DOCSLIB.ORG

Gotquestions.Org Question: "What Is the Keswick Movement, and Is It

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
Gotquestions.Org Question: 1/3/2018 What is the Keswick movement, and is it biblical? - Printer Friendly GotQuestions.org Question: "What is the Keswick movement, and is it biblical?" Answer: The Keswick movement, also called the Higher Life movement, is a theological movement that originated in England in the early 19th century. It was heavily influenced by the teachings of John Wesley, John William Fletcher, and Adam Clarke. Since 1875 promoters have organized the annual Keswick Convention. Various Christian leaders have been involved in the Keswick Convention through the years, including missionaries Hudson Taylor and Amy Carmichael, devotional writer Oswald Chambers, and evangelist Billy Graham. Essentially, Keswick theology teaches that the Christian life consists of two primary crises (or major turning points): justification and sanctification, both of which happen at different times in the life of the believer. After salvation one must have another encounter with the Spirit; otherwise, he or she will not progress into holiness or the “deeper” things of God. This second encounter with the Spirit, in Keswick terminology, is called “entire sanctification,” “the second blessing,” or “the second touch.” This emphasis on a second, post-salvation experience corresponds with the Pentecostal idea of the “baptism” of the Spirit. Some Keswick teachers would even say that sinless perfection is possible after one receives the “second blessing.” Although it is true that both justification (i.e., getting saved) and sanctification (i.e., becoming more like Christ) are vital aspects of the Christian life, overemphasizing the distinction between them tends to produce two different “classes” of Christian—those who are not being sanctified and those who are being sanctified. Moreover, according to Keswick theology, we can decide which camp we belong in, and the initiation of sanctification is something that depends on us after we are saved. The tendency for theological error resulting from overemphasizing one side of a debate versus another has been demonstrated time and time again throughout church history. For example, the well- known debate between Calvinists and Arminians is frequently seen (somewhat inaccurately) as a “conflict” between God’s sovereignty and man’s autonomous free will. Many on both sides of this debate have a tendency to overemphasize one side of this “conflict” to the exclusion of the other. Those who emphasize God’s sovereignty tend to minimize human volition, while those who emphasize man’s ability to choose end up burdening themselves and others with the charge to behave perfectly before the Lord. In reality, both God’s sovereignty and man’s volition must be held in tension with one another, because both are taught in Scripture. In the same way, Keswick theologians take a very real and biblical distinction between justification and sanctification and press it too far. Scripture tells us that all those who are saved (justified) are also being sanctified. God promises to finish the work He began in us (Philippians 1:6). “But now having been freed from sin and enslaved to God, you derive your benefit, resulting in sanctification” (Romans 6:22, NASB). We are freed from sin by Christ’s sacrifice on the cross, but our freedom must lead to holiness (sanctification), not further sin. Rather, Paul tells us that we are “to consider [ourselves] to be dead to sin, but alive to God in Christ Jesus” (Romans 6:11, NASB). The picture that we see painted in these verses is that it is impossible for the believer to persist in sin, once he or she has truly entered into a relationship with Christ. Keswick theology says that one could be a genuine Christian and still say something like, “I have been justified, but I am not being sanctified, https://www.gotquestions.net/Printer/Keswick-movement-PF.html 1/2 1/3/2018 What is the Keswick movement, and is it biblical? - Printer Friendly because I don’t see the need to be right now. I’m a Christian, surely; I’m just not as dedicated as others might be.” Of course, Scripture tells us that such an attitude is really evidence that the person speaking is not a believer (1 John 2:3–4). As a result, Keswick theology may give false assurance of salvation to those who refuse to submit to the Word of God but still want to think of themselves as truly saved. Sanctification is a long, gradual, and sometimes tortuous process, and it is something that all believers will experience, not just those who have a “second touch” of the Spirit. The Keswick movement has some commendable points—an emphasis on the lordship of Christ and personal holiness, discipleship, and a promotion of missionary activity. And some historic evangelistic efforts have begun at Keswick Conventions. However, Keswick theology’s insistence on a “second blessing,” its hierarchy of “sanctified” Christians vs. those who are “only justified,” and its bent toward the unbiblical doctrine of entire sanctification are causes of concern. © Copyright 2002-2018 Got Questions Ministries https://www.gotquestions.net/Printer/Keswick-movement-PF.html 2/2.
Load more

Recommended publications
  • What the Bible Says About – Hohohoww Sundaykeepingsundaykeeping Beganbegan
    Family Bible Studies - 15 page 1 What the Bible says about – HoHoHoww SundaykeepingSundaykeeping BeganBegan SCRIPTURE READING: MATTHEW 5:17-48 Sunday is the first day of the week. Saturday is the seventh day of the week. The question in this lesson is Who changed the Sabbath from Saturday to Sunday? This is important because the observance of the seventh-day Sabbath is commanded by God in the fourth command- ment of the Decalogue (Exodus 20:8-11). Did God give His sanction for the change from the seventh to the first day of the week? 1 - IF THE CHANGE IS VALID, WHO AUTHORIZED IT? Authority for the change should be found in the Bible. Since we are Bible Christians, this goes without saying that it is more authoritative with us than a dictionary is for spelling and definitions. Dictionaries change, but “the Word of our God shall stand for ever” (Isaiah 40:8). Shall we build on the early Church Fathers? These are such men as Clement, Polycarp, Justin Martyr, Irenaeus, and Tertullian. Some of them lived in the second century and some later. Some theologians try to prove doctrine by quoting these early Church Fathers. Dr. Adam Clarke says in his commentary: “But of these [the Fathers] we may safely state, that there is not a truth in the most orthodox creed that cannot be proved by their authority, nor a heresy that has disgraced the Romish Church, that may not chal- lenge them as its authors. In points of doctrine their authority is, with me, nothing. The Word of God alone contains my creed” (Comment on Proverbs 8).
    [Show full text]
  • Adventist Heritage Loma Linda University Publications
    Loma Linda University TheScholarsRepository@LLU: Digital Archive of Research, Scholarship & Creative Works Adventist Heritage Loma Linda University Publications Summer 1998 Adventist Heritage - Vol. 18, No. 1 Adventist Heritage, Inc. Follow this and additional works at: http://scholarsrepository.llu.edu/advent-heritage Part of the History Commons, and the Religion Commons Recommended Citation Adventist Heritage, Inc., "Adventist Heritage - Vol. 18, No. 1" (1998). Adventist Heritage. http://scholarsrepository.llu.edu/advent-heritage/36 This Newsletter is brought to you for free and open access by the Loma Linda University Publications at TheScholarsRepository@LLU: Digital Archive of Research, Scholarship & Creative Works. It has been accepted for inclusion in Adventist Heritage by an authorized administrator of TheScholarsRepository@LLU: Digital Archive of Research, Scholarship & Creative Works. For more information, please contact [email protected]. AJournal ofAdventist History • 18.1 • Summer 1998 Contributors Editor Arthur Patrick La Sierra University Roberta J. Moore is Professor Emerita ofJournalism at La Sierra University. With an MAin English from Boston University, she chaired the English Department at Canadian Union College for four years, and founded the Walla Walla College journalism Associate Editors department. She earned a PhD from Syracuse University in 1968 with a dissertation entitled "The Beginning and Development of Protestant Journalism in the United States, 17 43- 1850." From 1972 to 1980 she was professor ofjournali sm at La Sierra Uni­ Dorothy Minchin-Comm versity. For more than twenty-five years she advised budding editors of student publications and wrote widely as a freelance au­ La Sierra University thor. Gary Land Andrews University Arnold C. Reye is a teacher and educational administrator.
    [Show full text]
  • Clarke's Commentary
    THE AGES DIGITAL LIBRARY COMMENTARIES CLARKE’S COMMENTARY THE OLD TESTAMENT, VOLUME 2 JOSHUA THROUGH ESTHER by Adam Clarke B o o k s F o r Th e A g e s AGES Software • Albany, OR USA Version 1.0 © 1997 2 The HOLY BIBLE CONTAINING THE OLD TESTAMENT THE TEXT CAREFULLY PRINTED FROM THE MOST CORRECT COPIES OF THE PRESENT AUTHORIZED TRANSLATION, WITH A COMMENTARY AND CRITICAL NOTES; DESIGNED AS A HELP TO A BETTER UNDERSTANDING OF THE SACRED WRITINGS BY ADAM CLARKE, LL.D., F.S.A., etc FOR WHATSOEVER THINGS WERE WRITTEN AFORETIME FOR OUR LEARNIONG; THAT WE, THROUGH PATIENCE AND COMFORT OF THE SCRIPTURES, MIGHT HAVE HOPE. — ROMANS 15:4 VOLUME 2 — JOSHUA Through ESTHER. 3 EDITOR’S NOTES Preparing Clarke’s Commentary on the Old and New Testaments for an electronic format has been a task of considerable dimensions. The Digital Library edition is the labor of love of Sulu Kelley of Concord, NC, USA. “Mr. Sulu” converted the original text from the six volume edition (originally published in 8 volumes) authored by Adam Clarke between 1810 and 1826. We thank Mr. Kelley for giving us permission to include this the first electronic edition of a most helpful and inspiring work. The reader is advised to note the following characteristics of this version: 1. There are no Hebrew vowel pointings nor are there any Greek accents. These were not a part of the published editions of Clarke’s Commentary. 2. Most capitalizations and many breathing marks were omitted from the Greek text. 3. Adam Clarke had an exceptional knowledge of Biblical languages and the languages of the earliest (known) Biblical texts.
    [Show full text]
  • CLARKE by J.W.Etheridge 2
    THE LIFE OF ADAM CLARKE by J.W.Etheridge 2 THE LIFE of the REV. ADAM CLARKE, LL.D. By J. W. Etheridge Published in 1858 3 CONTENTS ------------------------- [Transcriber Note: The electronic version of the this book has been divided into into 30 consecutive divisions — including the 29 total book chapters and the final supplement. Therefore, the original table of contents has been altered to show these 30 divisions.] INTRODUCTORY BOOK I THE MORNING OF LIFE DIV. 1 — CHAPTER 1 His Parentage and Childhood DIV. 2 — CHAPTER 2 Regenerate DIV. 3 — CHAPTER 3 First Essays in the Service of Christ DIV. 4 — CHAPTER 4 The opened Road rough at the Outset DIV. 5 — CHAPTER 5 The Evangelist DIV. 6 — CHAPTER 6 The Evangelist DIV. 7 — CHAPTER 7 The Missionary DIV. 8 — CHAPTER 8 The Circuit Minister DIV. 9 — CHAPTER 9 The Circuit Minister BOOK II MERIDIAN DIV. 10 — CHAPTER 1 The Preacher DIV. 11 — CHAPTER 2 The Pastor DIV. 12 — CHAPTER 3 The Preacher and Pastor — continued DIV. 13 — CHAPTER 4 The Preacher and Pastor — continued DIV. 14 — CHAPTER 5 The President DIV. 15 — CHAPTER 6 Itinerancy DIV. 16 — CHAPTER 7 Itinerancy DIV. 17 — CHAPTER 8 The Student and Scholar 4 DIV. 18 — CHAPTER 9 The Student — continued DIV. 19 — CHAPTER 10 The Author DIV. 20 — CHAPTER 11 The Literary Servant of the State DIV. 21 — CHAPTER 12 The Coadjutor of the Bible Society DIV. 22 — CHAPTER 13 The Commentator BOOK III EVENING DIV. 23 — CHAPTER 1 The Elder revered in the Church DIV. 24 — CHAPTER 2 Honoured by the Great and Good DIV.
    [Show full text]
  • Integrating Textual Criticism in the Study of Early Mormon Texts and History
    Intermountain West Journal of Religious Studies Volume 10 Number 1 Fall 2019 Article 6 2019 Returning to the Sources: Integrating Textual Criticism in the Study of Early Mormon Texts and History Colby Townsend Utah State University Follow this and additional works at: https://digitalcommons.usu.edu/imwjournal Recommended Citation Townsend, Colby "Returning to the Sources: Integrating Textual Criticism in the Study of Early Mormon Texts and History." Intermountain West Journal of Religious Studies 10, no. 1 (2019): 58-85. https://digitalcommons.usu.edu/imwjournal/vol10/iss1/6 This Article is brought to you for free and open access by the Journals at DigitalCommons@USU. It has been accepted for inclusion in Intermountain West Journal of Religious Studies by an authorized administrator of DigitalCommons@USU. For more information, please contact [email protected]. TOWNSEND: RETURNING TO THE SOURCES 1 Colby Townsend {[email protected]} is currently applying to PhD programs in early American literature and religion. He completed an MA in History at Utah State University under the direction of Dr. Philip Barlow. He previously received two HBA degrees at the University of Utah in 2016, one in compartibe Literary and Culture Studies with an emphasis in religion and culture, and the other in Religious Studies—of the latter, his thesis was awarded the marriot Library Honors Thesis Award and is being revised for publication, Eden in the Book of Mormon: Appropriation and Retelling of Genesis 2-4 (Kofford, forthcoming). 59 INTERMOUNTAIN WEST JOURNAL OF RELIGIOUS STUDIES Colby Townsend† Returning to the Sources: Integrating Textual Criticism in the Study of Early Mormon Texts and History As historians engage with literary texts, they should ask a few important questions.
    [Show full text]
  • CHRISTIAN THEOLOGY by Adam Clarke
    CHRISTIAN THEOLOGY By Adam Clarke Table of Contents Title Page Preface - Advertisement to Christian Theology Life of the Author Chapter 1 The Scriptures Chapter 2 God Chapter 3 The Attributes of God Chapter 4 The Trinity Chapter 5 Man Chapter 6 Christ Chapter 7 Repentance Chapter 8 Faith Chapter 9 Justification Chapter 10 Regeneration Chapter 11 The Holy Spirit Chapter 12 Entire Sanctification Chapter 13 The Moral Law Chapter 14 Public Worship Chapter 15 Prayer Chapter 16 Praise Chapter 17 The Christian Church Chapter 18 Baptism Chapter 19 The Lord's Supper Chapter 20 Husband and Wife Chapter 21 Parents and Children Chapter 22 Masters and Servants Chapter 23 Rulers and Subjects Chapter 24 Rich and Poor Chapter 25 Ministers and People Chapter 26 Good and Bad Angels Chapter 27 Temptations Chapter 28 Afflictions Chapter 29 Providence Chapter 30 Apostacy Chapter 31 Death Chapter 32 Judgment Chapter 33 Hell Chapter 34 Heaven Chapter 35 General Principles Chapter 36 Miscellaneous Knowledge, Happiness, Communion of Saints, Fasting, Conscience, Dancing, Dress, Dreams, Ghosts, Tobacco, Wesley, Methodism, Shetland Isles, Sunday Schools, Schism, Lust of Power, Political Party-spirit, Friendship, Flattery, Self-interest, Going to Law, Suretyship, Usury, Slavery, Parable, Miracle, Millennium, Time. End Notes CHRISTIAN THEOLOGY: BY ADAM CLARKE , LL.D., F. A. S. SELECTED FROM HIS PUBLISHED AND UNPUBLISHED WRITINGS. AND SYSTEMATICALLY ARRANGED: WITH A LIFE OF THE AUTHOR: BY SAMUEL DUNN. THAT man is not the best theologian who is the greatest disputant, but he who exhibits an exemplary life himself, and who teaches others to be exemplary in their lives. In things necessary to salvation, let every man become his own theologian.—J.
    [Show full text]
  • Richard Watson: Methodism's First Systematic Theologian
    The ArminianA PUBLICATION OF THE FUNDAMENTAL WESLEYAN SOCIETY VOLUME 34 SPRING 2016 ISSUE 1 RICHARD WATSON: METHODISM’S FIRST SYSTEMATIC THEOLOGIAN Barry W. Hamilton fter the death of John Wesley in 1791, a he made innumerable contributions to the new generation of leaders rose to prom- young denomination and helped lead her inenceA in the Wesleyan Methodist Church in through a tumultuous period known as Mid- England, figures that included Adam Clarke, dle Methodism. Thomas Coke, Samuel Bradburn and Jabez Born in humble circumstances in Bar- Bunting. During this time, Anglican antago- ton-upon-Humber in 1783, Watson did not nists attacked Methodism from pulpits and in immediately show promise as a church leader. pamphlets. Amidst a throng of Wesleyan he- Yet in time he became converted and sensed a roes came Richard Watson, a gifted preacher call to preach. But his opportunities were limit- and author who defended Methodism against ed, for his parents had apprenticed him as a fur- her enemies. Over the course of his lifetime, niture-maker. After he began to travel at around fifteen years of age, Watson served three or four THE ARMINIAN MAGAZINE circuits until he transferred to the Methodist Volume 34 Spring 2016 Issue 1 New Connection. His habit of debating theol- ogy in front of rustic congregations backfired ISSN 1085-2808 when village gossip branded him a heretic, and Richard Watson: Methodism’s First Systematic Theologian . 1 the young preacher found himself locked out of his charge. The bitter taste of failure lingered Franciscus Gomarus: Arminius’ Adamant Adversary . 3 throughout his adult life and may have motivat- ed him to achievement as salve for his wounds.
    [Show full text]
  • Prevenient Grace in the Wesleyan Sense?
    Does Scripture Teach Prevenient Grace in the Wesleyan Sense? Thomas R. Schreiner Chapter 9 in Still Sovereign. Thomas R. Schreiver and Bruce A. Ware, eds. Grand Rapids, Baker, 2000. The Nature of Fallen Humanity This chapter explores whether the Wesleyan concept of prevenient grace can be supported from the Scriptures. Before examining this question, I want to emphasize that there is a significant area of common ground between Wesleyans and Calvinists. The disagreements that we have in some areas can cause us to overlook the extent to which we agree on major doctrines. In one arena of theology, namely, anthropology, the harmony between Wesleyans and Calvinists is of the utmost importance and our harmony in this area should be celebrated. Both camps acknowledge that fallen human beings are born with a corrupt nature that is in bondage to sin, and that human beings can do no good apart from the grace of God. To sketch in the biblical data on the human condition since the fall is helpful. Thereby we will see the extent to which Wesleyans and Calvinists agree, and the gulf that the Wesleyan understanding of prevenient grace creates between Arminians and Calvinists will also be illuminated. Paul teaches that all human beings are born with a corrupt nature inherited from Adam (Rom. 5:12-19). Without specifying the precise connection between Adam's sin and our condemnation-which is itself the subject of a long theological controversy-it is clear from the text that we are sinners because of Adam's sin.1 Through Adam's sin we died (Rom.
    [Show full text]
  • Wesley's Chapel
    SECOND FLOOR . Visiting preachers, who were the main occupiers John Wesley’s House of the house, resided in the rooms on this floor, Reg. Charity No. 1137321 as well as the one above. 47 City Road, London, EC1Y 1AU Preachers’ Room Note the photographs. In the www.wesleysheritage.org.uk winter months it is possible, from here, to see Susanna’s grave across the road in Bunhill Fields. James Alexander’s Ordination Certificate (1794): It was John Wesley’s ordination in 1784 of Thomas Coke, as joint Superintendent of the Methodist Societies in the U.S.A., which partly contributed to the beginning of the separation of Methodism from the Anglican Church. This certificate illustrates Coke ordaining ministers after Wesley’s death (1791). Portrait: John Atlay, (born 1736), John Wesley’s Book Steward. Painting by unknown artist. Tallboy: Used to store linen. A S H O R T G U I D E Chair: John Fletcher’s study chair from his home in Madeley, Shropshire. We do not charge for this guide but we welcome all donations to help Chest: 18th century. Iron bound travelling trunk with leather panels. preserve our heritage. Bedroom/Early 19th century Room Throughout the remainder of the 18th John Wesley moved into this house on 9th October 1779 and used it, century and for most of the 19th century, until the separate manse, across the courtyard, was built in 1891, the successive Superintendent Minister’s in charge intermittently, as his London home, shared with his preachers, until nd of Wesley’s Chapel lived in this house.
    [Show full text]
  • Adam Clarke NAZARENE PUBLISHING HOUSE, KANSAS
    Adam Clarke ^il[!!lllllllllllll!!ll[llllllllllllllll[lll!!lllllllillll!llll!!!llllltlll!jllll!lll!lll!!ll!!!lllllllllllllllllllllllll!!lli!!ll!ll!l!llll[[[ll[lllllllll!llllllllllllll!lllllllf S3 U g N .iiiiiiiiiii.iiiiiiiiM iiiiiiiiii'iiiiiiiiiiM iMHi.iM i'M M iM miiiiiimiiM iiiiimiiimimi' IM111II111111111111111111111 III 111 1111111111111111111111111111II11111111II1111111111 Mil IIII <1111111IIIII1111 < 111 IK It 111 III 1........11 III U NAZARENE PUBLISHING HOUSE, KANSAS CITY, MO. PRICE REDUCED FROM $7.50 TO $3.50 A Commentary on the Whole Bible By Jamieson, Fausset and Brown With introduction to Old Testament liter­ ature, a pronouncing dictionary of scripture *U%roR'i proper names, tables of weights and measures BIBLE and an index to the entire Bible. «Sr*l;$Js£Tson “This is the only one volume commentary on the whole Bible that is satisfactory as a spir­ itual, evangelical work, true to the Bible as of supreme divine authority. Its strongest point is just that which most teachers and Bible read­ ers need, a clear explanation of verses at once scholarly and spiritual. It can be unreservedly recommended to the attention of all Christian workers.”—Sunday School Times. This great Commentary on the entire Bible which has so long been rec- ogn'zed as one of the best is now made available in a handy one-volume form Size lOJ^'x 7 inches. 624 pages. Former price, $7.50. We have about 100 volumes which we are offering at the amazing price of S 3.50, prepaid CLARKE’S COMMENTARY Copies of the original notes without revision or abridgment. The set con­ sists of six large volumes approximat­ ing 950 pages each.
    [Show full text]
  • The Normative Use of Pentecostal Sanctification in British And
    Te Asbury Journal 71/2: 64-101 © 2016 Asbury Teological Seminary DOI: 10.7252/Journal.02.2016F.04 Laurence W. Wood The Normative Use of Pentecostal Sanctifcation in British and American Methodism Abstract This paper sets out to demonstrate that Pentecostal sanctifcation is a concept rooted in the theology of John Wesley, and that John Wesley and John Fletcher agreed theologically on this concept, contrary to other scholarly opinions frequently voiced on this subject. The view of Pentecostal sanctifcation was also held to be normative by early Methodists until the rise of liberal theology in the late 19th century, and this is evidenced by numerous historical references. The view that Pentecostal sanctifcation arose with either Phoebe Palmer in the Wesleyan-Holiness movement, or perhaps with John Fletcher as an outside voice from mainstream Methodism, is refuted and supporting evidence given. This paper was the second of two lectures of the Charles Elmer Cowman Lectures given at Seoul Theological Seminary from October 7-9, 2015 in Seoul, South Korea. Keywords: Pentecostal sanctifcation, holiness, John Wesley, John Fletcher, Methodism, Wesleyan-holiness Laurence W. Wood, Ph.D is the Frank Paul Morris Professor of Systematic Theology/Wesley Studies at Asbury Theological Seminary in Wilmore, KY 40390 64 Wood: The Normative Use of Pentecostal Sanctification 65 Introduction “Adhere closely to the ancient landmarks” [The Bishops’ Pastoral Address to the General Conference of the Methodist Episcopal Church in 1852] 1 There is a misinformed rumor circulating among some Wesley scholars that Pentecostal sanctifcation was not a common interpretation in early Methodism, but rather it lay dormant in the writings of John Fletcher and only resurfaced into a full blown theology of the baptism with the Spirit with Phoebe Palmer and the Wesleyan-holiness movement in the second half of the 19th century.
    [Show full text]
  • Jews and Judaism in the Methodist Collection, John Rylands Library, Manchester: Background
    1 JEWS AND JUDAISM IN THE METHODIST COLLECTION, JOHN RYLANDS LIBRARY, MANCHESTER: BACKGROUND Representations of “the Jews” in Methodist Discourses: Report based on a brief visit to the Methodist Archives and Research Centre Simon Mayers 25 August 2014 Contents John Wesley and his “Jewish Parishioners” (1735-1737) ............................................. 2 John Wesley’s Theological Constructions of the Jew (1738-1757) .............................. 5 Charles Wesley and the Jews (1754-1758) .................................................................... 7 Mary Whittingham Letters (1811-1813) ........................................................................ 8 Adam Clarke, the New Testament, and the Jews (1825) ............................................... 9 Methodist Newspapers and Magazines (1858-1922) ................................................... 12 Project Recommendations ........................................................................................... 18 Bibliography ................................................................................................................ 19 2 John Wesley and his “Jewish Parishioners” (1735-1737) In 1735, John Wesley travelled from England to Savannah, Georgia, in the American colonies, in order to preach Christianity to the local natives and settlers. As a number of his biographies relate, his mission in Georgia ended in controversy, with Wesley falling out with a number of prominent colonists, including Thomas Causton, the chief magistrate of the settlement.
    [Show full text]