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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	faith_n	truth_n	word_n	7,274	5	4.1793	3	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A47128	Bristol Quakerism exposed shewing the fallacy, perversion, ignorance, and error of Benjamin Cool, the Quakers chief preacher at Bristol, and of his followers and abettors there, discovered in his and their late book falsely called Sophistry detected, or, An answer to George Keith's Synopsis : wherein also both his deisme and inconsistency with himself and his brethren, with respect to the peculiar principles of Christianity, are plainly demonstrated / by George Keith.	Keith, George, 1639?-1716.	1700 (1700)	Wing K148; ESTC R41035	27,308	34

confound the Agent with the Instrument by which he works and is as great nonsense as to make the Bricklayer to be the wooden Rule and Line and Plummet by which he works And the like Fallacy have all his other Arguments whereby he would infer from some of my words he quotes out of my former Books That I held there was but one General Rule both to profess'd Christians and Heathens and Consequently that if this proves William Pen guilty of Deisme it equally as B. Cool infers proves G. Keith guilty of the same But I deny his Consequence for I do not remember that ever I so Asserted or Argued as W. Pen hath done or as B. Cool now doth That professed Christians and Heathens have but one General Rule But whereas in some of my former Writings I had dropt some Unwary and Unsound Expressions in calling the Spirit with respect to the peculiar Principle of Christianity The Principal Rule yet I deny that this proves me guilty of Deisme seeing to the best of my knowledge and remembrance I never made the Professed Christians and the Heathens to have but one General Rule of Faith and Practise for I always distinguished betwixt the common Illumination of the Spirit given to Heathens and all Mankind and the special given to true Christians in the use of the Written Word which being two differing things tho' both coming from one Author sufficiently clears me that I was never a Deist whatever lesser Errors or Mistakes I had when amongst the Quakers But hath B. Cool forgot the Proverb That two Blacks makes not one White suppose G. K. dropt some unwary Expressions that contrary to his intentions did favour Deisme will that excuse W. Pen of his Deisme or B. Cool and the Quakers of their Deisme which can be prov'd not barely from a few indeliberate Expressions dropt from their Pens but from whole Books and Volumes they have filled with meer Deist Notions striking at all the Foundations of Christianity special and peculiar thereunto And I have this Advantage of W. Pen and all others of his Brethren That not only in my Book of Retractations I have Retracted and Corrected many things both in Particular and in General whatever I have Said or Writ contrary to the Holy Scripture but none of Them have done any such thing in the least but also in Particular in my Book called The Deisme of W. Pen and his Brethren page 4. I have Corrected my Mistake and Error in calling in some of my former Books The Spirits Inward Evidence sealing to the truth of the peculiar Doctrines of Christianity contained in the Scripture the Principal Rule of Faith Which I thus did correct That the Spirits Inward Evidence was not the Rule of Faith at all to us Christians but the principal objective Medium or Motive of Credibility And I having thus Retracted my Errors and Corrected the same before I either Publish'd or Writ my Synopsis and consequently long before B. Cool writ his pretended Answer to it he has dealt most Unfairly and Disingenuously with me to Charge me with what I have Ingenuously and Fairly Retracted And the same Answer may serve to all the other Quotations he brings out of my Books to set me as deep in the Mire of Deisme as W. Pen or himself which had I been as guilty as they is no vindication to them And but that it would be an improper Digression and too much divert the Reader I could easily shew that none of all his Quotations out of my former Books prove me guilty of Deisme But seeing I have Retracted both in Particular and General what did seem tho' but remotely and indirectly to favour any unsound Notions about the Rule of the Christian Faith and have in my Catechisme both Larger and Lesser Asserted The Holy Scriptures to be the only Rule of Faith and Practise to all Christians with respect to all the peculiar Articles of the Christian Faith and to all the positive Precepts peculiarly belonging to the Christian Religion Therefore I appeal to all Impartial Readers whether B. Cool and his Bristol Brethren who approve of his Book are not highly Injurious to me Even as much as if some Romanist should charge all the Popish Errors upon Luther after he had Renounced them or suppose upon some Quaker that had formerly been a Papist as I suppose B. Cool knoweth some of the Quakers to have been But the distinction of Primary and Secondary Rule used by W. Pen and B. Cool will not do to defend them from Deisme as I have shewed in my Book of Deisme page 56. W. Pen is so seemingly kind to the Scriptures that he grants them to be a Subordinate Secondary and Declaratory Rule in his Discourse of the General Rule page 25. Such a Subordinate Secondary and Declaratory Rule saith he we never said several parts were not Observe Reader he will not allow all the parts of Scripture but only some parts of it to be so much as a Subordinate Secondary and Declaratory Rule Though even the Ceremonial Precepts he has as great reason to believe them to be the Word of God and consequently a Rule of Faith tho' not of Practise to us as truly as any other parts of Scripture That the Scriptures are not a Subordinate and Secondary Rule as both W. Pen and B. Cool have affirmed them to be but the Primary and Only Rule with respect to all the peculiar Doctrines and Precepts of the Christian Religion I have clearly and fully prov'd in my Book of Deisme page 56 57. The substance of what I have there said I shall here transcribe as followeth Seeing every Subordinate and Secondary Rule presupposeth a Primary Rule which hath no dependency on the Secondary tho' the Secondary is wholly from the Primary as the Transcript is wholly from the Original but the Original is intirely compleat and perfect without the Copy or Transcript It is evident that according to him viz. W. Pen he hath all what he thinketh to be a Divine Knowledge and Faith wholly from his Primary Rule and nothing from the Scriptures which he calls the Secondary for the excellency of the Primary Rule is that it teacheth all that is to be Divinely Known or Believ'd without the need or help of any Secondary Rule otherwise it should not be Primary nor should the Scriptures in that case be a Subordinate Rule but Co-ordinate and of equal Dignity Necessity and Vse with what he calls the Primary For whatever is a primary full adequate and perfect Rule such as he will have only the Light Within or by whatever other Name he defines it it must propose to him all the Credenda and Agenda i.e. all things he ought to Believe and Practise without any other Rule whatsoever Surely as he who hath the Original has no need of the Copy nor great use of it for himself so if W. Pen hath such a perfect compleat primary Rule that teacheth him without Scripture all that

he ought to Know Believe or Practise I cannot understand of what great use the Scripture can be unto him or at least it is of no necessity to him this primary Rule The Light Within hath taught him all before hand otherwise it is not primary This Argument I have produc'd against W. Pen is of equal force against B. Cool and his Bristol Brethren and the Quakers in general who affirm they have this Primary Rule and are come to be Taught by it whatever is to be known of God as W. Pen in his Discourse of the General Rule of Faith and Practise p. 21. affirmeth and giveth for his proof that place in Rom. 1. 19. which he grossly Perverteth by wresting and corrupting the Text making it say what it saith not for thus he Quotes it WHATEVER might be known of God was manifest within for God who is Light hath shewn it unto them But the word Whatever is neither in the English Translation nor is there any word in the Greek that can be so Translated St. Paul in that above quoted place is not treating of the knowledge of God given to Christians by special Illumination in the use of the Scriptures discovering the great Love of God by the Redemption of the World through Jesus Christ as he gave himself to Dye for us c. but of the knowledge of his Eternal Power and Godhead given to the Heathen by the works of Creation and the common Illumination given to all Mankind What B. Cool Quotes out of W. Pen's Discourse of the General Rule of Faith and Life in his seeming praise of the Scriptures in his 6th page can be judged no other but like Judas's Kiss when he betray'd his Master and a palpable Contradiction and Inconsistency both to himself and Brethren for which they are accountable but is no argument of my Insincerity as B. Cool doth most falsly and unjustly accuse me For while he argueth against the Scriptures being the great and only Rule of Faith and Practise to Christians with respect to all the peculiar Doctrines and Precepts of Christianity and gives that Office to the Light Within as common to all Mankind Jews Turks Heathens Infidels and yet as it were with the same Breath extols the Scriptures calling them The Blessed Scriptures of Truth and that the Quakers most heartily believe them to have been given forth from the same Holy Spirit and are a declaration of the mind and will of God and as such are obliging upon all that have and can have them both in reference to Faith and Practise And we utterly disclaim and renounce all Doctrines and Practises repugnant to them He seemes like some Rebelious Subject who being accus'd that he denies the Kings Laws falls out in high Praises of them but all this while doth not own them to be the Kings but sets up other Laws in their place But seeing B. Cool thinks that W. Pen hath said enough in commendation of the Scriptures to prove G. Keith disingenuous for blaming him for Disputing against their being the Rule from their Uncertainty either as to their Original or Copies or Translations all which he hath laboured as the Papists do to set up their Tradition to render uncertain and that they do not determine without extraordinary Revelation whether the Papists or Protestants are right about Transubstantiation or the Socinians and sound Protestants are right about the Trinity I freely leave it to the Impartial Reader whether B. Cool has not most unjustly blam'd me for Disingenuity and whether B. Cool himself be not sordidly disingenuous and fallacious in this very matter as well as in other matters hereafter to be treated of But further to discover B. Cool ' s gross Ignorance in his way of Arguing against the Scriptures being the only Rule exclusive of the Spirit to wit from being the Rule for that he saith were to prefer the Effect before the Cause since the Light Christ was before the Scripture was and by him were they given forth through Holy Men for our Profit and Edification Answer O rare Logician As if to distinguish between the Workman and the Rule Square or Instrument by which he worketh were to prefer the Effect to wit the Rule to the Cause to wit to him that useth it and hath made it for his use But tho' the Spirit gave forth the Scriptures and did first reveal the great Truths delivered in them concerning the Redemption of the World by Jesus Christ unto certain Holy Men peculiarly chosen for that work yet the Spirit was not the Rule even to them but what the Spirit Reveal'd to them was the Rule of their Faith before the Scripture was writ and what the Spirit thus inwardly Reveal'd to them as to Abraham Moses c. I grant was the Rule to them and their primary and only Rule but that it follows that that inward Revelation which they had was or is the primary and only Rule to us is a most false Consequence unless on the supposition that we and all the Christians as well as Quakers have the same inward Revelation in kind that the Prophets had and if B. Cool will say they have it the same in kind then they have it without Scripture as Abraham and Moses so had it But if they have it not without Scripture but that their Knowledge and Faith of these great Truths particularly that one great Truth That the Son of God was Incarnate for the Salvation of Men doth necessarily depend upon the Written Word as the instrument by which the Spirit doth Illuminate or Inspire them to Believe and Understand the Written Word or Truths declared in Scripture this is no proof that the Scriptures is not the Rule to wit The great and only Rule but is indeed a sufficient and clear proof that the Scripture is the Rule and the Spirit is the Ruler or he that by the Rule as his Instrument Rules and Leads our Minds both to Believe the Scripture and Understand it and also rightly to Apply it for our Edification The Doctrine which W. Pen and B. Cool with their Brethren do set up of making the Spirits Internal Revelation the Universal and Primary Rule of their Faith and Practise doth necessarily oblige them to hold also That all what they Know or Believe of God and of Christ is from the same Internal Extraordinary Revelation and Discovery in kind that the Prophets and Apostles had For according to the Argument I have used above and recited out of my Book of Deisme against W. Pen if the Internal Revelation that the Quakers have be the Primary Rule of all the Faith and Knowledge they have of God and Christ it hath no dependance on the Scriptures or Written word so much as an Outward or External Means as the Original depends not on the Copy but the Copy depends on the Original and this indeed is perfectly agreeing with the Quakers great Apostle George Fox whom W. Pen and B. Cool also so highly

Magnifie For saith G. Fox in his Great Mystery Page 350. Ye tell People of an outward ordinary Means by which Christ communicates the benefits of Redemption Note By the outward and ordinary Means they mean the written Word and Sacraments The means of Salvation saith he is not ordinary nor outward but Christ is the Salvation who is Eternal Again Great Myst p. 133. His Opponent T. Moor having said The Scriptures is the absolute Rule and Medium of Faith In p. 134. G. Fox Answereth The Scriptures is not the Author nor the Means of it nor the Rule but Christ who gave it and he increaseth it And in p. 243. Great Myst he saith And the things of the Gospel and of the Spirit are not attained by an External Means Note Here he doth Exclude the Scripture not only from being the External Means but from being an External Means of their Knowledge and Faith Again p. 320. His Opponents having said God works Faith in us Inwardly by the Spirit and Outwardly by his Word meaning the written Word He Answers Here thou goest about to make the Word and the Spirit not one Is not the Word Spiritual and Christ called the Word Again p. 168. Them that never heard the Scripture Outwardly the Light that every Man hath that cometh into the World being turned to it with that they will see Christ with that they will know Scripture with that they will be led out of all Delusion come into Covenant with God with which they will come to Worship God in the Spirit and Serve him See all these and many more such Quotations in my 4th Narative Here we see the Scripture is Excluded from being so much as either the Means or a Means of the Spirits working Faith or Knowledge in them and consequently what Knowledge or Faith the Quakers have of God or Christ it must be by inward immediate extraordinary Revelation and Discoveries the same in kind that the Prophets and Apostles had as such which was without all outward means Thus we see the Harmony of W. Pen and B. Cool and his Brethren with their great Apostle G. Fox But let us again view their Disharmony and Contradiction both with themselves and one with another Benjamin Cool in his 9th pag saith That the Prophets and Apostles had an extraordinary Sight and Sense of Adam ' s Fall and Christ ' s Birth c. I readily own but that such an extraordinary Discovery as they had is absolutely necessary to every Mans Salvation I deny But if he will adhere to his former Assertion That the Light Within is the Primary Rule of every Mans Faith and Knowledge and to G. Fox's Doctrine above mentioned every Man that has the true Knowledge and Faith of Christ must have such an extraordinary Discovery as the Prophets and Apostles had in kind if not in degree For seeing the Quakers plead That the true Knowledge and Faith of God and Christ must be by the Spirit only without the outward and ordinary Means as G. Fox their great Apostle has Taught them then it must be the same in kind at least if not in degree And if all the Faithful are not come to the same degree of the Spirit that the Prophets and Apostles had Yet if B. Cool will believe their great Apostle some of the Quakers at least are come not only to the same degree that the Prophets and Apostles had who gave forth the Scriptures but above any degree For thus he saith expresly Great Myst p. 318. For who comes to the Spirit and to Christ comes to that which is Perfect who comes to the Kingdom of Heaven in them comes to be Perfect yea to a Perfect Man and that is above any Degree But B. Cool in his following Quotation as I can understand him and let the Reader see if he can understand him otherwise disowns all Extraordinary Discovery such as the Prophets and Apostles had in Kind as well as in Degree and wholly takes to the common and ordinary Discoveries of the Light Within Universally given to all Mankind for thus he saith expresly But that the common and ordinary Discoveries of the Light Within Vniversally given to Mankind as all Mankind Adheres thereto and Obeys the same is that Vniversal or General Rule of Faith and Life we shall I hope never deny Now this Universal and General Rule given to all Mankind B. Cool if he will accord with his Brethren and particularly with G. Whitehead and others in their Book call'd The Glory of Christ's Light Within must hold it to be a full and compleat Rule that needs no addition yea not only needs no Addition but admits of none for if it admit of any Addition then all Mankind have not one and the same Rule of Faith and Practise contrary to the very scope and design of W. Pen's Book called A Discourse of the General Rule of Faith and Practise But again If that Addition be but only a Secondary Rule it presupposeth the Primary Rule to wit the Light Within them as Pre-existant and from which all the Certainty of the Secondary Rule dependeth and their Primary Rule first giving them the said Discovery makes the Secondary wholly superfluous If it be said that by the Secondary Men may be led to the Primary as by the Copy to the Original or as by the Stream to the Fountain But what service can the Secondary have to lead them to the Primary as from the more known to the more unknown Seeing the Secondary Rule which they call the Scripture has no Certainty but what it receives from the Light Within as it is an Universal Principle common to all Mankind But common Experience teacheth That the Light Within i.e. the common Discovery or Illumination given to all Mankind that teacheth them some things concerning God as a Creator and some general Moral Duties to him as such yet doth not teach them the Knowledge or Faith of God as he gave his Son to be Incarnate for the Redemption of the World for that never was known but by special Revelation immediately given to the Prophets and by their means convey'd to others B. Cool proceeds to tell us page 9. what special Veneration he and his Brethren express for the Holy Scriptures after he hath set up the common and ordinary Discoveries of the Light Within Universally given to all Mankind to be the Primary Rule of all Faith and Knowledge Yet at the same time we saith he express our Veneration for the Verity and Authority of the Holy Scriptures since we know them to be as they are an Additional and Vnspeakable Benefit for a Rule both of Faith and Life and such a Rule too that whatever is Repugnant thereunto ought not to be of any Authority with us But judge Reader whether this be not another Judas Kiss or as they that Mock'd our Lord with a Hail Master They have a great veneration for the Scriptures as a Secondary and Additional Rule but they have

Faith in the History of Christ's outward Manifestation is a deadly Poyson for the bare Conviction of the Truth of the History and assent to it which is that Historical Faith he professeth to mean where no real Sanctification is wrought is so far from being a deadly Poyson that it hath a real Service remotely at least to prepare the Soul for Sanctification and if many so Convinced are not Sanctified as B. Cool confesseth in his 16 p. That Faith will be an Aggravation of their Guilt and Misery which is therefore no deadly Poyson but of great Vse even as Unsanctified Men's having a Conviction of the Light within and some Sense of it and that is more than a bare Historical Faith of it will be an Aggravation of their Guilt but will B. Cool allow Men therefore to call it a deadly Poyson that infects Hundreds of the Quakers so called who are no more Sanctified than many others who have but the Historical Faith of Christ without and if all England and all Christendom beside had but a bare Historical Faith of the Light within without the inward work of Sanctification that Faith would not Save them yet it followeth not according to B. C. that the Light within or a Historical Faith in it is a deadly Poyson I cannot but think B. Cool would think it a great Blessing to all Christendome and a great Introduction to the Quakers Religion if they all had a real Conviction or Historical Faith of the Quakers Notion of the Light within though all were not Sanctified by it yet that that Conviction or Faith is a deadly Poyson I see not how he can Grant The Quakers commonly distinguish betwixt Conviction and Conversion they call that Conviction or Convincement when a Man assents to their Great and Foundamental Principle the Light within which they reckon a Step or Introduction to Conversion and if Conversion do not follow yet the Conviction is good as Paul said of the Law tho' many did not obey it it was good And what B. Cool would say in the Case of a general Convincement of the Light within according to his and his Brethrens Notion of it I would say much more of a general Convincement all over the World and all Heathen Nations that the History of Christ's Birth Life Miracles Death Resurrection and Ascension c. is true that it would be so far from being a deadly Poyson that it would be a great good and a great Advantage and Introduction to spread the Christian Religion over the Heathen Nations All Christendome and in a sort all the World hath a real Notion and Faith of the Light within as it is an Assent of their Consciences to the work of the Law Writ in their Hearts and this Faith or Assent is certainly a good thing and of great Concern to the good of Mankind being the Foundation of all the good Laws and Governments that are to be found in Heathen Nations tho' thousands who have it yet are not Sanctified by it nor can they be Sanctified by it without Faith in Christ Crucified and without a special superadded Illumination and Operation of the Holy Spirit that doth usually Accompany the Written Word according to Gods Ordinary way of working and the methods of Divine Providence towards the Race of Mankind But the Quakers general Notion of the Light Within being sufficient to Salvation without any else and confirmed so to be by G. Whitehad in his late Antidote p. 28. and by W. Penn in his Discourse of the General Rule of Faith and Practice justified all along by B. Cool and his own saying as above noted That there is but one General Rule of Faith and Practice to all Mankind is such a plain Proof of his Deism in opposition to the Christian Faith that greater cannot be given notwithstanding of what he talks in contradiction and Inconsistency to himself and W. Penn and his other Brethren p. 27. That God in his Mercy and Goodness hath super-added the Holy Scriptures for a Rule to us to walk by and according to Yet saith he we are not therefore to neglect the inward Law and Rule and Eternal Precepts in our Hearts because we have an outward one to walk by Thus he still leaves the true State of the Controversy on purpose to divert and deceive his Weak Reader by his juggling None saith that we ought to neglect the inward Law or Light in the Conscience of all Mankind because we have the outward Rule of the holy Scriptures for true Christians highly Esteeem of both and Labour to conform their Lives to both but as to all the peculiar Doctrines and Precepts of Christianity as distinct from Deism or Gentile Religion however refined they hold the Rule of the Christian Faith and Religion with respect to its peculiar Doctrines and Precepts to be such a Rule as the Heathens have not and it may be acknowledged to be a Superadded Rule as much as Christian Religion is a superadded Religion to any thing that was or is True in Gentile Religion But for B. Cool and his Brethren who own but one general Rule and Practice to all Mankind And say the Light within every Man is sufficient to Salvation without any thing else Let him deny this if he dares to talk of a superadded Rule is a Contradiction and Inconsistence for if they allow a Rule superadded to the common Illumination obliging Christians to believe and practice any more things than what the Heathens are obliged to they make two Rules one common to Christian and Heathens viz. The Light Within the other peculiar to the Christian which is of a far greater Perfection and hath a far greater Number of things both to be believed and practised and of a higher Nature many or most of them than what the common Illumination in the Consciences of Mankind generally Teacheth And as Concerning what B. Cool Grants of Gods Superadding the Holy Scriptures for a Rule to us to walk by I ask him Was that Superadded Rule absolutely necessary to be added to our Christianity through our Faith and Obedience to it If he say it was and is then he contradicts their Fundamental Notion of the sufficiency of the Light Within all Mankind to Salvation and all Mens having but one general Rule his own Words If it be not absolutely necessary what need of it's being superadded seeing the common illumination hath a sufficiency in it abundantly according to the Quakers not only to inform the Understanding of all things necessary to Salvation without any super-added Rule but of Grace to enable all Mankind perfectly to obey all Gods Commands and to attain to a Sinless Perfection and that in a much nearer way and with fewer means as having fewer and easier Precepts for who can deny but the Laws and dictates of the Common Illuminations given to all Mankind are much fewer and easier to be obey'd than what the Christian Religion Superadds for it cannot be proved that the

W. Penn did not allow that Visible Body to be any part of him for a part though it constitutes not the whole altogether yet in part it Constitutes the whole as well as W. Penn's Body Constitutes him in part That the World did not See Christ with their Spiritual Eyes is granted as neither do they see his faithful followers but that they did see him really and as properly as ever B. Cool saw W. Penn with Bodily Eyes is clear from John 6. 36 where Jesus said to the Unbelieving Jews Yee also have seen me and believed not But W. Penn and B. Cool will be Wiser by that Spirit that is in them then the holy Spirit that did dictate the holy Scriptures who calleth him that was Born of the Virgin the Son of God the Christ both God and Man by Personal Vnion and the Holy Scriptures teacheth us no such distinction as that the outward Person was not properly the Son of God but he who dwells in that outward Person for tho' Christ hath two Natures yet he has but one Person it is great Arrogance and Impudence in this B. Cool who is known to be an Ignorant Man in the knowledge of the strict and proper Signification of Words to pretend he knoweth better what the Word Person signifieth than all the Learned Men throughout Christendom and then all the Holy Ancients who ever held that our Blessed Lord even considered as a Person without us because of the Personal Union of the two Natures was properly the Son of God both God and Man as the Scriptures call him which B. Cool with his Arrogant Ignorance would teach to Speak more properly and as if he were both Wiser than the Holy Men that Pen'd the Scriptures that never used any such distinction of Christ within that outward Person being properly the Son of God but that that outward Person in whom the Son Dwelt was improperly the Son of God and also as if Wiser than all the Holy Ancients and all the Learned Men now in Christendom very Magisterially tells us in his p. 12. Nevertheless saith he Since many People understand not the terms of Proper and Improper and are apt to Judge of things according to their Carnal Conceptions for that reason I should have been glad the Expression had never been used Thus we see how hard they still struggle for their Infallibility had W. Penn uttered that saying from the Holy Ghost as G. Fox saith in his Truth Defended p. 104. Our giving forth Papers or Printed Books it is from the Immediate Eternal Spirit of God and in his Great Myst p. 98. And those and you all that Speak and Write and not from God Immediately and Infallibly you are all under the Curse why should B. Cool have been glad that Expression had never been used Should he not be glad of all the Words that come from the Holy Spirit For doubtless all such are very profitable and if B. Cool did not think these Words came from the Holy Spirit by G. Fox's Verdict both W. Penn and B. Cool for all his Lyes and Fallacies uttered in this his Book are under the Curse But W. Penn is not alone in this Vile Heresie that Christs Body is no part of the true Christ for G. Whitehead is as deep in the Mire as W. Pen who in his Christian Quaker p. 139. 140. telleth us very deliberately and as he seem'd to himself very Scholastically I distinguish said he between Consisting and Having Christ Had Flesh and Bones but he did not Consist of them This shews the very heart of their Heresie as a Man hath a Garment but he doth not Consist of it it is no part of him Now to give my Readers an Instance that B. Cool thinks himself and his Brethren Wiser than the Holy Ancients in his and their denying Christ as he was Man or that outward Person to be Properly the Son of God I will briefly give some Account who were the Patrons of W. Penn G. Whitehead and B. Cool or at least their Forerunners in maintaining their Vile Heresie In the time of Justinian the Elder certain Hereticks called Bonosiani from their Master Bonosus denyed that Christ as Man was the Proper Son of God and affirm'd that he was his Adopted Son but were refuted by Justinian a Bishop of the Valensian Church who lived about that time After them about the year 783 Elipandus and Foelix two Spanish Bishops did openly affirm and Preach That although Christ was the true proper and Natural Son of God according to his Divine Nature yet according to his Humane Nature i. e. his Manhood Nature consisting of Soul and Body he was only the Son of God by Adoption and by Grace but not truly and properly Behold your Ancestors W. Pen B. Cool and G. Whitehead against whom Charles the Great called a Synod at Franckford consisting of three Hundred Bishops about the year 794 where that Heresie was condemned as J. Forbesius in his Instructions Hist Theol. Lib. 6. Chap. 1. N. 1. c. Gives a full and plain Account and these Hereticks as the said Author gives an Account did make their great Argument against the Flesh of Christ to wit his Body of visible Flesh which the Quakers will not have to be any part of him but a certain invisible Body for thus they did Argue The Flesh or Humanity of Christ was not Begotten of the Substance of God therefore the Man Christ is not in his Nature the true and proper Son of God the which Argument Paulus the Aquilensian Bishop answereth and retorteth his Argument against Foelix himself That the Soul of Foelix was not begotten of his Fathers Seed and yet the whole Foelix was the true and proper Son of his Father And the like Retortion may be made against those Quakers unless they will say that the Men whom the World called their Fathers were not their Fathers because they did not beget their Souls but only their Flesh yet this B. Cool thinks himself Wiser than these three Hundred famous Bishops who condemned this infamous Heresie above eight Hundred years ago The Third thing whereof B. Cool Accuseth me both in his Preface and Book as wronging W. Pen and the Quakers is That I have charged him and them that the History of Christs incarnation was not necessary to our Salvation or as he explains it himself p. 5. of his Preface That Faith in Christ as he Dyed for us was unnecessary viz. To our Salvation which he saith is so very Fallacious and Wicked that it deserveth no reply But wherein doth he discover it to be so I find not that he bringeth one single Instance in all his Books effectually proving that W. Pen doth hold that Faith in Christ as he Died for us is necessary to our Salvation and indeed it is contrary to the general Drift of all his Books and especially his whole Disconrse of the General Rule of Faith and Life which he will have to be both