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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
soul_n	body_n	glory_n	saint_n	4,413	5	6.3240	4	false

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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

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 Discourse of the General Rule of Faith c. By GEORGE KEITH LONDON Printed for Benj. Tooke at the Middle-Temple-Gate in Fleet-street 1699. THE PREFACE Christian Reader THE following Treatise is not intended to be any direct or compleat Answer to the Book called A Defence of a Paper entituled Gospel-Truths against the Exceptions of the Bishop of Cork 's Testimony By William Penn. Printed 1698 that Work belonging not to me but to the Bishop of Cork who as I am certainly informed doth intend to give him a meet Answer to his Book In the mean while I hoped it would be acceptable both to the Bishop and to many good Christians thus far to interpose in the Defence of the Common Cause of the Christian Faith especially in the detecting of some of the greatest Fallacies W. P. hath used in his Book under a seeming Disguise and Vizard of Christianity really to undermine and destroy it I being of late Years better acquainted with W. P's Fallacious way of Writing than probably the Bishop of Cork is If this small Treatise comes to the Bishop's Hand before he publish his Answer to W. P. he will find that he hath been more charitable to him than indeed he deserved and that he had in his large Charity judged him more Orthodox than he really is although W. P. has made but an ill use of his Charity and has badly requited him with many uncivil as well as unjust Reflections some of which I thought it was but Justice that I should vindicate the Bishop from and the rather because I suppose the Bishop's Innocency and Station may lead him in great part to neglect them as not being so proper for him to notice as for another that stands by and beholds their mutual Treatment of each other which according to my best understanding and observation as fair as it hath been on the Bishop's part hath been as unfair on the part of W. P. who as he treats him not with the least due respect to his Station so nor indeed as a Christian Some of the many Fallacies of William Penn detected in a Paper called Gospel Truths c. Section 1. W. P 's Fallacy in calling the Illumination of the Holy Ghost which to him is nothing but the common Illumination given to all Mankind together with the Scriptures a double and agreeing Record of true Religion His false Notion of Heaven and Hell denying the Locality of them His abusive Reflection on the Bishop of Cork his keeping the true Hell to himself His Fallacy in pretending to the Bishop that he owned the Holy Trinity where as in his Sandy Foundation he hath expresly denied it and argued against it His denying that outward Person that suffered at Jerusalem to be properly the Son of God His denying that the Body of Christ was any part of Christ and his agreement with G. W. and other Quakers in denying the Humanity of Christ to be any part of the true Christ Page 1. HE saith The Testimony of the Scriptures of Truth and the Illumination of the Holy Ghost are the double and agreeing Record of true Religion In this he is very Fallacious in the very entrance this Illumination of the Holy Ghost he will have to be that which is given to be a general Rule to all Mankind see his Discourse concerning the General Rule of Faith and Life Printed by T. Sowle 1699. But how is that together with the Scriptures a double and agreeing Record whereas that general Rule that he contendeth is given to all Mankind to wit that general Illumination as given to Infidel Jews Mahometans and the Heathen World is no Record to any one Article of the Apostles Creed or any one peculiar Doctrine of Christianity but only to some few Precepts of Morality and general Piety towards God Yea W. P. hath confessed see his Page 32 of that Discourse That neither he nor his Brethren have any new superadded Revelation concerning Adam's Fall and Christ's Birth Death and Sufferings c. and saith It is not necessary Therefore the Illumination that he sets up for the General Rule to Quakers and Heathens is not any Record agreeing with the Scriptures in any one particular Article of the Christian Faith or positive Precept of the Gospel peculiar to the Christian Religion as distinct from Deism and Heathenism Page 2. In his first Section the makes the eternal Reward of Happiness to be given to all them that fear God without the least mentioning of any Faith towards the Lord Jesus Christ considered as both God and Man towards the obtaining the eternal Happiness nor is there the least hint of any such Faith being necessary in all his Sections And whereas he saith They that fear him not shall be turned into Hell as the Bishop of Cork did well observe What W. P. means by Hell by that Paper no one knows but elsewhere what he means either by Heaven or Hell he hath sufficiently told us in his Rejoinder to J. Faldo p. 179. viz. To assert the Locality of Heaven and Hell is too Carnal indeed Mahometan Seeing them W. P. doth not own any place without us to be either Heaven or Hell it is easie to understand what Heaven or Hell W. P. is for to wit the Light within that 's his only Heaven and Darkness within his only Hell which is the old Ranters Notion that is destructive to the great Fundamentals of Christianity such as that Christ is bodily ascended into a real Local Heaven without us which Heavens all the Saints shall after the Resurrection in their glorified Bodies he taken up into and the Bodies of the Wicked together with their Souls shall be cast into Hell that is a place of Torment as really as the other is a place of Joy and Felicity It is prodigiously Shameful and Astonishing in W. P. that though he knew in his Conscience he did not mean Hell in the common sense of Christians which without doubt is the Bishop's sense to wit a real place of Torment without us yet that he should so treat the Bishop and so rudely and unchristianly reflect upon him by a consequence as false as it is foul and dirty saying in his Page 40 either one of these is an Article of his belief or else he keeps the true Hell to himself Page 2. In his second Section though he professeth to express his and his Brethrens Faith in Scripture Words that there are Three that bear record in Heaven the Father the Word and the

of the written word preached or read which is the Rule of Faith appointed and given us of God for that end and purpose W. P. doth not acknowledge but will needs have it that we receive all our Light from the inward Principle which sometimes he calls Christ at other times the Light of Christ otherwhile as in page 49. a Manifestation in the Soul of Man of Christ the word God the Light of the World c. without all Instrumentality of either the Holy Scriptures or Ministry of Men For to grant any such Instrumentality would quite marr his Notion of the Light within being not only the Guide and Ruler but the Rule it self of Faith and Life to all Mankind and he earnestly opposeth that Faith which is wrought by the outward Ministry of the Word in Preaching or Reading concerning Christ's Death and Sufferings Resurrection and Ascension c. as being but the Historical Faith that must pass away as the old Heavens For if he did grant the necessity of Scripture-Doctrine-Light received from without as well as the necessity of the Spirits internal Light or Illumination in God's ordinary way of working going along with the Doctrine-light of the Scripture there would be no Controversie betwixt the Bishop and him provided he did also grant that there is necessary a special Illumination of Christ by the Holy Spirit to be infused or inspired into the Souls of the Faithful to enable them to take in and understand the Light of the Doctrine of Salvation delivered in the Holy Scriptures Should W. P. own these two great things asserted here by the Bishop the Controversie should be none at all betwixt them but seeing he denies them both and the Bishop affirmeth both the Controversie remaineth great betwixt them and the Bishop hath far the advantage of W. P. that he hath proved his Doctrine from Scripture and thus he fairly distinguisheth Christianity from Deism neither of which W. P. hath done nor ever can do It hath been ordinary in the People called Quakers even their chief Teachers as to deny the Scriptures to be the Word of God so to deny them that is the Doctrine delivered in them to be Light in any Scripture Sense turning all these places of Scripture that mention Light as with respect to Mens Knowledge and Faith to Light within only exclusive of all doctrinal Light of Scripture without as being the Rule of Faith or any necessary means of our Instruction in God's ordinary way of working though it has been God's ordinary way in all Ages by outward means of Doctrine delivered by Men as well as by the Spirits inward Illumination to beget in Men the saving Knowledge and Faith of the things necessary to Salvation the extraordinary Revelation of these Truths without all outward means of Instruction being given only to some singular Persons as the Prophets and Apostles but was never given in any Age to all Mankind nay nor to all the Faithful in any Age for even in the days of the Apostles when Prophetical Inspiration and extraordinary Revelation did most abound in the Church it was not given to all the Faithful but only to some as the Apostle Paul said Do all Prophesie Intimating they did not though a Manifestation of the Spirit was given to every one to profit withall yet that was not the extraordinary Revelation given to the Apostles and Prophets but the ordinary given to the Faithful to enable them to believe and understand what was outwardly taught them by the Apostles and Prophets Words and Writings Having thus taken a view of the Bishop's Christian sound Scriptural Doctrine both of Christ's Light within by the Illumination of the Holy Spirit and of the Scripture Light without as joyntly necessary in God's ordinary way of working to the Faithful the which Scripture Light as in respect of the Doctrine Laws Commands Precepts and Promises of God delivered therein the Bishop hath well proved from Psal 19. 8. Psal 119. 105. Isa 8. 20. and which Scripture-light may in a true sense be called though more remotely the Spirits Light In the next place let us take a view of W. P.'s unchristian and unscriptural Doctrine of the Light within which he saith in his page 48 is with him and his Brethren a Fundamental which one while he calls Christ the Word God another while the Light of Christ a Manifestation in the Soul of Man of Christ the Word God This Light within his great Fundamental as given to all Mankind even to them who have not the Scripture nor any external Revelation of Christ as he outwardly came in the Flesh he will not have it to be the Law of God in the Heart of Man nor the Impressions and Principles which are born and come with us into the World page 50. As the Work is not the Work-man so they are not properly the Light of Christ but the blessed Fruit and Effect of the Light of Christ the word God in Man which shines in the Heart and gives him the Knowledge of God and of his Duty to him so that the innate Notions or inward Knowledge we have of God is from this true Light that lighteth every Man coming into the World but is not that Light if self But why then doth he so confound the Work with the Work-man as one while he tells us the Light within is Christ another while a Manifestation in the Soul of Man of Christ the Word God Is not the Manifestation of Christ in the Soul of Man a Work of Christ How then is it Christ himself the Word God W. P. may remember how his Brother G. W. in his Light and Life recommended by him hath argued against the Body of Christ being Christ for if it were it would have this Sense the Christ of Christ or the Jesus of Jesus which to him is Nonsence Is it not great Nonsence to say The Manifestation of Christ to wit the Act or Effect of his Illumination in the Soul is Christ himself The Body of Christ together with his Soul are constitutive parts of his Manhood Nature personally united to his Godhead and may and do receive the Name of Christ and Jesus as the parts do receive the Name of the whole but the Manifestation of Christ in the Soul of Man is no part of Christ's Manhood nor of his Godhead which hath no parts but is only a Work of Christ in the Soul of Man by which it is enlightned And as the Work supposeth the Work-man or Worker to be present in the Soul to wit Christ considered as the Word God which the Bishop to be sure in the true Sence will acknowledge so the Work-man supposeth the Work as necessary to be wrought in the Soul for Christ as he is the Word God considered simply whither as in himself or as in Men is no Light to Men but as he hath his Work and Operation in them to enlighten them though in and to himself he is Light and Life

essentially but to Men he is so by his Operations in them and so is called Light to Men by a Metonimy of the Name of the Effect given to the Cause Such is Mens weakness at least in this Mortal State that we have no immediate Knowledge of the Essence of any Creature we know their Essence but by their Operations nay we have no immediate Knowledge either of the Essence of our Bodies or of our Souls but only by their Operations Hence it is that the greatest Philosophers are at a loss to define the Essence of any thing because our Knowledge doth not immediately reach their Essence but only by their Operation when we see the Body of a Man Beast or Tree we see not the Essence of these Bodies but the outward Forms and Shapes and Colours of them all which are but their accidents and not their Essence or Substance and if we have no immediate Knowledge of any Creatures Essence or Substance great or small how can or dare we presume to say or think we see even with our inward Eyes or Sight what W. P. calls the natural rational Faculty for that 's all the inward Sight even of the Light within that he acknowledgeth in the best of Men the Essence of the Divine Word the Word God by whom all things were created by immediate Sight or Perception for as John said John 1. 18. 1 John 4 12. No Man hath seen God at any time to wit as in himself in his own infinite Essence and essential Glory And as Paul said He dwelleth in the Light which none can approach unto whom no Man hath seen or can see 1 Tim. 6. 16. If then we see not or know not this Divine Work-man who is in us and in all things because he is omnipresent by any immediate Perception Sight or Knowledge of him it is only by some inward Manifestation and Operation of him in us which is only and alone what he pleaseth to give us as a most free Agent Section 8. W. P 's equivocating way of giving his Sense of the Light within His Contradiction to G. F. who affirm'd that whole Christ God and Man was in Men both Flesh and Spirit His and G. F 's and G. W 's Ignorance and Error as if God had parts and did suffer in his Godhead by Mens Sins He denieth the special Illuminations of the Holy Spirit given to all the Faithful concerning Christ His and his Brethrens Fallacy in stating the Question about the Sufficiency of the Light within to Salvation the Question truly stead and resolved His Fallacy in affirming the Doctrines of God of Christ of the Holy Ghost Remission of Sin Justification from the Guilt of Sin by Christ the Propitiation the Resurrection of the Dead to be Fundamentals of the Christian Religion seeing in his Discourse of the General Rule be hath excluded them from the absolute Necessaries of Religion in order to eternal Salvation IN the next place let us consider whither the common Illumination that Christ giveth to all Men as he is the Word God in all Men be a sufficient Medium or means to furnish us with all necessary saving Knowledge and Faith and other Evangelical Virtues without all special and peculiar Illuminations of Christ by the Holy Ghost in the use of the ordinary outward means as the Holy Scriptures especially preached or read to us or by us which is the proper and true state of the Question which W. P. seeks to jumble by shifting the terms of the Question and his equivocating way of his giving the Sence of the Light within as one time to be Christ the word God the Work-man another time the Manifestation of Christ which is not the Work-man but his Work and Operation in the Souls of Men universally And W. P. to hide his Fallacy will rather have to be understood by the Light within every Man Christ himself the word God than his Illumination in every Man though contrary to what both himself and G. W. hath professed elsewhere who have affirmed that they are wronged by their Adversaries charging them with holding that Christ is in every Man Which say they we never affirmed that Christ was in every Man but a Light from Christ was in every Man and since that they vary it thus that they do not affirm that whole Christ is in every Man or in any Man though contrary to the Doctrine of their great A postle G. F. who hath affirmed Great Myst p. 249. that they i. e. the Quakers have whole Christ in them Christ-God and Christ-Man Flesh and Spirit which W. P. hath desended arguing that seeing they eat his Flesh it must be in them falsly reasoning from a Metaphorical eating to a literal Now if the by the Flesh of Christ which W. P. saith they have in them they mean not Christ's Body of Flesh which was Nailed to the Cross and yet have whole Christ in them both God and Man Flesh and Spirit it evidently followeth that that outward Flesh was not part of him for they have whole Christ in them God and Man Flesh and Spirit and yet they have none of that Flesh in them which was Nailed to the Cross besides how improper or rather absurd it is for W. P. to talk of whole Christ considered as the word God and measures or parts of Christ seeing the Godhead of the Word which is one and the same Godhead of the Father hath no parts nor passions as both the Doctrine of the Church of England and of all true Christian Churches doth hold though G. F. hath made the Godhead to have parts and that the Soul of Man is a part of God and G. W. hath affirmed that Christ suffereth by Mens Sins as he is God or in his Godhead See his Divinity of Christ Page 56. And let W. P. shift and shuffle and wind and turn ever so much he can never make it intelligible to any Man that the Light within simply as the word God and abstractly considered without all special Illumination and without the Doctrine of the Gospel as outwardly delivered us in the Holy Scriptures doth teach us and all Men all things necessary to Salvation seeing by his plain confession in his discourse concerning The general Rule of Faith and Life he acknowledgeth that the Light within by its common discoveries giveth not to Men the knowledge of Christ's Incarnation Birth Death and Sufferings but that they belong to extraordinary Revelation And therefore that knowledge and Faith to wit of Christ's Incarnation Birth Death and Sufferings by W. P's Doctrine is not necessary to his Salvation though he has a Historical Knowledge and Faith of it yet that is not necessary for it is not certain to him whither true of false he has no extraordinary Revelation of it and that in common to all Mankind teacheth nothing of it And W. P. and his Brethren are guilty of a great Fallacy and piece of Sophistry to cry out against all their