or Light within is not ſufficient without ſomething elſe; then ſeeing nothing can be an Errour, but becauſe it is oppoſite to ſome Truth, that which it is oppoſite to, is, That the Light within is ſufficient without any, or every thing elſe; and if ſo, then he excludes wholly the Man Chriſt Jeſus from having any part in our Salvation.

Sixthly, As to the Teſtimonies he citeth out of Rob. Barclay's Apology, they are of the ſame nature with what J. Delavall hath formerly cited in his Papers, to which I have anſwered, and refer to the ſame in print, where I ſhow that R. B. no where ſaith, in all his Apology, That the Light or Grace within is ſufficient to Salvation without the Man Chriſt Jeſus without us, and what he did and ſuffered for us on Earth, and his preſent Mediation and Interceſſion for us in Heaven. All that can be gathered from R. B's words in any of his Books, is firſt, That the express diſtinct outward and hiſtorical Knowledge and Faith of Chriſt is not neceſſary to Salvation, where it is not preached nor revealed; and I ſay the ſame. Secondly, That men may be ſaved, and many have been ſaved, who have not heard Chriſt outwardly preached to them, nor never heard or read the outward Teſtimony of the Scriptures concerning him. Thirdly, That a good Work of God may be begun in men, that is of a tendency to Salvation, and is Salvation begun, in a general ſence and reſpect, without all Knowledge and Faith of Chriſts Death and Sufferings; which I alſo grant, and have all along granted; and therefore neither H. Derborough, J. Delavall, nor any other have proved me (and I believe never can prove me) to contradict either Rob. Barclay's Books, or any of my own Books; and it is great deceit in this H. D. only in general to cite my Book of Univerſal Grace, without mentioning the words of my Book. And it is worth noticing, that he exactly followeth J. Delavall, not bringing one place of Scripture wherewithal to prove me in an Errour, but only ſome Citations out of R. B. perverted and falſly applied by him. And it is another piece either of groſs Hypocriſie and Deceit, or bold and impudent Raſhneſs in him to ſay, That R. Barclay doth not ſay the Express Knowledge of Chriſt, who as Man died for the ſins of the World; for though he doth not ſay it in one place, yet he hath it in another, as pag. 86. of his Latine Apology, truly thus Engliſhed; The Hiſtory is profitable and comfortable, joyned with the Myſtery, but not without it; but the Myſtery is and can profit without the explicit (or expreſs) knowledge of the Hiſtory; and I ſtill affirm the ſame.

Seventhly, He groſly and moſt impudently belyeth me in his Paper, That in my printed Treatiſe, called, Truth and Innocency &c. pag. 16. the Light within is ſo ſtruck at, as if it were a very inſufficient thing. Nor is he leſs injurious in belying me, as if I did hold that the Light within was ſufficient to begin a Good Work, but was not ſufficient to perfect it; Which is his groſs abuſe, but not my Aſſertion; for I never ſo ſaid, but either in his Ignorance or Hypocriſie he doth not diſtinguiſh betwixt the ſeveral Meaſures and Miniſtrations of the Light within; for this I have ſaid, and ſtill ſay, firſt, No meaſure of Light can ſave any man, either to begin or finiſh his Salvation, without the Man Chriſt Jeſus, and his Death and Sufferings, and Reſurrection, and Interceſſion for us in Heaven, without us. Secondly, The Light is ſufficient in the firſt and ſucceeding Meaſures of it, both to begin and finiſh the Work of mens Salvation, but yet not the firſt Miniſtration or Operation of it; and though the Miniſtrations be divers, yet the Light it ſelf, in its Nature, is but one, and is abundantly in it ſelf ſufficient, both to begin and finiſh the Work of mens Salvation, but not without the Man Chriſt Jeſus.

Eightly, That the Faith of Chriſt, as he died for the ſins of men, is univerſally neceſſary to finiſh and perfect the Work of mens Eternal Salvation, doth no wiſe derogate from the ſufficiency of the Light, becauſe the Light is as ſufficient to work the Faith and Knowledge of Chriſt without men, as within them, when it pleaſeth God ſo to order it. And as for the Example brought by Robert Barclay in his Apology, and alſo by me in my Anſwer to R. Gorden, it muſt not be too far ſtretched, for commonly all Similitudes fall ſhort in ſome part; for though a Medicine may cure a mans Body, though he hath no Knowledge of it, what it is, yet the Light and Grace of Chriſt cannot cure the Soul perfectly without all Knowledge of it, and Faith in it, otherwiſe it might be ſaid, That men may be ſaved without all Knowledge of God and Chriſt within, as well as without; but the ſame Reaſon that maketh the Knowledge and Faith of Chriſt within needful to perfect the Work of mens Salvation, doth alſo make the Knowledge of him without them neceſſary in ſome meaſure to perfect the Work of their Salvation, ſeeing the one cannot ſufficiently be known without the other, and the Scripture layeth equal neceſſity and weight on both; See Rom. 10.8, 9. John 17.3. Isa. 53.11. Acts 10.43. Acts 11.14. Rom. 3.22, 25. Gal. 2.26. And though many have received Damage by Adam's Fall, who never heard of it, and know not that Adam ſinned by eating of the Tree of Knowledge of Good and Evil, yet none are finally loſt or condemned for Adam's ſin, but for their own Sin of Impenitency and Unbelief, which they either do, or may know; and conſequently none are finally and perfectly ſaved, but who have ſome Knowledge and Faith of Chriſt, their Saviour, even the Man Chriſt Jeſus, by the Faith of whom they receive the Forgiveneſs of their ſins, according to Acts 13.38, 39. Cap. 4.10, 11, 12. Luke 1.77. cap. 24.46, 47.

George Keith.

Observation by another Hand.

IS it not Amazing and Aſtoniſhing, that notwithſtanding the great Differences and Diviſions that are amongſt the QUAKERS beyond Sea, yet (the laſt yearly Meeting June 1693. at London) the Quakers ſhould aſſert in their printed yearly Paper, That their Friends beyond Sea were for the most part in LOVE and GOOD UNITY. And alſo in their Book The Chriſtian Doctrine, &c. ſay the Differences are but among A FEW Perſons, and that they agree in the MAIN, when as they cannot but know, that what they ſay herein is notoriouſly falſe, there being no leſs then ten or twelve Books and Papers printed, which give an Account, that hundreds are concerned in the Controverſie; and that the ſaid Controverſie is not about the Womens Meetings, &c. (which thoſe that oppoſe, are called by G. W. &c. Infidels, Heathens, Wolves, Doggs and Devils Incarnate, &c.) but about the very Fundamentals of the Chriſtian Religion, as by their ſaid Books, &c. do manifeſtly appear. And though this is ſo evident and apparent, that ſcarſly any Man of Sence and Common Honeſty will deny or gainſay, yet ſuch is the Impudence and Falſneſ of the Preachers and Leaders of the FOXONIAN Party, that they have aſſerted the contrary, as above.

23 Nov. 1693. F.B.

THE END.

Books lately publiſhed.

1 THe Trials of ſeveral Quakers before a Court of Quakers. 2. An Account of the great Diviſions of the Quakers in Penſilvania, b • ing the Plea of the Innocent. 3. A further Account of the Diviſions of the Quakers in Penſilvania, being ſome Reaſons and Cauſes of Separation▪ &c. 4. The Principles, Doctrines, Laws and Orders of the Quakers. 5. The Judgment given forth by 28 Quakers againſt G. Keith and his Friends, with a full Account of the yearly Meeting ſigned by 70 Quakers. 6. More Diviſions ſtill among the Quakers in Penſilvania. All ſix ſold by R Baldwin near the Oxford Arms in Warwick-lane.