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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A47160	A narrative of the proceedings of George Keith at Coopers-Hall in the city of Bristol, the 14th day of August 1700, in detecting the errors of Benjamin Cool, and his brethren the Quakers at Bristol which were read before a great auditory of ministers and other citizens and inhabitants : and divers other memorable passages between him and the Quakers at Bristol, particularly a dialogue at Coopers-Hall between a Quaker cobler and G. Keith, and another dialogue between some Quakers and G. Keith at B. Cool's house in Bristol : together with some of the chiefest Quotations out of the books of B. Cool and W. Penn, read at the same place, the same day / by George Keith.	Keith, George, 1639?-1716.	1700 (1700)	Wing K185; ESTC R25716	12,132	31

the House of Charles Harford Junior that George Keith had been Uncharitable and Unfair to the Quakers This John Dyer said to G. Keith in the Hearing of Cornelius Sergeant and Mr. Wear at the House of Cornelius Sergeant who are ready to attest the Truth of it This Mr. Bedford denyed altogether that he said but his Words were That whereas some Quakers at the House of Charles Harford Junior were Blaming G. Keith to Mr. Bedford for giving false Quotations out of their Books and for putting false Glosses on True Quotations Mr. Bedford answer'd If ye will make this appear to me out of your Books that G. Keith has so done I will say He hath been Unfair and Uncharitable towards you Which being said meerly on Supposition he said John Dyer turn'd to a Positive Assertion But said Mr. Bedford I am not Convinc'd in the least that G. Keith hath wronged them in any Quotations 2. Tho' G. Keith hath again and again since his coming to Bristol desired the Quakers at Bristol particularly B. Cool to give him a Meeting before Impartial Witnesses or some chosen on each side wherein they might bring forth their Proofs against him having given false Quotations out of their Books or putting false Glosses on their true Quotations as they have charg'd him to have done both in their Printed Book called Sophistry Detected and by Word of Mouth frequently yet they refus'd altogether to give him such a Meeting 3. On the 13th of this Instant the Quakers gave in an Address to the Mayor of Bristol Signed by Charles Jones Junior and divers others of chief Note of the Quakers in Bristol giving their Reason why they refused to meet with G. Keith in order to procure an order from the Mayor to hinder the design'd Conference at Coopers-Hall abovemention'd pretending that they were against a Tumultuous Meeting The Mayor out of his good Inclination propos'd to them his Desire that Benjamin Cool should meet with G. Keith at the Mayors House Twelve being chosen on each side fairly to hear matters Debated betwixt them and he should Treat them civilly at his House and if they would grant his desire he should hinder the Meeting at Coopers-Hall and told them he would wait for their Answer till next Morning but no Answer coming he did Consult with the Aldermen about the Quakers Address who did agree that the Conference at Coopers-Hall was not to be hindred their Reason not being found sufficient for so doing 4. The Quakers thus refusing to Meet with G. Keith not only at his Request but at the Request of the Mayor which was so reasonable that if G. Keith has wrong'd them by false Quotations or putting false Glosses on their Words they had a fair opportunity to show it to his Face and they ought so to do or otherwise Cease to Cry out against him gives just and great occasion to the People generally of this City of Bristol to Judge that their Charges on G. Keith are without just Ground and that the Quakers are Conscious in themselves their Books are Unsound and that they cannot stand by their former Principles delivered them by their chief Teachers but must needs Retract them which all good Christians desire them to do 5. G. Keith at the beginning of the Meeting at Coopers-Hall declared Solemnly that he did not expose the Quakers Errors from any Prejudice or Malice as the Quakers suggested against him but could not prove but from Real and True Love both to the Truth of the Christian Religion and the Souls of Men which were in danger to be Lost by holding such Pernicious Doctrines 6. Whereas a Quaker brought in several Printed Pamphlets against G. Keith without any Name to them and gave among the People G. Keith at Coopers-Hall shewed how Unfairly the Quakers dealt with him in using these Books against him containing passages in his former Books Writ by him when a Quaker which had been both generally and particularly Retracted by him and yet that none of those Quotations did contain any matters contrary to any one Article of the Apostles Creed or Fundamentals of Christianity which he was ready to prove the Quakers Books did never by them to this day Retracted 7. It having been Reported at London that B. Cool had so Worsted G. Keith at B. Cool's own House in a Dispute betwixt them that G. Keith had nothing to to say in his own Defence but called to Mr. Bedford to assist him and that Mr. Bedford refused to do it and at their going away from the House Mr. Bedford left him and G. Keith sat down in the Street Confounded and Astonished and had not the Favour of any in the City of Bristol Mr. Bedford hath declared that it is all utterly false what is reported of G. Keith's being worsted in dispute by B. Cool or that he called for his Assistance but only that G. Keith twice or thrice desired Mr. Bedford to speak to B. Cool and the Quakers there present to give him a Meeting seeing B. Cool refus'd to speak to him calling him Apostate and charging him very uncharitably and Passionately that he had Acted against his Conscience and telling him that G. Keith was not worthy that he viz B. Cool should speak to him all which G. Keith did bear very patiently of which G. Keith has three Witnesses namely Mr. Bedford Mr. Noble and Mr. Wear and Mr. Bedford did not leave Mr. Keith as he declares out of any Dissatisfaction but had occasion that necessarily called him to another place than whither G. Keith was going But that G. Keith sat down in the Street or was astonished or disquieted are all gross Falshoood as is that other Story that G. Keith had not any in the City of Bristol to favour him or think well of him the contrary whereof hath sufficiently appear'd by the general respect the People of this City have shew'd to him by the frequent Confluence of great Multitudes to hear him Preach who has Preached seven times in this City during these three Weeks and who have generally spoken well of him and especially by the Favour that the Mayor and others of chief Note in the City have show'd him not only by their hearing him Preach in several Churches but by kindly Entertaining him in their Houses and expressing their Thanks to him for his good Doctrine and Instructions and their hopes of his being made Instrumental to do good among them FINIS

proper nor Intelligible Christ Quaker Page 243 the second Edition Is there any Place tells us without Interpretations whether the Socinian or Trinitarian be in the Right in their differing Apprehensions of the Three that that bear Record c. Also the Homousian and Arian about Christ's Divinity or the Papists or Protestants about Transubstantion If then things are left Undefin'd and Undetermined I mean Literally and Expresly in the Scripture c. Christ Quaker Page 246. Most Perswasions are agreed about the Absolute Necessaries in Religion from that Light and Witness God has placed in Mans Conscience viz. That God is that he is a Rewarder of them that diligently seek him that the way of God is away of Purity Patience Meekness c. without which no Man can see the Lord Nay they accord in some considerable matters superadded as some of them speak to wit that God was manifested extraordinarily in the Flesh that he gave his Life for the World that such as believe and obey his Grace in their Hearts receive Remission of Sins and Life Everlasting Note He makes this last none of the Absolute Necessaries but superadded furely W. Penn did Nap when he Writ this Christ Quaker Page 227. By a Rule I apprehend some Instrument by and through which this great and universal Rule meaning the Spirit may convey its Directions such a subordinate Secondary and Declaratory Rule we never said several parts of Scripture were not Christ Quaker Page 215 216. If the Scriptures are the Rule they must be so in the Original or Copies if in the Original that is not Extant and so there would be no Rule in being for the last of it that was Extant was the Evangelist John's History at Ephesus not seen almost this thousand years If the Copies must be the Rule it were to be Wished we knew which were the nighest to the Original there being above thirteen in Number this is undetermined and for ought we see Indeterminable And that which further confirms what I say is the Variety of Readings which we find among those Copies amounting to several thousands and if the Copies cannot how can the Translations be the Rule so various if not differing from the true Sence of the Copies in many things and one from another Page 218. Furthermore If the Scriptures were the Rule of Faith and Life c. then because they cannot be the Rule in the Translations supposing the Ancient Copies were exact it cannot be the Rule to force the greatest part of Mankind indeed to none b●● Learned Men which neither answers the Promise relating to Gospel Times which is Universal nor the necessity of all Mankind for a Rule of Faith and Life Note I desire the Readers to Peruse my late Book Printed at London 1700 By John Gwillim called Bristol Quakerism Expos'd in Answer to B. Cool's Book called Sophistry Detected as also my Book called The Deism of W. Penn and his Brethren Printed at London by B. Aylmer at the Sign of the Three Pigeons in Cornhill where he will find W. Penn's and B. Cool's Sophistical Arguments against the Holy Scriptures being the Rule of Faith and Life to us Christians sufficiently Answered and their Distinction of the Light Within being the Primary Rule and the Scriptures being the Secondary Rule clearly Refuted Also let them Read my fourth Narrative and the late Printed Sheet called A Serious Call to the Quakers c. Another Printed Sheet shewing the Contemptible Names that the Quakers chief Teachers have given the Scriptures Note Reader That I give this Paper the Title At a Propos'd Conference c. because it was really not only design'd but propos'd by me to B. Cool the Quakers chief Speaker now at Bristol and others of his Brethren concern'd with him in his said Book called Sophistry Detected both by Word and Writ But if some Quakers were Present yet none of them appeared to say any thing in Vindicarion of B. Cool or his Brethren only after the Quotations were Read one Quaker who said he was a Cobler ask'd G. Keith some Questions to the effect following Qua. George I have a Question to ask thee G. Keith Say what is it Qua. Doth God require of me or any Man an Impossibility G. Keith No. Qua. What Rule hath God given me that I may be Perfect as God is Perfect G. Keith Do ye mean by Perfect as God is Perfect to be equal to God in Perfection or only to be like him Qua. I understand not that Distinction but I ask What Rule hath God given me that I may be Perfect as God is Perfect G. Keith As Perfect signifies to be like unto God the Rule which God hath given you and all Christians is the Holy Scripture but ye and all of us need the inward help of the Holy Spirit to Enable us to Understand Believe and Obey the Holy Scripture Qua. But I cannot Read the Scripture G. Keith But ye can hear them Read and Expounded by Preaching and Faith comes by Hearing as well as by Reading Qua. If I Obey the Grace of God in my Heart that tells me I should not Sin is not that sufficient to me for my Salvation seeing I cannot Read the Scripture G. Keith I have told you already tho' ye cannot Read the Scripture ye may hear them Read to you But by this it appears ye think the Scripture is not your Rule but something within you but that ye think your Rule within you whether is it Christ or the common Illumination given to all Mankind In this B. Cool Varieth and sometimes makes it to be Christ sometimes the common Illumination given to all Mankind but if it be the one it cannot be the other which of the two is it say ye Qua. I understand not the Distinction G. Keith The Distinction is easie to be Understood Christ is distinguish'd from his Illumination as the Agent or Workman is from his Action or Working what is your Trade Qua. I am a Cobler G. Keith Do ye understand the Distinction between a Cobler and Cobling Qua. I do G. Keith Hath the Light within you Taught you without Scripture that if ye sincerely Repent of your Sins God will forgive you your Sins for Christ's Sake who Dyed for you Qua. I am not come so far yet I do not say that I am Perfect G. Keith Tho' ye are not Perfect yet ye ought to have such a Belief that if ye sincerely Repent of your Sins God will forgive you your Sins for Christ's Sake who Dyed for you hath the Light within you without Scripture Taught you this Belief Qua. I have told you I cannot Read the Scripture G. Keith And I have as oft told you ye can hear them Read Do ye believe that Christ Dyed for you Qua. Yea G. Keith By what Rule do you Believe this Or hath the Light within you without Scripture Taught you this Qua. Is not Christ within the hope of Glory G. Keith Hath Christ within you

A NARRATIVE Of the PROCEEDINGS of George Keith AT COOPERS-HALL IN THE City of BRISTOL The 14th Day of August 1700. In Detecting the ERRORS of Benjamin Cool And his Brethren the QUAKERS at BRISTOL Which were Read before a great Auditory of Ministers and other Citizens and Inhabitants And divers other Memorable Passages between Him and the QUAKERS at Bristol Particularly a DIALOGUE at Coopers-Hall between a Quaker Cobler and G. Keith And another Dialogue between some Quakers and G. Keith at B. Cool's House in Bristol TOGETHER WITH Some of the Chiefest Quotations out of the Books of B. Cool and W. Penn Read at the same Place the said Day By GEORGE KEITH London Printed for J. Gwillim in Bishopsgate-Street 1700. A NARRATIVE OF George Keith's Proceedings at Coopers-Hall BRISTOL AT a Proposed Conference at Coopers-Hall in Bristol the 14th day of August 1700. betwixt some Quakers and George Keith divers Ministers and many Citizens and Inhabitants of the City of Bristol being present then and there did declare that they heard George Keith fairly and fully by clear Evidence to their full Satisfaction prove out of the Books of W. Penn and B. Cool the following Positions First That all Mankind had but one General Rule of Faith and Practice and that that Rule was not the Scripture but the Light in every Man which sometimes they say is Christ sometimes a Common Illumination And the Arguments of W. Penn which G. Keith did Read out of W. Penn's Book called A Discourse of the General Rule of Faith and Practice did plainly appear to the Auditory to be Levelled against their Authority Perfection and Certainty as to all the peculiar Doctrines of the Christian Faith and Religion and particularly as to the Doctrine of the Holy Trinity against the Arians c. and the Doctrine of the Sacrament of the Lords Supper against the Popish Transubstantiation Secondly That that Outward Person that suffered at Jerusalem was not properly the Son of God Thirdly That Faith in the History of Christs outward Manifestation has been a Deadly Poyson these later Ages have been infected with And notwithstanding the Endeavours used by B. Cool the Quakers chief Speaker now at Bristol in his Book called Sophistry Detected to clear W. Penn and render him sound as touching the three Points above-mentioned the said B. Cool denying them to have been truly charged on W. Penn by G. Keith and calling his so charging them palpable Untruths yet by the Quotations read by G. Keith out of B. Cools said Book called Sophistry Derected the Auditory above-mentioned did then and there declare that B. Cool's Defences of W. Penn touching these three Points were insufficient and invalid and that what B. Cool had called Palpable Untruths G. Keith had proved out of B. Cool's said Book to be Palpable Truths and that they were all three owned and justified by B. Cool As also that the Plain Tendency of the Book of W. Penn called A Discourse of the general Rule of Faith and Practice and of the Book of Ben. Cool called Sophistry Detected Being a pretended answer to a Printed half Sheet by George Keith called A Synopsis of W. Penn's Deism by the several Quotations Read by G. Keith and presented by him to the View of any who were willing to inspect into them which some of the Ministers did appear'd to the said Auditory to be to Overthrow the Christian Faith and to Introduce Deism and Heathenism in it's stead As also G. Keith did make it clearly appear by the Quotations he Read out of B. Cool's said Book that the Reflections B. Cool had cast on G. Keith were Unjust Uncharitable and Unchristian Some of the Chief Quotations and Passages Collected out of B. Cool's Sophistry Detected and W. Penn's Christian Quaker and Read at Coopers-Hall the 14th of August 1700. On the First Head PAge 2. The Creating Word that was with God and was God in whom was the Life and that Life the Light of Men must be the general Rule of Mens Knowledge of Faith and Obedience Page 4. The Spirit is the Primary Rule even for Believing the Scriptures themselves Page 4. If the Illumination of the Holy Spirit is the Primary Rule to those that have the Holy Scriptures it is much more the Rule for them that have them not but the first is True therefore the last Page 4. There is but one General Rule to both Page 7. That one Universal Rule being Christ it is impossible for Men to exalt him too much who is God over all Blessed For-ever Page 9. But that the common and ordinary Discoveries of the Light within Universally given to all Mankind as all Mankind adheres to and obeys the same is that Universal or General Rule of Faith and Life we shall I hope never Deny On the Second Head Page 4. Pref. He Grants W. Penn says in a close Controversie with an Adversary That the Outward Person was not Properly the Son of God In the Book Page 11. He quotes W. Penn saying But that the Outward Person that Suffered at Jerusalem was properly the Son of God we utterly Deny Page 12. He says this Passage is so far from being Erroneous rightly understood that nothing can be Truer Nevertheless since many People understand not the Terms of Proper and Improper and are apt to Judge of things according to their Carnal Conceptions for that Reason I should have been glad the Expression had never been used On the Third Head Page 14. And he that Obeys this Light is a Child of Light a Child of God a true Christian Page 28. If the Doctrine of the Light Within be the Universal Rule of Faith and Life to all Mankind it would bring all Men to be of one Religion undoubtedly says he it is so Page 32. He quotes W. Penn saying in his Address to Protestants second Edition p. 119. Let us but Soberly consider what Christ is saith he we shall the better know whether Moral Men are to be reckon'd Christi-ans What is Christ but Meekness Justice and Mercy Patience Charity and Vertue in Perfection Page 32. This Doctrine of making Jesus the Light of the World viz. The Light Within the Rule of Faith and Practice would reconcile not only Papists and Protestants Arians and Homousians Socinians and Trinitarians but even Jews and Christians this he grants is W. Penn's Assertion and says B. Cool And truly I am very apt to think so too Page 15. The distinction betwixt Moral and Christian and the making Holy Life Legal and Faith in the History of Christs outward Manifestation has been a deadly Poyson these later Ages have been infected with which undoubtedly is a great Truth truly distinguished saith B. Cool Oh this Passage he quotes out of W. Penn some Quotation out of W. Penn's Christian Quaker against the Authority Perfection and Certainty of the Holy Scriptures In Page 213. W. Penn Argues against the Scriptures being the Rule from their not being plain to the Spiritual Man nor

or if ye should say God Almighty hath he Taught you this Belief without Scripture that Christ Dyed for you But no other Answer could I have from him but over and over he still said he cou'd not Read the Scripture whereby it did Plainly enough appear to the Auditory that he thought the Light within him Taught him all that was needful to his Salvation without Scripture as the very Nature and Manner of his Queries and Objections did plainly make Manifest I thought it necessary to set down this whole Passage which to the best of my Remembrance is truly and fairly done as to the substance of it whereof I doubt not but many have a true Remembrance and if need be will attest to the Truth of it as well as to the Truth of the other Passages above Deliver'd The reason of my setting it down is to Silence and put to Shame the Lyes that some Quakers here have spread whereof I have been Inform'd by divers that a Quaker that was a poor Cobler was too hard for me at Coopers-Hall and tho' I answer'd his first question yet that I could not answer his next and other following questions And the like False and Lying Stories some Quakers have rais'd upon what pass'd betwixt B. Cool and me and Charles Hartford and me and some other Quakers at B. Cool's House in Bristol the first Week of August 1700. when I went to desire him to give me a Meeting either to make good his charges against me or own his Error he having abused me in his Book called Sophistry Detected I took along with me Mr. Bedford Minister of the Temple Mr. Noble and Mr. Wear to be Witness of what past suspecting as the Quakers manner oft is that they wou'd unfairly Represent it and so I find some of them have done and writ to their Correspondents at London of which I have had an Account in two several Letters from London that B. Cool was so Powerful in his Discourse with me at his House that I was not able to speak in my own Defence and that I call'd on Mr. Bedford to speak for me but he refus'd and he left me alone in the Street and I fat down in the Street as a Man forsaken to my own confusion and that I had no favour among any at Bristol I think fit therefore to set down what passed betwixt the Quakers and me at B. Cool's House which to the best of my Remembrance is in Substance passing some Circumstantials too tedious to relate as followeth G. Keith I am come to desire you B. Cool and your Friends to give me a Meeting in order to prove me guilty of those things ye have charged me with in your Book called Sophistry Detected or own your Error B. Cool Thou art not worthy that I should speak to thee thou art an Apostate and knowest in thy Conscience thou hast be-lied us and that we hold no such things as thou chargest us with But I will speak to that Man Pointing at Mr. Bedford G. Keith If I have done so or if I am such as ye represent me ye have now a fair opportunity to prove it against me I am Conscious of no such thing ye begin very Hotly that I am not worthy ye should speak to me B. Cool I am Warmly concern'd G. Keith Ye have given me such a Character in your Book that if I deserved it I ought not to live in the Nation therefore ye ought to prove your charge against me Beside in your last Printed Paper ye name me very disdainfully and call me a Creature B. Cool Are you not a Creature G. Keith Yes and so are ye and all Men but it is easie to understand when it is spoken in disdain B Cool Why may I not call ye a Creature as well as ye call me a Beast G. Keith Where have I call'd you Beast To this he said nothing I still pressing for a Meeting B. Cool said George I will fight thee with thy own Weapon that thou hast chosen G. Keith What is that B. Cool The Pen. G. Keith But I have not confin'd my self to one Weapon I have two Weapons both Pen and Tongue B. Cool The Pen is the Best Weapon for if we should dispute it by the Tongue few will hear us but what we do with the Pen will go through the Nation G. Keith As the Pen in some cases has the Advantage so in this case it has not for you may write twenty Books against me and I as many against you and yet the thing may remain to many doubtful ye blaming my Quotations out of your Books and I blaming yours out of my Books this cannot be decided to the Satisfaction of many who have not the Books I quote but a meeting Face to Face and exposing the Quotations to view out of your own Books would end the matter B. Cool You have Logick and University Learning which I have not therefore I will not dispute with you by the Tongue but in Writing I will Answer you by Arguments from Scripture and plain Reason Note Why should a Man who thinks he has the Spirit refuse to dispute with a Man that has Logick The Apostles refused not to dispute with the Heathen Philosophers This was not the Quakers way in former years who commonly called the Greatest Scholars in England to dispute with them this is a Great Change in them as in other things they are greatly changed G. Keith The matter of Dispute betwixt you and me is chiefly about matter of Fact as whether I have wronged your Books by false Quotations this can be shown without any Logick And I still pressing B. Cool to give me a Meeting either Publick or before some Persons chosen on both sides and B. Cool refusing saying He would speak to Mr. Bedford tho' not to me I desired Mr. Bedford twice or thrice to speak to B. Cool to perswade him to give me a Meeting but that I either wanted or desired Mr. Bedford's help to dispute with B Cool both Mr. Bedford and my other two Witnesses Mr. Noble and Mr. Wear have cleared me and if need be will give it under their Hands After some time Charles Harford Senior said to me George I have a Question or two to ask thee G. Keith What is your Name C. Harford My Name is Charles Harford G. Keith I have heard a good report of you let me hear your Questions tho' I came not here to Dispute but to procure your Consent in order to Dispute C. Harford Was thou not once a Presbyterian G. Keith Yes C. Harford And was thou not then in an Error G Keith I was in an Error in some less matters but had no such Errors as was Fundamental so as to hinder my being a Christian C. Harford And was you not afterwards a Quaker G. Keith Yes C. Harford And was thou not then in an Error G. Keith Yes But I thank God I never held the worst of the Quakers