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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A47180	Some of the many fallacies of William Penn detected in a paper called Gospel truths signed by him and three more at Dublin, the 4th of the 3d month, 1698, and in his late book called A defence of Gospel truths, against the exceptions of the B. of Cork's testimony concerning that paper : with some remarks on W.P., his unfair and unjust treatment of him : to which is added a synopsis or short view of W. Penn's deism, collected out of his book called A defense of the general rule of faith, &c. / by George Keith.	Keith, George, 1639?-1716.	1699 (1699)	Wing K214; ESTC R2685	46,816	106

Propitiation in order to remission of Sins can hardly disbelieve any Fundamental Article of the Christian Religion so by good consequence contrariwise whoever believes not in Christ as a Propitiation in the true sense of Scripture generally received by all true Christians to wit as outwardly Crucified Dead and Raised again c. can hardly believe any Fundamental Article of the Christian Religion but W. P. believes not in Christ as a Propitiation in order to remission of Sin c. in the true sense of Scripture generally received by all true Christians therefore W. P. hardly believeth any fundamental Article of the Christian Religion to wit as peculiar to the same The first proposition is proved by the Rule of contraries from W. P's assertion as I think he will readily confess the second proposition which is the Assumption is fully proved from what is above at large quoted by me out of his former Books never to this day retracted by him And though he reckoneth up the Doctrine of the Trinity viz. of the Father of Christ the Son and of the Holy Ghost the Doctrine of Heaven and Hell the Doctrine of the Resurrection of the Just and Unjust to be Fundamental Doctrines yea and the main of Christian Doctrine yet from what is above proved out of his Books he hath plainly opposed the true Christian Doctrine both of the Holy Trinity and of Heaven and Hell and as plainly he hath opposed the Doctrine of the Resurrection of the Just and Unjust in their respective Bodies as I have fully proved in my third Narrative and so have his Brethren G. Whitehead Richard Hubberthorne and others only at present I shall quote these following passages out of some of his former Books in his Reason against Railing in answer to Tho. Hicks P. 138. he thus plainly argueth against the deceased Saints looking for any future Resurrection of the Body which Tho. Hicks argued for Is the Joy of the Ancients saith W. P. now in Glory imperfect or are they in Heaven but by halves But why must the Felicity of the Soul depend upon that of the Body Is it not to make the Soul a kind of Window to be without its beloved Body a better sort of Purgatory Again P. 134. If a thing can be the same and notwithstanding changed for shame let us never make so much stir against the Doctrine of Transubstantiation for the absurdity of it is rather out-done than equalled by this carnal Resurrection Again in his answer to J. Faldo called the Invalidity of J. Faldo's Vindication P. 369. It 's sown a Natural Body It 's raised a Spiritual Body and I do utterly deny saith he that this Text is concerned in the Resurrection of Man's carnal Body at all but the States of Men under the First and Second Adam Men are sown into the World Natural but they are raised Spiritual through him who is the Resurrection and the Life and so they are Sons of the Second Adam Nor need any to wonder why W. P. and his Brethren should disbelieve all these fundamental Doctrines of Christianity which now he professeth to own and that as Fundamental but still quite in a most differing Sense from all true Christians for with what certainty can he or they believe them they acknowledge not the Holy Scriptures to be the Rule of their Faith in any of these things or indeed of any others they have no certainty of the Truth of any of these he now calls Fundamentals from the Rule of Faith set up by them which is the Light within them with respect to its ordinary Discoveries given to Mankind but none of these Fundamental Doctrines above mentioned fall within these ordinary Discoveries as W. P. hath confessed for they belong to extraordinary Revelation And if he should affirm they did belong to the ordinary Discoveries given to Mankind he cannot prove it What obscure Knowledge any of them called Heathen Philosophers had of any of these great Mysteries W. P. cannot prove they had it from the Light within but Traditionally either from the Jews and ancient Patriarchs and Prophets or from some among themselves prophetically inspired as it is reported of the Sybils the which report were it true doth not prove that the Knowledge and Faith of these great Fundamentals did fall within the ordinary discoveries of the Light within given to Mankind in general Section 5. His uncivil Treatment of the Bishop as if he did render the Text 1 John 5. 7. defective whereas the Bishop only charg'd the Defect on W. P 's Confession which though given in Scripture words yet not in the true Sense of Scripture His Fallacious Argument against the Holy Trinity answered His Fallacy and Equivocation about his calling him who was born of the Virgin Mary Jesus Christ and the Son of God whereas he hath denied him to be properly so And his abusive Treatment of the Bishop on that Head IN his Page 30 he proceeds in his unchristian and uncivil Treatment of the Bishop unjustly charging him as if the Text 1 John 5. 7. were defective with the Bishop and as if he did render the Text it self short which saith W. P. with submission I think is a bold Attempt in one of his Station If he believes the 39 Articles But all this is nothing but a Scandalous Reflection on the Bishop and a Shuffling and Cover wherewithall to hide his own Error and Incredulity The Bishop might well enough without charging any defect on the Text as he doth not in the least charge a defect on this Confession of W. P. and his Brethren because though given in one Scripture Text yet he had just cause to question not to be given in the true sense of that Scripture for most that are unsound as touching the Doctrine of the Holy Trinity even Socinians as well as others will profess yea and have professed to give their Faith in the Text yea and all other Texts of the like nature who yet are professed Unbelievers of the true Doctrine of the Holy Trinity And though W. P. and his Brethren will frankly confess they believe that the Father the Son and the Holy Ghost are one God one in Substance and Essence and thus think to clear themselves of Sociniansm yet he and they at the same time are grosly guilty of Sabellianism acknowledging no distinction betwixt Father Son and Holy Ghost other than Nominal or at most in Manifestation and Operation ad extra and with relation to the Creatures So that W. P's Notion and Faith of the Holy Trinity which he calls the Scripture Trinity but it is not the Scripture Trinity but the Sabellian Trinity is no other than this that as the Father the Son and the Holy Spirit are one God one Essence and Being so the Father is the Son and the Son is the Father and the Holy Ghost is the Son and the Son is the Holy Ghost for as I have quoted him above in his Sandy Foundation he disputeth not

Spirit and these three are really one yet in his former Books particularly in his Sandy Foundation never yet retracted by him he hath sufficiently discovered his gross and vile error in that fundamental Doctrine of the Christian Faith thus arguing not only against their being Three Persons but their being Three otherwise than Nominally which was the Sabellian Heresie since the Father is God the Son is God and the Spirit is God which their opinion necessitates them to confess then unless the Father Son and Spirit are three distinct nothings they must be three distinct Substances and consequently three distinct God's And he bringeth Five Arguments against their being a Holy Three P. 12 13 14. In his Third Section he seemeth to profess his and his Brethrens Faith in Scripture terms But this his professed Faith is quite inconsistent with what he hath delivered in his other Books here he saith That the Word was made Flesh and dwelt among Men and was and is the only begotten of the Father full of Grace and Truth his beloved Son c. who tasted Death for every Man and dyed for Sin that we might dye to Sin But as it hath been above shewed out of his Sandy Foundation he hath argued against any such distinction as of the Father and the Son in the God-head as inferring a plurality of God's and though here he professeth to believe that this only begotten Son dyed for Sin yet in his Serious Apology Page 146 he saith That the outward Person that suffered was properly the Son of God we utterly deny And in his guide mistaken P. 25. Christ Co-essential and Co-eternal with his Father c. of being made Man of his Dying Rising and Ascending into Heaven c. he saith of all this that it is confused Babble and by Rote Canting by paths of vain Tradition and Invention results of Factious and corrupted Counsels And in his Rejoinder to John Faldo Page 299. he plainly denyes that the Body of Christ was any constitutive part of Christ and for seven leaves together contends against John Faldo That Christ did not Dye nor hang on the Cross but only the Body which he will not have to be any part of him To this Doctrine of W. P. doth that of G. Whitehead agree a Man as great or rather much greater among the Quakers as W. P. who saith in his Dipper Plunged P. 13. Jesus Christ God-man is not Scripture Language And in his Christian Quaker P. 140. 141. though he grants that Christ had a humane Body of Flesh and Bones yet he denys that he consisted of it and saith he distinguisheth betwixt Christ's having a Body and consisting of it And in a Book given forth by the Quakers from their second days Meeting whereof G. W. is supposed the Author called A Testimony for the true Christ and his Light in confutation of R. Cobbet printed 1668. They deny the Humanity of Christ as Humanity signifieth the Earthly Nature of Man's Body as coming from Humus the Ground but as Humanity signifies Meekness Gentleness Mercifulness as opposite to Cruelty in this last sence they own Christ's Humanity but deny it in the former which yet is the true sense of Scripture and of all true Christians Section 2. His Fallacy in pretending to own Justification by Christ the Propitiation in Contradiction to what he hath delivered in his Serious Apology and Sandy Foundation and his fallacious way of stating the Doctrine of Justification wherein he misrepresents his Opponents IN his fourth Section as seemingly Orthodox as he professeth himself to be as fallacious and insincere he is seeing he knoweth in his own Conscience that what he hath here delivered is utterly inconsistent with what is extant in his other Books never as yet retracted by him nor doth either he or his Brethren own any change of perswasion from what they had ever since they came under the profession of Quakers but as one of them hath lately said in Print As God is the same and Truth is the same so his People are the same viz. the Quakers I shall first set down his present profession of what he believes concerning Justification as followeth That as we are only Justified from the guilt of Sin by Christ the Propitiation and not by works of Righteousness that we have done so there is an absolute necessity that we receive and obey to unfeigned Repentance and amendment of Life the Holy Light and Spirit of Jesus Christ in order to obtain that Remissionand Justification from Sin c. But in contradiction to this see what his Doctrine is in his Serious Apology P. 148. And indeed says W. P. this we deny viz. Justification by the Righteousness which Christ hath fulfilled in his own Person for us wholly without us and boldly affirm it in the Name of the Lord to be the Doctrine of Devils and an Arm of the Sea of Corruption which does now deluge the whole World Note Reader If according to W. P's former words we Only are Justified from the guilt of Sin by Christ the Propitiation and not by works of Righteousness that we have done then it is plainly evident by the same Doctrine that we are Justified by the Righteousness which Christ hath fulfilled in his own Person for us wholly without us for these two manners of Speech are perfectly equivalent viz. That we are only Justified from the guilt of Sin by Christ the propitiation and that we are Justified by the Righteousness which Christ hath fulfilled in his own Person wholly without us The word Only plainly importing the Righteousness of Christ Wholly without us unless there be some great fallacy in W. P's words as the sequel will make appear a little after But if we take these two quotations in their genuine Sense the one that we are Justified by the Righteousness of Christ Only i. e. Wholly without us from the guilt of Sin and the other that this we deny i. e. that we are Justified by the Righteousness which Christ hath fulfilled in his own Person for us wholly without us and boldly affirm it in the Name of the Lord to be the Doctrine of Devils c. it is a perfect inconsistency and contradiction And yet now W. P. doth teach the same Doctrine which formerly he called the Doctrine of Devils without any change of his perswasion as he plainly tells in the conclusion of his Paper This saith he hath all along been the general stream and tendency both of our Ministry and Writings as our books will make appear But what a Forehead of Bras must W. P. have with so great confidence to assert so known an untruth Again the same W. P. in his forecited Serious Apology thus argueth P 148. against Christ's imputative Righteousness Death came by actual Sin not imputative therefore Justification unto Life came by actual Righteousness not imput ative Note Reader If we are not Justified by Christ's imputed which he calls imputative Righteousness as here he asserts

God as to Preach and Pray by it But can it be supposed that Men are acted or moved by the Spirit of God to bring forth so many false Doctrines vile Heresies and Errors and gross Untruths and Fallacies and uncharitable Judgments and Perversions of their Opponents words as they commonly do in their writings generally But what way to the Kingdom do they Preach Possibly they will say Christ who said he was the way But how do they Preach him to be the way Just as W. P. hath here and elsewhere Preached him in Print to wit as the Word God and the Light within whose Nature is to discover Sin and lead out of it all such who Love and obey the Convictions of it and that only and alone by the common Illumination which by W. P's confession discovers nothing of Christ as he became a Propitiation for our Sins by his Death on the Cross The great subject of the Apostles Preaching was Christ Crucified and remission of Sin by Faith in him and how all Spiritual Blessings yea the gift of the Holy Spirit himself comes to us by the Crucified Jesus and Faith in him but little or nothing of this sort of Preaching is to be found either in your Meetings or Books but much against it though to cover your Vile Errors you will now and then seem to own it but forgetting your selves quickly disown it all again Yea W. P. knoweth in his Conscience how both publickly and privately he hath blamed me and charged me with my being an Apostate for my asserting the necessity of Friends Preaching this Faith to wit in Christ as he dyed for our Sins c. as being absolutely necessary to Regeneration for us to have this Faith and to know and experience Christ formed in us and to live dwell and Rule in us For this my Christian Testimony he charged me at Ratcliff Meeting that I did what in me lay to pluck up the Testimony of Truth by the Roots And at the Yearly Meeting at Grace-Church-street in the Year 1694 he stood up and accused me before some hundred Friends of them called the Ministry and others that I was seeking to bring in a New method of Preaching among Friends which was to Preach Christ without and the necessity of Faith in him in order to bring People to the knowledge and experience of the new Birth and Christ in them as he dwells in the Saints And also he knows in his Conscience when and where and to whom he hath accused me for Preaching Christ without in opposition to Christ within which God knoweth I never did And therefore in his so doing he hath falsly accused me though his and his Brethrens false Notions of Christ within as above explained I have opposed and by God's help shall oppose and witness against while I live But the true Scripture sense of Christ within as the Word God and of Christ the Word made Flesh without us who is still but one Christ and of his sufficiency to our Salvation both as without us and within us without us as he came to procure and purchase it for us by his Blood and Merits and within us by his Spiritual appearance and special Illumination of the Holy Spirit in the use of the outward means to apply it to us and to work the blessed and glorious effect of it in us I have owned and still hope to own it to the end of my days As for W. P's Arguments against Baptism and the Supper as outwardly administred I know not one of them but I have fully answered that may seem to require an answer and many more in my late Book called The Arguments of the Quakers against Baptism and the Supper Examined and Refuted which he ought more particularty to have answered being so particularly concerned than to have brought them up again as if they had been new Dishes which are nothing but the Old after some Fashion new dressed If the Bishop thinks fit to notice them he may for me to meddle with them were but Actum agere to do what I have already done Section 11. His uncivil Treatment of the Bishop of Cork as if he were Ignorant of Regeneration and the way how it is wrought The Bishop has soundly and Christianly explained the Doctrine of Regeneration and the way how it is wrought W. P's great Fallacy in his definition of Regeneration and the way how it is wrought His Fallacy in seeming to agree to the Bishop's Assertion from that Text Rom. 10. 9. His Fallaeious Argument that because the Spirit Leads and Rules therefore the Spirit is the Rule detected the Ruler and the Rule distinct The great Blessing and Advantage of the Scriptures being a means to preserve us by the Grace of God and assistance of his Holy Spirit from Satan's Delusions and Impostures IN his 26th Page he saith I think nothing makes a Man a true Christian but Regeneration the Power of the Son of God revealed in the Soul converting it to God And in his P. 29 he saith I would have my Reader reflect well upon this great and Essential Truth Tho he were as Big as a Bishop Reader what thinkst thou of this Uncivil Proud and Disdainful Treatment But so far as I understand W. P. sheweth himself as if he were much more big than a Bishop he treats the Modest and humble Bishop as if he were one of his meanest subjects But for all W. P's pretence to be so Skilful in that great and essential Truth of the necessity of Regeneration and the manner and way of its being wrought above and beyond the Bishop the Bishop has beyond all doubt in his short Testimony in three or four lines on that Head made it evident that he understands the Mystery of Regeneration and the manner how it is wrought better than W. P. for all his Big and Lordly thoughts he has of himself and for all his Big talk of the new Creature and Self-denial there is great a deal more of it in his Books than in his Life But mark how W. P. describes the manner how Regeneration is wrought That it is by the power of the Son of God revealed in the Soul converting it to God which are such general words and terms and true when taken in a true Scripture sense that not only every Bishop but every Curate of the Church of England and every ordinary Christian can say the same But under these general Words W. P. hideth a great Fallacy what doth W. P. mean by the power of the Son of God revealed in the Soul converting it to God No other thing but the power of the common Illumination of the Light within given to Infidel Jews Mahometans and all moral Heathens who if they are but meer Just Men according to W. P's Gospel and System of Divinity they are Regenerated Persons though they have no special Illumination of the Holy Spirit giving them any inward and spiritual knowledge and Faith of the Son of

God as the word Incarnate or word made Flesh and as he was Miraculously conceived by the Holy Ghost and born of the Blessed Virgin dyed for our Sins and rose again None of all this doth the common and ordinary discoveries of the Light within teach W. P. and his Brethren and yet this is all he sets up in order to bring People to the work of Regeneration and to become the Sons of God Not only the Bishop but the meanest Curate in his Diocess I charitably think can give a better account according to Scripture of the manner how Regeneration is wrought in Men to wit by receiving Christ through a lively Faith wrought in them by the Spirit and Power of the Son of God inwardly revealed in them and by the Doctrine of Christ outwardly Preached in God's ordinary way and believing in his Name according to all his Offices viz. his prophetical priestly and Kingly Office The Faith and perswasion of the great Love of God in giving his Son to dye for us and of the great Love of Christ who gave himself for us inwardly revealed in us not by the common Illumination given to Heathens but by special Illumination of Christ in our Hearts perswading us of the truth and certainty of the Scriptures Doctrine and Testimony concerning this Love works that change in us that the Scripture calls Regeneration or the New Creature for thus the Scripture witnesseth John 1. 12. To as many as received him he gave them Power to become the Sons of God even to as many as believed in his Name And this believing in his Name was not only a believing his inward appearance or Light in them but by special Illumination and operation of his mighty power in them believing in him as he outwardly came in the Flesh dyed for our Sins and rose again as our King Priest and Prophet without us as well as the Light within or Word God within us as Paul testified ye are all the Children of God by Faith in Christ Jesus Gal. 3. 26. to wit as outwardly Crucified and raised again And as John testified 1. John 5. 1. Whosoever believeth to wit with a sincere Faith that Jesus even that very Jesus that was born of Mary is the Christ is born of God But none of all this Faith doth W. P. think necessary to Regeneration or Eternal Salvation for otherwise it would exclude all his Deist Brethren and moral Just Men among Jews and Mahometans and Heathens from being Regenerate Persons and his sort of Christians whereas the Bishop hath plainly owned the necessity of this Faith to Regeneration and eternal Salvation in his sound but short Christian Testimony and W. P. taken notice of it and seems but most fallaciously to agree to it in his Page 44. In the first part of his note saith W. P. I agree with him that all who rightly believe the Text Rom. 10. 9. Will be Saved for that must be by the Illumination and working of the saving Power of Christ in the Heart that he can so believe Here W. P. and the Bishop would seem to agree for no doubt the Bishop doth so believe But O the stupendious fallacy of W. P. in this very thing All that Rightly believe the Text Rom. 10. 9. Will be Saved But what if they do not believe it at all or but only Historically and in the mean time Love and obey the convictions and common discoveries of the Light within given generally to Heathens according to W. P. they are Regenerated and shall be saved Can there be a greater fallacy and greater Jesuitical Equivocation under Heaven The Illumination and Working of the saving Power of Christ in the Heart he will have it to be none other either in him or any of his Brethren or any else but the common Illumination that every Heathen hath or may have which yet he confesseth discovereth nothing of Christ as he outwardly dyed and rose again that discovery belonging to extraordinary Revelation as he acknowledgeth and yet pretends not to have any such thing In his 150th Page he thus Argueth That which Leads Rules and that which Rules is a Rule to them that follow it But the Spirit Leads Rom. 8. ergo c. It is just such a Sophism as this That which ploweth is the Plow but the Plow-Man Ploweth therefore the Plow-Man is the Plow This is a piece of dull Sophistry and shews W. P. to be no very good Logician But further to shew his Sophistry by an Argumentum ad Hominem that which Rules is a Rule to them that follow it But W. P's Justices of Peace in Pensilvania Rule the People there and so doth his Deputy Governour Ergo he and they are the Rule to that People But then what need of any Laws It seems when Governour Penn goes over to Pensilvania because he is to Rule them he must be their Rule also Stat pro ratione voluntas his Will and not the Laws established by the general Assemblies of that Province must be the Rule according to which he proposeth to Rule them Can any King on Earth be more Arbitrary It hath pleased God Almighty whose Will is most Holy and Just for ever to give us an External Revelation of his Will concerning our whole Duty and that as well to us under the New Testament as to them under the Old and that that External Revelation contained in the Holy Scriptures setting aside some Ceremonial precepts and some other peculiar to the Jewish Nation should be our general Rule to instruct us both what to believe and what to do and this partly to give example to all Kings and Governments to do the like as all good and pious Kings and Governours have done viz. To give forth Laws and publickly to have them recorded that the People may have the due notice of them and regard to them and partly to prevent the Delusions and Impostures of Deceivers and Spirits of Delusions who would wonderfully prevail to deceive the Professors of Christianity were there no outward Rule of Faith and Life established by God himself one would pretend his Revelation and another his and Thousands of contradictory Revelations would daily appear and deceive many were it not for the established Rule of God's Will and Word outwardly revealed and recorded in the Holy Scriptures It 's true there are too many Deceptions still and Deceivers and all pretending that their Doctrine is conformable to the Holy Scriptures But notwithstanding so long as the publick Standard of God's Holy Word and Will remains with us in the Holy Scriptures they are a sufficient Armory to us by the Grace of God and assistance of his Holy Spirit out of which to bring sufficient Armour both to withstand and overcome all Heresies and pernicious Doctrines Nor would W. P's Fundamental Principle of bringing all to the General Rule of the common and ordinary Discoveries of the Light within given to all Mankind be any Remedy in the case for besides