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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A47180	Some of the many fallacies of William Penn detected in a paper called Gospel truths signed by him and three more at Dublin, the 4th of the 3d month, 1698, and in his late book called A defence of Gospel truths, against the exceptions of the B. of Cork's testimony concerning that paper : with some remarks on W.P., his unfair and unjust treatment of him : to which is added a synopsis or short view of W. Penn's deism, collected out of his book called A defense of the general rule of faith, &c. / by George Keith.	Keith, George, 1639?-1716.	1699 (1699)	Wing K214; ESTC R2685	46,816	106

Some of the Many FALLACIES OF WILLIAM PENN DETECTED In a Paper called GOSPEL TRUTHS Signed by him and Three more at Dublin the 4th of the 3d Month 1698. And in his late Book called A Defence of Gospel Truths Against the Exceptions of the B. of Cork's Testimony concerning that Paper With some Remarks on W. P. his unfair and unjust Treatment of him To which is added A Synopsis or short View of W. Penn's Deism Collected out of his Book called A Discourse of the General Rule of Faith c. By GEORGE KEITH LONDON Printed for Benj. Tooke at the Middle-Temple-Gate in Fleet-street 1699. THE PREFACE Christian Reader THE following Treatise is not intended to be any direct or compleat Answer to the Book called A Defence of a Paper entituled Gospel-Truths against the Exceptions of the Bishop of Cork 's Testimony By William Penn. Printed 1698 that Work belonging not to me but to the Bishop of Cork who as I am certainly informed doth intend to give him a meet Answer to his Book In the mean while I hoped it would be acceptable both to the Bishop and to many good Christians thus far to interpose in the Defence of the Common Cause of the Christian Faith especially in the detecting of some of the greatest Fallacies W. P. hath used in his Book under a seeming Disguise and Vizard of Christianity really to undermine and destroy it I being of late Years better acquainted with W. P's Fallacious way of Writing than probably the Bishop of Cork is If this small Treatise comes to the Bishop's Hand before he publish his Answer to W. P. he will find that he hath been more charitable to him than indeed he deserved and that he had in his large Charity judged him more Orthodox than he really is although W. P. has made but an ill use of his Charity and has badly requited him with many uncivil as well as unjust Reflections some of which I thought it was but Justice that I should vindicate the Bishop from and the rather because I suppose the Bishop's Innocency and Station may lead him in great part to neglect them as not being so proper for him to notice as for another that stands by and beholds their mutual Treatment of each other which according to my best understanding and observation as fair as it hath been on the Bishop's part hath been as unfair on the part of W. P. who as he treats him not with the least due respect to his Station so nor indeed as a Christian Some of the many Fallacies of William Penn detected in a Paper called Gospel Truths c. Section 1. W. P 's Fallacy in calling the Illumination of the Holy Ghost which to him is nothing but the common Illumination given to all Mankind together with the Scriptures a double and agreeing Record of true Religion His false Notion of Heaven and Hell denying the Locality of them His abusive Reflection on the Bishop of Cork his keeping the true Hell to himself His Fallacy in pretending to the Bishop that he owned the Holy Trinity where as in his Sandy Foundation he hath expresly denied it and argued against it His denying that outward Person that suffered at Jerusalem to be properly the Son of God His denying that the Body of Christ was any part of Christ and his agreement with G. W. and other Quakers in denying the Humanity of Christ to be any part of the true Christ Page 1. HE saith The Testimony of the Scriptures of Truth and the Illumination of the Holy Ghost are the double and agreeing Record of true Religion In this he is very Fallacious in the very entrance this Illumination of the Holy Ghost he will have to be that which is given to be a general Rule to all Mankind see his Discourse concerning the General Rule of Faith and Life Printed by T. Sowle 1699. But how is that together with the Scriptures a double and agreeing Record whereas that general Rule that he contendeth is given to all Mankind to wit that general Illumination as given to Infidel Jews Mahometans and the Heathen World is no Record to any one Article of the Apostles Creed or any one peculiar Doctrine of Christianity but only to some few Precepts of Morality and general Piety towards God Yea W. P. hath confessed see his Page 32 of that Discourse That neither he nor his Brethren have any new superadded Revelation concerning Adam's Fall and Christ's Birth Death and Sufferings c. and saith It is not necessary Therefore the Illumination that he sets up for the General Rule to Quakers and Heathens is not any Record agreeing with the Scriptures in any one particular Article of the Christian Faith or positive Precept of the Gospel peculiar to the Christian Religion as distinct from Deism and Heathenism Page 2. In his first Section the makes the eternal Reward of Happiness to be given to all them that fear God without the least mentioning of any Faith towards the Lord Jesus Christ considered as both God and Man towards the obtaining the eternal Happiness nor is there the least hint of any such Faith being necessary in all his Sections And whereas he saith They that fear him not shall be turned into Hell as the Bishop of Cork did well observe What W. P. means by Hell by that Paper no one knows but elsewhere what he means either by Heaven or Hell he hath sufficiently told us in his Rejoinder to J. Faldo p. 179. viz. To assert the Locality of Heaven and Hell is too Carnal indeed Mahometan Seeing them W. P. doth not own any place without us to be either Heaven or Hell it is easie to understand what Heaven or Hell W. P. is for to wit the Light within that 's his only Heaven and Darkness within his only Hell which is the old Ranters Notion that is destructive to the great Fundamentals of Christianity such as that Christ is bodily ascended into a real Local Heaven without us which Heavens all the Saints shall after the Resurrection in their glorified Bodies he taken up into and the Bodies of the Wicked together with their Souls shall be cast into Hell that is a place of Torment as really as the other is a place of Joy and Felicity It is prodigiously Shameful and Astonishing in W. P. that though he knew in his Conscience he did not mean Hell in the common sense of Christians which without doubt is the Bishop's sense to wit a real place of Torment without us yet that he should so treat the Bishop and so rudely and unchristianly reflect upon him by a consequence as false as it is foul and dirty saying in his Page 40 either one of these is an Article of his belief or else he keeps the true Hell to himself Page 2. In his second Section though he professeth to express his and his Brethrens Faith in Scripture Words that there are Three that bear record in Heaven the Father the Word and the

that for their Sin of not believing in Christ God-man without them especially they were to dye in their Sins And as fallacious he is in interpreting John 16. 7. that the Comforter which Christ promised to send was the Light within or the Word God with respect only to his common Illumination reproving for common Sins whereas it 's plain from v. 9. that the Sin of which especially the Comforter viz. The Holy Spirit should convince Men should be the Sin of unbelief viz. For not believing that that very Man that spoke unto them was the Christ of God the promised Messiah the Redeemer and Saviour of the World Now unless W. P. can show that the Light within allowing it to be the Word God with respect to the common Illumination and by the said common Illumination universally given to Mankind without any superadded special inward Illumination of the Divine Word and without all external Revelation of Scripture-Light and Doctrine doth convince all Men of the Sin of not believing in the Man Christ Jesus that was born of a Virgin who spoke those words John 8. 21. 24. and John 16. 7 8 9. he but beats the Air and argueth to no purpose that the Light within every Man giveth a sufficient discovery of the way to Eternal Life and Salvation by the common Illumination without all special Illumination and external Revelation as aforesaid Why God hath not given the External Revelation of the Gospel Doctrine concerning Christ the Propitiation as he outwardly dyed for the Sins of Men nor the special Illumination nor conviction of the Spirit that ordinarily accompanieth the outward Preaching of the Gospel to many parts of Mankind belongeth to the depth of his most righteous Judgments against which we have no cause to dispute but to cry out with the Apostle Paul Rom. 11. 33. O the depth of the Riches both of the Wisdom and Knowledge of God how unsearchable are his Judgments and his ways past finding out and also with Holy Admiration and Thankfulness to bless God that he has given us the Light of his Gospel both by the Doctrine of it outwardly and by the special Illuminations of his Spirit and Divine word inwardly which he has not given to many others though we were not more worthy of it than they So that what the Psalmist said concerning the Jewish Church of old may be well and fitly applied to the Christian Church and Nations in Christendom where the Gospel is preached Psal 47. 19 20. He sheweth his word unto Jacob his Statutes and his Judgments unto Israel he hath not dealt so with any Nation and as for his Judgments they have not known them Nor doth all that I have said on this Head render Salvation impossible to these parts of Mankind to whom the Light of the Gospel hath not shined outwardly by any external Revelation of it seeing God can supply that defect by ways and methods unknown to us who worketh by his Spirit when where and how he pleaseth it is sufficient to us to know that the ordinary way and means that God hath provided for Mens eternal Salvation is by outward means of Instruction to wit the Doctrine of the Gospel as outwardly delivered us in the Holy Scriptures which is always accompanied with the special Illumination of Christ by the Holy Spirit to all that shall obtain eternal Salvation and that there is no other way or name under Heaven whereby Men must be-saved but the Name of Jesus nor no Promise of Salvation to any but through Faith in that Name even of Christ as outwardly he came and was and is a Propitiation for our Sins And though God can Save and hath saved some without the outward means of the Word as outwardly preached yet this will not prove that ever any was or shall be saved by the meer common Illumination given to all Men which yet is W. P's and his Brethrens great Fundamental and Evangelium eternum their everlasting Gospel from which they exclude the Doctrine of Salvation by Christ Crucified and by Faith in him from being any part of it because not falling within the ordinary discoveries given to Mankind that Doctrine is none of the absolute necessaries of Deism is very true but that any were saved by meer Deism without all knowledge of Christ and Faith in him the great and only Propitiation for Sin which is W. P's great Fundamental he hath not proved and the Greek Calends will sooner come than ever he or any for him can prove it In his Page 21 he tells us The Nature of this excellent Principle the Light within every Man is to discover Sin reprove for it and lead out of it all such as love and obey the Convictions thereof That the Principle of the Light within even with respect to its common Illumination to and in every Man is excellent is granted and I do not think will be denied by the Bishop or any true Christian but he derogates greatly from the Excellency of it to tell us the Nature of it is to do so and so as if it were a natural and necessary Agent as it is the nature of the Fire to burn of the Sun to give light I ask W. P. Is it the nature of the word God to Create as a necessary Agent If it is the nature of the Divine word to Create he could not but Create otherwise he should change his nature as because it is the nature of the Fire to burn if it did not burn it should change its nature And if it be the Nature of the word God to discover Sin and reprove for it and lead out of it then that Divine word can do no otherwise and consequently is he not a necessary and not a free Agent It had been better and more Sound and Christian for W. P. to have said It is the good will and pleasure of the Divine word to reprove for Sin and also of the Spirit who bloweth where he pleaseth according to the old Latin Translation and which the Greek well beareth and was generally so understood by the Ancients both Greek and Latin Spiritus spirat ubi vult The Spirit breatheth where he willeth and pleaseth in all to discover and reprove for Sin and yet not in all absolutely to bring them out of Sin or to work that Obedience in all so as to be brought out of Sin It had wont to be a Doctrine among the Quakers that God giveth a Day of Visitation which may expire and pass over some before they dye and yet even such after their day of Visitation is expired have that Light in them which reproveth for Sin And as the Visitation of some may be expired so the Visitation of others may be yet to come the outward Sun though a natural and necessary Agent yet shineth not to all at once when it is setting to some it is rising to others and when it is midnight to some it is mid-day to others that is an Emblem