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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	body_n	natural_a	soul_n	9,727	5	5.7294	4	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A47167	A refutation of three opposers of truth by plain evidence of the holy Scripture, viz. I. Of Pardon Tillinghast, who pleadeth for water-baptism, its being a Gospel-precept, and opposeth Christ within, as a false Christ. To which is added, something concerning the Supper, &c. II. Of B. Keech, in his book called, A tutor for children, where he disputeth against the sufficiency of the light within, in order of salvation; and calleth Christ in the heart, a false Christ in the secret chamber. II. Of Cotton Mather, who in his appendix to his book, called, Memorable providences, relating to witchcrafts, &c. doth so weakly defend his father Increase Mather from being justly chargeable with abusing the honest people called Quakers, that he doth the more lay open his fathers nakedness; and beside the abuses and injuries that his father had cast upon that people, C. Mather, the son, addeth new abuses of his own. And a few words of a letter to John Cotton, called a minister, at Plymouth in New England. By George Keith.	Keith, George, 1639?-1716.	1690 (1690)	Wing K199; ESTC W21703	49,228	77

Supper did not really eat and drink sufficiently to refresh nourish the Natural Body as well as together with that their Souls were refreshed and nourished with spiritual food for it is most clear that in the Church of Corinth they did eat together to refresh the outward man and this the Apostle did not reprove but their disorderly manner of eating so that some were hungery and others were drunken and some eat at home in private and others did not but tarried to eat together with their Brethren and were at times disappointed This plainly proveth they used to make a real Meal of their eating together but your manner of eating about the quantity of a Nut in Bread and a spoonful one or two in Wine we find no where in all the New Testament and that ye give the cup but once and Christ gave it twice as I have showed in my late book this ye can give no account of and thou hast not taken the least notice of it although it is material to you who pretend to observe every thing as Christ did And why are ye not as zealous for washing one anothers feet and anointing the sick with Oyl I am sure more expresly commanded by Christ and Iames the Apostle than your Water baptism ye can give no just account It seems thou art zealous for laying on of hands which thou reckons also as belonging to the foundation of the Gospel falsly citing and perverting these words in Heb. 6.1 2. for though that place mention the foundation of Faith and Repentance and afterwards the Doctrine of Baptisms and of laying on of hands yet it saith not that either Water baptism or laying on of hands is any part of the foundation and the Doctrine of Baptisms and the laying on of hands is one thing the use of Water baptism is quite another The Doctrine of all the legal Rites Figures and Types remaineth in the Church at this day but the practice of them is abolished and so of Water baptism Before the close of this my Answer I shall further take notice of some other of thy gross impertinencies First Thou usest these idle words by way of reproach So that upon hearing Peter's Testimony not of killing the Light within as the Quakers preach c. Here thou makest it a matter of derision to say Christ who is the Light and the Life may be killed or crucified by mens sins whereby thou declarest thy great ignorance of the Letter of the Scripture that said of some that they crucified the Son of God afresh and surely that was within them and not without and said Iames Ye have killed the just and he hath not resisted you which cannot be understood as if all these to whom he had writ had been guilty of outward Murder But understand how these call'd Quakers mean that Christ is inwardly crucified or slain by mens great sins to wit not in himself for his Life is an Immortal Principle but unto them so that by their sins they wholly deprive themselves of the enjoyment of it 2 dly Thou sayst While Peter is speaking not mentioning ought of the Light within altho' we deny it not where God would have it spoken of Behold here another bitter and satyrical Scoff against the Light within and what altho' Peter mention not the Light within in that place Acts 10. in express words let the place be considered and it shall be found plainly enough implied in that very discourse of Peter see v. 42. said Peter that it is even Jesus of Nazareth who was ordained to be judge of quick and dead And can this be without the Light within that shall be as a thousand Witnesses against the wicked in that great day of Judgment when the books shall be opened not only the book of Conscience but the Lords Light in the Conseience that did see and reprove them and witness against them when they sinned And whereas thou sayst thou denyest not the Light within when God would have it spoken of I say thou denyest it in so far as thou denyest Christ in the heart who is the true Light callest him a false Christ and also that thou blamest the Quakers for pretending to inward Revelations which ye Baptists generally deny therein agreeing with the dark Priests and other dark Professors 3 dly Thou dost represent the Quakers as denying that Christ is come in the flesh and carrying it in a subtil notion that he is come in their flesh This is a most false and injurious Accusation we most faithfully believe and embrace it as a most faithful saying That Christ Iesus is come in the flesh to wit in that very Body of Flesh which was conceived by the holy Ghost and born of the Virgin Mary dyed and rose again c. and yet according to Scripture we also believe That the Life of Iesus is made manifest in mortal Flesh and that the Bodies of the Saints are the Temples of God and of Christ of the holy Spirit and that the Saints are his Members and He their Head and that they enjoy and possess a measure of the same holy Spirit that dwelt and dwelleth in him in all fullness and tho' some divine Illumination and manifestation of the Spirit of God be given to all men in a day or time according to plain Scripture yet we do not say tha● all men have the holy Spirit or are baptized with it as thou dost falsly represent us for many men are sensual not having the Spirit and the Spirit of God hath left many men and doth no more invite and call them to Repentance the day of their Visitation being over 4 thly Thou dost insinuate as if we did not believe any other Coming of Christ than his inward coming in his Saints which is false as also is that other gross alledgance of thine That our opposition to Water Baptism is raised against the Person of Iesus Christ and the remembrance of his last Coming This I altogether deny as False Wicked and Injurious we do believe and make it our care to remember that our Lord Jesus is in Heaven in his glorified Body Soul and Spirit of true Man that Seed of David and Abraham and that he shall come again and jud●e both quick and dead even the Man Christ Iesus And as for thy other many false Accusations and hard bitter and reproachful Speeches against us and me in particular I shall not waste paper nor time to repeat them but heartily wish thy Repentance and the opening of thy dark Understanding to the acknowledging and confessing to the Truth if it be the good will of God that so it may come to pass before thy dayes be expired And now ye Water Baptists who plead so earnestly for Water Baptism though in opposition to the living and glorious Appearance of the Lord Jesus Christ in the hearts of his Saints some of you calling Christ in the heart a false Christ in the secret Chamber the which

for the time present of divine Grace and Illumination suitable to their state and dispensation so have the Gentiles that measure of divine Grace and Illumination which is sufficient for the time present suitable to their state and dispensation which is readily granted to be a Dispensation or Administration really distinct or diverse from that pure and perfect Gospel Dispensation which true Believers in Christ crucified and raised again are under yet both coming from one fountain and both tending to one end and meeting together in one yea embracing one another in due season Moreover that the Law state and dispensation before that the faith of Christ crucified and raised again c. doth come is a good state to all such as are diligent Improvers of the same is most clear from Gal. 3.23 Before Faith came we were kept under the Law and as Beza a Protestant doth well translate it we were preserved or kept sub Legis presidio i. e. under the safeguard of the Law as in a City of Refuge even as the Man-slayer under the Law escaping to the City of Refuge did remain there safe from death tho' as in a Prison or Confinement until the News did arrive unto him of the death of the High Priest A real Type and Figure of this great Mystery And therefore it is readily granted that no man until he attain to the true Faith and Knowledge of Christ crucified raised again is perfectly justified nor can his most exact Obedience to the Light in him be an Attonement or Propitiation unto God for sins past or present as neither is the Saints greatest inward Righteousness or Holiness wrought in them by the Spirit of God an Attonement or Propitiation for their Sins but Christ alone who dyed for us the Just for the Unjust c. But as God is gracious to true believers in Christ who have not attained to a Perfection in Holiness but have the Work begun in them for Christs sake and also when they are perfected in Holiness God doth accept them in Christ and for his sake even so doth he extend his favour and mercy in some measure to the honest Gentiles for Christs sake and doth not leave them without all hope of Mercy And as God hath promised to reward the diligent Improvers of his Grace with giving them more Grace who are true Believers in Christ crucified so no doubt the Promise is good to all Gentiles who are faithful Improvers of that Light that God hath given them in their Gentile-state to encrease his Grace unto them and to give them that further degree of Faith and Knowledge of Christ crucified which they have not as yet attained unto for the Promise is universal To every one that hath shall be given And therefore it is a most foolish and rash undertaking in B. K. or any others to affirm That these Gentiles who were diligent to frame their Lives according to the Light in them never at any time had nor ever shall have the knowledge and faith of Christ crucified and raised again who have lived in remote parts of the World where the Gospel hath not as yet been outwardly preached Hath not God many ways to reveal himself to the ouls of men and the depth of his Counsel that passeth our search and understanding Who knoweth what God doth reveal to honest Gentiles on their Death-bed when by reason of Bodily weakness they cannot declare unto others what God doth then reveal unto them or even possibly at the instant of Death or after Death as many Professors use to say as well Baptists as others That the Souls of Believers at or after death are made perfect in Holiness But this is only an Argument ad hominem as it is called i. e. such as can be raised from their own Principle by way of retorsion or counter-arguing but let us leave secret things unto God until he reveal them and keep close to the Scriptures Testimony so far as it is opened to us that giveth us sufficient cause and ground of Charity to conclude that none of the Gentiles who were diligent to improve that Light that God gave them are finally and utterly lost and yet that the faith and knowledge of Christ crucified and raised again is altogether necessary tho' not to the beginning yet to the full and final consumating and perfecting mens eternal Salvation and Happiness both which are well consistent altho' B. K. and his Brethren through the ignorance and prejudice that is in them against the Truth do not see or understand it I shall now take notice of his gross Calumnies and false Accusations that he raiseth up in his ignorance against both the Principle and Persons of the People called in scorn Quakers First That he saith The tenor of our Doctrine showeth plainly that Iesus Christ our blessed Lord and dear Mediator dyed in vain Answ. This is a most false unjust Charge and no wise reacheth to us because first we say the Light that is in the Gentiles and in every man is the real fruit and purchase of Christs Death and also that none can be eternally saved as in respect of the perfect Accomplishment of the Work of their Salvation without some measure of the Knowledge and Faith of Christ crucified tho' we cannot assign the precise time and manner how and when that knowledge and faith is given them as no more can they when or how it is given to elect Infants and other elect Persons suppose Deaf and Dumb from the Womb. Secondly he saith We set up an inherent legal Righteousness in man as his only Righteousness whereby he shall be eternally saved Answ. This is grosly false Thirdly That we deny the imputed Righteousness of Christ wrought in his own Person for us and the virtue of the Price of his most precious Blood Answ. This also is grosly false Fourthly That it is a fancy to believe that Christ hath fullfilled the Righteousness of the Law for us any other wayes than our Pattern Answ. And this likewise is most grosly false for we faithfully believe that Christ hath fulfilled the Law for us and the Righteousness thereof not only as our pattern but as being therein and thereby both in what he did and suffered for us an Attonement and Propitiation unto God for our sins and that his Obedience and Sufferings hath purchased unto us as a most precious and great Price Iustification Remission Sanctification Eternal Life and that he gave himself a Ransom unto God for us and all men which these called particular Baptists deny yet this Price and Ransom or fullfilling the Law for us is not so to be understood as if thereby a liberty were procured unto us to sin at pleasure but as Christ hath fullfilled the Law for us he must also fulfill it in us according to Rom 8. in order to our perfect Sanctification and Justification And here it is to be noted That these Accusations of his in the aforesaid particulars

being arrived to a state above or beyond the Apostles after they had receiv'd the holy Ghost for thou say'st Here we may note the pride that this Boaster is filled with counting even the Master Builders of God's House but Children in comparison of them c. And again thou sayst The Generation of Quakers it seems are got into an higher degree of stature and fullness thinking they are in an higher Dispensation than they had attained c. All this is a most injurious and gross Perversion of my words and of our Principle I never said writ or thought any such thing But take notice on what false foundation he grounds this his Perversion because I said in my last book If they who are so zealous for Water Baptism were cordially zealous for the inward and spiritual Baptism they might be the more born with as Men bear with Children c. and Charity might be allowed them in that case to be as Children or Babes in Christ. I intreat the Readers to take notice that I say nothing here of the Apostles or any living in that Age but of these now living in our Age who are generally too zealous for the Water Baptism but have little or no zeal most of them for the inward and spiritual plainly denying inward Divine Revelation as the priviledge given to the Saints in our Age and calling Christ in the hearts of the Saints a false Christ as this Pardon Tillinghast hath done and as many others do And though the Apostles after they received the holy Ghost used Water Baptism yet it was not for themselves who saw beyond it and were attained to that One Baptism Not the putting away the filth of the Flesh but the answer of a good Conscience as Peter declared but in the Apostles days there were Babes in Christ and many scarce arrived at the true state of spiritual babes whom the Apostles saw meet to baptize into Water but yet that Water baptism was not the Milk where with they were fed but rather as stilts or Crutches that these babes or lame Persons used for some time And whereas thou further sayst That we called Quakers are born Monsters not Babes to be fed with Milk as the Saints heretofore Here thy scornful Spirit full of bitterness and prejudice doth plainly appear How many thousand babes in Christ have been before ever baptism with Water was in being and since it received its burial and whoever seek to raise it again or restore it in their own self-will and meer imaginations from what they falsly infer or draw from the Letter of the Scripture they but raise a dead thing that is not the sincere Milk for the Milk of Babes is the sincere Milk of the Word and that is not Water-baptism And whereas thou alledgest That to pretend to the Power and deny the Form of Godliness is as Hypocritical as the other is Formal This we agree unto but it remaineth as yet to be proved that Water baptism is any part of the Form of Godliness since the form and practice of it hath generally ceased since the Apostles for many Ages past and but again is raised up by the meer will of Man without any divine Call or Authority so far as ever I could yet learn for I never yet heard that any in this Age or since the Apostacy began did pretend to an inward divine Call for Water Baptism But whether when the Gospel shall have it free course to be yet preached to all Nations any shall be raised up to baptize with Water by a divine Authority belongs not to the present debate And thus I hope it will appear to the impartial Readers that I have sufficiently answered to thy Objections and pretended Reasons from plain Scripture which thou hast but grosly wrested and perverted In the close of thy book thou sayst I strike as well at the Lords Supper as at Water Baptism alledging further that I say our common eating that we use is the Lords Supper whether two or three more or less but both these are thy false alledgings and none of my words nor justly can be gathered from my words And first as to the Lords Supper I say where Christ is not inwardly and spiritually seen tasted and fed upon by his inward Revelation in mens hearts there is not the Lords Supper altho' they gather together with ever so great a Solemnity as outwardly to eat outward Bread and drink outward Wine in remembrance as they pretend of Christ. Secondly There is neither Number of Persons nor any set Times appointed by Christ in relation to the outward eating and drinking which ye call the Supper and therefore as the Church of England use it once Quarterly and some Baptists Monethly or perhaps some Weekly why may not others with as good reason use it daily and seeing the Number of Persons is no essential part as ye must confess then why may not two or three as well as some hundreds use it with equal Solemnity and religious Devotion viz. eating and drinking together both with a holy fear and chearfulness remembring the Lords Death even until his last coming as well as until his more abundant inward spiritual Coming into their hearts And whereas I queried in my last book Wherein we are behind you or wherein we fall short of you or what excellency worth or value hath your Supper above and beyond ours To this thou hast not answered one syllable nor hast thou shewed any one particular instance wherein your eating and drinking excelleth ours and therefore I return it again unto thee to be answered And I thus further query Is the difference about the bear Name that ye call it The Supper of the Lord and we have no freedom to call the bare outward eating and drinking unless Christ be inwardly enjoyed the Supper of the Lord but where Christ is inwardly enjoyed and fed upon together with the outward eating and drinking as most frequently is witnessed to God's praise that we can freely call the Lords Supper Or 2 dly Is the difference because ye have some Priest or Pastor or gifted Brother to consecrate the Bread and make it more holy than our Bread that we eat even when we use Prayer and Thanks-giving before eating either vocal or only mental and frequently both Or 3 dly Is it because we do not use that formality of repeating the words Take eat this is my Body which we find no where commanded to be used in the Saints eating Or 4 thly Is it because the eating and drinking that was among the Saints called by thee and others the Supper was never in ended for satisfying hunger as thou hintest And what if I should say the same thou gainest nothing for it is not the simple eating and drinking that I call a holy Remembrance of Christs Death but the holy and religious way and manner of performing it and yet thou canst not prove that the Saints when they did eat that commonly called the