Scripture was writ And yet did they not receive the Holy Ghost Could not that Law that Command that Word make Perfect Had Men Faith in Christ and could not that Faith save in their Days Monstrum horrendum Page 105. He tells us that Moses falls a declaring concerning the New Covenant Deut. 30. from ver 11 to 16. the Probation whereof he gives in the next Page both from Jer. 31. 32. and Rom. 10. 5 6 7 8 9. And in p. 107. thus hath it The Jews and People of Israel who lived in Moses's Time and were SAVED it was through Faith in this Word in this Prophet raised up in them in their Hearts not at a distance but nigh the Word is nigh in thy Heart And this is Christ in them the Hope of Glory the Mystery hid from Ages and Generations but was EVER made manifest in his Saints but in the latter Days more clearly c. p. 107 108. Query Had Men Faith in Christ the Word Was the Mystery ever made manifest in the Saints and yet was the Law within in sufficient to make perfect till since Christ was offered up in the outward Having transcribed many verses in 119 Psalm concerning the Word he queries p. 109. What Word this is whether the Letter of the Scripture oâ— that Word of Faith Paul and Moses long before spoke of and its effects upon David he tells us anon saying This quickned him this strengthned him this comforted him this taught him and made him wiser than his Teachers This was as Oyl unto him a Lamp unto his Feet and a Light to his Paths in this his Steps were ordered verse 133. in this he worshipped he prayed he sung Psalms and all his Springs were in this p. 111 112. But I query if the Law within made nothing perfect until the one Offering was revealed how came David by his Quicknings Strength Comfort Instruction Wisdom Light fresh Springs c For now we are got a step beyond proving that the Gentiles were savingly enlightned and by occasion administred from G. Keith driven to evince out of his former Writings that the Patriarchs before Christ was born and suffered had such a Law within them as did make them perfect Are these the Fruits of an imperfect Law to quicken strengthen c. or will he who once contended that many were saved and attained unto perfect Peace and Reconciliation with God in their Souls now deny it to David a Jew both inward and outward as he must do if the Law could not make perfect How is he confounded how engaged in what is and will be too hard for him Solomon comes next From what he â—â—ys of Wisdom's crying at the Gates in every City G. Keith queries Is not her crying c. the same with Jesus Christ his standing at the Door c. p. 113. And I query Whether to them that opened unto him even during that Administration he did not come in and Sup with them for G. Keith immediately quotes Rev. 3. 20. to adapt it to Solomons saying 2dly Whether such had the Holy Ghost And 3dly Whether the Law within such made them perfect in that Age G. Keith goes on thus The Gospel was Preached unto Abraham Abel Enoch Noah and to ALL BELIEVERS who lived before Scripture was writ in a Book and it was spoken into their Hearts by the Spirit of Jesus Christ and the Saints who then lived and were inspired of God preached the Gospel and the Gospel is the same in all Generations for it is the Everlasting Gospel Rev. 4. 6. But now the Declarations Discoveries and Manifestations of this one Gospel have been many and different under the Law more darkly in the Time of the Prophets more manifestly in the Time of the Apostles Yet more manifestly and yet all ONE GOSPEL and we preach no other but the same Everlasting Gospel which is the Power of God unto Salvation Rom. 1. 16. See p. 213. Now hence I query Whether the Gospel Preached unto Abraham Abel Enoch Noah c Were the Law within Abraham c And whether it made them perfect 2dly Whether these Believers who lived before Scripture was writ in a Book who had that inspeaking into their Hearts by the Spirit of Jesus Christ partook of the Holy Spirit the Spirit of Holiness of Adoption or Sonship or of the Spirit of Fear and Bondage only Were they Sons of Hagar or Sarah Of First or Second Covenant 3dly Whether those inspired Men who preached the Gospel which he allows to be the same in all Generations had ALL OF THEM the Doctrinal Knowledge and Faith of Christ Crucified and preached it to others And this I the rather urge for as much as Truth Advanced p. 42. he denies that Paul means the Gospel is the Power of God simply and abstractly considered without all Doctrine and doctrinal Knowledge and Faith of Christ Crucified All Saints have the same Spirit and Word of Prophecy in some measure more or less that the Prophets had who ever directed People to the same Spirit and Word in their Hearts from which they spake that they might in themselves hear the same Word and Spirit whereby the true Faith comes p. 221. Is this Spirit and Word saving Is it perfecting in all Ages Can a Man hear it and obey it and yet be without the Holy Ghost But hear him again This second Adam is called the quickning Spirit by whose quickning Vertue the Souls of ALL the Holy Men and Women were made and kept alive unto God as truly before he came in the Flesh as after for they did all eat the same spiritual Meat c. Which was Christ yea they did eat his Flesh and drink his Blood as TRULY REALLY in measure BEFORE he came in that Body of Flesh as the Saints have done since p. 227. To the same purpose he expresseth himself in p. 258. and in Way cast up p. 95. and in Rector Corrected p. 95. This shews what he once thought of the Holy Men and Womens Condition in those first Ages of the World who then only placed the difference in Degree not in Kind now will not allow more then Gentile Sincerity and Righteousness where Faith in Christ crucified is not revealed as well as that he concludes all before Christ was visibly offered under such an inward Law as made not perfect How he will reconcile such a State to that of eating his Flesh and drinking his Blood let him look to In the mean while as he queries Truth Advanced p. 184. in his query 10. Can any Eat the Flesh of Christ and drink his Blood who have not the Faith of him as he GAVE his Body of Flesh to be broken and his Blood to be shed for us So I query Could any do thus before it was given or broken Or had all those Holy Men and Women he spoke of even now so much as the Faith or Knowledge that it should be broken Having offered what Citations I at present
she be Bone of his Bones and taken out of Man if never in him but only joyned to him Therefore shall a Man leave his Father c. And they shall be one Flesh v. 24. Qu. If they had grown together and been Created twain Back to Back why is it said they shall be one Flesh But that it had respect not to a Splitting asunder even to a distinct formation in the Margin it is Builded v. 22. not a separation somthing taken out of Man whereon the Lord had bestowed Workmanship not barely a healing where the cleaving Instrument had gone Thus I leave it with the Reader whether Moses or G. Keith be soundest in the Expression of this great Work of the Creator What he adds against G. Whitehead his calling G. Keith's proceedings arbitrary and Extrajudicial new Court of Judicatory c. They relating to his Summons to meet him at Turners-Hall and yet barely Exhibiting a general charge without Mentioning out of what Books and Pages they were deduced I pass by as what hath been answered over and over particularly in my REFLECTIONS and the Paper called REASONS c. For the rest he giving a general reference to his Narrative I shall as generally refer to the Answer to it and for his Notion of the Resurrection to what I have already offered under the Second Head out of Truth Advanced p. 113. 116 127. Where his Husk or Drossy part exceeds the more Noble To his putting us in mind of 1 Pet. 3. 15. â— say The reason of our hope we have given â—nd that in the most publick manner even to himself We need not go into Corners as â—ll hearing is in comparison of the Press to â—o it over again especially he being Debtor â—ill to two of T. Ellwood's and mine called â—n Apostate Exposed Therefore he may save â—s Labour in making offers to us to appoint 〈◊〉 and place and he will meet us for we are before hand with him his Books not sticking upon our Hands unanswered as ours do upon â—s And now I come to take notice of the first â—rt of his Book called Antichrists and Saduâ— Detected c. levelled against a Book of Caleb Pusey's stiled A Modest Account of the â—rincipal Differences in point of Doctrine between to Keith and the People called Quakers c. â—ereto he would entitule me from my reâ—â—ding him that it lay at his Door unanâ—ered and the Second Daies Meeting at â—â—don from their approving it With them â— begins p. 3. And I shall Consider what he â—â—h thereof when I come to answer his â—â—script where it more Naturally falls in What relates to matter of 〈◊〉 of thinâ—s â—â—sacted beyond Sea as they who were 〈◊〉 thereto are most Capable of answering so shall leave it to them to do if they see cause and begin with what he Objects against C. Pusey concerning the sufficiency of the Light The words which the Friend began with p. 8. were taken out of G. Keith's Universal Grace p. 117 viz. That the Knowledge of him as in the outward is of necessity unto Salvation wâ—â— grant not and it followed in the Book it self save only where it is revealed c. Here G. Keith seeks to creep out by the Terms Express Knowledge and Belief which he saith is not universally of absolute necessity unto Salvation That thus R. B. saith but he tells â—â— where and himself in the place above Answer The Knowledge is spoken of Indefinitely in that assertion and when the words Express and distinct Knowledge are afterwards aâ—ded it is from the Terms of our Adversarieâ— whose Objection he cites but he useth â— those Terms in his own position or as explanatory thereof For he is positive that Knowledge of Christ in the outward he saâ—â— not the Explicit or Implicit Knowledge â—â— the Knowledge is not of absolute necessâ— to Salvation save only where revealed In the very same Page he saith Where he states the difference in point of Doctrine beâ—â— some in Pennsilvania and me as if I said it wâ—â— an Error to affirm the Light within were sufficâ—â— without something else c. From whence at â— close of the Paragraph he concludeth 〈◊〉 exclude the Man Christ without us and his Dâ—â— c. From being Concerned in our Salvaâ— But herein he wrongs C. Pusey who neither states their belief nor his undue inference but only opposeth G. Keith to G. Keith where upon R. Gordons saying that the declaring the Light and Power and Spirit within to be Christ the only Mediator and Saviour asserts another Christ another Saviour than Jesus of Nazareth G. Keith tells him If thou wert indeed for this Mystery Christ within as he is the Seed the Light the Power and the Life thou wouldst not say this asserts another Christ This the Friend in his p. 9. quoted out of G Keith's Light of Truth p. 8. which is cogent But what is this to a stating a point of difference in Pennsilvania or an inferring that they exclude Christ without â—s his Death c. From being concerned in our Salvation It shews indeed G. Keith's Contradiction to himself as such it was brought one while to say Declaring the Light within to be the only Mediator and Saviour asserts another Christ than Jesus of Nazareth another while that it doth not so And that was â—ll C. Pusey deduced therefrom which G. Keith would pervert to a sense never given nor inâ—ended in order to mislead his Reader and exâ—icate himself In the next place comes a Citation out of G. Keith's Book called Refutation c. which was Printed I suppose in Pennsilvania and I have sought for here but cannot get sight of â—herein G. Keith Charges the Friend with Base Forgery When G. Whitehead had in softer â—erms exprest G. Keith's unfairness he did not say base Forgery in leaving cut the word Blood and Bones which if inserted had turned G. Keith's Cavil out of Doors G. Keith had a Plaister at Hand imputing it p. 39. to an oversight either in the Print or Transcript it seems he could not tell which and that he writes by guess But now he will allow nothing to either But observe how he makes good his Charge of Forgery See the place saith he I have no such words but plain Contrary and then refers not to the Page the Friend brought which was Refutation p. 38 39. But to another viz. p. 42 43. And in that other the words given have no affinity with what the Friend alledged The passage out of G. Keith in the Friends Book was thus It is a real degree of Blasphemy to say this Light cannot make satisfaction for Sins past in G. Keith's quotaon neither is the Saints greatest inward Righteousness or Holiness wrought in them by the Spirit of God an attonement for their Sins but Christ alone who dyed for us the just for the unjust Is it likely that one of these places should be mistaken for the other Nay they speak
Christ Jesus of Nazareth without us is nothing of Christ and calls it a blasphemous Assertion and Consequence which follows not from his Words Answ The Friend gave G. Keith his Words not his own which as I have stated more fairly than himself hath done I leave with the Reader whether the Consequence be forced not natural or whether it proveth that the Friend placeth all on the Light within nothing on Jesus of Nazareth without us Or whether G. Keith had ground from hence to insult that his Opponent had neither Learning nor good Exercise of humane Reason but had better kept working at his Mill as well as that I may put G. Keith in Mind what he once said that a Docta Ignorantia or a learned Ignorance is more safe and to be preferred to an uncertain Knowledge or Science falsly so called See Truths Defence p. 77. G. Keith goes on Seeing that he would infer from my Words That Jesus of Nazareth cannot be something else than the Light Power and Spirit within it is plain that it is both their Sense and his that Jesus of Nazareth is nothing at all of Christ without us which is a plain Contradiction to themselves and to himself in the following Words Thus far G. Keith But how will he prove our Sense and his to be that Jesus of Nazareth is nothing at all of Christ without us if that sense be so immediately Contradicted in the following words This shews he wants candour and would take things by the worst handle to fasten an imputation not only upon the Friend himself but his Brethren also which he confesseth is contradicted by him Who had he not sought an occasion to misrepresent us mought have entituled us at least to what he calls the contradictory Sense Now C. Pusey his Words were these upon G. Keith's saying The Light is Christ but the Man Christ is something else he queried Whether the Man Christ be become something else besides Christ And adds but to wave such Comparisons which shews his were not Assertory but argumentative ad hominem a Comparison G. Keith drew him to To this I say The Man Christ who was made or became Flesh John 1. 14. who said of himself I am come a Light into the World Chap. 12. ver 46. is not something else besides Christ And seeing himself hath said Way cast up p. 102. That it is not the outward Flesh and Blood that is the Man but the Soul or inward Man that dwelleth in the outward Flesh or Body that is the Man most properly such as Christ was even from the beginning I ask Whether the Maâ— Christ that was even from the beginning be become something else besides Christ And seeing God hath said I am the Lord and beside me there is no Saviour Isa 43. 11. Whether this infers a denial of what Christ who is thâ— Light did and suffered without us in that prepared Body c. And that the Friend himself did not believe that Jesus of Nazareth is nothing at all of Christ without us as unduly aspersed by G. Keith hear him in his Modest Account p. 16 17. where he thus hath it Though we cannot yield to G. Keith in these his Terms That the Light is not able of it self and consequently that God by G. Keith's own Words who saith the Light is God is not able to save because we believe Beside him there is no Saviour yet we do not in the least Question but dearly own and acknowledge and believe the Way and Means that the Lord was pleased out of his infinite Love and good Will to Mankind to take in order to redeem him from Sin and Death as sending his only begotten Son into the World not only as a Light but also as Man in the prepared Body to offer up himself a most acceptable Sacrifice for the Sins of the whole World which Offering the Lord was pleased to accept of and by his Spirit and Power it is made Effectual for the Reconciliation and Salvation of all those that repent of their Sins and truly believe in his Name And that God doth not save any without respect to that great Offering we all grant and truly believe c. This as it is a full Vindication of the Friend that he did not undervalue but highly prize what Christ hath done without us so it needs no further Comment than a Reflection upon his Adversaries Disingenuity who kept this back while he laboured to suggest the contrary thereto as the Friends sense and ours He saith further He C. Pusey so mingles my words with his own that no Man can distinguish the one from the other c. And I think he is unwilling rightly to distinguish that he may pervert them For whereas the Friend had said And that God doth not save any without respect to that great Offering we all grant and truly believe For as G. Keith saith The Lord having ordained it so to be how can or dare we say therefore That he was or is not Sufficient by his Light Power and Spirit to save without something else Surely this seems to me too Presumptuous an Expression for was not that Body prepared of God And what was done in it Is it not said God did it by him G. Keith in p. 6. leaving out And that God c. and beginning with For as G. Keith saith lays Forgery to the Friends Charge as if having ordained related not to God's saving by that great Offering but to the following Query Concerning the Sufficiency of the Light which is a poor insult From hence he taketh occasion to infer the Necessity of God's Saving by Christ and that he could not save us without respect to the Man Christ in the outward otherwise he could or should contradict his own Ordination c. which is granted him even by the Friend But whether antecedently to Gods purpose he would have saved us without the Death of his own Dear Son a thing he tells us Exact Narrative p. 25. is above Mans Capacity and that he wholly waves that Dispute is what I shall wave insisting on yet with this Caution which the Friend also gave him in his p. 18. viz. Let us not undertake to argue as if there were any thing that God by his Light Spirit and Power is not sufficient to do and we need not debate any longer about it What follows relating to Matter of Fact transacted beyond Sea whereof I can pretend to no certain Knowledge and their Relations do so vary I must leave to the Persons concerned to Answer if they see meet not being willing to undertake a Defence of what I am not Privy to nor to justify them if in ought they have exceeded though I dare not trust his Evidence Yet his alledging that he Printed nothing about their retaking a sloop till a considerable Time after twenty eight of the Ministers had excommunicated him to which Sentence some that gave the Commission did put their Hands is
answered and a new one raised ver 35. to which in ver 36. Paul replied Thou Fool c. The one said there is no Resurrection the other disputed inquisitively about the Modus or Manner of it how And with what Body And were distinctly answered So that in this G. Keith grosly errs and needs Correction as he once told the Rector of Arrow But the Translation with what Body doth not please him who seems to think well of nothing but what himself hath a Hand in He would have it with what quality why not rather what kind of Body and adds this their querying was a sort of arguing against the thing it self p. 16. First he imposeth his own Version then a Dogmatical Inference without Proof which as such I reject as I do also his slander against us a little below that we argue against the Resurrection of the Body it self from the Manner of it Against C. Pusey's having shewed G. Keith his contradictory Assertions to be as little reconcileable to Reason as the Popish Doctrine of Transubstantiation G. Keith alledgeth that professing to hold a Resurrection of the Body but not of that same Substance falls in with the Popish Transubstantiation Answ Surely to say It is no more a Body of Flesh Blood and Bones but a pure aethereal or heavenly Body and yet that the Substance remaineth the same that it was on Earth which G. Keith hath confessed to p. 4. is more like their Doctrine who say The Form of Bread remains yet it is the real Flesh and Blood of Christ than our saying with the Scriptures Thou sowest not that Body that shall be but God giveth it a Body as it hath pleased him and to every Seed it s own Body 1 Cor. 15. 37 38. For as he hath said in another Place we have good Company even the Apostle Paul on our side which he hath not for himself What follows as a Charge against G. Whitehead and W. Penn That the Saints get the Resurrection immediately after Death and that they both argue against the Deceased Saints expecting any Resurrection of the Body c. He not offering to prove upon them out of any of their Poâ—ks I lightly pass over as knowing G. Keith too well to trust to his general Accusations and them better than to Credit such Evidence against them Nor shall I engage in what he further offers p. 17. relating to their differences in America whereto I am not Privy Yet may say that a free and bold laying open of our Sufferings when hardly and illegâ—lly dealt with as in the Case of W. Penn and W. Mead their Tryals bears no Proportion to giving a Magistrate ill Language and provoking Terms for we have not so learned Christ Neither need G. Keith ask his Opponent p. 18. a Proof that he is a Man of a wrong Spirit adding What oâ—e evil thing hath he proved against me in all his Book either in Doctrine or Conversation For any that compares the Book and Answer together in a right Spirit will see there is sufficient to detect G. Keith to be of a wrong Spirit And what is wanting there himself hath made up since in bitterness in envy in reviling and slandering Gods Heritage which I pray he may be sensible of before too late In p. 18. G. Keith makes a general Reference to what C. Pusey gave in several Pages out of his Truths Desence p. 169 170 171. And upon the whole saith he remains in the same Mind still that he would have nothing urged nor pressed as Articles of Faith but what is delivered to us in plain express Scripture Words which he saith is the Substance of that large Citation Answ The Substance of that Citation was more comprehensive than so as who so please to read it in the Original cited above may find wherein he declares that Charity and makes those Proposals of Concord with the otherwise Minded as suits not with his late Actions Yet from what he hath here given as the Substance of that large Citation the Friend Objects p. 53. that this Advice could not find Place with G. Keith when so often desired and queries What Uncharitableness is this when we offer to express our Faith in Scripture Words for you to say we have another Sense than what we speak see his p. 54. G. Keith makes Answer It is false in him to say that this was so often desired but could not find Place I said again and again We shall take your Confession in Scripture Words provided ye will condemn your Errors that are contrary to express Scripture Words But this saith he they would never do And perhaps they held no such Errors as he charged them with and so had none to condemn say I However this being true that such an offer was made by Friends and thus replied to by him which is so far from never refusing that it includeth a refusal in tying them to such Terms as no Innocent Man can comply with without an implicit acknowledgment of Guilt the next thing I observe is that whereas his Opponent queried How know ye that we have a Sense contrary to Scripture Words G. Keith Answers They have sufficiently discovered it not only by one or two unsound Expressions but Multitudes of them as their Letters and Manuscripts there and the Printed Books here sufficiently prove Answ This Reference is wide enough What is in their Letters and Manuscripts there we know not nor are we like for ought I see though he hath long threatned us with them Again what Printed Books here doth he mean What is their Title In what Page Who the Author Surely he thinks his Credit is great that the Reader must take all from him upon trust without Examination But at length he comes to one particular Case by which we may give a guess of the rest It is in haec verba We need go no further for a Proof saith he than the most gross and Antichristian Expressions and Sayings of Caleb Pusey himself in this very Treatise for whereas he hath plainly affirmed p. 15. ad finem That Jesus of Nazareth cannot be something else than the Light Power and Spirit within Now can there be any thing more contrary to express Scripture than this Assertion Was not Jesus of Nazareth a real Man consisting of Soul and Body in whom the fulness of the Godhead dwelt bodily And is that Body and that Soul and that fulness nothing else but the Light within us O abominable Non-sense and Perversion and Contradiction to Scripture and all true Reason Ans By that Time I have given C. Pusey his Words I doubt not but to make appear that G. Keith is a Man nullius fidei not to be trusted For this he calls a plain Affirmation was but an Inference or Deduction from what G. Keith had laid down and no ways designed as here alledged to deny Jesus of Nazareth to be both God and Man C. Pusey p. 15 16.
thus hath it Seing G. Keith's Answer to R. Gordon implies that the Light Power and Spirit within is Christ the only Mediator and Saviour and that so to assert is not to assert another Christ than Jesus of Nazareth then surely Jesus of Nazareth cannot be something else than the Light Power and Spirit within because Jesus of Nazareth is the ONLY Christ Mediator and Saviour and SO is the Light Power and Spirit within acknowledged to be And if the same then not any thing else Thus far C. Pusey now where is G. Keith his Inference Where the Antichristianism Where the abominable Non-sense Perversion and Contradiction to Scripture c Where doth the Friend deny him to be a real Man consisting of Soul and Body or that he is our Mediator and Saviour Nay if applicable to either of them it must be to G. Keith himself whose the Assertion is not to C. Pusey for citing it and arguing from it ad hominem He that will so palpably abuse a Man to his Face as I may so say when Evidence so near to be produced what will he do behind his back But perhaps he thought every Reader would not scan it and so it might have passed From G. Keith his having in that Book of Truth 's Defence urged that nothing should be pressed as Articles of Faith but what is delivered in plain Expressions of Scripture Words the Friend put seven Queries to him from p. 56 to 59. wherein he demands express Words of Scripture for several of G. Keith his Assertions whereof G. Keith takes no notice except of the third Query about the four hundred Pieces of Silver Abraham Purchased the Burying Place with which I have remarked under my second Head but gives him six Queries by way of Retortion To which I say when he hath answered those Queries grounded upon his own thesis whereby he ought to be bound I may give an answer to his which as stated are not our Principles but his own unfair deductions He goes on p 19. Though I remain still in the same mind that no Article of Faith should be urged on any but what is Contained in plain express words of Scripture or so agreeable to express Scripture as the common sense of all Mankind that hears Scripture words must acknowledge c. Yet I see not why I should be so confined to express Scripture words in things that I require no man to own or believe as Articles of Faith c. And towards the bottom For there are many things both in my Book called Truth Advanced and in many other of my Books wherein I may possibly differ from others in Judgment yet I leave them to their Liberty to dissent as I desire to be left to my Liberty to believe as I judge God hath persuaded me Answer Waving the additional Terms so agreeable to express Scripture as common sense c. wherein he is likely enough to make himself the Judge what is and what is not so I tell him Of what kind many of his are even with respect to Articles of Faith hath in part been manifest and have been Communicated in several parts of this my treatise yet we deny him not a Liberty to dissent as persuaded in himself so long as his Dissent affects himself only and he is not quarrelsom with us stigmatizing us as Atheists Sadducees Sadducean Fraternity c. As he hath done upon account of doctrines himself allows to be Articles of the Christian Faith yet therein hath run so wide from Scripture Terms and Expressions as hath been shewed But we would if possible hold him to his own rule that if it be only safe to keep close to Scripture words and expressions he should do it at least in Articles of Faith of which that of the Resurrection is one And in as much as he urgeth upon us p. 39. That Scripture 1 Pet. 3. 15. of being ready to give an answer of the reason of the hope that is in us surely it cannot be amiss in us to demand the like of him as well as to shew the reason of our dissent from him where we find him incongruous and absurd as well as Unscriptural What remains p. 20. Being but a repetition of his former Slanders relating to the suffitiency of the Light within so excluding our Lord Jesus of Nazareth his Death Sufferings c. From being Concerned in our Salvation and his suggesting our not owning Justification by Christs Blood outwardly shed as he offers no Proof though he hath oft asserted the Contrary on our behalf I shall barely reject them as false Charges not desiring to fatigue my Reader And now for a close of this part G. Keith having so often insulted over his Opponent as a Miller Philosopher one going beyond his Last his Sphere of knowledge who had better keep working at his Mill to his own Trade of Grinding or Sawing Timber See p. 5. 11. 15. c. I shall wind up these with some few instances declaring what himself once thought and said of that whereupon he now so values himself as an indication that even herein the Man is changed from better to worse In his Book called Help in time of need Printed Anno. 1665. he thus saith Away with the education of Youth at Universities and Colledges of Philosophy so called I may say of them which Luther stuck not to call them in his Day that they are the stews of Antichrist p. 75. 76. Again p. 76. ' And the Philosophy so called which is taught them is but meer Deceit and Pedantry which even I came to see when among them And towards the bottom I certainly know the Human Wisdom or Learning is one of the MAIN Bulwarks of Antichrist against the Revelation and setting up the Kingdom of Christ in the Earth and because this is arising and shall rise down must the other go and all who seek to uphold it shall fall therewith Surely then G. Keith hath no such great cause to vaunt himself over another for his Skill in that Learning which himself confesseth to be a main Bulwark of Antichrist which must fall with its upholders wherein G. Keith may chance to be a truer Prophet against himself than he is aware of In his Book of Immediate Revelation Printed Anno. 1676. he saith 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 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 litteral knowledge but the Lord by his Grace brought me to see the Vanity of all that knowledge c. p. 137. But now it is happened unto him according to the true Proverb The Dog is turned to his own Vomit again c. 2 Pet. 2. 22. And what God once brought him to see the