the Virgin Mary but not to him as manifest in the Saints which saith G. Keith contradicts the Scripture Testimony Ibid. And G. Keith doth the same in Effect in representing the Word or Law within weak and imperfect before that Manifestation My next Citations shall be out of his Postscript to G. Whitehead's Book stiled Nature of Christianity c. in Answer to the same Rob. Gordon Printed Anno. 1671. God was in Christ reconciling Men to himself EVER SINCE the fall in all Ages both BEFORE and since Christ suffered in the outward having given them or put in them the Word of Reconciliation by which they who became renewed thereby were reconciled and justified IN ALL AGES But according to R. G.'s Doctrine no Men were justified nor reconciled until Christ suffered Death in the outward because then and not till then was Reconciliation and Justification wrought c. p. 65. And according to G. Keith it is the same except Men were reconciled and justified by a Law that made not perfect Page 70. He reckons up R. Gordon his corrupt Doctrines the fourth whereof is this That Obedience to the Light in the Conscience is but the Work of the first Covenant and Righteousness thereof and that no Man is justified thereby Query Is not the Light in the Conscience the Law within Or is that sound in G. Keith which is corrupt Doctrine in R. Gordon But G. Keith is yet more full in asserting the Light and Grace given the Gentiles to be Saving and Evangelical even before Christ's coming in the outward for which hear him in his Book of Universal Grace Prted Anno 1671. For the better Understanding saith he of the Matter in Hand how that the Saving and Evangelical Light of Jesus Christ hath been communicated unto all Men IN ALL AGES AND GENERATIONS of the World we are to consider the Words of the Apostle to this purpose There are Diversities of Operations saith he but ONE Spirit Is that one Spirit the Holy Spirit or another and diversity of Administrations but one Lord which diversity of Operations and Administrations are reducible unto these two the Law and the Gospel or the first Covenant and the second Which two as they were very distinguishable among the Jews so were they also among the Gentiles As concerning the Jews they had first the Law which came by Moses and secondly they had the Grace and Truth which came by Jesus Christ was that saving The Righteousness of the Law and the Righteousness of Faith and these two though they were distinguishable yet as they were administred of God they were not separated nor divided but the Gospel LAY HID within the Law as within a Vail And thus Christ Jesus was in the Law and under it The Dispensation of the Law was as Darkness in respect of the clear Dispensation of the Gospel yet even in this Darkness did Jesus Christ the true Light shine And also in or among the Gentiles UNIVERSALLY there was and is somewhat which by way of Proportion doth answer unto the Law and Gospel first Covenant and second which was so distinctly held forth among the Jews And as among the Jews there was Moses and the Prophets in the Letter so universally in ALL Men both Jews and Gentiles there hath been Moses and the Prophets in Spirit and also CHRIST p. 8. Compare this with Truth Advanced p. 70 71. above recited To an Objection How it is that in the Gospel is revealed the Righteousness of God from Faith to Faith unto the Just and also that the Wrath of God is from Heaven revealed therein against the unrighteous seeing the Gentiles have not had the Gospel preached unto them all this TIME BY PAST in which they have lived in their Ungodliness and Unrighteousness G. Keith replies To this Paul Answers That which might be known of God is manifest in them for God had shewed it unto them which is as much as to say though the Gospel came not unto them outwardly by the Ministry of Man yet it came unto them inwardly by the Ministry of God himself because that which may be known of God is manifest in them for God hath shewed it unto them So that it is manifest that by this Expression That which may be known of God and as it is in the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is understood the Gospel See p. 20. By this Manifestation of God in the Gentiles adds he our Adversaries deny that the Gospel or any Manifestation that is of a SAVING Nature is understood to which a little lower he thus replies If it were not Evangelical and the very Gospel it self in an inward Ministration it would quite render the Words of the Apostle impertinent and contrary to the purpose he treats of For Paul is here shewing what the Gospel was and what was revealed in it both to the Just and the Unjust and because the Unjust among all the Gentiles and Nations had not the Gospel outwardly administred he shews they had it inwardly God having shewed it unto them p. 21. Doth this agree with his Asserting the Law within made nothing perfect till the Faith of Christ the one Offering come to be revealed Or will he say the very Gospel it self in an inward Ministration was not saving and perfecting before Christ was offered up in the outward But the foregoing he corroborates by a fourthly thus This Manifestation is said to be that which may be known of God which he had shewed unto them therefore it is of an Evangelical and Saving Nature 5thly By this Manifestation here mentioned they did CLEARLY see the Invisible Things of God even his ETERNAL POWER and Godhead p. 22. There was a Time saith G. Keith when God dwelt in their the Gentiles Knowledge whereby they knew him through what he had made manifest of his Eternal Power in them p. 24. Was God known through the Eternal Power made manifest in them and the Holy Ghost not received What Confusion doth he run himself into Descanting upon Rom. 1. 20. he tells us By the things that are made may be understood those things which are inwardly made those MARVELLOUS Works of the Lord which are wrought in Mens Hearts both of Judgment and Mercy through the Appearance of God and the Revelation of his Almighty Arm and Power in that Heavenly and Divine Principle of his own Seed by which indeed the Invisible Things of him are clearly seen And until a Man come to see the Lord in the things that are made of him in himself he can never see him in the things that are made without him which gave occasion to many of the Gentile Philosophers to bid People seek God within themselves p. 26. Now I query Are these marvellous Works of Judgment and Mercy wrought in Mens Hearts and the Holy Ghost not received Or is the Divine Principle of his own Seed separable there from This is certainly to divide Christ But a little lower he tells us what
proposed out of this Book the next that comes in course is The Way Cast up Printed Anno 1677. He there saith Paul takes notice of some among the Gentiles in the time of Heathenism who were a law unto themselves and did by Nature to wit the Divine Nature of the Word Ingrafted in them James 1. or by their own Nature restored and repaired by the Grace of God as Augustin Expounded that place the things contained in the Law And such was Socrates among the Grecians whom Justin Martyr in one of his Apologies did expresly call a Christian and classeth him with Abraham c. p. 44 45. Several things are Remarkable here one that in the time of Heathenism some Gentiles partook of the Divine Nature which hath been oft touched upon already 2dly That their Nature was repaired and restored by the Grace of God Qu. Was that Grace insufficient or imperfect Can Nature be restored or repaired by that which makes not perfect By any thing less than God's Holy Spirit 3dly That Justin Martyr classed such an one with Abraham and calls him a Christian 4thly That here he boggleth not at the appellation in this Book Printed Anno. 1677. Though he doth afterwards Anno. 1694. Saying in Truth Advanced p. 46. If they were real Christians they had some Knowledge and Faith of Christ the Messiah as he was to come in the Flesh But now the Man being altered no wonder that his Expressions vary If the Saints before Christ came outwardly in the Flesh had not Eat of the Flesh of Christ and Drank of his Blood they could not have had Life by him but they had Life by him and therefore c. p. 95. Christ hath Lived in all Saints as well before he came in the Flesh as to his outward Birth as since p. 100. Did he Live in them and did they Feed on him even before his outward Birth and yet the Law within Jew and Gentile not make perfect till after it Though the outward coming of the Man Christ was deferred according to his outward Birth in the Flesh for many Ages yet from the BEGINNING this Heavenly Man the promised Seed did inwardly come into the Hearts of those that believed in him and Bruised the Head of the Serpent and destroyed him that had the Power of Death that is the Devil the Stronger Man entering the House and dispossessing the strong Man and Casting him out p. 99. When the Head of the Serpent is bruised the Power of Death the last Enemy destroyed the Devil Dispossessed and cast out and the stronger enters Hath not the perfect Law the Law which doth make perfect taken place Again Thus the Word was made Flesh even from the beginning and dwelt in us as in ALL AGES and they beheld his Glory c. p. 103. Is this Indwelling where the Glory is beheld without the Holy Ghost or unable to perfect the Work Now I come to his Book Stiled Way to the City of God Printed Anno. 1678. where he saith Even at Mans Fall the Seed of the Woman was given not ONLY to Bruise the Serpents Head but also to be a Lamb or Sacrifice to attone and pacify the Wrath of God towards Man p. 125. Is this Bruising the Serpents Head attonement c. Witnessed where the Holy Ghost is not received Is not this State a Gospel State beyond Gentile Sincerity and Righteousness And where these Effects are wrought doth not the Seed of the Woman make perfect He tells us We are not too nicely to make a difference betwixt the Influence and effects of his outward and inward Sufferings but to understand them in a perfect Conjunction and that the End of his Sufferings in both was this viz. 1. Both to quench and allay the Wrath of God 2. to purify and Cure Men c. p. 139. Had G. Keith taken the Counsel he then gave he would not have so depretiated the Law within nor denied the receiving the Holy Ghost to the Conscientious Heathen to whom the outward was not revealed as he hath done of late His Book called Rector Corrected Printed Anno. 1680. Comes next There he denies not but that some rare and singular Gifts of the Spirit have been given unto some of these called Heathen some whereof have Prophesied of Christ and others uttered some Divine Sayings that could proceed from no other Principle but the same Divine Spirit that was in the Christians p. 50. Qu. Is this Divine Spirit the Holy Spirit the Spirit of Holiness which these had while to Cornelius he allows only a great Measure of Gentile Sincerity and Righteousness had these a Law within them that made perfect which of late he will not admit to Jew or Gentile until Christ the one Offering was Revealed For it seems they had the same Spirit the Christians had How should this be if the Holy Spirit was Peculiar to the latter Days to them who believed in Christ Crucified c. For that not being done the benefits Annexed and Apropriated thereto could not be received Again that these generally had so much as a belief that the Messiah should come and suffer and rise again is what will stick hard upon him to prove if he dare assert it especially considering that the Disciples who conversed with Jesus were even after his Resurrection so far from believing it either Explicitely or Implicitely a late phrase of his that they disbelieved it and it seemed to them as idle Tales Lu. 24. 11. Yet if that were granted that all these had this belief of the Messiah that he should come c. Yet if he will believe himself which he hath small cause to do Considering his windings and twistings of late they could not have that holy Spirit which the Christians had that Holy Spirit being as he saith peculiar to believers in Christ Crucified not in Christ to be Crucified In the same Page he quotes a saying of Seneca thus There is a Holy Spirit in us that Teacheth us as we Treat him So here 's a Heathen hath outstript G. Keith by confessing to more than a great Measure of Gentile Sincerity and Righteousness even to the Holy Spirit in the Gentiles And that G. Keith may find to his Sorrow one Day Again God gave his Holy Spirit to instruct them and the Spirit in the Jews made them to believe in Christ as well before he was Born in the Flesh as since and therefore he is called the Spirit of Faith as being the Author of it in all them that believe p. 150. Is this Consonant to his saying Truth Advanced p. 70. Nor is it any where to be found that any received that Holy Ghost which Christ promised particularly to the Believers in him but such only who believed in him even Christ Crucified and Raised again Will he distinguish between Gods Holy Spirit and the Holy Ghost or make two Holy Ghosts He queries Was not the Spirit of Christ in Moses And Christ the Lord
was that Spirit as Paul hath taught p. 187. Now I query Seeing Christ was not then offered up whether that Spirit were the Holy Ghost or no And also whether the Spirit made him perfect yea or nay In Truth 's Defence Printed Anno. 1682. He thus hath it When I say the Spirit is the Rule there is no absurdness therein for if we mean by the Spirit THE HOLY GHOST Christ and the Holy Ghost are never seperated or divided in what they Speak or witness in the Souls of Men Christ himself in Scripture is called the second Adam the quickening Spirit the Lord is that Spirit p. 170 And in p. 107. he tells us Paul Expounds Deut. 30. 14. of Christ and that Clemens Alexandrinus and others of the Fathers so understood those words of Moses if so the Jews by having Christ for their Rule had the Holy Ghost for their Rule even before he was Crucified and Rose again This he inforceth in what follows If Enoch Noah Abraham had the Spirit to be a Rule unto them it is no less a Rule unto all now who have the SAME FAITH which they had seeing the SAME SPIRIT is given to Believers now which they had which Spirit is one as Paul hath declared And it is most Rational that as the Faith is one IN ALL AGES of the World and the Spirit ONE So the Principal Rule of Faith should be one also p. 114. If the Spirit be one the Faith one the Rule one in all Ages of the World How came Cornelius not to have the Holy Ghost when his Prayers and Almes came up for a Memorial before God Or had he that one Spirit Rule and Faith which Enoch Noah and Abraham had and that one Spirit not the Holy Spirit not the Spirit of Holiness not the Spirit of Adoption or Sonship Is not this to make two And to the Levites P. 121. He allows the Spirit of God to the right interpreting the Scripture Now Christ not being yet Crucisied and Raised again I query Whether that Spirit were something besides the Law within which of late he hath said made nothing Perfect His Commanding them to tarry at Jerusalem until they received the promise of the Father which was the Spirit to wit in GREATER MEASURE than formerly it was given unto them did not oblige c. p. 141. Had he kept to this distinction in his latter Writings he would not have told of Cornelius and the Gentiles not having the Holy Ghost before they had Faith in Christ Crucified c. A more plentiful Effusion of the Spirit being no part of the Controversy but granted But still it is the same Spirit same Faith same Rule as himself once acknowledged and was instanced even now In the next place he having of late asserted that the Law within did not make perfect till c. Let us hear how he here defineth perfection He who is Faithful in every respect to the measure of Grace which he hath received is indeed a perfect Man and doth please God although he be not equal in his attainment unto others who have more given them saith G. Keith p. 212. But can any one be perfect by vertue of a Law that doth not make perfect And if there were this deficiency even in the Law within during the first Covenant Administration how could any be perfect then And yet to shew that he abounds with Contradictions he hath allowed it to many as in above-cited Way to the City of God p. 125. which I made the Title of this first Part. And now I come to G. Keith's Book of Divine Immediate Revelation Printed Anno. 1684. which I Read not till of late by means of his citing it in his answer to me of which anon Speaking of Cornelius he saith Do not Peters words plainly imply that there were many such good honest Men who were acceptable to God through Christ although they had not heard of Christ as yet outwardly Preached See p. 26. 27 Again Cornelius received the Spirit Immediately and yet obtained it FURTHER by means of Peter's Preaching p. 63. Qu. Was not then the Spirit he received before and after Peter's Preaching the same Spirit Again We no where Read in all the Scripture that Noah Preached to all Mankind in the Old World but we find expresly that God by his Spirit did strive in those Men which most plainly sheweth that they had some inward teaching given them from the SPIRIT OF GOD for against what did they Sin but that Law Published by the Spirit of God in their Hearts seeing they had no written Law They had that inward Law which as Paul affirmed the other Gentiles had Rom. 1. See p. 54. The word of God was rare in respect of its being outward preached yet it was near and within in the Hearts of both Jews and Gentiles as Paul did affirm Rom. 10. compared with Deut. 30. p. 55. Whence I Query What Spirit this is What Law Published thereby What word this that Paul and Moses Speak of And whether they that received it and obeyed it received the Holy Spirit and were thereby made perfect especially seeing he further saith p. 79. All the Faithful under the Old Covenant were immediatly taught of God yet not by vertue of the Old Covenant but of the New which New Covenant in some degree had place in the time of the Old and was to be further revealed in Gospel Daies c. Surely if the New Covenant had place in some degree in the time of the Old the New Testament promised I will put my Spirit within you Ezek. 36. 27. had also a place during the Old Covenant Administration even where the word of Faith was closed with And what Spirit is this if not the Holy Spirit In p. 55. After having desended R. B's sense with respect to God his never changing his way or manner of Teaching and Enlightning his People by his Spirit inwardly working in them and his Continuing the same in all Ages before the Law after the Law and also after the coming of Christ he adds p. 56. that The inward Preaching Speaking and Illumination of God by his Spirit did ALWAYS remain in some degree more or less in the true Church and in ALL its Members Qu. Were the Gentiles who did by nature the things Contained in the Law none of these For if at any time the outward Preaching was little or none God did supply that outward defect inwardly by his Spirit c. In the same Book viz. That part which is â—n answer to Geo. Hicks he alledgeth p. 154. Clemens Alexandrinus is so for from thinking that only the Prophets and Apostles â—riâ— by divine Inspiration that he plainly declareth that not only Plato but also many others Preached and Declared the only true God by his Inspiration And in p 158. ' That Justin Martyr expresly saith That the innate Word or Reason declared of James 1. 21 Was in the Philosophers Poets and Historiographers who
related to his being Preached as Crucified to the Jews so the MORE GENERALLY as a Light to the Gentiles was also restricted to the so Preaching him yet with this addition that G. Keith then allowed it yet further that it was more generally Preached to both Jew and Gentile A Contradiction had been more excusable than such a deceitful Cover His Secondly cites no Page of mine in particular but hath a general reference from p. 15. to 33. which gives him scope to skip as he pleaseth They perversly infer saith he from my words that whereas I formerly made the knowledge and Faith of the History of Christs outward coming not Essential to Religion now I did make it Essential This he accounts Palpable Forgery denies any of the citations I bring prove it and at last recurs to his late distinction of implicit Knowledge and Faith But this is a meer begging of the question that who were saved by the inward had ALL of them the implicit Faith and Knowledge of the outward not brought till of late whatever he pretend of his understanding it so all a long and is impugned by me p. 14 15. particularly from Luke 24. 10 11. From whence I again argue That the Disciples themselves were so far from having an implicit Faith in Christ that he should Dye and rise again that they disbelieved it It seemed to them as idle Tales and they believed them not and that even after he had sent them out two and two and the Devils had been subject to them Chap. 10. ver 1 and 17. If the Reader be disposed to cast an Eye back to my p. 15 to p. 33. he will yet more evidently see I have not wronged him and perhaps be convinced wherefore G. Keith dropped them To his Thirdly Wherein he repeats his Notion concerning Cornelius not having the Holy Ghost in his Gentile-State c. as it hath been largely treated of in this very Tract under my first Head I referr thereto Yet he persisting p. 29. to deny the Holy Ghost is in Wicked Men or the pious Gentiles and that none have it but Believers in Christ crucified and yet acknowledging the Word near to be Christ an Administration of the Gospel to be given in all Ages of the World the Spirit the same the Rule the same the Faith the same see Universal Grace p. 8. Immediate Revelation p. 107 108. Truths Defence p. 70. forecited shews he would divide Christ from his Spirit and is contradictory A further instance whereof take out of his Book of Divine Immediate Revelation p. 63. where he saith Cornelius received the Spirit immediately and yet obtained it FURTHER by means of Peter's Preaching Whereas now he denieth he had the Holy Ghost in his Gentile-State But it is become habitual to him since he turned from Truth to contradict himself and his former Writings To my Question Whether any Prayer is heard by God but what is put up by his Spirit He Answers Nay but Servants and Pious Gentiles such as Cornelius was in his Gentile-State may be and are helped to Pray by the Spirit having the influence of the first Ministration of the Spirit which though remotely Preparatory yet doth not instate the Soul into Union with the Spirit c. Whence had he this Or how doth he prove that Mens Souls are not in Union with the Spirit when helped to pray by the Spirit Surely as there are Degrees of Ministration so there are Degrees of Union and Degrees of Acceptance Diversities of Gifts but the SAME Spirit 1 Cor. 12. 4. But he goes on And were not my Adversaries extream blind and ignorant they might understand how the Apostle calleth one and the same Spirit the Spirit of Servitude and the Spirit of Adoption Rom 8. 15. Doth he bring this for or against himself If the Spirit in the Son and the Servant be one and the same Spirit it must be the Holy Spirit It is Everlastingly Holy in its self Holy in every Operation and Ministration in Man but in Degree the Administrations differ the Law must be passed under before the Sonship is known it is the Spirit of Holiness in every step so denominated from its Effects though the Sonship is not the first step He goes on These Mens arguing that Men may be Eternally Saved c. who have no Faith or Knowledge of Christ without them do sufficiently declare what Heathens they are and of what little value they make the Faith and Knowledge of Christ Crucified and that their Religion is nothing but Deism c. Answ We do not believe that that Faith is not necessary to Salvation to us to whom the means of knowing it is offered but the contrary But that where it is not revealed it is not of Necessity unto Salvation G. Keith hath granted There it is more than Deism yea Christianity for believing in the Light they do believe in Christ See Universal Grace p. 117. and p. 30. In his Fourthly he cites a Passage of mine imperfectly out of Rector Corrected p. 150. and then makes his flourish To a Question of the Rector of Arrow whether the Light within sufficiently tells us that the Messiah is come born had real Flesh dyed c. G. Keith Answers that it doth teach That there is a God that created all things that he is most Holy Just and Wise a plentiful Rewarder of them that fear him c. and that these are AS NECESSARY Truths as any c. See my p. 22. Upon this I argued and G. Keith hath dropt both Quotation and Argument If the Holy Ghost be given ONLY to the one Faith not to the other surely that one Faith must needs be the most necessary Faith Now to the other part that many who never had the Scriptures yet if faithful to the Light whether they have not been accepted have not believed in the Light by believing in Christ who is the Light he queries But where is my Contradiction here Answ Even in what I have cited above and he hath craftily left out He goes on Did I ever say That Men may believe in the Light or Christ within and never at any Time from first to last believe in Christ without either explicitely or implicitely For this they bring no Proof and I believe they cannot saith he Answ It was not the Rectors Question Whether they that dyed without it and had it not at first should have it at last in some other Revolution Perhaps neither of them dreamt of that Distinction when the Book was wrote Nor whether they should have it explicitely or implicitely but whether the Light doth sufficiently tell it He should in his Answer have made that Distinction if he would have it allowed him now but instead of that to an indefinite Question he gives an indefinite Answer asserting there are Truths as necessary that it doth teach and that they that believe in the Light believe these necessary Truths thus revealed believe in Christ and are
Outward In p. 23. He saith It most evidently appears from the express Words of my Book of Universal Grace p. 120. That I did not then hold that the Light within was sufficient to Salvation without any thing else as without Christs outward Coming c. Answ It will sufficiently appear to them who duly consult the place that even according to G. Keith the other Nations viz. the Gentiles were not destitute of the main and principal thing even of the Manifestation of the Light and Spirit of the Son in their Hearts and that those that did improve it did both know the Lord and his Laws and were JUSTIFIED through Faith in him c. And it will also appear to such as will cast an Eye upon what he hath said no longer ago than in the Year 1691. in his Presb. and Ind. Chur. p 116. that he then held that It is no less than real Blasphemy to say that the Light within is not sufficient to give that Knowledge of God that is necessary unto Salvation Now if this doth not depretiate the blessed Effects of Christs outward Coming when delivered by G. Keith which is the Scope of what he offers in the Page under my Consideration why must it be rendred so to do when delivered as he suggests by us except to gratifie his rancour who will allow that Exposition to his own Words he denies to others In page 24. He makes my Charge to be That he did formerly hold that Christs inward coming saves where the outward is unknown in which he renders me guilty of gross Forgery and Perversion for he seldom Charges lower in any thing that affects himself of Forgery seeing I cite no passage out of any of his Books where he expresseth these words Where the outward is unknown c. But is it Forgery to give his words without a Citation If so it is his own beloved Crime Yet had he but turned over the next Leaf in my Book and minded what he read he might have found that I bring him in saying The outward Coming sufferings and Death of Christ may have and hath a true and real influence upon them who know it not expresly Again Why may not many receive an advantage by Christ the second Adam's Obedience even in the outward who never knew it expresly c. This might have shut his Cavil out of Doors had it not been so Natural to him to Wrangle He adds They for that is the word he useth when he brings any thing out of my Book are guilty of grosly Perverting my words and sense as if I did hold that Christs inward coming saves with Eternal Salvation without all Knowledge of Christs outward coming What means he by the tearm Eternal Salvation which yet were none of my words are not all that are saved here saved with Eternal Salvation Or must they be fitted in Purgatory or in some other Revolution But he is offended that the words explicit and implicit which I find not but in his late Books are by me called a late Distinction saying The place of his Book cited by me saith no such thing yet acknowledgeth that in divers of his late Books he hath distinguished betwixt the express and implicit Knowledge c. But hath he made that distinction formerly if not it is a late distinction His alledging that it is implyed that though not exprest yet was really understood by him is idle for it is not what he understands but what he gives us to understand what he declares that is properly called his Distinction But he Vindicates it as what all true and Orthodox Christians hold though he names none as well as infers it from Eph. 3. 6. Which is wide from the purpose The Apostle tells v. 5. That it was not made known as it is now How Not expresly but implicitely That he saith not although G. Keith doth who in p. 25. from Rom. 16. 25 26. queries Now what is made manifest but Express And what is kept secret but Implicit So then if the Reader would know what implicit means G. Keith resolves him it is what is kept secret I thought it had not deserved to be called Knowledge while kept secret while not manifest but that the opening the unvailing the revealing a thing gives me to know it but this Profound Mystick hath got a new knack of expounding words and interpreting the Scriptures as if Men were saved by a knowledge kept secret from them He queries Why will they not allow it the tearm implicit as well with respect to the knowledge of Christ without us as of Christ within us Answer I gave him no occasion thus to object yet reply because the knowledg of Christ within is immediate by a divine sensation the other not always so Now from my following words That G. Keith's distinction was to serve a turn which he falsly chargeth upon G. Whitehead who was not concerned in my Book otherwise than iâ— his Postscript as if he thought me too mean to wreak his Spite at he falls upon G. Whitehead for excusing a passage of G. Fox's which himself had defended Serious Appeal p. 60. And also others excusing Is Penington saying Can outward Blood Cleanse The drift whereof is to prove what we readily grant him that when our Friends sense hath been perverted we have Distinguished My Objection against him was that his were not cogent will he Object the same let him detect them as I have done his Yet I cannot but take notice of that passage of my Fathers Can outward Blood Cleanse for it seems droppeâ— by him as with a design of mischief When I shall take occasion to add That my Father denied not the attonement made by Christ offering up his Blood in the outward to such as received him into their Souls but acknowledged the remission of his Sins thereby aâ— may be seen in his Book stiled Flesh and Blood of Christ both in the Mystery and in the outward c. Printed in his works Part. 2. p. 180. And that G. Keith well knew him to be a true believe in the Lord Jesus and a sincere Lover of him even the Crucified Jesus himself hath declared Serious Appeal p. 25. Alike mischievous is he in Insinuating G. Whitehead his excusing Solomon Eccles his Blasphemy as he terms it in saying The Blood that came out of Christs Side was no more than the Blood of another Saint Though G. Whitehead sought to Evince that S. Eccles'â— meaning was better than his words yet he also declared that he did not make S. Eccles's Expressions therein especially as Construed by our Adversaries to be an Article of our Faith See Light and Life p. 59. To this being formerly alledged by G. Keith hath T. Ellwood answered in Truth Defended p. 111. Which G. Keith takes no notice of but renews his Slander as if it had been new so unfair an Adversary is he From my arguing That the word Express â—s a word of Course with