Mr. George Keith's account of a national church, and the clergy, &c. humbly presented to the Bishop of London : with some queries concerning the Sacrament. Account of a national church and the clergy Keith, George, 1639?-1716. 1700 Approx. 13 KB of XML-encoded text transcribed from 5 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2005-12 (EEBO-TCP Phase 1). A47117 Wing K135 ESTC R12896 12934339 ocm 12934339 95725 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A47117) Transcribed from: (Early English Books Online ; image set 95725) Images scanned from microfilm: (Early English books, 1641-1700 ; 717:6) Mr. George Keith's account of a national church, and the clergy, &c. humbly presented to the Bishop of London : with some queries concerning the Sacrament. Account of a national church and the clergy Keith, George, 1639?-1716. 8 p. Printed, and sold by the Booksellers of London and Westminster, London : 1700. Includes bibliographical references. "Made up of extracts from Keith's work, written while he was a member of the Society of Friends, and ... published in London in 1700, after he had joined the Church of England, by some of his former co-religionists." cf. Hildeburn 82. Reproduction of original in Huntington Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. EEBO-TCP is a partnership between the Universities of Michigan and Oxford and the publisher ProQuest to create accurately transcribed and encoded texts based on the image sets published by ProQuest via their Early English Books Online (EEBO) database (http://eebo.chadwyck.com). The general aim of EEBO-TCP is to encode one copy (usually the first edition) of every monographic English-language title published between 1473 and 1700 available in EEBO. EEBO-TCP aimed to produce large quantities of textual data within the usual project restraints of time and funding, and therefore chose to create diplomatic transcriptions (as opposed to critical editions) with light-touch, mainly structural encoding based on the Text Encoding Initiative (http://www.tei-c.org). The EEBO-TCP project was divided into two phases. The 25,363 texts created during Phase 1 of the project have been released into the public domain as of 1 January 2015. Anyone can now take and use these texts for their own purposes, but we respectfully request that due credit and attribution is given to their original source. Users should be aware of the process of creating the TCP texts, and therefore of any assumptions that can be made about the data. Text selection was based on the New Cambridge Bibliography of English Literature (NCBEL). If an author (or for an anonymous work, the title) appears in NCBEL, then their works are eligible for inclusion. Selection was intended to range over a wide variety of subject areas, to reflect the true nature of the print record of the period. In general, first editions of a works in English were prioritized, although there are a number of works in other languages, notably Latin and Welsh, included and sometimes a second or later edition of a work was chosen if there was a compelling reason to do so. Image sets were sent to external keying companies for transcription and basic encoding. Quality assurance was then carried out by editorial teams in Oxford and Michigan. 5% (or 5 pages, whichever is the greater) of each text was proofread for accuracy and those which did not meet QA standards were returned to the keyers to be redone. After proofreading, the encoding was enhanced and/or corrected and characters marked as illegible were corrected where possible up to a limit of 100 instances per text. Any remaining illegibles were encoded as s. Understanding these processes should make clear that, while the overall quality of TCP data is very good, some errors will remain and some readable characters will be marked as illegible. Users should bear in mind that in all likelihood such instances will never have been looked at by a TCP editor. The texts were encoded and linked to page images in accordance with level 4 of the TEI in Libraries guidelines. Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Keith, George, 1639?-1716. Church of England -- Controversial literature. 2005-05 TCP Assigned for keying and markup 2005-06 Apex CoVantage Keyed and coded from ProQuest page images 2005-07 Mona Logarbo Sampled and proofread 2005-07 Mona Logarbo Text and markup reviewed and edited 2005-10 pfs Batch review (QC) and XML conversion Mr. George Keith's ACCOUNT OF A National Church , AND THE CLERGY , &c. Humbly Presented to the BISHOP of LONDON : WITH SOME QUERIES Concerning the Sacrament . LONDON Printed , and Sold by the Booksellers of London and Westminster , 1700. Mr. George Keith's Account . Of a National Church , &c. I Cannot in the least Acknowledge — that ever any National Church can be a true Church of Christ : — It were indeed greatly to be wished , that not only this Nation , but all the Nations of the Earth were the true Church of Christ . But Men should not make such Preposterous haste , to make Nations Churches by meer humane Law , and Power ; bare Humane Laws , and Edicts , and Degrees , will never do it ; For indeed this hath been the Ground and Rise of all the Persecutions that have been in Christendom ; But those that will have a National Church , they will have all others to bow to them , and join with them , — and — is always a Persecuting Church , ( it is her very Nature ) so it must always be exceeding Hypocrital : seeing it begetteth Thousands to be its Children and Members , by the meer Will and Power of Man , which only makes Hypocrites . Concerning the Teachers . The Teachers — have been generally and for the most part , Self-seeking , Worldly-minded , and Covetous Men , who loved Pleasures and Riches more than God. And this the Magistrate did well know , and saw the best way to prevent them , was to Bribe them with Augmentations and Benefices — The Preachers of the Waldenses were Lay-men most of them , and wrought with their Hands ; as the Teachers of the Primitive Church did , and had no set Stipends or Sallaries , but Preached freely . And they are very Blind who see not , that upon this Foundation of denying immediate Revelation , or teaching of God's Spirit , depends their Church-Ministry , and the whole Clergy , and their so called Theology , and Philosophy-Schools , and Colledges ; for if once People were Perswaded , and Convinced that God did teach , and would teach them , who wait on him ; Such and many more Things , and in a more Excellent way than they are taught by them , for such great Sums of Money , then they would turn their Backs upon them , and their Colledges would become like , the Abbacies at this Day , ( which lodged that Prophane Rabble of Papist-Monks , and Friars , who pretended to as great Spirituallity as the National Priests do ) an Habitation for Owls and Ravenous Beasts , and then down should all the Proud , Lording , Lofty , Clergy , with their many Degrees of Doctorships , Lordships , and Masterships pass ; who being Strangers to the True Knowledge , which is Life , Peace , Joy , and Satisfaction , in full Assurance to the Soul ; are vainly puffed up in their Fleshly Minds , by the Form of Knowledge , in the Letter , as I was my self , whilst among them , and thought all Men Idiots , and Unlearned , who were not skilled in that Literal Knowledge . — And I was Convinced that I was yet Ignorant of the True Knowledge of God , I came to vallue one Dram of the Living Knowledge ; ( from God himself ) so to speak , before all the Tallents of that other , which I had Laboured so much for , and had Cost me so much Travel and Money , and I saw it was all but Loss and Dung ; and it lay upon me from the Lord to depart from these Teachers , who could not point me to the Living Knowledge of God , where I could find it : And I came and heard Men and Women , who were taught of God , who pointed me to the True Principle ; and tho' some of them could not Read a Letter , yet I found them Wiser than all the Teachers I ever formerly had been under ; and now the Lord hath brought me into a Measure of the same Living Knowledge from his own Mouth ; and if People were Convinced that there is such a Blessed and Glorious Dispensation , and so freely attained , they would turn their Backs from the old Formal Clergy , and wait upon the Lord for Knowledge , and these they would only hear , who were taught of God themselves . Ibid. 30 , 31. Altho' the School-Men and National Teachers Doctrine , who generally being Men void of all Sence and Feeling of God , have in the Blindness of their Minds , and in the Wisdom from below , that is Carnal , Earthly , and Devilish , framed and invented this perverse Doctrine for their own Gains and Ends. Concerning the Members of the National Church . The Members of the National Churches , generally are a Mixed and Confused Rabble of Godless Atheists . Concerning Baptism with Water . I say that Baptism with Water is not meant , because not Expressed , nor by any true and just Consequence , is proved to be meant in Matth. 28. 19. Concerning the Scriptures . It is only the Words that Christ himself Speaks , that are Spirit and Life , and they who seek Life in the Letter , seek the Living among the Dead ; for it declares of the Life , but it is not therein , but in him . Concerning Singing and Artificial Musick . As for the Singing on a Book , and with Artificial Musick , and Notes or Tones ; It is no part of Gospel-Worship , being no where either Commanded or Practised in the New Testament . Concerning Names and Habits , Is it not the Popish Church , thy Grand-mother , who hath taught this Distinction of Laick and Clergy , Secular and Spiritual ? For these she only calleth the Clergy and Spiritual , who are either Priests , or Bishops , or Popes , or in some such Order : But the rest of the People she calleth Laicks , as to say the Vulgar and Common People ; and Secular , as to say , Worldly and Temporal ; Whereas the Apostle calleth the whole Body of the People that believeth , the Clergy , or Inheritance of the Lord — Have they the less i. e. of the Spirit , because they are Tradesmen , and Farmers , and Shepherds , and Fishermen , and Ploughmen ? And have ye ( i. e. that call your selves the Clergy ) the more , because you Labour not with your Hands , but live upon the Sweat of other Mens honest Labours ; or because ye have Hebrew , Greek , and Latin , — or because ye are called Masters , and walk in Long Robes , and have the Chief Places in Assemblies ? Again , are not these , called Teachers of the Man-made Ministry , Ambitious ? Do they not affect great Titles ? And if it be Sin to affect them , is it not , because they are Vain and Sinful ? Have not some of the Clergy ( so call'd ) greater Titles now , then the Rabbies had of Old ? As your Grace , your Holiness , Most Reverend Father in God ? &c. Concerning the Sacrament of the Lord's Supper ( so call'd G. K. Querieth , 1. What Scripture hath he and his Brethren to call that Eating of Bread , and Drinking of Wine , once or twice in a Year , in the Publick Assembly , the Sacrament ? 2. What Scripture have they to Instruct them how oft they should use it , as once , twice , or four times every Year ? And if they have none , was it not then left to the People , according to the Query , at least as to the time ? 3. What Scripture have they for Consecrating it ? or when did Christ say , Before ye Eat it , Consecrate it ? 4. When did Christ give only the Power to a Priest , or Presbyter , or ordained Minister , to Consecrate it , so as without the said Consecration by some Priest , or ordained Minister , it is no Sacrament ? And seeing every Christian may Eat it as well as the Minister , why may he not also Consecrate it , as well as he , seeing every true Christian is a Priest ? 5. Where did Christ appoint that these Words Take , eat , this is my Body , should be the words of Consecration ? And have ye not received all this from the Papists , and not from Christ ? 6. Seeing ye Commonly say , that this Sacrament of the Supper is come in the room of the Passover , and under the Law every Family had Power , without a Priest , to Celebrate the Passoever ; why hath not also every Family under the Gospel , as much Power without any ordained Priest or Minister to Celebrate that called the Supper ? 7. Seeing every true Christian feeds daily by Faith upon the Body of Christ , according to the Protestant Doctrine , and ought daily to remember the Death of Christ in all their Eating and Drinking , which is also sanctified unto them by the Word of God and Prayer , what peculiar Vertue or Efficacy hath your Sacramental Eating , more than ordinary Eating , when done with Godly Fear , Prayer , and Thanksgiving , and Rememoring the Lord's Death ? 8. Seeing it's clear from Luk. 22. 17 , 18 , 19 , 20. that Christ did take the Cup twice , once before he gave them the Bread , and once after , bidding them do the same ; Why take ye the Cup but once ? Was this only a bare Circumstance ? 9. Is not the Apostle Paul , 1 Cor. 10. 15. 16 , 17. to be understood of quite another Bread and Cup than that which is Visible and Outward , when he saith , I speak as unto Wise Men , judge ye what I say : ( Did he not say this , because he was to speak of the Bread and Cup in the Mystery , as it was Altogether a Spiritual and Invisible thing , to wit , The real Body and Blood of Christ spiritually received , which none but the spiritually Wise could understand ? ) The Cup of Blessing which we bless , is it not the Communion of the Blood of Christ ? The Bread which we break , is it not the Communion of the Body of Christ ? For we being many are one Bread ; for we are all Partakers of that one Bread. Is it not clear from all this , that Paul speaks not of any Visible or Corruptible Bread , but of Christ himself , as he is Spiritually and Invisibly received by Faith , whom he calls the same Spiritual Meat and Drink , which the Father 's received of old ? See the same Chapter , Vers . 3. 4. 10. Do any receive the Supper of the Lord , or say with the Lord , but such as Open to him , and hear his Voice , according to Rev. 3. 20 ? And is not this Supper ( or supping with the Lord ) Altogether Inward , Spiritual , and Invisible ? Gal. 2. 18. If I Build again the things which I Destroyed , I make my self a Transgressor . FINIS . Notes, typically marginal, from the original text Notes for div A47117-e130 Way Cast up , p. 36. ☜ p. 40. 41. P. 42. Ib. Immed . Rev. p. 136. ☞ ☞ p. 192. Truths Defence , &c. p. 135. Immed . Rev. p. 96. Presb. & Ind. &c. p. 53. Rector Correct . p. 122. 123. ☞ The Rector Corr. p. 125. Truth 's Defence , &c. p. 148 , 149 150.