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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	according_a	faith_n	work_n	1,745	5	6.1448	4	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A47145	George Keith's Fourth narrative of his proceedings at Turners-hall divided into three parts : detecting the Quakers gross errors, vile heresies, and antichristian principles, oppugning the fundamentals of Christianity, by clear and evident proofs (in above two hundred and fifty quotations) faithfully taken out of their books, and read at three several meetings, the 11th, the 18th, and 23d of Jan., 1699 before a great auditory of judicious persons, ministers, and others, more particularly discovering the fallacious and sophistical defences of George Whitehead, Joseph Wyeth, and seven Quakers of Colchester, in their late books on all the several heads contained in the printed advertisement : to which is prefix'd, the attestation of five ministers of the Church of England, to the truth of the said quotations, and a postcript [sic] / by George Keith.; Fourth narrative of his proceedings at Turners-Hall	Keith, George, 1639?-1716.	1700 (1700)	Wing K167; ESTC R2430	153,412	130

Church who yet have not arrived to a sinless Perfection but are in that Time of Travel But what if they die in that Time of Travel before a sinless Perfection be attained G. VV. has passed a nibst severe and uncharitable Censure on them Voice of VVisdom p. 42 43. This sinless Perfection for that 's the true State of the Question all must come to witness who ever come to be saved for there is no unclean thing must enter into Christ's Kingdom therefore People must either expect Freedom from Sin in this Life or never Note Thus he has passed a most uncharitable and cruel Sentence nor only upon many who were in a sincere Travel towards Perfection and yet have not attained to a sinless Perfection before their Decease but also upon his deceased Brethren many of whom deceased as I judge he must confess while they were in the Travel towards it for Quakers commonly are not longer lived than other Men they die at all Ages young as well as old and many die that are but Novices in their Way And certainly G. Fox and E. Burr Fr. Hougel Rich. Hubb and some of their greatest Saints lived in great Ignorance Error and Unbelief in divers great Fundamentals of the Christian Faith and in great Uncharitableness towards such as differed from them and remained in these Sins to their dying Day shall we therefore be so uncharitable to them as G. Ws Doctrine is to conclude they are all damned and parished eternally God forbid we will be more charitable to them than his Doctrine alloweth But then again in Contradiction not only to G. F. but himself he pleads in his Voice of Wisdom That the Believers Works are perfect and God hath wrought all their VVorks in them citing Isa 26. 12. So these VVorks of God which true Believers witness are perfect and the Believers have ceased from their own VVorks which were imperfect and are come into God's VVorks which are perfect But then what saith he concerning them who are in the Travel towards Perfection Are not they Believers Have they no Faith Thus their Confusion is evident They do not consider that though the Work of Faith Labour of Love and Patience of Hope in Believers are the Works of God yet they are also the Works of those Men in whom they are wrought it 's they who believe who love and hope by God's Operation or working in them and therefore they being imperfect though God is a perfect Being and Agent their Faith Love and Hope are imperfect it being the Property of all Effects to be according to the weaker and more imperfect Causes according to that true Maxim Bonum ex integra causa malum ex quolibet defectu a perfect Effect must have all its Causes perfect But whatever Charity we may suppose they may have for their deceased Brethren they have little or none for any such who do not believe to the Hight of their Doctrine of a sinless Perfection before Death their Doctrine obligeth them to judge that none of other Societies are saved because they do not believe the Quakers Doctrine of Perfection before they die the contrary of which they call the Doctrine of Devils the which if any die and do not renounce before their Decease by the Quakers Principle they cannot be saved But some of them now begin to go into the same Road with others of other Professions and after a large Circumference wherein they have far departed from them who say That the Souls of Believers are at the instant of Death made perfect in Holiness yet return and say the same thing concerning their imperfect Brethren who are deceased and yet before their Decease arrived not to a sinless Perfection which if it may be allowed to imperfect Quakers may be as well allowed to others sineere Travellers towards Perfection many of whom no doubt have arrived to greater Perfection before their Decease than any among the Quakers Worthies of whose Perfection they so much boast who lived in great Error and Unbelief in the great Fundamentals of Christianity and Uncharitableness towards others and of whose Repentance for the same we never heard any Account Again G. F. in his G. M. p. 251. in Defence of his and his Brethrens sinless Perfection thus answers to that in Eccles 7. 20. There is not a just Man upon the Earth which doth good and sinneth not This just this wise Man upon the Earth which doth good and sinneth not that was the Estate of the Law which Christ is the End of who is a greater than Solomon who is the just and Righteousness it self and makes Men free from Sin Note that G. F. in Contradiction to his own Gloss in the same Page to prove a sinless Perfection brings the Examples of Job and David both which were long before Christ came and to prove David's sinless Perfection he brings David's Words and David said He had seen the End of all Perfection Is not this a rare Proof for a sinless Perfection But if G. F. did not mean Christ without but Christ within to be the End of the Law As this is a false Gloss on Paul's Words so that imports that Solomon was not come to the Light within him which G. F. calls Christ within but how then could Solomon pen such Books of the Scripture which the Quakers confess to have been writ by Divine Inspiration if Solomon had not come to the Light within him But let us hear another as nonsensical Gloss of G. VV. on the same Place Voice of VVisd p. 18. Eccles 7. 20. Ans The Conversation of the Saints is in Heaven Eph. 2. 6. Philip. 3. 20. And they are redeemed from the Earth and from the Vanity where Solomon saw all things in the Days of his Vanity in which all were Sinners Note Is this any Proof that the Saints such as Paul who writ these Words were not real Men upon Earth And is not G. W. a Man upon Earth so long as he eats drinks sleeps c Thus we see how they pervert the Scriptures to prove their sinless Perfection for if G. W. will own he is one of these just Men on Earth that Solomon writes of he must confess himself to be a Sinner if he will not own himself to be a just Man upon the Earth yet he must allow his Body to be upon Earth unless he will say our Sight deceives us when we see him in the Streets and then either his Body is no Part of him or if it be it hath Sin and consequently he also hath Sin if he will own his Body to be a Part of him But let us yet again hear another nonsensical Gloss of G. F. to maintain his and his Brethrens sinless Perfection on the Words of James In many things we offend all G. M. p 309. Mark saith G. F. In the many things we offend all but we are come to the one thing Christ Jesus the End of the many things and in him there

more which might be quoted out of them and others it evidently appears that the greatest things that are written of Christ either by Prophecy in the Old Testament or fulfilled in the New Testament his outward Birth his Incarnation his taking hold not of Angels but the Seed of Abraham his Sacrifice and Offering his Blood Death Burial Resurrection Ascension yea his being tempted by Satan in the World is all applied to the Seed Christ within as the great Mistery of Godliness yea as greater than God manifest in Flesh without as is quoted out of W. Penn and as concerning Christ's Flesh without that 's a Figure but Christ within is the Substance Now to apply all this in way of Allegory to Christ incarnate within the Seed that the Spirit takes hold of to use G. F's Words that looks like an Incarnation of the Holy Ghost in G. F. and his Brethren is too rash and goeth beyond the Bounds of Sobriety But to turn it all to the greatest Reallity and all that 's said of Christ without to be the Allegory and Figure of the Substance within as is effectually proved is a plain overthrowing the Christian Faith But it 's very hard to conceive how this Seed Christ within as G. F. holds it forth was or could be tempted of the Devil to lust after the Creature seeing as he will have it it is no Creature it self can it be supposed that the Devil would or could tempt the Godhead to lust after the Creature and what this Seed can be which G. F. calls Christ that 's buried in the wicked and elsewhere the Spirit and Spirits in Prison yea the Prisoners in Hell that the Quakers have preached to that 's no Creature nor God nor any Part of the divine Essence for that cannot be divided into Parts is unaccountable There yet remains three or four Passages which were objected in a printed Sheet called An Account from Colchester against G. W. and E. B. to which these seven Quakers in Colchester have given their Reply by way of Vindication but all grosly fallacious in that they call Some Account from Calchester as we shall see in what follows It was objected against G. W. out of his Truth defending the Quakers page 65. Christopher Wade affirmeth That our blessed Saviour doth instruct Men to lay fast hold of and to abide in such a Faith which confideth in himself being without Men. To this G. W. answereth That 's contrary to the Apostles Doctrine who preached the Word of Faith that was in their Hearts and the Saints Faith stood in the Power of God which was in them Their Defence is That George White head 's Intent in this Answer was not against C. Wade's excluding Christ's spiritual Appearance and Work of Righteousness out of his Saints by affirming That our blessed Saviour doth totally condomn all such Faith which doth trust that Men are righteous in their own Bodies by what Spirit soever either from Heaven or elsewhere that Righteousness is wrought in Mens Bodies p. ibid. Whereby ●e opposed Christ's Work of Regeneration in true Believers as also his affirming that the true Christ doth prove himself not to be a Spirit To this I say suppose C. Wade had erred on the one hand this doth not justifie this most scandalous Assertion of George Whitehead That it is contrary to Rom. 10. to confide in Christ without Men whereas Rom. 10. 8 9 10. teacheth us That to to believe in Christ without us and so to confess him is necessary to our Salvation It 's observable how both they and G. W. himself waves giving a plain and positive Answer to this great Objection They say indeed in page 21. As there is one Lord Jesus Christ and one true Faith in him this Faith respects Christ both as without us in the Heavens and as he is in the Hearts of his Saints But they do not tell what they mean by Christ as without us in the Heavens not one Word of their Faith in Christ as he is both God and Man and who as Man consisting of a created Soul and Body the same in Nature with the Nature of other Men but without Sin is in the Heavens in our glorified Nature This being the thing that is mainly objected on this Head and which they will not nor dare not give a plain Answer unto nor G. W. either for it will detect his and their gross Error or if they or he give a sound Answer it will prove they are changed and that will reflect on G. W's Infallibility But they grosly abuse C. Wade for his sound Doctrine which G. W. has not fairly nor duely represented for C. Wade in that very Page doth clear himself both against a lying Charge first in G. F. who charged him That he did totally exclude Works without any Distinction G. M. p. 298. And the like false Charge doth G. W. load him with That he opposed Christ's Work of Regeneration in true Believers which is an extremely false Charge against him as he sheweth at length but he did only exclude them from being the meritorious Cause of our Justification and the Foundation of our Faith so that though Sanctification and good Works are necessary and none can be either justified or saved without them yet we must not trust in them nor make a Saviour of them But it 's no Wonder that G. W. blames this Doctrine who in his Voice of Wisdom pleads for the Meritoriousness of good Works in Men as grosly as the grossest Papists yea and much more grosly as we may see in its proper Place But this is G. W. and his Brethrens common Work to misrepresent their Opponents to hide their own vile Heresies And as for C. Wade's saying Christ proved himself not to be a Spirit to wit a meer Spirit as he explains himself he quoted for it Christ's own Words Handle me and feel me for a Spirit has not Flesh and Bones as ye see me have and was not that a sufficient Proof that the Man Christ was not a meer Spirit Proofs on the sixth Head Concerning the Soul Whether the Soul of Man is a Part of God G. VVhitehead is at great Pains in his Truth and Innocency page 7. and 9. to prove that when George Fox said The Soul was a Part of God and of God's Being he did not mean the rational Soul of Man and which he calls the reasonable Soul or Spirit formed in Man but that divine Inspiration or Breath of Life whereby Man became a living Soul as the great and universal Soul of Mankind even the Soul or Life of the Soul as some phrase it And Joseph VVyeth in his Switch page 53. pleads That he meant not That the created Soul was a Part of God and will have it that George Fox held That the Soul of Man was created But none of them give the least effectual Proof out of his Books where George Fox mentions any created Soul to be in Man that is not a

Works are meritorious of Condemnation therefore good Works wrought by us in the Spirit are a meritorious cause of our Justification But T. Danson doth effectually Answer the Argument by denying the Consequence and that it can have no force unless the good Works we work even by the help of the Spirit Voice of Wisdom p. 36. were in all respects Perfect and Sinless and that we had always perfectly fulfilled the Law from first to last which no Man ever did but Christ And he gives another good reason why he denyeth the Consequence Because the Righteousness which God works in us is but Finite as well as other effects his sense is obvious No Righteousness can Merit our Justification before God but that which is of an Infinite value and therefore the Righteousness of a meer Man had it been Perfect and Sinless from the first moment of his Life to his Death could not be of Merit for the Justification of others and indeed strictly speaking not of Merit for his own Justification he could only have been justified by his own good Works assisted to do them by the Spirit by fulfilling the terms of the Law or Covenant of Works but because Christ was not meer Man but both God and Man therefore his Righteousness and Obedience is of that Infinite Value and Merit that is sufficient for all that lay hold on it for Justification by a true and lively Faith Now to both these good and solid Reasons G. W. Answers most Ignorantly First in asserting That the good Works which we work by the Spirit or which the Spirit works in us are Perfect and are the fulfilling of the Law and therefore deserving Justification but to this I have answered above and discovered his Ignorance see the First Part p. 13. To his 2d Reason G. W. Answers The Righteousness which God effects in us is not Finite but Infinite Voice of Wisdom p. 36. for Christ is God's Righteousness and Christ is formed in us Gal. 4. 19. and so that Righteousness which God works in us by his Spirit is of the same Kind and Nature with that which worketh it for the Saints are made partakers of the Divine Nature Thus we see how he magnifies the Righteousness wrought by the Spirit in Men not only to be Perfect with a Sinless Perfection but DEIPIES it so as to make it equal to God himself arguing that the Righteousness which God works in us is of the same Nature with that which worketh it surely whatever is of the same Nature with God is equal to God yea is God for because Christ as he is the Eternal Word is of the same Nature with God therefore he is equal with God and is God But observe a prodigious Fallacy in G. W. to defend his Blasphemy In his Truth and Innoc. p. 60. in defence of that passage above-quoted out of his Voice of Wisdom he saith My meaning simply of the word Infinite was that God's Righteousness which he effects in us is Everlasting and without end Psal 119. 142. And Christ is said to be of God made unto us Wisdom and Righteousness and Sanctification and Redemption 1 Cor. 1. 30. I hope saith he none will deny him to be Infinite or his work of Righteousness and the effect thereof to be quietness and assurance for ever And thus he would heal himself by giving us his sense of the word Infinite that he meant simply that it was Everlasting and without end But to detect this prodigiously dull Sophistry I call it not prodigious for the Wit of it but the Dulness of it the nature of G. W.'s Argument did not only carry the sense of the word Infinite to be endless but to be every way Infinite his Argument being grounded on this That that Righteousness which God worketh in us is of the same Kind and Nature with that which worketh it Now the Nature of God is not only endless but Infinite every way his Righteousness and Holiness not only extendeth beyond all Times and Ages but beyond all Degrees and Measures of Created Perfection But whatever sense the word Infinite may be allowed in other cases to have as to say a Nation is Infinitely Rich as Nahum 3. 9. yet in this case of the Controversie betwixt T. Danson and G. W. the word Infinite can have no such limited or strained sense neither did T. Danson understand it in that sense as only to signifie Endless And G. W. did he know the true Law of Disputants should know That when he answereth to his Opponent's Argument he should take the word of his Opponent in the sense of his Opponent because the force of the Argument lies upon that sense For T. Danson's Argument had not this sense That because the Righteousness that God works in Men is not Endless therefore it is not Meritorious of Justification for granting it to be Endless that is Infinite in G. W.'s sense as the Apostle Paul saith of Charity it never faileth every degree of it is Endless but it will not therefore follow that it is meritorious of Justification because it hath no end of duration for so the Soul it self should be meritorious of Justification because it is Endless yea the Souls of bad Men and Devils are Endless and Infinite in G. W.'s sense do they therefore merit Justification But the force of T. Danson's Argument lyeth in this That Righteousness alone can be meritorious of our Justification before God that is Infinite in Value and Worth that is equivalent and infinitely more than equivalent to the Righteousness not only of all the most holy Angels that never sinned but of all the Men that ever lived or shall live had they by Supposition lived as holily and righteously as the holy Law of God required them to live from first to last yet such a Righteousness as this of all such holy Angels and Men being but a Finite Righteousness with respect to its intrinsick worth and value could not be sufficiently meritorious for the Justification of one Man that has sinned tho' suppose but once all his Life time But because the Righteousness of Christ to wit his most holy and perfect Obedience which he performed without us was not the Righteousness of a meer Man but of him who was both God and Man therefore it is an Infinite Righteousness i. e. of Infinite value before God by way of merit to obtain the Justification of true Penitents and Believers and when sound Christian-Teachers say The Righteousness of Christ which he performed without us for our Justification is an Infinite Righteousness they mean not that it was Physically Infinite but Morally i. e. of Infinite value before God by reason of the Hypostatical Union of the Humane Nature of Christ with the Essential and Eternal Word But G. W. thought to excuse S. F. and himself from the imputation of Popery on the Point of Justification and that very handsomly why because the Quakers say It 's only the works that they

had only opposed the Doctrine of the glorified Saints in Heaven not being perfect which is a most deceitful Evasion by mistating the Controversie R. Hub. here is not disputing against the Papists who maintain a Purgatory but against a Protestant Author who did hold That all the deceased Saints are perfect with a sinless perfection but it doth not therefore follow that they do not in that sinless state hope for the Resurrection of their Bodies which yet is R. Hubb.'s inference by which he doth plainly discover his and his Brethrens infidelity in that great Article of the Christian Faith viz. the Resurrection of the Body Again in Coll. p. 275. he gives us his sense of the Resurrection The Seeds he saith are but two in the whole World viz. the Seed of the Woman and the Seed of the Serpent having each Seed its own Body and in every one until the one be cast out and every one of these two Seeds in every Man shall arise in its own order the one shall rise unto everlasting Life the other unto Condemnation Christ the Seed made his Grave IN the Wicked and IN the Rich in his Death and out of that Grave shall rise with his Body unto everlasting Life if thou canst receive it thou may'st be satisfied Are not these Words horrid Perversions of Scripture and containing abominable Blasphemy Again G. F. in his Distinction betwixt the Two Suppers p. 20. saith And the Apostle said that there shall be a Resurrection of the Dead both of the Just and Unjust and for Preaching the Resurrection of the Dead namely Christ Jesus he was called in question Acts 24. 15 21. And in p. 21. quoting 2 Tim. 2. 17 18. he saith But Hymenaeus and Philetus concerning the Truth erred who said that the Resurrection was past already such overthrew People from the Faith that stands in Christ who is the Resurrection and the Life through which Faith they attained to the Resurrection and had their vile Bodies changed and made like unto his Glorious Body Note How he perverts the Scripture both in words and sense the Scripture words Who shall change our vile or low Bodies respecting the time to come at the Resurrection of the Dead but he saith they attained the Resurrection and had their vile Bodies changed as a thing already fulfilled Also he makes the Resurrection that Paul Preached in the Acts 17. 18 22. and 23. 6. to be Christ himself perverting our Saviour's words who called himself the Resurrection and the Life to a literal sense which as is obvious to all intelligent Persons contain a figurative sense to wit the metony my of the Cause getting the Name of the Effect as is frequent in Scripture and in all Authors as when God is call'd in Scripture the Saints Hope and Confidence and Salvation i. e. the Author and Cause of their Hope Confidence and Salvation Tenthly Concerning the Quakers Notion of the Light Within THE true Doctrine and Sense of the Light Within as a Divine and Supernatural Gift of God given to all faithful Christians of whom it is truly said as David said concerning himself The Lord is their Light and their Salvation and also that Christ the Eternal and Essential Word who was in the beginning with God and was and is God is that true Light that doth enlighten every Man that cometh into the World even Heathens and all Individuals of Mankind with a common and universal Illumination Discovery and Knowledge of certain moral Principles of Justice and Temperance and also of some general knowledge of God as the great Creator and Ruler of the World and of some general moral Duties towards him as such whether by certain innate impressions preventing the exercise and actings of the rational Faculty or by exciting and awakening the rational Faculty of the Soul as it is enlightned and assisted by God Almighty as the primary Cause and by the works of Creation and of general Providence as secondary Causes whether one or both of these ways is not so necessary at present to determine is a Doctrine well warranted by Scripture and consented unto by the generality of Professors of Christianity and which I not only consent unto but highly value as an excellent Principle labouring daily by the Grace of God practically to improve whatever true Light within I have both Common and Special and I hope ever I shall so do and so I pray that God may enable all and me to do the same But the Quakers Notion of the Light within held in general by them and authentickly received from their Principal Teachers particularly G. F. G. W. E. Bur. and others is extremely contrary to the Holy Scriptures and also to the best dictates of our rational Faculties to which no divine Light either within Men or without Men can contradict To show which hath been a principal part of my business in all the the three Meetings above-mention'd and is the same in all the three Parts of this Narrative the which contrariety I intend to show in a short Scheme of their absurd unscriptural as well as irrational Notions of what they call the Light within which upon due examination will be found to be Darkness and not Light within 1. It 's natural to Man to have a Supernatural Light W. P.'s Prin. Christ p. 15. 2. There is no natural Light in Men Prin. Christ p. 30. There are not two Lights in Men p. 31. Thus he allows no distinction betwixt natural Reason which is a good and true Light and Gift of God to Men and the Light of Faith given to all true Christians and the Light of prophetical Inspirations given to the holy Prophets and Apostles but confounds them by making them all to be one and the same thing whereas they are all very distinct tho' all coming from one Fountain and Author God the Father of Lights 3. Man at his coming into the World hath a Light from Christ which is more than Conscience G. F.'s G. M. p. 209. 4. And seeing the Light is but dim in Heathens and Christians and Prophets and Apostles by Prin. Christ as above-quoted no Man has or ever had any other Light but what he had at his coming into the World 5. The Light within not only true Christians but within all Men Heathens Turks Jews is sufficient to Salvation without any thing else G. W.'s Antid p. 28. Thus the Man Christ without us who is both God and Man and his Death and Sufferings and Blood outwardly shed and Mediation for us in Heaven are all excluded from being so much as concurring Causes of our Salvation 6. The Light within every Man litterally understood without any Metonymy is God Christ the Holy Ghost the Unction or Anointing is blinded in some by the God of this World G. F. News out of the North p. 19. is Crucified Imprisoned Slain in wicked Men and its Blood is shed in them and that is the Blood that they trod under feet see