Selected quad for the lemma: book_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
book_n	believe_v	faith_n	write_v	2,093	5	5.7684	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A47189	A true relation of a conference had betwixt G. Keith and T. Upsher, at Colchester the 6th of the fifth month, 1699 the truth of which is attested by three witnesses who took it from their mouths in short-hand and afterwards by joint consent writ it out at length : the question stated at the said conference was whether Thomas Upsher's preaching in the forenoon that faith in Christ, as he was born of the Virgin Mary, and dyed for our sins, &c. was absolutely necessary to salvation, ..., and in the afternoon his preaching that the light within ... is sufficient to salvation is a contradiction : and a brief account of the uncivil and illegal treatment used by some principal Quakers at Colchester and Bristol toward G Keith ... : and a postscript, containing some notes and observations on the assertions of T. Upsher and his brethren, detecting their self-contradictions : and a certificate from Parson Shelton of Colchester, to the truth of the case in debate ... and to the truth of the conference / by George Keith.	Keith, George, 1639?-1716.	1699 (1699)	Wing K222; ESTC R14758	20,930	32

use it John Raller I think he did Rob. Hannay He did use it G. K. 5 Eph. 13. For all things that are reproved are made manifest by the light for whatsoever doth make manifest is light 2 Cor. 12. 9. My grace is sufficient for thee There is the sufficiency and by Grace he means Light 20 Acts 32. Now brethren I commend you to God and the word of his grace which is able to build you up and to give you an inheritance among them that are sanctified T. U. O! George thou art wrong I did not make use of that Scripture on the first Day it was on the fourth Day G. K. Then thou contradicts thy self two or three Days after it 's no great difference but thou didst use it in part on the first Day T. U. To the best of my remembrance on the first Day I committed them to the Lord Jesus Christ and to the word of his Grace and so drew towards a Conclusion after that manner G. K. Those in the Revelations who have washed their Robes and made them white in the Blood of the Lamb. This Blood to the best of my understanding he meant to be the Light I think he did expound it so T. U. I did use those words but I deny I meant the Light G. K. If I can't prove it all the damage will be that I was mistaken In the Afternoon he brings 1 John 4. 9. In him was life c. And that Scripture My grace is sufficient for thee These we shall go through with That I shall insist on that Tho. brings these Scriptures to prove that every Man that cometh into the World is so lighted and so taught that if he obey the teachings and discoveries of that inward Principle it is sufficient for Salvation or he shall be saved All these Scriptures he brought to prove it And I will give thee for a covenant to the people a light to lighten the Gentiles that thou mayest be my salvation to the ends of the earth Thus he paraphrased upon them and to the best of my understanding said That whosoever was obedient to the dictates and discoveries of this Light the Grace of God or inward appearance of Light it shall be his Salvation This he said in the Afternoon which contradicts what he said in the Forenoon Now the Contradiction lies here whereas Tho. in the Forenoon said it was his belief and the drift and tendency of all the Friends and their Books and Writings and that his Faith and Friends did not differ in this point That Faith in Christ as he was born of the Virgin without us suffered without us arose and ascended without us and as he is spiritually revealed in us is necessary for Salvation I say he said That he and his Friends did not differ in this but that it was the drift of all their Friends though they did not express it as he did T. U. I did not mention the Faith of the Friends I did not mention their Books as I remember but I said It was necessary to Salvation to believe these things and that it was the drift and tendency of my Testimony G. K. Call Rob. Hannay Who prov'd he was speaking before of some that falsly charg'd Friends about this doctrine but says he they misrepresent us and falsly accuse us it hath been and is the drift and tendency of all our Friends to preach this Doctrine Tho. Cook I call thee for a Witness Whether Tho. Vpsher said so or not He answered Yea. One ask'd Tho. Cook What Vpsher said He answer'd That Tho. Vpsher said it was the drift and tendency of our Friends to Preach such Doctrine Tho. Lawrence offers himself a Witness he saith That Tho. Vpsher mentioning some opposing the Quakers that charg'd them that they not did hold Faith in Christ outwardly as necessary to Salvation saith he I do verily believe and it is my Faith and I have Faith in Christ Jesus as he suffered without the Gates of Jerusalem and it is the drift and tendency of our Declarations which we Preach to the People T. U. I did say Friends but not a word of Books and Writings G. K. Now two ways I prove that he contradicts himself If I prove that his Faith differs from the Faith of some or most of his Friends as Will. Penn Geo. Whitehead and the most eminent is not here a Contradiction to himself Is not their Faith his Faith T. U. George this is from the matter we are not come here to meddle or dispute what others hold but thou art to show I contradicted in the Afternoon what I said in the Forenoon G. K. It is my Sense that whereas he said in the Forenoon that his and his Friends Faith was one and the same if he differs from his Friends he differs from himself and then I say what he said in the Afternoon contradicts both himself and his Friends T. U. I said it is the drift and tendency of our Friends Tho. Auger said He meant the Friends there present What have we to do with W. Penn and G. Whitehead they are not here G. K. If any say What have we to do with our Friends W. Penn and G. Whitehead that are not here Then I say thou shouldst have been more wary than to have mention'd such a thing in an Auditory If I have any understanding in what he said I never heard a greater Contradiction in my life The places he brought especially 49. Isa 6. 2. Titus 11. 26 Acts 18. He did not barely quote these places but paraphrased on them and applyed them to Christ's inward appearance call it what you will Light or Grace as it is in every Man for he numbers these places with John 1. 4 and 9th Verses this is a Contradiction these places he brings to prove the Light in every Man 2 Cor. 12. 9. My grace is sufficient for thee It hath no reference to that inward appearance or Principle of Christ in the Heathens that the Gospel is not Preached to This in Isa I will give thee for a covenant to the people for a light to lighten the Gentiles that thou mayest be my salvation to the ends of the earth This hath no reference to the Light of the Gentile World that hath not the Gospel Preached I say it is a Prophecy which was not then fulfilled to the Gentile World nor is not now fulfill'd to the Heathen Gentiles but it is fulfill'd to us Christian Gentils 2 Titus 11. The grace of God that bringeth salvation hath appeared to all men teaching them c. I say this Text hath no relation to the common discovery or inlightening that the Gentile World hath that never had the Gospel preached T. U. This is what I spoke in the Afternoon compare it with what I said in the Forenoon and shew the Contradiction G. K. There is no illumination or discovery in the Heathen World that hath not the Gospel outwardly preached that gives them and teacheth

That if thou shalt confess with thy mouth the Lord Jesus and believe in thine heart that God hath raised him from the dead thou shalt be saved Now I say this is the absolutely necessary terms of Salvation and if there be no such thing in the Heathen to teach them this and seeing th●re is no such Manifestation in the Gentile Heathen World that discovers or teacheth this then there is no Manifestation in them sufficient to Salvation T. U. He hath not proved that the Manifestation of God and Christ in his Light to all Men doth not give nor can give to Man that which is necessary to Salvation because he cannot bring one word of absolute necessity or that saith after this manner that without this and this kind of knowledge they cannot be saved G. K. The Light within teache them and all Men even the Heathens that I must not commit Murther Adultery nor be Drunk c. I find in Scripture as positively Faith in Christ without us required to remission of Sin and eternal Salvation as obedience to the Light within us 1 Cor. 1. 21. T. U. I should be loath to be so uncharitable to the poor Heathens which live up to their Light as G. Keith is G. K. I am no more uncharitable to the Heathen than you or any Man I dare not conclude that any of the Heathens that live vertuously are damned What is wanting to Heathens in respect to the outward God may make up to them in an inward extraordinary Manifestation What do we know what God may reveal to them in a dying Hour T. U. I never did declare that the Light within without the outward Manifestation of Christ is sufficient for Salvation G. K. Whither Tho. did not speak to this purpose That the Light within without Faith in Christ is sufficient for Salvation I apprehend I have proved by his Paraphrases on those Scriptures that he brought from those Scriptures say I Tho. did say That this Light or this inward Manifestation is enough for the Salvation of Man then say I if one thing be enough there needs not two If this be enough then there is no need of that Faith in Christ that he mention'd in the Morning which is a Contradiction In the Conclusion divers of T. Upsher's Friends gave this Consession and so did he viz. It is necessary to Salvation to believe in Jesus Christ that was born of the Virgin Mary and was Crucified without the Gates of Jerasalem and is ascended into Heaven and is there in Glory and from thence will come without us at the end of the World this we acknowledge to be our absolute Belief and that he is ourwardly to come in a glorified Body This they owned as necessary to believe to those that live in the Christian World Parson Shelton told them This plainly did contradict the Doctrine in their Friends Books however he was glad of this their Confession now We having carefully compared and thoroughly examined do affirm this to be a true Copy of the Conference between G. Keith and T. Upsher the 6th of July 1699. Witness our Hands Edw. Brasier Tho. Streaton Arthur Winsley Junior This 6th of July was the 5th Day of the Week next to that 1st Day wherein G. Keith had charged T. Vpsher with Contradiction A BRIEF ACCOUNT OF THE Uncivil TREATMENT Vused by some principal Quakers at Colchester and Bristol towards G. Keith and some other material Passages in his Travelling through several places in the Country this and the former Summer THE occasion of the above mentioned Conference the true Relation whereof is above given was That whereas G. Keith at the publick Meeting-House of the People called Quakers at Colchester the Second of the First Month 1699 in the Afternoon had affirmed That T. Vpsher had contradicted in the Afternoon what he had Preached in the Forenoon the which T. Vpsher denied and put G. Keith to prove it whereupon it was mutually agreed by them both to debate it before Witnesses on both sides on the 6th of that Instant following as was accordingly done The Moderators chosen to regulate the Debate were William Shelton a Minister of the Church of England in Colchester and Samuel Rider a Presbyterian there But it is sit the Readers should be further informed of some other Particulars relating to the Difference betwixt T. Vpsher and his Friends at Colchester and G. Keith and some of his Friends there one of which is That whereas T. Vpsher did offer a Conference with G. Keith in order to defend his Doctrine from being a Contradiction G. Keith did readily accept it on the Condition that he would agree to debate it with him before Witnesses whether T. Vpsher had done justly and Christianly at a Meeting in Great Staten in Huntingtonshire in the Month called August 1698. to pronounce Woes and Curses in the Name of the Lord against G. Keith and all that adhered to him that were there present and came to hear him which were many reckoned in the U●ity with T. Vpsher and his Friends saying God would confound destroy and dash to pieces both him and them which he said he was moved by the Lord so to affirm as many are ready to witness if he deny it but this Condition T. Vpsher would by no means agree unto Another is that whereas G. Keith had been accused at the said Meeting at Great Staten in Huntingtonshire by T. Vpsher that he was an Apostate and had wronged and perverted Friends Books in his printed Narratives and that he offered to prove it against him providing G. Keith would begin to dispute with him the next day G. Keith replied He was very desirous to hold the Debate with him but it was well known to divers there present he could not begin any such Meeting for Debate next Day being under an Engagement to be at a Meeting at Bedford next First Day which was the Day following but he was ready to engage with him the Third Day following which T. Vpsher by no means would yield unto alledging for his Excuse the great need he had to be at home which to many appeared fallacious because he had before proffered to hold the Dispute with G. Keith for two Weeks together if he would begin next Day R. Bridgeman a Friend at Huntington did propose to have the Meeting for the Debate begin next Day and he would undertake in defence of G. Keith that he had not wronged the Friends Books in his said Narratives and proffered to hold a Dispute with T. Vpsher on that account until G. Keith should have time to return to manage the Dispute by himself but this T. Vpsher would not agree unto Some few Days after in the 6th Month called August 1698. G. Keith came to Colchester and in the publick Meeting of the Friends there put T. Vpsher in mind of his former promise to ingage in Dispute with G. Keith in order to prove him an Apostate and a perverter of Friends

the Door to keep him out by Violence he did very softly expostulate with them and so did some other of his Friends that came from London to countenance him and to be Witnesses of their treatment towards him that it was contrary to their former Profession to use any carnal Resistance let them not henceforth say their Weapons are not carnal for he saw no other Weapons they had to fight with him but their Arms Shoulders and Breasts wherewith they opposed him as he essayed to come in He also and his Friends told them They would have formerly re●koned it Persecution and did so when some of their Preachers came in to oppose the Ministers both of the Church of England and Presbyterians in their publick Meeting-places and met with some resistance on that account But that whi●● the more aggravates the matter against them is that G. Keith told them that stood a Guard to keep him out he came ●ith 〈◊〉 Intention not to speak at that time in their Meeting but only to hear having a real desire to hear how their Ministers did Preach he being inform'd that they did preach better Doctrine than formerly some of them replied Our Ministers are not chang'd in their Doctrine Charles ●ones Father-in law to Will. Penn Junior said concerning G. Keith He is a false Fellow we will not trust him To whom G. Keith modestly replied That is not enough to call me so but he ought to prove it I● I said G. Keith should call thee Thief or Adulterer thou wouldst p●t me to prove it Some of them that were the Guard at the Door asked G. Keith What he was he said He was a Christian They asked again Was he a Quaker he replied He was never proud of the Name Quaker that Name being given to that People is a Na●● of Reproach which now they seem to 〈…〉 and asked them What 〈…〉 of a Friend of Truth which he had 〈…〉 to his Question One 〈…〉 who 〈◊〉 by G. Keith at the Door If he was 〈…〉 which they took for some great 〈…〉 his Friend G. Keith bid them ask him If he did not own himself a Friend of Truth he said Yea he was a Friend of Truth but the Name Quaker he disowned as well as the Errors that were among them G. Keith did further Expostulate with them saying If the Power of God be among you as ye say it is what know ye if ye let me come in but that Power may reach me and bring me out of what ye call my Apostacy and join me again to you Some of them replied Thou dost not believe it thy self G. Keith answered Though I do not believe it yet that Power might make me believe it How many have come into a Christian Assembly Unbelievers and have gone forth Believers am I past all possibility of Conversion But as uncivil as the Quakers his old Friends at Bristol were to him the People called Baptists were as civil who freely at his request granted him liberty at their publick Meeting-place near to the Quaker's Meeting-place and about as capacious to have a Meeting that Day the Meeting-place being called Andrew Gifford's Meeting-place who freely consented and his Son and Friends also that he should have the use of it The Meeting began about the 6th Hour in the Afternoon which was very full of People both of the Church of England and other Dissenters who generally shewed their great satisfaction with what they heard him speak at the said Meeting In the close of the said Meeting he did intimate to the People his purpose of having another Meeting the next Day to begin at the same time in order to detect the great and vile Errors of the most approved Authors among the Quakers particularly of G. W. and W. P. and in order to the clearer detecting them to read large and full Quotations out of their Books as accordingly he did and did intimate his purpose to write to W. P. and other noted Ministers of the People called Quakers at Bristol to desire them to come and if they did think they were able to defend their Cause they should be freely allowed and have a fair Hearing The next Morning being the 24th of that Instant he writ to them to that effect they sent no direct Answer to him but writ a severe Letter to Andrew Gifford and his Son and another Baptist Teacher called Found greatly blaming them for letting him have the use of the House comparing what was to be done there to a Stage-play and G. Keith to be the Actor And among other frivolous and empty Reasons they give why they will not meet him one was that it was offensive to Authority and yet in the same Letter they pro●●er to meet with those Baptists if they will Imbark on his Bottom as if to meet with G. Keith were offensive to Authority but to meet with the Baptists were not whereas neither is offensive to them if discretely managed and if any behave themselves indiscretely they are justly obnoxious to Censure At the time appointed a great Meeting of People assembled both Towns-people and others it being at the beginning of the Fair time where he laid open the Errors particularly of G. Whithead W. Penn and Edw. Burroughs in many Quotations which he did publickly read out of their Books and which another did read the second time standing on a Table in the Peoples audience that the People might be satisfied that the Quotations were all truly read the Quotations were the same as are noted in a late printed Sheet called An Account from Colchester of the Quakers Errors against the very Foundation of the Christian Religion Signed by Nine credible Persons of Colchester two of which are Ministers of the Church of England and two others Non conformist Ministers and some other Quotations were read out of their Books that are mentioned in G. Keith his said Narrative to which as to divers other his Books against his Adversaries they have made no Reply though they most falsly alledge they have replied to all he hath published in Print against them whereas there are at least Six of his late Books in Print to which they have made not one Line of Reply as his 2d and 3d Narratives his Book answering their Arguments against Baptism and the Supper the Deism of W. Penn and his Brethren in answer to his Discourse of the general Rule of Faith and Practice and his late Book called Some of the many Fallacies of W. Penn c. In his Paper called Gospel Truths c. and his larger and shorter Chatechisms all which do plainly detect and refute their vile and gross Errors and Heresies prejudic●● and destructive to Christianity And here I give the Reader to understand how as I was civilly treated and respected by sober People both of the Church of England 〈…〉 at Colchester and at Bristol so I found the ●●ke 〈…〉 Respect generally in all other places where I travelled 〈…〉 Summer and