Selected quad for the lemma: scripture_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
scripture_n	according_a	doctrine_n	faith_n	2,992	5	4.9532	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

consequence either G. K. is no Apostate for his saying The light within is not sufficient to Salvation without something else or if they think he is for his so affirming they are as great Apostates as he and guilty of the same Apostacy with him Again is it not a palpable Contradiction betwixt these Colchester Quakers who say it is their absolute Belief That Faith in Christ without them is necessary to their Salvation and G. Whithead who hath positively and expresly affirmed That it is contrary to Scripture to confide in Christ without Men and to tell of a Christ whose person is above the Clouds and of a Christ within is to make two Christs See his Book Truth defending the Quakers p. 65. and p. 23. And in his Book called The Light and Life p. 61. he saith It is contrary to Scripture viz. Deut. 30. and Rom. 10. for People to seek their Saviour above the Clouds and Firmament or to look to the Blood that was shed at Jerusalem for Justification And in p. 56. he saith expounding Acts 20. 28. Now the Blood of God or that Blood that relates to God must needs be spiritual he being a Spirit and the Covenant of God is inward and spiritual and so is the Blood of it Here G. Whithead perfectly agreeth with W. Bailly in his Notion That the Blood is the Life and the Life is the Light of Men see W. B's Testimony of the Light in him pag. 23. This I did take to be also T. V's Notion of the Blood seeing he told us he differ'd not in his Faith from other Friends and yet he will not allow that by the Blood of Christ Rev. 7. 14. he meant the Light see True Relation p. 5. This is another Instance of his Contradiction both to himself and his Friends from whom he said he doth not differ As to the distinction making the Faith in Christ as he outwardly came in the Flesh c. necessary to the Salvation of those that live in the Christian World but not to the Heathen Gentiles I query first Doth not the Scripture plainly refute that distinction that holdeth not forth two ways of Justification and of eternal Salvation one by Faith in Christ without Men another by obedience to the Light within without Faith in Christ without Men which is a plain setting up of Salvation by the Covenant of Works see Gal. 3. 26. and Rom. 3. 30. Where Faith in Christ Jesus as he outwardly suffered c. is declared to be necessary as well to the Gentiles as the Jews 2. If the Light in Heathens be sufficient to Salvation without the Faith of Christ's outward Manifestation is it not as sufficient in Christians without that Faith otherwise it is less sufficient in Christians than in Heathens and consequently that Faith is superfluous or at least not more necessary in Christians than in Heathens 3. Why is that Faith necessary to the Christians but not to the Heathen If it be said because that the Doctrine concerning Christ as he outwardly came and was Crucified is Preached or declared to the Christians though not to the Heathens by the Scriptures and other outward means But the Question is again Is that Faith necessary to us because externally the Doctrine is Preached or declared to us then let it not be Preached or declared to them that are ignorant of it and they shall be saved without it yea according to this corrupt Notion they shall be more easily saved without it than with it because the dictates of the Light within as common to all Men are fewer and easier to be obeyed than the many Commands given by Christ in the Writings of the New Testament Again if the Doctrine of Christ as outwardly Crucified c. and the Faith of it be necessary to us in Christendome because Preached or declared to us what makes the Faith of that Declaration necessary to us Not the Scriptures seeing they are not with them the Rule of Faith and Practice to Christians nor the Light within because the Light within doth not without the external Doctrine teach us that Faith and if the external Doctrine be necessary to have that Faith it is a plain case the Light within is not sufficient to us without the external Doctrine to beget that Faith in us and consequently is not sufficient to our Salvation without that external Doctrine That the Scripture is not to them the Rule of Faith and Practise is expresly affirmed by W. P. in his Discourse of the General Rule of Faith and Practice Reprinted this Year 1699. To which I have printed an Answer called The Deism of W. Penn and his Brethren If the external Doctrine be necessary to be added to the Light within in order to give the Faith of Christ's outward Manifestation and coming in the Flesh then the Light within is not sufficient without it if not necessary then seeing the Light is the same in kind and nature according to these my Adversaries among the Quakers both in Heathens and Christians the Light in the Heathens doth as much oblige them to have that Faith as it doth oblige us to have it in order to Salvation because according to this way of arguing the Light within doth without the necessity of the Scripture or outward means reveal it in Christians and therefore also in the Heathens or if it doth not in the Heathens and yet doth it in the Christians then it is of a differing kind because of a differing ability as not performing that in the Heathens which it performeth in the Christians by all which it doth plainly appear how self-contradictory and inconsistent these Colchester Quakers are both with themselves and with their most approved Authors and Brethren at London and elsewhere and indeed all of them one with another Here followeth a Certificate of Parson Shelton to the truth of the Case in debate betwixt G. Keith and T. Upsher as the said Parson Shelton sum'd it up at the end of the Conference attested likewise by Nine other credible Witnesses And another Certificate of his to the truth of the Relation of the said Conference that is now printed WHereas I William Shelton am informed that a Quaker in Colchester has Written to a Quaker in London that I stood up at a Conference in Colchester when G. Keith was to prove that T. Vpsher had contradicted himself and did declare openly that G. Keith had wrongfully charged T. Vpsher with contradicting himself and that G. Keith was in my Judgment quite routed and worsted in that Dispute I do hereby testifie that it is a very false Report and he that wrote the Letter has done me great wrong for I do averr that as I was not that I remember desired to do it so I did not at all declare my Judgment at that time whether G. Keith had wronged T. Vpsher or no. That which I then said was a summing up the state of the Case in these words or I am sure to this

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