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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
truth_n	according_a	scripture_n	true_a	1,770	5	4.4847	4	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A47124	The arguments of the Quakers, more particularly, of George Whitehead, William Penn, Robert Barclay, John Gratton, George Fox, Humphry Norton, and my own arguments against baptism and the Supper, examined and refuted also, some clear proofs from Scripture, shewing that they are institutions of Christ under the Gospel : with an appendix containing some observations upon some passages in a book of W. Penn called A caveat against Popery, and on some passages of a book of John Pennington, caled The fig leaf covering discovered / by George Keith.	Keith, George, 1639?-1716.	1698 (1698)	Wing K142; ESTC R7322	106,695	121

Man Christ and because the Fulness is not in us and never was or shall be in any Man but in the Man Christ Jesus alone that was Born of the Virgin therefore he and he only because of the Fulness of Grace and Truth that was and is in him was Ordained and Appointed to be the Great and only and alone Sacrifice for the Sins of the World being the Head of the Body which is his Church it was only proper that the Sufferings that should be in the Head only should be that compleat only and alone Satisfactory and Propitiatory Sacrifice for the Sins of Men As the Arguments above mentioned in my Queries to G. Whitehead and W. Penn do plainly demonstrate And though in Christ when he Suffered for the Sins of the World at his Death his Godhead did not Suffer yet all that was in him the Godhead excepted did Suffer Note again Reader That although I find no cause to give an Answer to the Book of John Pennington above-mentioned called The Fig-Leaf Covering c. Because I had said in my second Narrative p. 33. that very Book being a pretended Answer to my Book of Explications and Retractations is such a plain and evident Discovery of his Unjust and Unfair Proceedings against me whereof the whole second Days Meeting who hath approved his Book is Guilty and of his Ignorance and Perversness of Spirit in Perverting my Words that I see no need to give any other Answer to him or direct to any other Answer either to his Fig-Leaf c. or his Book Keith against Keith or any other his Books but his own very Book and Books compared fairly with my Books Quoted by him and particularly that of my Explications and Retractations yet because I find divers Passages in that Book of his plainly prove him and his Brethren of the second Days Meeting extreamly Erroneous in the great things of the Christian Doctrin some of them being Fundamental therefore I shall take notice of the following Passages partly to give the Reader a tast of his Unfair Dealing towards me and partly to shew his being still Erroneous in some great Fundamentals of the Christian Faith together with his Brethren of the second Days Meeting who have approved his Fig-Leaf In his 19 and 20 Pages he will needs fasten a Contradiction on me That one time by the Flesh of Christ John 6. I mean an inward invisible Substance and the Eating an inward invisible Eating But now in my Retractations I Assert that to believe in Christ as he gave his Body of Flesh outwardly to be broken for us is the Eating of his Flesh as well as the inward Enjoyment of his Life in us And to confirm the Contradiction he Quotes me saying Immed Revel p. 258. This Body of Christ of which we partake is not that which he took up when he came in the Flesh outwardly but that which he had from the beginning Ans First It is no Contradiction to say the Eating of Christ's Flesh John 6. is to believe not by a bare Historical Belief but by a living sincere Faith Wrought in us by the Spirit of Christ that Christ gave his outward Body to be broken for us and also that it is the inward Enjoyment of his Life in us as it is no Contradiction to say Christ is our Intire and compleat Saviour both as he came outwardly in the Flesh Dyed and Rose again c. And as he cometh inwardly by his Spirit into our Hearts and dwelleth in us by Faith And as concerning that Quotation Immed Rev. p. 258. by this Body in that place I did mean that which is only Allegorically called his Body to wit that Middle of Communication above mentioned that is indeed a Spiritual and invisible Substance owned by R.B. as well as by me and many others And I say still this invisible Spiritual Substance in the Saints is not that visible Body of Christ which he assumed when he came in the Flesh outwardly yet this is not to make two Bodies of Christ because the one is called his Body only in a Metaphorical Sense Ans 2. In my Book of Retractations p. 25. I had plainly Retracted and Corrected that Passage in p. 25. Recor. Corr. That by Christ's Flesh and Blood John 6.50 51. He meaneth only Spirit and Life acknowledging that it was at most an Oversight in me but how doth this prove me a Changling in an Article of Faith As he infers very Injurously May not a Man change his Judgment concerning the Sense of a particular place of Scripture without changing an Article of Faith That such a Change may be without a Change in an Article of Faith is acknowledged by all Sober Writers and Expositors of Scripture Yea there are many places of Scripture that some understand one way and others not that way but another and others a third way and yet all have one Faith in point of Doctrin Ans 3. What a Man Retracts in one Book or part of a Book he ought to be understood to Retract the same Passage where it can be found in another Part or Book of his nor ought he to be Charged with Contradiction in what he hath Retracted For as I have formerly said in Print they are only Chargable with Contradictions that without Retractation holds Contradictory Assertions simul semel i. e. both together Page 22. He will not permit me to use that Distinction to say I had not my Knowledge from them viz. The Scriptures as being the efficient Cause but I did not deny that I had my Knowledge by them Instrumentally to wit the Doctrinal Knowledge and Faith I had of Gospel Truths he Quibbles upon the Word from as if it could not signifie sometimes the efficient Cause and sometimes the Instrumental whereas a School Boy knoweth that it hath these several Significations and more also And seeing what I then Writ in my Book of Immed Rev. was owned by the Quakers it plainly followeth That according to J.P. the Words of Scripture are not a Means so much as Instrumentally to our Knowledge of the Truths of Christian Doctrin But how will he Reconcile this to W. Penn who doth acknowledge that the Scriptures are a Means to know God Christ and our selves See his Rejoynder p. 115. where he expresly saith We never denied the Scriptures to be a means in God's Hand to Convince Instruct or Confirm By we its plain W. P. meant all the Quakers and consequently G. K. being then owned to be one of them Page 39. He will not allow that what I have Quoted out of my Immed Revel p. 243. to p. 247. proves that I did then hold the Man Christ without us in Heaven to be the Object of our Faith though he grants my Words that I said The Man Christ who Suffered in the Flesh at Jerusalem is the Spring out of which all the living Streams flow into our Souls and that he is to be Prayed unto which he saith none of us

places of Scripture are many as Matth. 24.27 This very place G. W. denyeth to be meant of his Outward coming at the Day of Judgment as also 1 Thess 4.15 In his Book called Light and Life in Answer to W. Burnet and Heb. 9.28 Now by the same Method whereby they deny any of these four places now mentioned to be understood of any other coming of Christ than his Inward coming they must deny all other places that mention his coming after his Resurrection to be meant of his Outward coming in the true Nature of Man because they have declared they own no such thing as Christ's being in Heaven without us in a Personal and Bodily Existence and that which is not in Being they cannot believe will come But no such Error I charge as this on R.B. who I know did own that Christ had the true Being and Nature of Man in Heaven and that he would come and appear without us in that Nature to judge the World in Righteousness But to prosecute the Argument that by the words until he come must be understood his Outward coming it has the more force against R.B. because he believed that Christ was Outwardly to come and that there were sufficient proofs of Scripture for it as indeed many there are besides those already named as Acts 1.11 1 Cor. 4.5 Joh. 14.3 Mark 8.38 Luke 12.37 43. 1 Cor. 15.23 24. Jude 14. Rev. 17. 1 Cor. 1.7 1 Thess 2.19 1 Thess 3.13 1. Thess 5.23 2 Thess 2.1 2 Pet. 3.12 1 Pet. 5.4 1 Joh. 2.28 1 Joh. 3.2 Now seing R.B. did believe that all or Many of these places were to be understood of his Outward coming how could he have convinced his unbelieving Brethren that any of these places were to be understood of his Outward coming more than that 1 Cor. 11.26 till he come seeing from the reasons above given as much evidence appeareth that by his coming 1 Cor. 11.26 is meant his Outward coming as from any other places above cited or any that can be brought his Outward coming can be proved And so indiscreetly Zealous have some of their great Teachers been for Christ's Inward coming which is a Truth very great and necessary to be believed rightly and duly understood but ought not to be proved by perversions of Scripture that mean not so whereas sufficient proofs can be brought for it without all such perversions that divers of the Prophecies of the Old Testament concerning Christ's coming in the Flesh they have turned to Christ's Birth within them as that in Isaiah Unto us a Child is born a Son is given And that in Isaiah 53. concerning his Death and Burial without us in his real Body of Flesh He made his grave with the wicked c. Rich. Hubberthorn turns it to Christ's being buried in the wicked contrary both to the true translation as well as to the true sense of that place And thus by this presumptuous Liberty they take to expound the Scriptures falsely contrary to all reason and common Sense they seek to disarm the Christians from bringing proofs out of the Old Testament against the Jews to prove that the promised Messiah is already come in the Flesh or that he hath suffered in the Flesh And though I was so far blinded by them that I did understand 1 Cor. 11.26 till he come of his Inward coming yet I had always a firm Belief both of Christ's being in Heaven in the glorified Nature of Man and that he would come in that glorified Nature of Man to judge the World And now I plainly see that his coming 1 Cor. 11.26 is as really his Outward coming as any where else in all the Scripture and I hope I have sufficiently proved it to all impartial and intelligent Persons who shall read my Reasons I have brought to prove the same Page 113. His Quotation of the Syriack translation doth no ways favour his Sense as that the Eating 1 Cor. 11.26 was only by Indulgence and not by Command The Quotation is this In that concerning which I am about to Command you or Instruct you I Commend you not because ye have not gone forward but are descended into that which is less or of less Consequence From this he infers that Paul judged the Bread and Wine to be beggerly Elements But the Syriack translation saith no such thing he might well have blamed them that they were not gone forward in the Life of Christianity but rather backward because of the corrupt and irregular manner of their practising that Institution that some were drunk surely this was to go back but this is no proof against the regular Practice it self And what he further quotes of the same Syriack Version is as improper and invalid to his purpose v. 20. When then ye meet together ye do not do it as it is just ye should do in the day of the Lord ye eat and drink thereby shewing to them to meet together to Eat and Drink outward Bread and Wine was not the Labour and Work of that Day of the Lord. But nothing appeareth from this that he blamed the regular Practice of it but their undue and corrupt manner of doing it so that their doing of it as they did it was not the Work of the Day And therefore he might well say as it is v. 20. of 1 Cor. 11. When ye come together therefore into one place this is not to eat the Lord's Supper because they had turned it into a prophanation But R. B.'s observation on these Words p. 109. is of no force at all to prove his purpose He saith not this is not the right manner to eat but this is not to eat the Lord's Supper because saith he the Supper of the Lord is Spiritual and a Mystery Ans But the right manner of a thing in many cases is so essential to the thing that the want of the right manner destroys the thing it self As the right manner of a Circle is to have all the straight Lines drawn from the Center to the Circumference equal and if this be wanting the Figure is not a Circle Yea If the right manner of Prayer be wanting so that it be directed to God yet not in true words it is not true Prayer and if not in truth and sincerity of Heart it is not true Prayer His other Arguments from Rom. 14.7 Coloss 2.16 Heb. 9.10 are all answered above sufficiently Part 1. Sect. 6. SECT IX PAge 121. His last Argument is general against both the Outward Baptism and the Supper It remains saith he for our Adversaries to shew us how they come by Power and Authority to Administer them Their Power must be derived from the Apostles either mediately or immediately but they have no mediate Power because of the Interruption made by the Apostacy And for an immediate Power or Command by the Spirit of God to Administer these things none of our Adversaries pretend to it Ans 1. The Argument is unduly worded in the

of the Protestant Churches answers to Sardis and not this or that particular spot or part of the Earth or this or that particular Country Province or City but the Collective Body of the whole that by the Harmony of their Confessions already extant may be allowed to hold the Fundamentals of the Christian Faith however many are under great mistakes in other things Now we do not find this Church of Sardis blamed for Idolatry or suffering it as some of the other Seven Churches we find so blamed and particularly that of Pergamus and Thyatira that may allude to the Dark and Idolatrous Times of Popery for divers Ages foregoing The great things of the Sardis Church that are blamed are that her Works were not perfect before God that she had more a Name of Life than the possession of it which seems to paint out to the Life the Collective Body of the Protestant Churches who yet have a few Names who have not defiled their Garments and who are worthy which few Names are not confined to this or that particular Denomination but scattered and dispersed through the whole as so many Grains of pure Silver or Gold thro' a great mass or Lump of Oar where is much more Dross and Refuse And because things receive their denomination from the better part frequently therefore I judge that the Protestant Churches are with a respect to and on the account of these few Names that have kept their Garments clean to be reckoned a true Church and is so reputed of God And therefore it were very advisable that all that sincerely Believe in God and in Christ and love God and Christ and agree in Fundamentals as they generally do that they would Love one another and Repute one another as Brethren walk together and worship God together in Spirit and in Truth the Stronger condescending to the Weaker and becoming all things to all Men and in every thing that is not manifestly sinful yielding one to another endeavouring to be of one Heart and Soul in true Christian Love and Affection however differing in some lesser matters both as to Judgment and Practice This I hope God in his own time will bring to pass and for this as many I believe sincerely pray so do I cordially joyn my earnest Supplications with them And let this suffice at present for an Answer to that last Argument about the Call as whether mediate or immediate SECT X. IT is not to be doubted but many in the Protestant Churches can give as great evidence and far greater of their true Inward Call to the work of the Ministry than many or most of the Teachers among the People call'd Quakers and that not only by the conformity of their Doctrine and Conversation to the Holy Scriptures but the real success and good effect of their Ministry by the Blessing of God upon their Labours And if the noise of boldly claiming to themselves the only Privilege of being the Church of Christ and their Teachers and Ministers the only Ministers of Christ having only the Inward Call and furnishing of the Spirit be laid aside and the Question fairly and calmly stated it will not bear great Dispute to make it appear which of the two sorts have the best Marks of the true Church and Ministry Would the Quakers less value themselves for some singular things which at best are but as the Cummin and the Mint and some of them not so much they might easily find themselves equalled and far excelled in great part by many others in the greater things of true Divine Knowledge Piety and Virtue Only for a Conclusion let this be added that suppose present Administrators could not be readily found so qualified as to silence all the scrupulosities of Objectors this will not prove that Baptism and the Supper are not the Institutions of Christ as it will not prove that Preaching the Gospel is not a Divine Institution because in many parts of the World true Preaching has been wanting and yet is yea according to the Quakers narrow and scanty Charity true Preaching was generally lost in the World untill the Quakers were raised up about the year 1648. Doth it therefore follow that it was no Institution of Christ to the Apostles and their Successors to Preach the Gospel And here let it be noticed that I put a distinction betwixt a Power given to a Man to use the Gifts that God has given him in teaching others less knowing and a Pastoral Gift of not only Teaching but Administring these Divine Institutions of Baptism and the Supper and doing divers other things relating to the Discipline Order and Government of the People over whom by God's appointment and the Peoples consent he is set to be their Pastor and Watchman Here Note Reader that what is said in this small Treatise in Answer to the Arguments of the principal Teachers of the Quakers above named will also serve for an Answer to W. Dell's Book against Water-Baptism for there is nothing Material in his Book but what is in their Books upon that Subject though they borrowed his Arguments and have so great a liking to his Book that they have Printed it often again and again and indeed as they borrowed from him so the most of his Arguments he seems to have borrowed from Socinus who hath used the same Arguments for the most part long before W. Dell or the Quakers appeared in the World Only please Reader to take notice of that great piece of Ignorance in W. Dell to affirm so bold an Untruth that Zacharias John the Baptist's Father was High Priest The more particular Questions about Baptism relating either to the proper Subjects of it or manner of it are not needful to be handled here the design of this Treatise being to Convince such of the Quakers as are willing to read it that Baptism and the Supper are Divine Institutions till they own this it would be Preposterous to persuade them about those other Were the People called Quakers convinced of this great Truth that the outward Baptism by Water and the Supper are Divine Institutions and ought to be practised by them as becoming true Christians there are some thousands of them who are at Age and have Children at Age who never had any manner of outward Baptism if these have true Faith in Jesus Christ and can sincerely say as the Eunuch did Acts 8.37 I believe that Jesus Christ is the Son of God and do renounce all those Errors that are contrary to the true Faith in the Fundamental Doctrins thereof there is no question but they may be Baptized they are proper enough Subjects of it and when they are thus well Prepared and Qualified to Receive it it may be hoped that they will be Directed and Guided by the Lord where and how to find the Persons that may be fit to Administer it unto them Such among them who scruple or question the manner of Baptism by Sprinkling may receive it by Dipping for