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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A47145	George Keith's Fourth narrative of his proceedings at Turners-hall divided into three parts : detecting the Quakers gross errors, vile heresies, and antichristian principles, oppugning the fundamentals of Christianity, by clear and evident proofs (in above two hundred and fifty quotations) faithfully taken out of their books, and read at three several meetings, the 11th, the 18th, and 23d of Jan., 1699 before a great auditory of judicious persons, ministers, and others, more particularly discovering the fallacious and sophistical defences of George Whitehead, Joseph Wyeth, and seven Quakers of Colchester, in their late books on all the several heads contained in the printed advertisement : to which is prefix'd, the attestation of five ministers of the Church of England, to the truth of the said quotations, and a postcript [sic] / by George Keith.; Fourth narrative of his proceedings at Turners-Hall	Keith, George, 1639?-1716.	1700 (1700)	Wing K167; ESTC R2430	153,412	130

the Light within is not sufficient to Salvation or not sufficient without something else the which Proposition seeing he blames as false he must hold the contradictory to be true That the Light within is sufficient to Salvation without any thing else yea G. W. hath granted in his Antidote p. 28. That Christ as outwardly considered is that something else which G. K. meant This is an evident proof beside many others above-given That it is G. W.'s and his Brethren's Principle That the Blood of Christ that was outwardly shed on the Cross is not a meritorious Cause of our Salvation nay not so much as in part and that Faith in that Blood is not necessary for our Justification expresly contrary to Scripture Rom. 3. 25. Hence it is that neither in their Books nor Preachings is any thing generally of this Doctrine Preached That Christ God-Man as without us as he Died for us c. is the object and foundation of our Faith for remission of Sin and for our Justification and eternal Salvation but there is much to be both read in their Books and heard in their daily Preachings against the necessity of any such Faith The farthest that they go at this day is to Preach a little of him Historically and as an Example but to Preach him as without us in the true nature of Man to be the great Object of our Faith Love and Adoration they think is hurtful as above-proved yea W. Smith in his Primmer gives it as a mark of distinction whereby to know true Ministers from false They that are false Preach Christ without and bid People believe in him as he is in Heaven above Jos Wyeth's excuse of this in his Switch p. 220. is extreamly fallacious he thinks he may supply the defect in W. Smith's Words by an Ellipsis telling us The Church hath given abundant encouragement to supply Elliptick defects by her example and practise in the holy Scriptures and what is so familiarly done with holy Writ surely me may do with our Friends Books But to detect this fallacy what Elliptical defects the Church has supplied in some places of the holy Scripture she had ground so to do from other places of Scripture more full that taught her to make that supply but the case is far otherwise here it being so far from being the Quakers way generally to preach Faith in Christ without Men for Salvation that they oppose it and call them Reprobates who profess any such Faith and this their great Apostle G. F. has taught them by his Example so to do in his G. M. p. 248. he saith to C. Wade The Devil was in thee and thou saith thou art saved by Christ without thee and so hath recorded thy self to be a Reprobate and ignorant of the Mystery of Christ within thee for without that thou dost not know Salvation And yet this same C. Wade hath fully owned the Mystery of Christ within Switch p. 205. as above-quoted Jos Wyeth's excuse for G. F.'s saying to C. VVade The Devil was in him He saith Was for his stuffing his Book with Lyes but of this he gives not one Proof though I have given several evident Proofs That G. F. did grosly bely him To the other part of G. F.'s charge Thou art saved by Christ without thee Jos VVyeth Answereth It doth plainly contradict the Doctrine of the Apostle Thus we see what value he and all his Brethren have in whose Name he writes for Christ without us that he saith it plainly contradicts the Doctrine of the Apostle but by his so saying he palpably bewrays his and his Brethrens Infidelity and Heathenism and hath prepared a Rod for his own Back instead of a Switch for the Author of the Snake To suppose that C. VVade meant that he was saved by Christ without him without the inward Operation of Christ by the holy Spirit to Sanctifie him is great injustice done to him for he hath sufficiently cleared himself of that charge as I have above-quoted him But that Faith in Christ without us as he Died for our Sins c. is no part of the Quakers Faith or Systeme of Doctrine is evident from Jos VV●●h's plain confession as above-noted it is none of the Systeme of Principles truly Orthodox or Substance of the Doctrine which the Light within has taught them for he wholly passeth it by p. 38. and yet tells us he has given us the Substance of what the Light within has taught them Besides who will consider W. Smith's Primer out of which the above given Quotation is taken will find that his Words wanted no Ellipsis to explain his sense for he gives it very fully to be his sense that the Light within is the only Foundation and that there is not another see this more largely quoted in my Third Narrative p. 11. Proofs out of the Quakers Books on the following Heads viz. Christ's Coming to Judgment The Resurrection of the Body The Light Within Baptism and the Lord's Supper Eighthly Concerning Christ's last Coming to Judgment G. F. in his G. M. p. 9. quotes J. Bunyan saying That the Place where Christ shall come to Judgment is at the Mount of Olives at the East-side of Jerusalem to this he Answers Thou hast put him far enough off from thee and hast not yet judged thy self and Christ is come to Judgment and so art one of the false Prophets who bids People look for him beyond the Sea lo here lo there but who are come to Christ the Light the Life they need not go forth who abide here are sealed by the Spirit puts not off the good and evil Day Note Waving that Question over what place on Earth Christ shall appear at his last Coming we see here That G. F. opposeth not only to the place of his Coming but to any outward and personal Coming yet to be and chargeth J. B. to be one of the false Prophets for asserting it and saith Christ is come to Judgment as if there were no other for that 's the true state of the Controversie betwixt J. B. and him J. B. did not deny that Christ was inwardly Come to reprove and judge for Sin but he asserted his Coming personally to Judgment without us also G. W. in his Light and Life p. 40. 41. Disputing with W. B. about Christ's outward Coming in his Glorified Body to Judge the Quick and the Dead answereth to the several Scriptures that W. B. brought for Christ's outward Coming at the end of the World and carries them all to his inward Coming already fulfilled such as 1 Thess 4. 15 17. and Acts 1. 9 10 11. Acts 2 32 33 34. Matth. 24. 30. and Verse 26. 14. and opposeth W. B. in his understanding them of his outward Coming in Glory at the end of the World And as to that 1 Thess 4. 17. saith G. W. which W. B. brings to prove that Christ shall come in the latter end of the World from Heaven above the Clouds

George Keith's FOURTH NARRATIVE OF HIS PROCEEDINGS AT TURNERS-HALL 1699. WE whose Names are under written having at Mr. Keith's Request and by the Allowance of the Right Reverend the Lord Bishop of London carefully examin'd the Quotations of this Narrative do testifie the Faithfulness of them and that they exactly agree with the Books out of which they are taken And as we commend his Integrity in retracting publickly his Errors and his Christian Zeal for the reducing of his Brethren who are yet entangled with them so we hope they will follow his Example and discern the Perniciousness of their Ways and be led by the Grace of God to the Acknowledgment of the Truth and to the Communion of the Church Z. Isham D. D. Rector of St. Botolph Bishops-gate W. Bedford D. D. Rector of St. George Botolph-Lane R. Altham B. D. Rector of St. Andrew Vndershaft Will. Whitfield Rector of St. Martins at Ludgate J. Adams Rector of St. Alban Woodstreet George Keith's FOURTH NARRATIVE OF HIS PROCEEDINGS AT TURNERS-HALL Divided into Three Parts Detecting the Quakers Gross Errors Vile Heresies and Antichristian Principles oppugning the Fundamentals of Christianity by clear and evident Proofs in above Two Hundred and Fifty Quotations faithfully taken out of their Books and read at three several Meetings the 11th the 18th and 23d of Jan. 1699. before a great Auditory of Judicious Persons Ministers and others More particularly discovering the Fallacious and Sophistical Defences of George Whitehead Joseph Wyeth and seven Quakers of Colchester in their late Books on all the several Heads contained in the printed Advertisement To which is prefix'd The Attestation of five Ministers of the Church of England to the Truth of the said Quotations And a POSTCRIPT By GEORGE KEITH LONDON Printed for Brabazon Aylmer at the Three Pigeons against the Royal Exchange in Cornhill 1700. Advertisement THIS is to signifie that it is my purpose God-willing and by his Assistance to be present at Turners-Hall in Philpot-Lane by Fanchurch-Street in London being our ordinary Meeting-place Licensed by Authority on the Eleventh Day of the Eleventh Month called January in the Forenoon there to detect and discover Gross Errors and Anti-christian Principles plainly repugnant to the Fundamentals of Christianity in the Books of the approved Authors and Writers of the People called Quakers by ocular Inspection presenting them in fair and full Quotations to as many as are willing to be present and make Inspection into them And also to lay open the great Fallacy and Sophistry of George Whitehead and Joseph Wyeth and some of their Brethren at Colchester which they have used in their late printed Defences of their Own and their Brethrens most Erronious Passages contained in their Books in order to Cloak and Hide their Antichristian Principles and vile Errors not only to the great Scandal of all true Protestants in this Nation of whom they pretend to be the more refined Part but of all true Christians any where And I do hereby desire George Whitehead and Joseph Wyeth and their Brethren of the Second Days Meeting at London who have approved their late Books to be present at the said Meeting for which I have Permission by Civil Authority or any others who think themselves concerned at the Time and Place above-mentioned to hear and see out of their own Books their Errors and Fallacies detected who if they have any thing to offer in their own or Brethrens Defence shall be fairly heard The particular Errors that I intend God-willing to discover them guilty of out of their Books and Authors are Concerning their Pretences to Infallibility and sinless Perfection Concerning the Scriptures Concerning the Holy Trinity Concerning Christ his Incarnation his Soul and Body and Blood his coming to Judgment at the Last Day Concerning Justification Concerning the Soul Concerning the Light within Concerning the Resurrection Concerning the outward Baptism and the Supper Concerning doing servile Work on the First Day George Keith London 18th 10th Month 1699-1700 A few Words of PREFACE TO THE IMPARTIAL READERS IMpartial Readers I have these few things to acquaint you with and recommend to your Consideration First that I found just and necessary Cause to recite diverse former Quotations given in my former Narratives and in other Books formerly publish'd against the Quakers Errors to detect the fallacious and sophistical Defences that they have made in their late Books in Vindication of those Quotations to cover their vile Errors Secondly Beside the former Quotations above mentioned I have brought many new Quotations which are neither in my former Narratives nor in any other Books that hitherto have been published against them which obviates the cavelling of the Quakers who would be ready to say There is nothing to be expected of new Matter but what is contained in other Books and which hath been already answered by them The contrary whereof will sufficiently appear to any that shall compare this fourth Narrative with any other Books before this published against them Thirdly Whereas the common Objection of the Quakers is That their Books are neither fully nor fairly quoted To remove the Ground of any such Objection I have got the Attestation of Persons of known Integrity and Judgment to the Truth of them as I got the like Attestation from some the former Year to attest to my third Narrative I have given the Quotations as fully and fairly as is requisite to satisfie any reasonable Persons But the Men I have to deal with for all this will I expect renew their unjust Complaint and will tell their Readers This and the other Passage going before or following should have been inserted in the Quotations whereas the not inserting of them makes not their Cause one whit the worse nor the inserting them makes their Cause one whit the better as could be shewed in many Instances and is shewed in their late Books for when so much is quoted out of any Book that gives the full Sense of the Writer whatever is more is superfluous Note for a Proof on the last Head That the Quakers deny the Moral Law or Ten Commandments to be a Rule to the Christian's Life and thereupon do not blame but justifie doing servile Work on the first Day yea and in the Face of a Congregation while the Minister was preaching See p. 28. of this Narrative G. K. George Keith's Fourth Narrative OF HIS Proceedings at Turners-Hall 1699. For the Detecting the QUAKERS ERRORS The first Part giving an Account of his Proofs on the first four Heads contained in his printed Advertisement viz. Concerning I. Their Infallibility II. Their sinless Perfection III. The Scriptures IV. The Holy Trinity Proofs out of the Quakers Books on the first Head concerning their Infallibility 1. GEORGE Fox Great Mystery pag. 105. For who witness these Conditions that they were in that gave forth the Scriptures They witness Infallibility an infallible Spirit which is now possessed and witnessed among those called Quakers Glory to the Highest for

is much more than that of Degrees G. F. tells of them that were come to that which is above Degrees Gr. Myst pag. 281. And the Blood of the Seed it cleanseth from Sin the Power and Stain of it and then the Guilt is gone of it and where this is known the Seed that destroys Death and him that hath the Power of it which is the Devil the Fullness is known which is above Degrees that which Degrees ends in Again G. Myst pag. 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 Note by this it appears G. F. thought himself and some others of the Quakers come above any Degree and that is beyond and above the Apostles themselves who were but in the Degrees but they were come to the Fulness it self that is to be equal with Christ himself But let us next hear G. Whitehead 's Excuse of G F's Saying None can understand Scripture but by the same Degree of the Spirit the Prophets and Apostles had In his late Book called Truth and Innocency pag. 19. But if any true Knowledge of the Scripture be received that must be by a Degree of the same Spirit as I suppose the Words before-cited should be so transposed and so intended Note If this Liberty be allowed to transpose Words in a Sentence the falsest Assertions may be made true and the truest made false as Acts 12. It 's said Herod killed James by transposing James killed Herod Is not this a rare Evidence of G. W's Truth and Innocency or rather of his shameful Sophistry But whereas he saith the Words were so intended the above Quotations prove that G. F's Intention was that some of the Quakers and to be sure HE for one were come to the same Degree yea which is more to the Fullness and that is above any Degree But it 's no wonder G. F. thought he was come to such Height of Perfection when he said in his Battle-door All Languages are to me no more than Dust who was before Languages were This Passage Jos Wyeth quotes lamely Switch pag. 149. leaving out the Words which were chiefly offensive who was before Languages were What saith Jos Wyeth to this Snake pag. 85. And why did he not fully quote it as it was objected in the Snake It seems he found Difficulty to give a plain Answer to it therefore made a lame Quotation The like or rather more blasphemous Assertion is in a Book of J. Parnel called The Watcher p. 37. But to the end of all Disputes and Arguments I am come for before they was I am and in the Light do them comprehend and judge to be out of the Light in Babylon c. But here again let us note that the Author of the Switch acts the dull Sophister very manifestly Switch p. 453 465. when on the one hand he seems to be highly pleased with the Doctrine of the Church of England in the Point of Inspiration and saith He is glad that so essential a Truth as is the Inspiration of the holy Spirit is owned by her And on the other hand for blaming the Author of the Snake for his contradicting himself by his approving the Inspirations owned by the Church of England and yet faulting the Quakers Pretences to Inspirations The Author of the Snake had sufficiently cleared this in his Book called the Snake c. pag. 322. what sort of Inspiration the Church of England owned which is that of sanctifying and saving Graces but for the extraordinary and miraculous Inspirations of Prophecy and Tongues she doth not pretend to nor teach that they are commonly given or that they are to be sought there being no need of them The manner of prophetical Inspirations which the Prophets and Apostles had was such as they had given them by the Spirit without all outward teaching of Men or Books and beside this they had the ordinary Inspirations of the Spirit given in the use of the external means in God's ordinary way to wit the sanctifying and saving Graces of the Spirit inspired into them Here is a plain Difference betwixt the Inspirations which the Quakers pretend to given them without the external means of hearing reading c. and the Inspirations given in the use of the ordinary means of the written Word both preached and read that the Church of England lays claim unto which makes the Sophistry of the Author of the Switch very manifest and also his great Injustice to the Author of the Snake so to charge him without ground But let us hear what great matters the Author of the Switch pretends that the Inspirations of the Light within Switch pag. 38. will teach them who attend upon it It will saith he fully teach them their Duty to God and enable them to perform it It will discover to them a System of Principles truly Orthodox with more Certainty than Counsel or Synod can not taught by it for be is indeed a wonderful Counseller It will first fully and truly beyond any Casuist shew unto Man what is his Sin and if Man despile not this Discovery but close with it it will beget in him a Loathing of his Sin and then proceed to work in him a Repentance from dead Works which if unfeigned you see he is very cautious but why If unfeigned Can the Light within work any other Repentance but that which is unfeigned It will go on to sanctifie him and when Man by this Light Spirit or Grace is sanctified it will then witness to his Spirit that he is justified so will Man come truly to be redeemed This he saith in short is the Substance of what hath been by us declared concerning this Divine Light Christ in Man and which is not more than is witnessed of it in the Holy Scriptures Note By this plain Confession we see what sort of System of Divinity the Inspiration the Quakers plead for doth or will give them who attend upon it to wit a-Scheme of Deism or refined Paganism In all this Substance of his whole System not one word of Faith in Christ as he outwardly dyed for our Sins his being the great Sacrifice for the Remission of our Sins by Faith in his Blood outwardly shed But the Inspirations of the holy Prophets and Apostles taught them this Faith and the necessity of it as well as of Repentance for the Remission of Sins And seeing the Quakers Inspiration teacheth them nothing of such a Faith and the necessity of it it is a plain case tho the Quakers pretend to the same Inspirations that the Prophets and Apostles had yet they have them not nay nor the ordinary Inspirations that common true Believers have in and by the means of the external Doctrine contained in the holy Scriptures that lead them to regard Christ outwardly as he was crucified and raised

Baptized and here at London divers of both Sexes who were educated under the profession of Quakers have been lately Baptized and go to Church one of whom is my Youngest Daughter my Elder Daughter having been Baptized above a Year ago so that to my certain knowledge above forty Persons within a few Months past are come off from Quakerism and brought to the Church which gives a good ground of hope that many others will follow which God in his great Mercy grant and prosper my sincere tho' mean Endeavours and Labours and other his Servants whom he has made instrumental in this Work and for the success he has been pleased to give us therein all Glory and Honour and Praise be given to his most worthy Name through Jesus Christ Amen And whereas my adversaries G. W. and other of the Preachers of the Second Days meeting at London had given it as a reason why they would not meet me at Turners-Hall to dispute with me at the former Meetings for the Years 1696 97 98 according to my published Advertisements that they knew none who had been in Unity with them since I came into England who did own me or were in danger by me to be brought off from them that Objection to their Knowledge and full Conviction is now quite removed for both R. Bridgeman and M. Everard besides divers others that might be mentioned were not only in Unity with them since my arrival into England but in great repute among them R. Bridgeman having been but lately a Member of their Men's Meetings at London and one of the Twelve who were entrusted with the receiving and distributing the Money collected for their poor in the City of London and Margaret Everard having for many Years till of very late been received and well owned as a Speaker among them both in City and Country And it is most certain that the Quakers refusing to meet with me at Turners-Hall to answer to the Quotations I produced out of their Books has been a great means to let many of those formerly in Unity with them see their sandy Foundation and the badness of their Cause and will yet be a further means to give many others the like discovery who are dissatisfied with their not appearing either to vindicate their Books and Authors or to acknowledge the great Errors contained in them and publickly to retract them They are indeed brought to a very pinching dilemma if they will not appear in publick view to answer to the charges of the vile Errors and Heresies yea and Blasphemes brought against them by plain Quotations out of their Books presented to the People present by ocular inspection they now see by experience of what is past what the consequence will be even that many of themselves will see they have a bad Cause which because they are not able to defend they find out and devise frivolous excuses why they will not appear And if they will appear there is the like and equal danger that their Errors Heresies and Blasphemies will be detected to their own People as indeed the last Meetings where some of them though none principally concerned did appear have had a good service in some owned by them to give them a discovery of them There remains but two shadows of Reason why they will not appear one is that it is offensive to civil Authority but this is a meer pretence for whatever offence it may be to some particular Persons that may too much favour their errors yet it can be no just offence to Civil Authority there being no Law against it and where no Law is there is no transgression nor can it be supposed that it can offend the civil Authority that such an innocent and probable way to reduce the Quakers from their vile Heresie which God has in measure manifestly blessed with some Success and to bring them to the Church is used to that effect For must not some means be used to reclaim them and what means so probable as this The Act of Tolleration to be sure doth not forbid any by fair Reason and Argument to deal with them for their Convincement and for an Instance that this manner of proceeding is not offensive to Authority I had the leave of the Lord Mayor of London for each of the Meetings I have yet had Their other shadow of Reason is That they think it better to Answer in Print to what is objected against them out of their Books than by Word of Mouth I confess indeed it is the most ready and expedient way for them to hide and cloak their vile Errors and boldly to deny them whenever so justly charg'd with them by their Sophistical Quibling and Evasions and particularly by their boldly asserting the Quotations to be falsely or lamely given when they are ever so truly and fully given which not one of many thousands simply by Reading their pretended Answers and Defences in Print can be able to judge whether the Quotations be true or false perfect or lame because they have not nor can they easily find out the Books out of which the Quotations are taken whereby to compare them and suppose the Books could be found yet few will bestow so much either time or labour to compare them whereas the presenting the Books and the Quotations contain'd in them by Ocular inspection to Persons present saves all that labour and is the surest and readiest way to find out the truth of Matters in point of Truth or Error and whether or not the Quakers are justly charged with those Errors Beside if they think their Answering to the Charges against them by Print be profitable to them had they Truth on their side they would be ready to defend their Principles and Profession both ways that is both by Word of Mouth and also by their Pens for still two ways are better than one if both be proper to the same true end which is the Discovery of Truth and Error But notwithstanding of their brags and telling that they have Answered me from time to time in Print yet this is but an empty flourish divers of my chiefest Books against them for the detection of their Errors they have not given the least Reply unto as my Second and Third Narratives my Book call'd The Quakers Arguments against Baptism and the Supper c. Examin'd and Refuted my Larger and Shorter Catechisms my Book call'd The Deism of W. Penn and that call'd The Fallacies of W. P. and his Brethren c. And tho' T. Elwood Printed a pretended Reply to my First Narrative yet the Answer given to it call'd Satan Disrob'd which hath effectually discover'd the falseness and folly of it hath not received an Answer from them to this Day And their usual way of answering Books writ against them is to Quible and Evade in some few particulars and wholly to pass by the most material things urged against them And yet to boast and brag that they have given a sufficient