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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A39298	An answer to George Keith's Narrative of his proceedings at Turners-Hall, on the 11th of the month called June, 1696 wherein his charges against divers of the people called Quakers (both in that, and in another book of his, called, Gross error & hypocrosie detected) are fairly considered, examined, and refuted / by Thomas Ellwood.	Ellwood, Thomas, 1639-1713.	1696 (1696)	Wing E613; ESTC R8140	164,277	235

though that Book not treating so directly of that Subject hath not so many Instances in it as are in other Books of his In that very Page 47. out of which he takes his first Quotation against G. Whitehead upon Iohn 17.5 And now O Father glorifie me with thine own self with the Glory which I had with thee before the World was G. Whitehead says Was not he the true Christ the Son of God that so prayed unto the Father And in the same Page just after the Words G. Keith carps at upon the Baptist's saying Which Word was God yet he was not a Saviour as he was the Word or Creator of the World c. G. Whitehead replies How then doth He say I am God a Saviour c. And in Page 48. upon the Baptist's saying He was not a Saviour as the Root and Creator of Man but as he was to be the Offspring of Man c. G. Whitehead Answer'd Do but mark the Confusion and Darkness of this Man who hath denyed that God the Word or Creator of Man is a Saviour and Christ as he was the Root and Creator of Man and as He was the Eternal Son of God from the Days of Eternity he hath denied to be a Saviour but as he was the Off-spring of Man Do but Eye the tendency of this Doctrine thus to deny the Son of God to be a Saviour whereas it is through the Son of God that Eternal Life is received Iohn 3.16 And God's Love was manifest in sending his only begotten Son into the World So here the Efficacy of the Son of God and the Eternal Word is proved against the Baptist's false and unscripture like Distinction It was in the Year 1668. that this Book was Printed In the Year 1669. G. Whitehead writ another Book which I mentioned before called The Divinity of Christ and Vnity of the Three that bear Record in Heaven with the blessed End and Effects of Christ's Appearance coming in the Flesh Suffering and Sacrifice for Sinners Confess●d and Vindicated by his Followers called Qu●kers In that Book between the Epistle and the first Chapter giving a brief Account of what we own touch●ng the Divinity and Godhead of Christ he says That there are Three that bear Record in Heaven the Father the Word and the Spirit and that these Three are one both in Divinity Divine Substance and Essence not three Gods nor separate Beings That they are called by several Names in Scripture yet they are Eternally One in Nature and Being One Infinite Wisdom one Power one Love one Light and Life c. Then adds We never denied the Divinity of Christ as most injuriously we have been accused by some prejudiced Spirits who prejudicially in their perverse Contests have sought occasion against us as chiefly because when some of us were in Dispute with some Presbyterians we could not own their unscriptural Distinction and Terms The Father's begetting the Son and the Spirit 's being sent we witness to and own Yea the Son of God is the brightness of his Glory and the express Image of his Substance So the Manifestation of the Father of the Son and Holy Spirit we confess to c. And that Iesus Christ being in the Form of God thought it no robbery to be equal with God and yet as a Son was sent of the Father c. So that the Deity or Divinity of Christ in his Eternal Infinite Glorious State we really confess and own In the Book it self p. 18. He says He Christ was equal with God in Glory before the World was Again p. 19. It was never any Design or Plot of ours to endeavour to prejudice the Minds of any against the Deity of Christ and the Holy Ghost as falsly and blasphemously we are accused by this our prejudiced Opposer Again p. 22. We never disowned the Deity of Christ or Holy Ghost as falsly and injuriously is insinuated against us Again p. 26. Charging us with designing to blast and overthrow the Deity of Christ and the Holy Ghost upon which Blasphemers and Blasphemy and damnable Speeches are hideously cast upon us but most unjustly and falsly For no such design ever had we as either to blast or overthrow the Deity of Christ or Holy Spirit we having openly professed and declared the contrary both in Words and Writings Again p. 32. That the Divine Essence or Godhead can be but one and this in each of the Three we never denied Again p. 38. I have heard of some beyond the Sea who were accused with denying the Divinity of Christ but I know of none here that either deny the Divinity of Christ or him to be of one Substance with the Father Again p. 41. Christ being the Brightness of the Glory of God and the express Image of his Divine Substance as also truly called the Son of his Love c. Second Part of the same Book p. 3. We never denied the Deity or Divinity of either Father Word or Holy Ghost Again p. 39. His Opponent T. Danson having charged the Quakers with denying Christ to be God G. Whitehead Answers This is an apparent slander cast upon us as our Books and Writings do shew that we never denied Christ to be God or his Divinity c. Again p. 54. As to Socinianism as he calls it we are neither discipled in it nor baptized into Socinus his Name neither do we own him for our Author or Pattern in those things which we believe and testifie nor yet do we own several Principles which I. O. relates as from Socinus and principally that of Christ's being God but not the most High God It was never our Principle for tho' we do confess to his Condescension Humility and Suffering in the Days of his Flesh wherein he appeared in the form of a Servant being made in Fashion as a Man Yet his being in the Form of God and being glorified with the same Glory he had with the Father before the World began and his being God over all blessed for ever These things we professed and believed in the beginning and do the same still it never being in our Hearts in the least to oppose or desert them Again p. 58. As to a great part of his I. O's Book wherein he goes about to prove the Divinity or Deity of Christ c. We are unconcerned therein having never denied Christ's Divinity Here one would think were Instances enough of G. Whitehead's and ours owning and confessing Christ to be God to make G. Keith blush for charging him with denying it But because I know G. Keith hath too far and too long abandoned Modesty and Vertue to be easily drawn to blush I will add some more out of another Book written by G. Whitehead and Printed the same Year 1669. called Christ ascended above the Clouds c. in Answer to one Iohn Newman a Baptist who having it seems asserted that The Word was in the beginning but Christ was in time not till he had taken

Nature upon him and became in the likeness of sinful Man being born of the Virgin Mary c. G. Whitehead Answer'd p. 12. This Assertion opposeth the Deity and Divinity of Iesus Christ and contradicts the faithful Testimonies of the Holy Men of God in the Scriptures of Truth Again p. 14. Though Jesus signifies a Saviour and Christ Anointed yet to co●sine those Names only to the Manhood still agrees with the erroneous Doctrine before that Christ was not the Word from the beginning whereas he took upon him the Manhood in Time in which tho' we own him as the anointed of God yet he was also Gods anointed as he was his only begotten and Delight and so the Son from his Eternal Being or Substance before the Mountains and Hills were settled And in p. 15. he expresly calls that Opinion Heretical that denies the Divinity of Christ. Again p. 16. To say Christ cannot dwell in Man doth not only oppose his Spirituality Deity and Omnipotency bar c. And if He be perfect God he can dwell in his People as he hath promised Again p. 18. It still strictly limits or tyes up the Name Jesus Christ to a Body of Flesh and Blood and so cover●ly denies his Being before he took on him that visible Body of Flesh Blood and Bones and so opposeth his Divinity as before Again p. 68. What a gross Error is it to affirm that Christ was not from the beginning or that he was not the Word in the beginning and what a denyal of his Divinity like the old Hereticks Again ib. Much more might be said on the behalf of the Divinity of the Son of God or Christ who was the Word in the beginning and with the Father in his Glory before the World began In another Book also of G. Whitehead's called The Nature of Christianity c. Printed in the Year 1671. to which G. Keith himself writ a Postscript in the Epistle p. 3. G. Whitehead speaking concerning the true Saviour or the Man Christ Jesus says Whom we have frequently Confest both as to his Divinity and as to his taking upon him the Body prepared for him to do the Will of God in according to the Scriptures of Truth yea both his outward and inward Appearance his suffering Nature and glorified State and his Divinity in both we have always truly Believed and Confessed even his Dignity Spiritual outgoing from of old from Everlasting as also his outward Birth c. And in the Book p. 36. G. Whitehead replies upon his Opponent What is this but to deny the Divinity of Christ c. Again p. 40. That the Holy Prophets Apostles and Ministers both pointed and testified unto Jesus Christ both as Man born of the Virgin or to his coming in the Flesh and unto his Divinity and Manifestation in Spirit this is owned Again p. 41. I perceive he is ignorant of Christ both as the Son of God and as the Son of Man For according to the Spirit he was the Son of God c. Again p. 52. says he to his Opponent R. Gordon Thou having confest that his Christ's out-goings were from Everlasting hast thereby granted to what I said that the Son of God and his Light are not under a Limitation as to Time and Place especially if thou wilt own his Divinity or that he ever was the Son of God before he took a Body in the Womb of the Virgin but if thou dost not own that the Son of God was before then than thou dost not own his Divinity nor him no more than a Finite Creature I choose to confront G. Keith out of these Books rather than others because these are some of the Books he hath cited and out of which he hath pretended to make good his Charges against us and therefore he may not be supposed to have been ignorant that these Passages were in them But how horribly unjust and wicked he must be in charging G. Whitehead with denying the Divinity of Christ or that Christ is God who hath so fully and frequently asserted and maintained his Divinity against others and that at the same time wherein he is charged to have denied it I leave to the Reader 's Judgment The next part of his Charge against G. Whitehead is That he has denied Christ to be Man Nar. p. 16. For proof of which he cites that Book of G. Whitehead's which I lately mentioned called The Divinity of Christ c. p. 18. but the Reader must take Notice It is in the Second Part of that Book for the Book is by its Pages divided into two parts The Words G. Keith cites first are these If the Body and Soul of the Son of God were both Created doth not this render him a Fourth Person c. There G. Keith breaks off with an c. But it follows in G. Whitehead's Book thus For Creation was in Time which contradicts their Doctrine of three Distinct Increated Co-Eternal Co-Essential Persons in the Deity seeing that which was Created was not so This shews the occasion of those Words and that they we●●● ad hominem to shew his Opponent T. Danson the absurdity of his Assertions about the Personalities of the Deity But this Passage though G. Keith mentioned it to make the greater noise and flourish he leans not on For without Commenting on it he says But the stress I lay is in the Words following which he gives thus But herein whether doth not his and their ignorance of the only begotten of the Father plainly appear There he leaves out these Words And their denyal of Christs Divinity which he knew would make against him and then goes on thus Where doth the Scripture say That his Soul was Created For was not he the brightness of the Fathers Glory and the express Image of his Divine Substance But supposing the Soul of Christ was with the Body created in Time c. There G. Keith breaks off again with an c. But in G. Whiteheads Book it follows thus I ask if from Eternity he was a Person distinct from God and his Holy Spirit without either Soul or Body And where doth the Scripture speak of any Person without either Soul or Body Let 's have plain Scripture This further shews that this whole Passage related to Danson's strange Notions of the Personalities of the Deity to shew his Confusion therein and also to bring him back to the Scripture which he with the rest for there were several other Priests concerned also at that time in the Controversie had set up for the only Rule in Religion but would not keep to Therefore did G. Whitehead put it upon them Where doth the Scripture say Let 's have plain Scripture But G. Keith perverts the whole Passage and abuses G. Whitehead for he tells his Auditors Here ye see He will not own that Christ had a Created Soul Th. Danson being a Presbyterian Minister says he did plead That Christ as Man had a Created Soul Nay

he was the Son of Mary And as to the Time of it if R. Gordon be dead his Eyes may be already dropt out without seeing it and yet the Appearance of Christ in a bodily Existence to judge the World at the last Day be yet to come and owned to be so These things I mention to shew the feeble grounds G. Keith hath for his Cavils But from the Book it self out of which G. Keith took these Words it is manifest that G. Whitehead used these Words only to manifest his Opponent Gordon's Confusion and Contradiction for they were not treating then concerning the Existence or Body of Christ but concerning Justification Redemption Salvation by Christ which R. Gordon it seems had asserted was wrought and compleated by the Sacrifice of Christ's Crucified Body upon the Cross and yet would put off Believers from being made Partakers of that Salvation till after their bodily Death that they should be raised from the Grave yet granted that it must be done by Christ's Appearance in Believers through Faith by his Spirit Whereupon says G. Whitehead to him Nature of Christian p. 29. See thy manifest Contradiction viz. A perfect Justification and Redemption of Sinners without them when no good is wrought in them But in Contradiction now it must be done by Christs Appearance in Believers through Faith by his Spirit As also thou grantest that his appearing the second time is without Sin to Salvation But when thinkest thou that must be Is it in this Life or hereafter Thou sayst that after the bodily Death you shall be raised out of the Grave and made partakers of that Salvation p. 13. T is strange the Salvation of Sinners yea of the whole World as thy Word is should be compleated at once above 1600. Years since and yet to be so long after Death lookt for how long is not known to thee or dost thou pretend to know or think thou know'st and thereupon dost thou look for Christ as the Son of Mary to appear outwardly in a bodily Existence to save thee according to thy Words p. 30. If thou dost thou mayst look till thy Eyes drop out before Thou wilt see such an Appearance of him This says G. Keith is but one place that is that Christ will not so appear But why adds he will he not so appear but because he has no bodily Existence without us G. Whitehead said not so That 's only G. Keith's wrong Inference And That says he p. 16. I come now to prove So then what he has hitherto said is no proof of it for it seems he is but now coming to prove it For which purpose Nar. p. 17. he cites another Passage of G. Whitehead's in p. 4● thus And that he existeth outwardly bodily without us at God's right Hand What Scripture-Proof hath he for these Words And then what and where is God's right Hand Is it Visible or Invisible Within us or without us only And is Christ the Saviour as an outward bodily Existence or Person without us distinct from God and on that consideration to be worshipped as God Yea or Nay And where doth the Scripture say he is outwardly and bodily glorified at God's right Hand Do these Terms express the Glory that he had with the Father before the World began in which he is now glorified These last Words from Where doth the Scripture say Is he says the thing that Rivets But if by Rivetting he means Fastening a Proof upon G. VVhitehead that he denies Christ to have a bodily Existence without us G. Keith himself has cut off the Head of his Rivet and made it uncapable to hold by saying which I shewed before from his Answer to his Countryman Iohn Alexander He ought to know that to Query a thing will not conclude that the Questionist doth positively affirm or deny what is Queried Truths Defence p. 59. Especially when it is only used in a Socratical way of Disputing or Arguing against an Adversary as it is used here and which he observes to be G. VVhitehead's way of Writing And indeed from the whole Answer which fills near two Pages out of which G. Keith hath cropt his Quotation it appears that G. VVhitehead's drift was to shew the Absurdity and Inconsistency of his Opponent's Assertion which was as in p. 40. that Christs Apostles and all his Ministers in all Ages pointed to Jesus the Son of Mary this Son of Man with an Hosannah to this Son of David and to none before him or to any ever since These Words The Son of Mary this Son of Man this Son of David and to none before him had a tendency to deny the Divinity or Godhead of Christ and to set up the Body that was born of the Virgin for the only whole intire Christ and Saviour And therefore to this G. VVhitehead answered That the Holy Prophets Apostles and Ministers hath pointed and testified unto Iesus Christ both as Man born of the Virgin or to his coming in the Flesh and unto his Divinity and Manifestation in Spirit this is owned ●ut that they all cried Hosanna to the Son of David is a mistake For it was the Multitudes that went before and that followed when Christ rid to Jerusalem that cryed Hosannah to the Son of David Mat. 21.9 Adding Many 〈…〉 cry Hosannah who never knew his Salvation within nor believed in his Power but rather spiritually crucifie him And the Scribes and Pharisees could talk of Christs being the Son of David when they neither truly believed nor owned him that was the true Christ either as the Root or Offspring of David But Christ asked these Pharisees and Scribes who said Christ is the Son of David this Question VVhat think ye of Christ VVhose Son is he They said unto him The Son of David He said unto them How then doth David in Spirit call him Lord If David then call him Lord how is he his Son c Now says G. VVhitehead there VVas not this the true Christ whom David in Spirit called Lord before he took upon him Flesh or came of his Seed There 's another Question put to his Opponent who had asserted That all the Apostles and Ministers of Christ in all Ages pointed to Jesus the Son of Mary this Son of Man with an Hosannah to this Son of David and to none before him Was not this the true Christ whom David in Spirit called Lord says G. VVhitehead What then Did this Question imply that G. VVhitehead denied Christ according to the Flesh or as he was born of Mary to be the Son or Offspring of David Nothing less For he says he took upon him Flesh and came of David's Seed and is owned as pointed at and testified unto by the Holy Prophets Apostles c. as Man born of the Virgin No more doth his asking his Opponent for it is not a general Question but particular to his Opponent grounded upon the particular Terms his Opponent had exprest himself in thus Whereupon

natural whose Seed God promised to Bless with Earthly Blessings c. And that they were Figurative of the one Seed Christ and such as he should beget unto a lively hope c. it will consequently follow that this Seed must be inward and Spiritual since one outward thing cannot be the proper Figure or Representation of another Nor is it the way of holy Scripture so to teach us the outward Lamb shews forth the inward Lamb the Jew outward the Jew inward c. I have these two short Arguments to prove what I believe and assert as to the Spirituality of the true Seed and a clearer overthrow it is to the Opinion of our Adversaries to the true Christ. First Every thing begets its like what is Simply Natural produces not a Spiritual being Material things bring not forth things that are Immaterial Now because the Nature or Image begotten in the Hearts of true Believers is Spiritual it will follow that the Seed which so begets and brings forth that Birth must be the same in Nature with that which is begotten therefore Spiritual then Christs Body or what he had from the Virgin strictly considered as such was not the Seed Secondly It is clear from hence The Serpent is a Spirit Now nothing can bruise the Head of the Serpent but something that is also Internal and Spiritual as the Serpent is But if that Body of Christ were the Seed then could he not bruise the Serpents Head in all because the Body of Christ is not so much as in any one and consequently the Seed of the Promise is an Holy and Spiritual Principle of Light Life and Power that being received into the Heart bruiseth the Serpent's Head And because the Seed which cannot be that Body is Christ as testify the Scriptures the Seed is one and that Seed Christ and Christ God over all Blessed for ever we do conclude and that most truly that Christ was and is the Divine Word of Light and Life that was in the beginning with God and was and is God over all blessed for ever And that this may yet more evidently appear let it but be seriously weigh'd that before ever that visible Appearance was the Seed bruised in good Measure the Serpent's Head in the Holy Men and Women of all Generations otherwise they had not been Holy but Serpentine and Wicked And if the Seed was before and that Seed be Christ because there is but one Christ as well as but one only Seed it doth clearly follow that Christ was Christ before that outward Appearance Which was the thing intended to be proved Upon this G. Keith says W. Penn will needs have this to be not Christ without but Christ within But W. Penn neither said so nor meant so He does not deny the Seed to be Christ without He says the Seed Christ is Spiritual and inward that is in Man which doth not hinder but that it may be and is outward also that is out of Man or elsewhere besides in Man but that whether inward or outward it is a Spiritual Substance Yet as it is a Seed bruising the Serpent's Head in Man it is inward working against the Serpent in the Heart where the Serpent puts up his Head to deceive and defile the Heart of Man and draw him from his Duty and Obedience to God And indeed in that great and most Eminent Encounter between the two Seeds when the Divine Seed had taken on it outward Flesh and so was born of the Virgin with respect to which he was Denominated and was the Seed of the Woman and so of Abraham and David of whose Seed she was though the Serpent could not assault him from any thing in himself having nothing in him John 14.30 Yet it was the Divine Word or Power which is called the Seed in Man the same which had bruised the Head of the Serpent in Mary David Abraham and all the Holy Men and Women before inwardly dwelling in that Immaculate Body by which he repelled the assaults of the Tempter broke the Power of the Prince of Darkness vanquished and put him to flight and Triumphed most Gloriously over him Again G. Keith says p. 24. So the Paschal Lamb was no Figure of Christ without And when John said Behold the Lamb of God! It was meant of Christ within us not of Christ without us for our Passover is Slain for us This G. Keith sets down as if they were W. Penn's words and accordingly they are Printed with Coma's in the Margin as the Quotations out of W. Penn's Books are And then G. Keith says upon it You see according to W. Penn that Passover that was slain for us was slain in us not without us And so they throw away our Arguments against the Iews But this is an Abuse in G. Keith The words he gives before as W. Penn's are not W. Penn's but G. Keith's unfair inference from W. Penn's words W. Penn did not say the Paschal Lamb was no Figure of Christ without He said the Outward Lamb shews forth the Inward Lamb the Jew Outward the Jew Inward And doth it not so And when Iohn said Behold the Lamb of God W. Penn doth not say It was meant of Christ within us not of Christ without us For Christ within us and Christ without us is but one Christ not two Christs nor divided But when Iohn said Behold the Lamb of God that taketh away the Sins of the World Did he mean the Body only or Outward Manhood of Christ Or did he not mean more especially that Divine and Heavenly Manhood which then dwelt and appeared in that Body with respect to which he was called Christ long before he took on him that Body and is said to be the Lamb slain from the Foundation of the World Rev. 13.8 It is not then according to W. Penn that the Passover that was slain for us was slain in us not without us but it is according to G. Keith's perverse Inference For the Passover that was slain for us was slain without us but it was not only an Outward thing or the Body only which was taken of the Virgin that is designed under that name of the Passover but that Son of Man who came down from Heaven and took upon him that Outward Body and suffered in that Body and so became a part yea a chief part of that Blessed Sacrifice although it was the Outward Body or Manhood only of Christ our Spiritual Passover as he is called Wilson's Christian Dictionary verbo Passover that in a strict and proper sense was said to be slain Next he quarrels with W. Penn's Logick in saying Then Christ's Body he had from the Virgin strictly considered as such was not the Seed This is rare Logick says G. Keith Here 's a Fallacy but I believe says he it proceeds not from any design but from his weakness in Logick But the Abuse he would put upon W. Penn proceeds I fear not so much from his weakness in