Selected quad for the lemma: spirit_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	aaron_n	call_v	priest_n	126	3	6.4884	4	false

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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

Water Baptism of yours is neither Iohn's nor the same that some of Christs Disciples and Apostles administred for some time seeing ye can show no Line of Succession either from Iohn or the Apostles of your call to administer Water Baptism that proves ye have no shadow of any mediate Call and to an immediate Call ye have no pretence nor can it be truly said that the Letter of the Scripture barely and alone considered calleth any to a Ministerial Office or Function for the Scripture saith No man taketh an Office unto him but he that is called of God as Aaron was And thus Iohn was sent of God by the Spirit of God in his heart and did not draw his Call from the Letter of the Scripture tho' he was of Aaron's Posterity and the Son of a Priest And therefore your Water Baptism is a meer Idol like the golden Calf that the Children of Israel set up when Moses was absent But suppose your Water baptism were as good as Iohn's which it is not go and learn what that meaneth Mark 9.5 how when Moses and Elias and ye know that Christ said of Iohn that he was Elias who came in the Spirit and Power of Elias did appear with Christ at his Transfiguration Peter said Let us build three Tabernacles one for Moses that signifieth the Law of Circumcision and Sacrifices another for Elias i. e. Iohn with his Water Baptism the Scriptures saith he knew not what he said and a Cloud came and took away Moses and Elias i. e. Iohn Baptist out of their sight and left only Christ present with them and well consider whether this doth not signifie that Believers in Christ under the pure and perfect Gospel Dispensation are not to build Tabernacles neither for Moses nor Iohn i. e. neither for the Levitical Law of Moses nor the Water Baptism of Iohn A brief Answer to the weak and impertinent Arguments of Benj. Keech against the Light within in his Book call'd The Childs Instructor in that Section of his Book concerning the Light within wherein he undertaketh to prove That the Light in every man hath not the least tendency or service to mans Salvation but only to condemn him And also an Answer to his gross Calumnies and false Accusations that in his ignorance he raiseth up against both the Principles and Persons of the People called in scorn Quakers FIrst he granteth That the Light in every man containeth in it the Law or substance of the first Covenant written or implanted in the hearts of the worst of men Next he doth acknowledge That it doth show or teach every man that there is a God which did create all things and that he is the Soveraign Lord of the whole Creation that he is to be worshiped also that it doth convince of sin but not of evey sin Also That it doth teach Righteousness towards men and to render due respect unto all and to do unto all men as they would be done unto and from this he concludeth saying Therefore take heed and walk according to this Light for it is a Candle lighted and set up by the Lord in thy Intellectuals Answ. This seemeth a fair acknowledgment and is more than many do acknowledge for if men are to take heed unto it and walk according to it as he saith they ought it is given of God for a Rule of Obedience unto men and therefore the Scripture is not the only Rule as many affirm But that he saith It doth convince of sin but not of every sin this he only affirmeth and doth not prove in the least and seeing it containeth in it the substance of the Law of the first Covenant it followeth most evidently that being duly improved and the mind duly applied unto it it convinceth of all sin against the first Covenant Next as to sins against the second Covenant called the Gospel or New Covenant if the Gentiles who have not heard the Gospel outwardly preached have nothing of the Law of the New Covenant revealed or made known unto them they cannot be said to sin against it for where no Law is there is no Transgression if then these Gentiles who never as yet heard the Gospel or Christ outwardly preach'd have only the Law of the first Covenant they are only sinners against that Covenant and consequently that Light in the Gentiles doth convince them of every sin that they are or can be guilty of in the Gentile state But seeing he hath granted That there are some sins that they are guilty of that the first Covenant in them doth not convince them of it followeth most necessarily that there is some Law or Light of the new Covenant in them And thus it doth plainly appear that the snare or net which this Benj. Keech hath been making for the People called Quakers he is entangled himself therein But we can most clearly prove from Scripture that the Light that is generally in men the Heathens not excepted hath in it some small degree of a discovery or revelation of the New Testament or New Covenant 1 st Because it revealeth to men generally the goodness of God that leadeth to Repentance according to Rom. 2.4 yea the Riches of his goodness and forbearance and long-suffering and therefore it revealeth in men universally that God is merciful and gracious as well as just and pardoning sin and transgression to every one that truly repenteth and turns from sin And this may be proved also from B. Keech's own confession for he plainly confesseth That the Light in every man teacheth him that God is the best the highest and chiefest Beeing therefore it doth clearly follow that the Light in men teacheth them that God is a gracious God and one that pardons Iniquity otherwise he could not be understood to be the best beeing for seeing among the Children of men many men have that goodness that inclines them to forgive the greatest Trespasses upon their Repentance and asking forgiveness therefore God himself is infinitely more gracious and ready to forgive 2 dly The Gentiles or Heathens of the better sort who have not heard Christ outwardly preached unto them have offered up Sacrifices unto the only true God as well as the Iews and Aristotle tho' a Heathen did affirm That it was proper to Mankind universally to Sacrifice unto God and as the Sacrifices of the People of Israel as B. Keech confesseth was a spiritual and shadowing Ministration given in mercy unto men to discover and hold forth unto them the glorious and great Sacrifice and Attonement of the Lord Jesus Christ the same may be said of the Sacrifices of these Gentiles who sacrificed unto the only true God And if it be said The Gentiles who did so Sacrifice as Iob and others did it being taught by some outward means I answer allowing it so to be so did also the Iews and People of Israel but as among the Iews so among the Gentiles the Light of God in them did accord in

legal and evangelical but the Evangelical doth but obscurely and hiddenly appear and therefore the first may be called more Legal and in that respect is called by Paul and others The Law by a synecdoche the denomination being taken from the larger part and this Dispensation continued until Iohn according to Christs own Words The Law and the Prophets were unto John The Second Dispensation of the same Gospel may vvell enough be understood to begin at Iohn according to Acts 1.22 beginning from the Baptism of Iohn unto that same day that he vvas taken up from us see also Acts 10.37 38. and to continue until the plentiful pouring forth of the holy Ghost both at and after the day of Pentecost and this second Dispensation comprehendeth all the time of Christ his being on Earth in the flesh vvhich though a more clear and glorious Dispensation of the Gospel yet vvas in some degree vailed vvith the figures of the Lavv for not only Iohn's Baptism but the vvhole Lavv of Moses vvas in force until Christ suffered on the Cross and became a Sacrifice of a svveet smell unto God and a Propitiation for the sins of the vvhole World and thereby put an end to all these Sacrifices of Rams Lambs and Bullocks c. for Christ himself being made of a Woman vvas made under the Lavv and fulfilled it both in his being circumcised and baptised and he preached the Law and Gospel and sent one vvhom he had cured of his Leprosie to the Priest according to the Lavv and told the Iews That their paying Tythes which wholly belonged to the Law was a thing to be done but that withal the greater things of the Law as Mercy and Iudgment were not to be neglected And Christ told that it is written in the Law They shall be all taught of God which is a Gospel Promise So that the Gospel and Law were united and joyned together in both these former Dispensations and the Gospel was in the Law as some precious Treasure hid within some vail The Third and last Dispensation began from the giving of the holy Ghost at Pentecost most apparently and was to encrease until it should come to its Meridian or Noon-tide Glory as so it may be said it did really so come in the days of the Apostles before their decease And this third Dispensation of the Gospel is that which ought to be called The pure and perfect Gospel Dispensation purely and perfectly unvailed and uncovered declaring and revealing that great Mystery of Christ and of eternal Salvation by faith in him both as he came and suffered outwardly in the flesh and dyed for us and rose again and ascended and is now in Heaven at the right hand of Majesty making intercession for us and also as he doth come inwardly to live dwell and rule in our hearts for both his outward and inward coming are a most choice and excellent Doctrine of the Gospel of our Salvation but the one without the other is lame and defective for as it is most glad Tidings which the word Gospel or Evangel signifieth that Christ hath dyed for us purchased to us the forgiveness of all our sins through Faith in his Name so likewise that the Father hath given him to us in our hearts to kill and destroy the very life of sin in us and perfectly to sanctifie and renew us into the Image of God and no Vails nor Figures nor Types of things to come belong to this third Dispensation of the Gospel but the Truth of the Gospel is held forth purely and perfectly in its own native lustre beauty and glory without any figure or shadow of the Law such as Circumcision and Iohn's Baptism was These Positions thus being laid down and well understood the substance of which are sufficiently laid down in my late book tho' not so largely or in so many express words may serve sufficiently to answer to every one of thy Objections against us without a particular application to every particular of thy Treatise And thus it plainly doth appear how it may be granted that Iohn's Ministry and Baptism was the beginning of that second Dispensation of the Gospel that as yet had its Vails and Figures in some degree remaining vailing that more abundant glory that was to follow But it doth not follow that Iohn's Baptism or Water baptism of any that did baptize did really belong to the third Dispensation of the Gospel as any part thereof and this third Dispensation is being the Gospel perfected and consummated as it cometh to its Meridian or Noon-tide Glory and Brightness that which is most commonly and frequently called the Gospel in the New Testament being cleared and discharged from all these Vails and Figures of the Law even as when Christ arose he laid aside his grave Clothes and did not after his Resurrection re-assume his Garments which he did use as a cloathing before he suffered but left them to remain with the Souldiers that put him to death A figure of this very Mystery And thou art at great pains to prove That John was sent to baptize with Water and Christ's Disciples baptized with Water and so did the Apostles after the giving of the holy Ghost and a great many other things thou bringest no wise contradicted by us the People called Quakers and therefore thou might'st have spared thy needless pains But the great thing for thee to prove was That John 's Baptism or Water Baptism is any part or precept of the Gospel Dispensation and Administration as it began to take place after the Death and Resurrection of Christ and the giving of the holy Ghost This thou hast not done in the least and therefore thou hast done nothing to purpose And whereas thou pleadest That Christ sent John to baptize and preach I answer And so I say as truly he sent Moses to give the Law and Circumcision for the Spirit of Christ was in Moses and in Aaron and in the holy Priests under the Law that circumcised and sacrificed and Christ gave both the Law and Gospel and was the Mediator under both and the Minister of both for without Christ the Word that was in the beginning by whom all things were made neither Law nor the Prophets could have been But the thing thou shouldst have proved That Christ as the Mediator of the New-Covenant in the pure and perfect Dispensation of the Gospel in the last administration of it ever commanded Water Baptism or that Christ after he rose from the dead commanded Water Baptism which thou dost not do in the least Thou seemest to lay great stress on these words Acts 10.48 That Peter commanded them to be baptized who had received the holy Ghost to wit Cornelius and his company But this I have answered already and I say further this doth not prove that Water Baptism is a Gospel Precept but only that that second Dispensation being not yet vvholly abolished Peter savv a service in it in the Wisdom

than that it might be alledged that any of their Children did cast them out for their Children did believe they did cast out Devils by the Power of God and Christ had far greater cause to say the same to wit that he did cast out Devils by the Power of God Nor doth the manner of Expression If Sathan cast out Sathan argue or imply in the least that Sathan is not divided against himself or that his Kingdom is not divided for the Particle if is not always to be understood to imply a negative but frequently an affirmative as in v. 28. said Christ But If I cast out Devils by the Spirit of God c. the sense is not Negative And hereby it doth plainly appear that Cotton Mather is a Falsifier and Wrester of Christs words who would bring Christs Authority to prove That Sathan is is not divided against Sathan which is utterly false for Sathan is divided manifestly oft times against Sathan and his Kingdom is divided also and therefore it cannot stand but must needs fall and great will be the Fall thereof for there is no true nor real Unity betwixt the Devils nor can there be because they are not in unity with God nor Truth which is the alone foundation ground of all true Unity and tho' Devils may seem to agree and the parts of his Kingdom to be in Union yet that is no real unity and therefore they oft fall at variance as their wicked Actions and Work in wicked men plainly demonstrate that are most commonly divided and discordant And as for thy Book of Witchcraft though I believe there is such a thing that is too frequent as real Witchcraft and too many that are real Witches yet I find little or indeed nothing in all thy book th●t doth effectually prove th●t any of these Children were really bewitched the most it proveth is that some Whimsies and Fancies together with some sits of Madness or Melancholy Distractions did seize upon them or suppose a Diabolical Possession all this doth not prove they were bewitched nor do I find any effectual proof that it was a Bodily Possession of the Devil But whether it was so or not I am little concerned to enquire further than to take notice that C. Mather will needs have it to be so not only to bespatter and abuse the People called Quakers because a whimsical Boy became well when his going to the Quakers Meeting was but mentioned which might be used rather for than against them but really is of no force either for or against but to make simple and too credulous People believe That some of his Brethrens or his own Prayers did conjure the Devil and cast him out And all this to prove the great worth and excellency of the Presbyterian or Independent Religion But I have both read heard as great or rather greater instances of evil Spirits and Devils being cast out of some by Popish Priests which doth no more prove either the truth or worth of Pope or Papacy than this pretended or supposed Ejection and casting out or perhaps the going out of the Devil without any force but on his crafty design to make Cotton Mather imagin it to be so and others of the like silly credulity doth prove the truth or worth of your Religion for C. Mather should remember his own words in that thing call'd his Sermon on Witchcraft p. 36. Sometimes saith he the Devil will use a digression he will seem to give over his intent in one thing but make sure of his intent in another such a Stratagem he ●seth as what Joshua took Ai withal he retires and so he con●uors I say then what doth Cotton Mather know or how can he prove to the contrary but that the Devil used this Stratagem in retiring or going out without being conjured by the force of his and his Brethrens Prayers And though the great worth and power of true Prayer I most willingly acknowledge which is only performed by the Inspiration and Revelation of the holy Spirit yet seeing Cotton Mather and his Brethren generally mock at any at this day laying claim to divine Inspiration and Revelation I cannot own their Prayers to be true they are liker to Charms and Spells of superstitious Persons all such Prayers that are performed without divine Inspiration and true internal divine Revelation Nor doth it content or satisfie Cotton Mather to accuse and speak evil of the honest People called Quakers and to belye CHRIST himself and the Scripture as I have above sufficiently proved but he also falleth foul upon his own Native Country and the People in it saying expresly of the Country of New-England A COUNTRY FULL OF LYES pag. 28. in his discourse of Witchcraft How may the People of New-England relish this a People generally all over few excepted your Church Members and yet by Cotton Mathers Authority full of Lyes Also he doth plainly accuse not a few of them for using and practising manifold Sorceries and Charms Had the People called Quakers so accused them of New-England it would have been judged great impiety But what saith the People of New-England now to Cotton Mather who doth so accuse them let them see to it and if they be not guilty of his Charge whether is he not severely to be reprehended And what say his Brethren the men called Ministers in Boston who have so highly praised his Book have they no Garment to cast over their Naked Brother Here follow a few words of a Letter to Iohn Cotton called a Minister at Plymouth in New-England John Cotton HAving seeen a few Lines from thy hand attested by thee and other two Witnesses wherein thou and they declare That in the Town of Plymouth in New-England last Summer save one ye heard me affirm That the Scriptures are the Word of God My Answer to thee and them is That ye have not dealt fairly nor as becoming true Witnesses in this case for every Witness should declare all the Truth and conceal nothing of the Truth which they heard Now this ye have not done but diminished from my words as your Consciences may bear witness if your Memory be not bad for I very well remember my words at that time which were these That I did acknowledge the true Sense of the Scripture to be the Word of God and that in the same I was not singular in my Perswasion from the People called Quakers for Samuell Fisher in his Book called Rusticus ad Academicos that hath been in print upwards of twenty five Years hath affirmed the same to wit That the true Sense of the Scripture is the Word of God And at that time I further said That not every one who had the Letter of the Scripture had the Word of God to speak properly because they had not the true sense of Scripture which none have but such to whom it is given by the Spirit of God I also did further affirm That the Letter or words of Scripture may be called the Word in a figurative sense as the Map or Card of England is called England and that the Greek word is used in Scripture in divers acceptations All this and more to the same purpose I spoke to thee at that time G. K. The substance of this I have more largely asserted in my late Book printed called The Presbyterian and Independent visible Churches c. cap. 1. THE END