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spirit_n	according_a	gospel_n	zion_n	18	3	8.5368	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

written Lines of the Prophets are called the Word of the Lord and Joh. 15. 25. there we find the Word written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. the written Word which was a short Sentence written in one of the Psalms but G. F. denyeth them to be the written Word G. M. p. 68 319. When Paul bid Timothy preach the Word it cannot be justly thought that he would have him only preach the inward Word or the essential Word or Light within but by the Word he meant the whole Doctrine of the Gospel The Quakers but trifle when they argue the Scriptures are Words and it is a Lye to call Words the Word which is not a Lye but a common Speech used by themselves who call an Epistle a Letter that yet contains many Letters And they do no less trifle when they argue to say the Scripture is the Word is to say the Scripture is Christ as if the Name Word did only belong to Christ whereas the Name Word as well as the Name Light is given both to Christ and other things Christ said to the Disciples Ye are the Light of the World and so said Christ of himself doth it therefore follow that they were Christ They say they call the Scriptures what they call themselves A Treatise but not the Word quoting Acts 1. the former Treatise but in the Greek it is Word the same in Joh. 1. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. the former Word where it is plain he calls all the Words written in the Gospel according to St. Luke the Word as each Oration in Isocrates or Demosthenes is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. the Word Proofs that the Scriptures are not the Rule but the Spirit or Light within as is common to all Mankind G. F. G. M. p. 39 120. and in his G. M. p. 302. he saith The Spirit is the Rule that leads into all Truth so saith Christ Note Here he belyes and wrongs Christ's Words Christ did not say the Spirit is the Rule the Spirit is the Leader who leads us into all Truth by the Line or Rule of the holy Scriptures we not having those extraordinary Leading that the Apostles had Nor is this a meer Strife of Words but a most necessary Controversie which is the Foundation of their Deism and their overthrowing Christiany and yet this very Year they have reprinted W. P's Discourse concerning the general Rule of Faith and Practice who brings fourteen Arguments to prove that the Scriptures are not the general Rule of Faith and Practice to which I have answered in my late Book in Print called The Deism of W. P. c. Three of which Arguments of his are 1. From their Imperfection Switch pag. 46. 2. Their Uncertainty 3. Their Obscurity Yea Jos Wyeth in his Switch chargeth the Scriptures with Vncertainty This is a most dangerous Heresie for by this Principle they are not obliged to believe one intire Doctrine in the Apostles Creed as indeed I could easily prove by their Principles they do not believe one intire Article in that called The Apostles Creed G. F. G. M. saith The Apostle doth not tell us of a Creed but the Pope's Canon Book p. 355. yet the Quakers now say they believe that called The Apostles Creed For seeing by denying the Scriptures to be either the Medium or Rule of their Faith what account can they give for their Faith to believe one peculiar Article of Christianity If they say they have a peculiar Inspiration from the Light within to believe these peculiar Doctrines this in the first place throws down the common Illumination from being the universal Rule for common and peculiar are differing things But next It is a meer Fiction if they should say they have such a peculiar Inspiration without Scripture viz. to believe that Christ was born of a Virgin died for our Sins rose again the third Day W. P. grants the Light within doth not reveal these things to them nor is it needful and he grants the Scriptures are an historical Rule but he will not allow that the Belief of the History of Christ's Birth Death c. is necessary to our Salvation It is none of the absolute Necessaries he saith But they have not only denied the Scriptures to be the Word the Rule the external Medium of Faith but have given them Names of Contempt particularly G. F. who has called them earthly and carnal Death Ink and Paper Dust and Serpents Meat G. F's Truth 's Defence p. 14 102. See several Papers given forth c. p. 45 46. So Dust is the Serpents Meat their Original is but Dust which is but the Letter which is Death so these Serpents feed upon Dust which feed upon all these carnal things and their Gospel is Dust Matthew Mark Luke and John which is the Letter The cursed Serpent is in the Letter R. Hub's Words Truth 's Def. p. 102. Is not this to fright People from reading the Letter to tell them the cursed Serpent i. e. the Devil is in it Their common Defence is that G. F. meant all this of the Ink and Paper but none of all whom he calls Serpents that is the Protestant Churches did ever say that the Ink and Paper was the Gospel they meant the Doctrines and Truths declared by what is writ or printed with Ink on Paper As for the Switch Quotations out of G. M. to prove that some of his Opponents had said The Scripture is God yea the Letter of the Scripture is God Switch p. 15. and for Proof of this he quotes G. Fox G. M. p. 261. who affirmed that one Roger Atkinson affirmed That the Scripture is God but had this been so will that justifie G. F. ●his giving them such opprobrious Names if one or two Particulars did run into one Extream Will this justifie G. F. his running into the other Extream The bending a crooked Plant the contrary way will not serve his turn in this case But that G. Fox his Evidence is not to be trusted in his quoting his Opponents I shall clearly prove G. F. in his Great Mystery p. 247. quotes C. Wade for the same Trespass that he quotes Roger Atkinson for namely that Christopher Wade should affirm That the Scripture Letter was God and Christ for this he quotes his Book called Quakery Slain but no such Passage is to be found in all that Book and C. Wade in another Book of his entituled To all those called Quakers he charges G. F. with a Hellish Lye and Slander for affirming that he called the Letter God and Christ see this last Book of C. Wade p. 7. and compare it with his Quakery slain p. 16. and his Words in that p. 16. being That the Letter of the New Testament or Gospel containeth in it the mediate inspired teaching written VVord of Christ the VVord that was and is God which saith C. VVade is flat contrary to thy Lye And in his last cited Book the said C.

And tho' the Blood of Christ that both justifieth and sanctifieth is without us yet the application by Faith is within both for our Justification and Sanctification Note again That as G. W. doth fallaciously state the Question concerning Men's being Cleansed i. e. Justified and Sanctified by the Blood of Christ as is above-shewed so he argueth most fallaciously for his false Notion of a Blood of Christ within Men to be the Atonement by the merit whereof they are Cleansed from Sin as because the Operation of the Spirit of God is within Men whereby he applieth to them the Merit Virtue and Efficacy of Christ's Blood which application by a Metaphorical Speech is call'd in Scripture A sprinkling the Conscience that therefore the Blood of Christ is Inward which is the like Sophistical and Nonsensical Argument with that of G. F. The Saints eat the Flesh of Christ therefore they have it in them Thus they both argue from a Metaphorical Eating and Sprinkling or Cleansing to a Literal or Material as because what Men eat of Material Food they receive it into them so because they eat Christs Flesh they have it in them and because the Blood of Christ Sprinkles the Hearts and Consciences of the Faithful therefore that Blood is in them not considering the application here both with respect to Eating and Sprinkling is not Material but Spiritual by Faith as Christ hath plainly explained it that to eat Christ is to believe in him to eat his Flesh and drink his Blood is sincerely to believe with the Heart that Christ gave his Body of Flesh to be broken for us and his Blood to be shed for us for the Remission of our Sins and both for our Justification and Sanctification and eternal Salvation Joh. 6. 35. He that cometh to me shall never hunger he that believeth in me shall never thirst and verse 40. This is the will of him that sent me that every one which seeth the Son and believeth on him may have everlasting life and I will raise him up at the last day Again Whereas they say in that Printed Paper above-quoted signed by G. W. and Thirty more We do highly value his Death Sufferings Works Offices and Merits for the Redemption and Salvation of Mankind That all this is extremely Fallacious doth largely appear from what is above-quoted Do they highly value his Death and Sufferings when some among them have Printed as above-quoted That when they come to the Operation of the Spirit or Light Within them they will cease remembring Christs Death at Jerusalem Do they value Christ's Sufferings and Death c. who deny it to be the Gospel that Christ impowered the Apostles to Preach for which hear what they say in their Book above-quoted call'd A Testimony for the true Christ c. p. 16. Their Opponent they quote saying p. 16. Christ impowered the Apostles to go forth to Preach the Gospel to the ends of the Earth which Gospel was his Sufferings Death and Resurrection Baptizing in the Name of the Father Son and Holy Ghost c. To this they Answer The Gospel which they Preached was Everlasting it was the Power of God to Salvation to as many as Believed both of Jews and Gentiles But were his Sufferings Death c. Everlasting Is this good Doctrine say they So that according to them it is not good Doctrine but bad to Preach Christ's Sufferings Death c. to be the Gospel either in whole or in part for their reason is of equal force against that Doctrine either in whole or in part The Gospel is Everlasting but Christ's Death and Sufferings c. Note the c. which both the Opponent and they add is not Everlasting for that they say was Temporal therefore Christ's Death and Sufferings is not the Gospel and by this their profound Logick or rather beggarly Sophistry nothing is the Gospel but that which is Everlasting i. e. was from Eternity to Eternity and thus according to them nothing is the Gospel but the Light Within because that is Everlasting the Power the Spirit the Light is Everlasting and therefore that only is the Gospel But tho' the Spirit and Power and Light was and is Everlasting yet it was not within them from Everlasting because they were not from Everlasting and therefore by their Logick as the Light or Spirit is in them and as t●● Gift of God to them it is no more the Gospel than Christ's Death and Sufferings c. because they had it not within them from Everlasting if they will acknowledge themselves to be Creatures Created and Made by the Great Creator in Time But they quibble Sophistically upon the word Everlasting for tho' Christ's Suffering and Death were not Everlasting yet both the Merit Virtue and Efficacy of them both for procuring Remission of Sin and the Holy Spirit with the sanctifying Gifts and Graces thereof was from the beginning of the World and will continue to the end of the World yea and to all Eternity and the Doctrine of it in some measure was Preached from the beginning as God revealed it first to our first Parents and then successively to others of his Holy Prophets and was held forth both by Prophecy Promise and Sacrifices to the Faithful Again They are grosly Fallacious when they say in that Printed Paper We do highly value and esteem his Sufferings Death Precious Blood and whole Sacrifice for Sinners Works Offices and Merits for the Redemption and Salvation of Mankind But what do they mean by Christ's Merits Do they mean the Merits of what Christ hath done for them without them suffered without them his Righteonsness without them his Blood shed without them so as thereby to be justified Nay The following Quotations will sufficiently evidence the contrary viz. That not the Righteousness or Merits or Blood of Christ shed without us but the Merits of Christ within them his Righteousness wrought in them his Blood shed within them the Blood of his Divinity or Godhead but not of his Humanity or Humane Blood by which they are justified for further proof of which hear what G. W. saith in his Voice of Wisdom p. 48. where he blames T. Danson and chargeth it on him to be false Doctrine held by him That there were two Righteousnesses of Christ the one without the Saints to justifie them and the other within the Saints that did sanctifie them And in p. 26. he chargeth T. Danson with Ignorance for his asserting two Righteousnesses of Christ the one without us for Justification the other within us for Sanctification And in p. 35. He argueth against Justification by a Righteousness of Christ without us thus If it be the same Christ that justifies and Janctifies then it 's but one and the same Righteousness which effecteth both these in and for the Saints And in p. 19. he expresly defends that Popish Argument used by S. Fisher the very same Argument is used by Bellarmin De Justif That because evil

again and is at the Right Hand of God in our Nature as the great Object of their Faith But this the Inspirations of the chief Teachers of the Quakers have led them not to regard In the whole System of his Orthodox Principles the Substance whereof he tells us he has given there is not one intire Article of the Creed commonly called the Apostles Creed mentioned nay nor so much as implyed And indeed he cannot nor any of his Brethren by any real Evidence convince any Man that their Inspirations have taught them so much as one intire Article of that Creed in the true Sense generally received by true Christians and according to their Principles they must not say that the Spirit has given or wrought the Faith of the Articles of the Creed in them by the medium or means of the outward Word for that is contrary to G. Fox's Doctrine above delivered and as expresly contrary to the Doctrine of G. Whitehead in his Brief Discovery of the dangerous Principles of John Horne G. W's brief Discovery p. 18. pag. 18. who blames J. Horne and T. Moor for having affirmed that the Scriptures are the medium of Faith i. e. the means by which Faith is wrought in Believers There is no such Scripture saith G.W. as saith the Scriptures are the Medium of Faith Note seeing the Quakers have not the Faith of Christ as he was outwardly crucified and died for our Sins and rose again neither by the Light within them nor by the medium of the Scriptures as the Instrument of the holy Spirit as other true Christians have it it is a plain case they have no Faith of it at all other than a meer historical Faith as they have of any common History and indeed many of them have not that G. Whitehead in his Quakers Plainness p. 70. brings a quibbling Distinction betwixt a means and the means he grants The Bible may be a means instrumentally as God bestows a Blessing upon or accompanies the serious reading thereof as it directs to Christ Jesus or to his Light and Spirit which openeth the Vnderstanding in the holy Scriptures And a little before he saith Mark the Difference betwixt a means and the means as between the Bible and Christ that may be a means which is not the means Christ being the absolute way and means by way of Eminency for Man to come to know God But to shew the Fallacy of this Quibble By the means are generally understood the instrumental and subordinate Causes to the principal Agent and Efficient which ought not to be confounded Christ is the Author and principal Efficient of our Knowledge of God and the Bible i.e. the divine Oracles and Testimonies contained therein are the means and to say the means or a means is equivalent among all that know true English as when we say Food and Raiment are the means to preserve our natural Life or a means the Sense is the same But it is proved already out of G. F's Gr. Myst p. 243. that G. F. denyed that the things of the Gospel and of the Spirit are attained by an external means will G. W's Distinction here serve him Will he again distinguish betwixt a means and an external means But let us apply this subtile Distinction of G.W. to the Words of G. F. in Saul's Errand p. 6. who being charged that he said He was the eternal Judge of the World he confesseth it and brings several Proofs as he thinks to prove it as that the spiritual Man judgeth all things and the Saints shall judge the World Now seeing G. W. will needs have a Distinction betwixt a means and the means why not also betwixt a Judge of the World and the Judge yea the eternal Judge of the World as he professeth himself to be It was not enough that G. F. should be a Judge of the World but the Judge yea the eternal Judge of the World and by G. W's Logick G. F. was not a Judge but the Judge by way of Eminency yea the eternal Judge of the World But G. F. after his manner of frequently corrupting the Words of Scripture as well as his Opponents Words doth corruptly and falsly argue from that Scripture 1 Cor. 6. 2. Do ye not know that the Saints shall judge the World Note the Words shall judge in the future which G. F. corruptly applyeth to himself in the present or preterit Tense that he was or is the Judge yea the eternal Judge of the World Lastly To come yet more closely to G. W. himself I will shew you how he denyeth the Scriptures to be a means for the Conversion of Jews and Heathens to the true Faith in Truth defending the Quakers by G. W. qu. 35. pag. 51. And what is that the Gospel must be preached to in the Heathens that will receive it And whether they that preach to Turks and Heathens ought to preach out of a Text and prove their Doctrine by Scripture to them as the Priests do in England yea or nay Note By this Query he not only excludes the Scripture from being the means but a means for converting Turks and Heathens nor will his common Excuse of saying it was but a Query help him This sort of querying being the strongest way of denying or affirming both in Scripture and all other Writings Next let us hear W. Penn 's Confession concerning means in his Key printed 1699. p. 12. pervers 8. The Quakers assert the Spirit of God to be the immediate Teacher and that there is no other means now to be used as Ministry Ordinances c. He answereth They never spake such Language ... for they never denied the use of means but to this Day from the Beginning they have been in the use of them but then they are such means as are used in the Life and Power of God Note with what presumptuous Confidence W. P. dareth to say they never spake such Language when G. F. their great Apostle had plainly said as above-quoted that the things of the Gospel are not attained by AN external means That they have been all along in the use of some means as preaching writing and reading is but to say their Practice contradicts their Principles which is very common to them But to cover their Error their way is to mistate the Question as W. P. doth here which is not whether outward means can truly profit without the inward Aid and Assistance of the Spirit for this is generally granted that they cannot which is equivalent to his Phrase that the means then only profit when used in the Life and Power of God And in very deed their holding the Light within every Man sufficient to Salvation without any thing else as they do commonly teach destroyeth all necessary use of outward means as who should say a Man has that within him that is sufficient to carry him to America without any thing else as Boat or Ship should be understood to say he can walk

our Life and Soul of our Soul he proceeds very regularly to tell That in this Soul of Man or in the Spirit or Mind of it as the highest Power when it is regenerated and resigned lives the great King manifested here he dwells as in Mount Sion here he delights to be as in his Temple And in this Soul of Man unenlightened and unrenewed Christ lies hid and is as one dead note he doth not say dead as the Quakers say but is as one dead and unsavory unto the Soul and so the Soul is in Darkness Weakness Sinfulness Sorrow Fear Bondage Thus we see Magnus Byne doth so clearly state the Subject of the Controversie betwixt him and the Quakers his Opponents which was the Soul of Man the created reasonable Soul that is neither God nor Christ though he owneth that God and Christ are in the Souls of Men both regenerate and unregenerate but after different Manners that he leaves no room for any of the least Capacity of Understanding to mistake the true Subject of the Controversie and therefore George Fox whom Joseph Wyeth magnifieth as the APOSTLE in this Age could not be such a Sot as not to understand the true Subject of the Dispute which was the Soul of Man the reasonable Soul that which thinks wills loves which dieth not when the Body dieth and which again and again he calleth a Creature and the created Soul distinguisheth it from Christ in the Soul which he saith is the Life of our Life and Soul of our Soul The same Expression used by George VVhitehead in his Truth and Innocency Yet notwithstanding all this clear stating the Subject of the Dispute which was the Soul of Man and not that divine Principle in the Soul George Fox doth make a great Difference with him and sets himself in great Opposition to him and will needs have it That the Soul to wit the Soul of Man which was the only Subject of the Dispute is without Beginning coming from God returning to God again Also he opposeth Magnus Byne's Saying There is a kind of Infiniteness in the Soul viz. with Respect to the Largeness of its Desires which the whole World cannot satisfie as he explained himself but it is not Infiniteness it self which George Fox wrongly quotes by adding the Word IN making him say It is not Infiniteness IN it self which mars the Sense But George Fox in Opposition to M. B. will have the Soul of Man which was the Subject of the Dispute to be Infiniteness it self without Beginning Note Here a Quaker Daniel Philips objected That Disputants might differ about the Subject of the Dispute so as the Opponent might mean one thing and the Respondent another But I answered They might so when the Matter is intricate and obscure by Ambiguities of Words but it could not be so here the Subject of the Dispute being so clearly proposed that none but a Sot or Cheat could or would mistake the Subject which the Quakers will not allow G. F. to be having so great an Esteem of his Wisdom as the Apostle in this Age. And the like is to be said of all the Disputes betwixt George Fox and his other Opponents about the Soul which were only about the Soul of Man and not at all about God or Christ in the Soul for they all did contend there was a real Distinction betwixt the Soul and God or Christ who was in it But George Fox would allow none but still contended That the Soul concerning which they and he disputed was a Part of God without Beginning c. And in his Great Mistery page 91. he blames Magnus Byne for calling the Soul a Creature and saith he is in Babylon and Confusion And in his Dispute with the five Ministers of New Castle Great Mistery pag. 227 228. he saith The Soul whereof Christ is the Bishop is divine and immortal also he most grosly wrongs the five Ministers of New Castle and charges them with holding it to be their own Principle Great Mistery page 227. That the Soul is a Part of the divine Essence And in his Great Mistery page 29. he saith to them And so you five have judged your selves to be Blasphemers who said The Soul was Part of the divine Essence and yet it is Blasphemy to say so This he most unjustly chargeth in them quoting their Book called A Discovery of that Generation of Men called Quakers but in that very Book which was produced and the Words quoted as they are in that Book page 5. the five Ministers deliver it not as any Position of theirs but as one of the Quakers Positions having this Title on the Top Quakers Positions being the third in Number and in all being seventeen That the Soul is a Part of the divine Essence What Excuse can George VVhitehead or any of his Brethren find for this palpable Injustice in George Fox Could he be so sottish as not to distinguish betwixt the five Ministers Positions and what they call the Quakers Positions and which they expresly blame and disown and give their Arguments against And if he was not so ignoratly sottish in the Case what can it be construed but a wilful Lie thus for him to charge them And for a further Confirmation that George Fox did hold That that very Soul of Man which George VVhitehead calls the reasonable and rational Soul Truth and Innocency pag. 7 8 9. and which George VVhitehead confesseth hath sinned doth not sin and is not at any time a sinful Soul consequently is according to him a Part of God I bring a Quotation out of his Great Mistery page 337. George Fox quotes his Opponent saying The Soul of Man is a reasonable sinful Substance To this George Fox answers How can that which is sinful be reasonable And if that which is unsinful be reasonable and sinful be reasonable both then they are one in Vnity The Lord will take the Soul for an Offering for Sin Isa 5. 3. See how thou and the Prophet agrees here But what is that Soul that the wicked is not able to kill Is it not that which God hath in his Hand And this is a Lye to say That which is reasonable is sinful Note how grosly he perverts that Place in Isa 53. 10. When thou shall make his Soul an Offering for Sin This is understood of the Soul of the Man Christ who suffered without us and not of any Soul within us which yet is George Fox's Notion and this very Soul in Men this reasonable Soul George Fox will have it to be the Odering for Sin And because it is so therefore he concludes it is not sinful not capable of sinning yet George Whitehead saith The reasonable Soul is capable of sinning and hath sinned in Men though it never sinned in Christ See how these two Apostles do now contradict one anoother and yet none of them fallible Note again how George Fox thought he put a very puzzling Query to his Opponent to