in all other Beings the fire light and spirit to be the same in substance and one and the same spirit so it is in God likewise but eminently that is in a more sublime manner as for Illustration sake is felt in the Peace and Joy and burning of the Conscience when after a long conflict of grief horror and despair called the fiery Tryal 1 Pet. 4. 12. Light breaks out in the dark Soul and it hath Light and gladness Esth 8. 16. God being a pure Spirit free from Passion and all that the Spirit is subject to both in Man and in the World where being mixt with Water for there is not an Atome of it unmixt in the World or it would soon enflame it and reduce it to Ashes it becomes Corporeal and hath the three Dimensions except in the Soul of Man which is not all of this World and not only a spirit but the spirit of Spirits that actuates all Spirits and is their Form and their Soul doth act most transcendently and is not confined to the same Laws Order and Rules as created Spirits are in propagating themselves Neither do I suppose that the heat of the fire was manifested in God as it is now in the Sun for God as God is the Good meer Love Light Joy and Delight inwhom there is no darkness fierceness or austerity 1 Joh. 1. 5. 4. 16. and in him therefore is no fire and heat perceptible anger and austerity but in the Creature only when it departs from the Light and the Love of Paradise But the Scripture teaching us that God is an angry God and a consuming fire we may believe that in God is the root of the fire serving as the Gall in Man and Acids in sweet Liquors to exacuate the Light and Love of his blessed State Love and Light being the State in which God aquiesceth Matth. 13. 17. Being not properly God in the Father and Spirit but in the Light of the Son in whom he is well pleased And St. John saith that the World being the Image of God as well as Man and his Soul represents the Trinity or bears witness by three things which all Men may see therein in one and the same subject to wit in the first Spirit infused into the Deep of the Trinity in God for he saith they bear witness to the Father to the Word and to the Holy Spirit which is the whole Trinity and Paul saith that by the World and the Things which are therein we may not only find out but clearly see the God-head Rom. 1. 20. that is God in Unity in the still Eternity and all the deep things of God 1 Cor. 2. 10. such as is the Trinity And I believe we may for I see it my self 21. And I see through the World not only the Trinity but the Coeternity of the three Appearances that as no Light can exist and subsist without Fire and neither without the Air So in God there is no Son nor Father without Spirit nor no Spirit without Light but all three appear at once from the very beginning of God's Manifestation Joh. 1. 2. And I see there likewise the Generation of God God generating himself and being generated and introducing himself by his Beams and his Efflux at first into the Great World next into the little World and thirdly when both were fall'n deprav'd and corrupted into the Seed of a Maid there to supply the Office of the Spirit in Mans Seed and to beget the Man God Jesus Christ the Redeemer of all things from Corruption Rom. 8. 21 23. And fourthly and lastly by the Mediation or the Mean of that Man God into the Soul of all those that look for him in Spirit Hebr. 9. 28. and know him spiritually 1 Cor. 2. 24. 11. 29. Secundum modum tamen recipientis in each that is as every one doth evacuate himself or set himself in order or prepare himself for it Act. 13. 48. But most superlatively in his third introduction his Efflux the Holy Ghost which Christ was Conceived by bringing with him at that time all the might of the Father and the virtue of the Light the fulness of the Godhead dwelling in Christ bodily Col. 2. 9. he having not received the Holy Ghost by Measure Joh. 3. 34. And if thou hadst my Spectacles which I cannot lend thee Science is the Gift of God not of Man nor of the Schools thou wouldst see and believe it also as well as I without the help of Scripture for thou wouldst understand it and to understand is to believe Intelligere ipsum credere est 22. And thou wouldst see and believe therefore that the Son of Man as the Son and Light of God is the same as Gods Spirit and comes with the Holy Ghost bringing with him in his Wings or the Efflux of his Light Health and Life or Salvation Mal. 4. 2. being the same in substance and being not a Person or subject distinct from them But that as the Son of Man or Emmanuel God in Man or as the Human Nature anointed with the Divine he is as much a Person subsisting a part from God tho' in an undivided manner as the Church from him and as the Beams from the Sun as Man and the World it self And thou wouldst see how he is the First Born of the Creature or of the whole Creation Col. 1. 15. not of every Creature for that Translation is false the only begotten Son of God and dwelling in God the Father and God in him Joh. 1. 1. 14. 11. and how he is one with God Ch. 10. 30. and not only one with him but the most Bright Glorious and Excellent of the three Essences of the Godhead the Light or Oyl of gladness which he is anointed with Ch. 1. 9 14. Hebr. 1. 9. And yet less than the Father who Quatenus the Godhead is greater than the Person of Christ or of God and Man Joh. 14. 28. In fine how as God and Man he becomes the Son of Man not only of one Virgin but of all the Virgin Souls that will make themselves Virgins or dis-impregnate themselves of the Lusts and Affections they are fill'd with from their Youth Matth. 24. 19. till Christ is form'd in them Gal. 4. 19. that is before their new Birth of Water and of Spirit And the Head and the Spring Head and the Fountain of Mankind Eph. 1. 22. Col. 1. 18. instead of the first Adam where all the Sons of Adam must re-enter and die in become as dead as Water Rom. 6. 4. and as one Water with him that they may be born again of him and of his Spirit and as the Brooks of the Spring become partakers of his Nature and his Righteousness And as such that is as Head over all things to the Church Eph. 1. 22. he deserves tho' but a Man or however God and Man that every Knee of Things both in Heaven and in Earth should bow and fall at his Name Phil.
in the Unity and the still Eternity no such thing as Father and Son and Holy Ghost known all Three being as part of the Generation of God Included within the Bounds of this Denomination to wit of the Nasciture or Generation of God the Father being not known more than the Son or Spirit without Nature or before the Generation of God or his Manifestation tho' at him this Nasciture or Generation Beings Natura quasi dicas Nascitura La naissance the Nativity of God Respectu Creaturae or God bringing forth himself to a Generation or a Manifestation to Communicate himself or his good without himself to some things besides himself So that Nature is only God himself Manifested and his Motion to Nature is his Generation And as he moved himself as by three Steps or Degrees in this his Generation he Manifesteth himself under three Appearances Forms Natures or Essences of Fire Light and Spirit or Father Son and Spirit which tho' the Trinity be from Eternity in God or Coeternal to God that is to the Unity the Generation of God being from Eternity are not known as I said before God moved himself to Nature without himself but were hid in God himself and brought to pass in himself before his outward Nature or his manifestation the Godhead in Unity as it is without Nature being but a dark Abyss And these three appearances or distinct forms and degrees of Gods manifestation are called Father and Son and Spirit Father because the Godhead or Unity is the ground the stock the Womb that brings forth out of its deep the Light its first Born or Son and only begotten Son called Son by the Hebrews on the very same account as their Language calls a Spark the Son of the burning Coal Son because he doth come forth like a Spark out of the Coal by breaking and shining forth out of the dark lump or deep 2 Cor. 4. 6. And thirdly they are called by the name of the Spirit because the same Unity doth not only shew it self or make it self manifest in the Light or by the Son but makes it self to be felt and communicates its good in the form of a Spirit or Beams flowing from the Light nothing in Nature being so fit to diffuse convey and communicate the good as the Light and its efflux the Influences whereof are the Holy Ghost in God and in the World the Spirit which makes what we call the Air by vapourising Water or turning it to vapour 17. Quaere What is a Spirit Answer It is a Substance as imperceptible as God himself to natural Men whose knowledge goeth no higher than sense and intelligece 1 Cor. 2. 14. The thing that is and exists Exod. 3. 14. for it is the same as God who is but a pure Spirit Joh. 4. 24. the substance of substances that actuates all substance and gives it form and Essence In God alone and the Soul to wit regenerated it is simple immaterial but in this World where it was at first mixt with the Water its concrete and material and hath the three dimensions that all other concretes have and is that which raiseth up the Water into vapours Out of it and of Water comes all material Substance or Matter for out of both this material World was made Gen. 1. 2. 2 Pet. 3. 5. All things saith Lucretius are come from their spiritual and their invisible State to a visibility and a palpability By its joyning to Water which it inspissates to Oyl then concocts into a Salt Earth and Body comes to be Corporification and Terrification being one and the same thing And by its separation and freedom from its vehicle whilst it is clearing it self of the Vapour that holds it for it leaves it not wholly not a spark of pure Spirit being suffered in the World for then it would inflame it fire and the destruction of things compacted by it for ejus ope totum cum toto compactum est are still made and come to pass From the Spirit all encrease and decrease or corruption of material things proceed From the Spirit as Spirit their Multiplication Multiplication being but a flux or extension of the first central Spirit infused into the deep and a propagation made a traduce of the same and from it as a fire Quateuus become fire their decrease and corruption that is the separation of that which was compacted In fine the stock of all things of God and of the Creature being Spirit and all things coming from a spiritual invisible and unknown state into materiality Ken perceptibility all things agree in substance and as God is a Spirit and Spirit is the substance and stock of the Deity the three in the Deity which we call the Trinity agree into this one thing and are but one in substance not so in Form or Essence 18. And the Truth is the Scripture speaking of Persons no where there is no reason wherefore we should set up this Notion and make of Hypostasis which is the stock and substance the things dependent of it viz. the form or the Persons tho' I am not ignorant that the Schools make of the form what I make of substance to wit The most Essential and Principal part of things But Christians who learn of Christ being anointed by him with that which teacheth all things Joh. 14. 26. 1 Joh. 2. 27. or else they were not Christians for a Christian signifyeth one that is anointed ought not to take upon tick from the Schools and the Heathen their Theosophick Notions nor such as is or may be the occasion of Errours but from Nature and Scripture and the Etymology of words if they have any as here of Hypostasis ab 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is by no Greek Author made use of to signify an individual Person And the Scriptures speak only of Three or a Trinity which bear Record in the World or make known the Deity which three things agree in one and are One and the same Thing 1 Joh. 5. 7. in the stock or the substance but divers in the Essence The Nature or the Essence of the Light being divers from that of the dark fire which is the Father of it and from that of the Spirit or beams that flow out of both as is that of the Spirit different from that of both the Light and Fire likewise 19. And that it is so to wit that these three appearances being divers in Essence are the same in the substance or one and the same Spirit and so that the Holy Ghost and Christ as the Light of God and the second Appearance of the Three in the Godhead are but One and the same Thing St. John saith there be three things in Earth bear Record of it the Spirit Water and Blood which last is but a concrete of Water and of Spirit digested and concocted in the Animal Bodies and I say that all things in the whole World witness it the World it self Man and Beast
and God loves him and meets him and makes himself and his Will known or manifest to him Esa 64. 5. Joh. 14. 21 23. Whilst the Readers of the Word remain in their Ignorance and Sin are not justifyed by the Sufferings of Christ Rom. 2. 13. nor perconsequent by him made Wiser or enlightned as appears from all those Sects who keep their false Opinions tho' they have read and peruse and hear the Scriptures Preached The Will of God is saith Paul 1 Thess 4. 3. our Sanctification or that we should become good for God hath no other will but that good should take place of and overcome the Evil Rom 12. 21. which Will every Man knows by his Light without Scripture A better Rule than Scripture to know the Will of God by is to learn what our Will and Lust and desire is and to do nothing of it but to do or endeavour to do that which we would not Ch. 7. 20. and to War and Fight always against our fleshly Mind V. 23. Ch. 8. 7. and to carry if we can that Captivity Captive by the strength of Gods Spirit Gal. 5. 16. which he gives more willingly to them that ask him in Faith than a Father or Mother do good things to their Children Matth. 7. 11. Luk. 11. 13. 30. The Scripture is positive that the Holy Ghost teacheth all things guides into all Truth both Natural and Divine for the Word of Christ is all and Christ himself Excepts none searcheth the deep things of God and shews even things to come to such as are born of it becoming 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a discerning Faculty in the Soul that receives it 1 Joh. 5. 20. So that the Disciples of Christ have no need to go to learn of any other Master School or University than of Christ and his Spirit in their Heart the inward Word Matth. 23. 8. By him being taught of God Joh. 6. 45. Hebr. 8. 11. all Wisdom and all Knowledge Col. 1. 9. And it hath been fully proved in the Eternal Gospel of which a Messenger took near 1500 Copies that the Holy Ghost is still given to all the Faithful and that in the same manner and measure as formerly to the Primitive Christians when they believe equally that is go from faith to faith follow Christ under the Cross in the Regeneration or second Birth of Water in a true resignation of their own will to God's will as much as those Christians did For man must be born of it the Spirit to be saved Joh. 3. 5. and as Salvation it self consisteth in Righteousness thro the gift of that Spirit Rom. 14. 17. all they that will be saved must have it and receive it to work righteousness by it and become righteous and shine in Glory or be saved Matth. 13. 43. The gift and receit of it is the fulfilling of the Promise made to Man through Christ Luke 24. 49. Act. 1. 4 5. 2. 17. and this same Promise of it being made to all Mankind it belongs to all Mankind to us and our Children and to as many as God shall ever call and believe v. 39. and so all men may have it and not only what they now call its ordinary gift but also all the other called extraordinary of Healing Tongues Prophecy Wisdom casting out Devils and other Signs and Miracles if they will believe in Christ and take the right way and means fit to get and obtain it which are dying to their will and becoming like Water that they may be born of it for according to St. Mark 16. 17. Christ saith positively so And St. Peter confirms it Act. 10. 47. 11. 15. 15. 8. by saying that God gave it to the Gentiles that believed not only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 secundum modum nostrum saith he in the same measure as it fell on us at first And the Scriptures say the same teaching that all the Churches of Samaria Act. 8. 12 16 17. Antioch Ch. 13 12. Galatia Gal. 3. 2 3 5. Corinthus 1 Cor 6. 11. 19. Rome 8. 11. and Thessalonica 2 Thess 2. 13. Not only the Apostles and the 120 who were all with one accord Act. 1. 14 15. filled with the Holy Ghost Ch. 2. 4. received the holy Ghost in the same way and measure as those first believers did Ch. 10. 46. 19. 6. Gal. 3. 5. 1 Cor. 1. 7. God putting no difference between them that purify their hearts by their Faith and Vs saith St. Peter of himself and the other Apostles Act. 15. 9. but giving them the Spirit even as to us at first in witness that their Faith was as strong and great as ours Thus giving it to all men and sealing all that believe with that Spirit of Promise Eph. 4. 30. and with a Portion equal to that of the Apostles when they believe equally and never permitting it to cease amongst Believers except they cease to believe Hence the reason why it hath ceased amongst us is plain 31. I must here by the by take notice of these two things first that Mr. Keith tending to debase the inward word and to extol the outward by ascribing it the Title and Property of the first calls this a Revelation which is a giving of Sight or taking off of a Vail to make one see and perceive the Things lay hid under it and herein he shews his End and Mistake at the same time for sight as it hath been shew'd Hearing and Understanding come not from the outward Word and the Scripture it self is but a Parable or Enigme to him that hath not the Key that lets into God's Kingdom Mark 4. 11. to wit the Holy Spirit Joh. 3. 5. like the Philosophers Books of the Philosophers Stone where none but the Sons of Art find out the hidden Secret and like the Revelation of St. John concerning Christ which tho' the Revelation of Christ and of many things are come to pass already Rev. 1. 1. since they were to be shortly after they were written yet is understood of none but such as the Lamb of God opens the Seals of it for Ch. 5. 5 6. all Revelation or Light belonging to the Spirits which be sends in all the Earth If Mr. Keith by turning Churchman had got the new Name and the Manna promised Rev. 2. 17. or were what he saith he is that is further enlightned he saith so pag. 14. he would understand better what a Revelation is 32. Secondly to the same end he makes of the Light within which I have declared in the 116. to be natural in all and supernatural in the Regenerated but one part of what it is that is the same and no more than the Light of Nature is saying in the 9th page That the utmost extent that this Light within goeth to without Illumination and the light of the Scripture is no more than the Righteousness of the Moral law and terms of the first Covenant do and live
Dulcedo ex Acerbis Sound DOCTRINE from the ERRORS Contained in Mr. Keith's Sermons AND APOLOGIES The Second EDITION ZACH. 13. 4. And it shall come to pass in the days of true Christians that the Prophets shall be ashamed of their Visions Nor shall they wear any more a rough Garment a black Cloak a broad Hat a short Cravat and Fryar's Hoods to deceive By a Member of the Church of England ODMT 1. THS Paper having fully made out and demonstrated in its former Edition that Mr. Keith doth labour under several mistakes and understandeth neither Scripture nor Divinity nor the ground of Salvation to wit Regeneration by the Power from on High which is the Spiritual word in the Heart not the outward I was in hope he would since he is so apt to turn and forsake his old Errors have given Glory to God and shewed by some publick Act or Recantation Sermon that he is really asham'd of his Visions and his Zeal for a Doctrine exploded and proved just oppoute to that of the Apostles But Luscis Lux oculis nocuit it is Darkness which the World is in love with Joh. 3. 19. In vain I expected such Man as Mr. Keith who runs from the Light within should so soon stop his carreer and freely return to it He is too far gone from it and it is to be feared as shall be shewed more at large he is become one of those that rebel against the Light because they do not know it Joh. 24. 13. and seek for the praise of Men more than for that comes from God Joh. 5. 44. 12. 42 43. Therefore seeing no great hopes tho' he be always Learning of his coming to the Truth 2 Tim. 3. 7. and seeing that far from it he goes on unconcerned Preaching another Gospel than the Apostles Preached setting up the outward Word above the Light and guidance of God's Spirit within Man ascribing the second Birth or the Regeneration against the positive words of Christ Joh. 3. 5. to the outward word and like they that Christ speaks of Matth. 23. 15. and the Horse in the white Robe Revel 6. 2. Conquering and to Conquer and bragging of his Success the unjust Man knows no Shame Zeph. 3. 5. and is very confident Prov. 14. 16. I will tho' no Quaker nor admirer of Quakerism smite this scorner of the Light that the simple may beware and come to understanding Ch. 19. 25. and go on as well as he in Printing a second time and bear witness to the Light once more before great and small tho' the Great Men rage with him Jerem. 5. 5. that Truth may triumph at last and that neither Mr. Keith's nor the Quakers Opinions may have the better of it Devant les Rois Grands Siegneurs dis monde Ton temoignage O Dieu jannonceray Sans que jamais vergongne me confonde Psal 119. 46. 2. I thought that between both the Quakers and the Churchmen some Answer might have been fram'd and that the Spiritual Men or the Children of the Light would have appeared for Truth and had Discretion enough to put Mr. Keith to Shame Judg. 18 7. and so waited for their words as Elibu Job 32. 7 11. but in vain for when I had waited whilst they search'd out what to say and behold none answered nor convinced Mr. Keith V. 12. being as wise as he is because they think they are wise Joh. 9. 41. Jerem. 8. 8 9 I was forced at last to take the business in hand and to shew my Opinion in the behalf of the Truth There is a Spirit in Man and without being Quaker Enthusiast or Fanatick it is by Mr. Keith's leave the inspiration of God gives understanding for that Job 32. 8 17. 3. To make good my charge against Mr. Keith I have need of no more than what he saith pag. 6. of his Farewel or Abjuration Sermon That Faith is wrought in us by means of the written word That is to say by the Doctrine of Christ Crucified as it is Preached to us For as the Scriptures say Faith cometh by hearing and hearing by the word the Text saith the word of God Rom. 10. 17. which last Word he takes away Revel 22. 19. the better to put his blind Construction upon the Simple and to shew the wiser Sort what a faithful Minister of God's Word he is become And that Word continues he is the outward Word in the Mouth of the Preachers as it follows V. 14. whereas this same V. 14 going before the words which he cites from the 17th it should be as it preceeds but to say as it follows makes the consequence he draws look better and more plausible And how shall they hear without a Preacher And hence the Word even the Doctrinal Word is called the Incorruptible Seed of which true Believers are Regenerated and Born again according to 1 Pet. 1. 23. These are Mr. Keith's own words and what he and as it seems his Party call sound Doctrine 4. But that is not the Doctrine of the true Church of England for it is not that of Christ nor of St. Peter himself for his very Words themselves shew plainly that this is false His Words in the said place are being Born again not of Corruptible Seed but of Incorruptible by the Word of God which Lives and Abideth for Ever From which any man that reads may see that the Word meant here is the Word of God Himself and that it being God's Word and such Word as is Living and Abiding for Ever it is not the outward word in the Mouth of the Preachers for that is the Preacher's word and is not living but dead nay a Letter that killeth 2 Cor. 3. 6. or at least that leaves one dead in the state it finds one in Endureth but for a while in the hearts of some hearers Math. 13. 21. Was not from the beginning and therefore will have an end 1 Cor. 13. 8. Serving but till the Inward arise and shine in the heart 2 Pet. 1. 19. And in fine is not that which worketh true Faith in the Saints nor which they are Born again and Regenerated of seeing some have Believed as the Wise Men of the East and were Regenerated as Cornelius without it the Spirit which is the thing that Regenerates the Saints John 3. 5. falling upon him and those many Friends he had with him Act. 10. 24 27. as soon as ever Peter had begun to speak to them V. 44. that is before they had heard half of the Doctrine of Christ and of all the Mysteries Mr. Keith enumerates at the foot of pag. 10. and by which he saith Faith comes which they knew and beleived without doubt nevertheless the Spirit teaching all things without hearing them Preached Joh. 14 26. 5. And common Sense shews the same For it shews that since this Word which Mr. Keith argueth for can't give so much as one Sense viz. Hearing to the Body much less can it give it all
of God and of this spiritual Seed to have it remain in us 1 Joh. 3. 9. and have the Kingdom of God or life eternal in us Luk. 17. 21. The Seed it self which the Flesh is born and begotten of is a Spirit abstracted from the Soul and the Body of Parents which are but Men Much more then that of the Soul regenerated of God who is only a Spirit and the Father of Spirits Joh. 4. 24. Hebr. 12. 9. ought to be a Spiritual and not a Material Thing such as is the outward Word which Mr. Keith soweth about in Sermons and in Papers which Booksellers and Printers catch at so nimbly and put Impune upon the World 10. Now Christ himself is the word Joh. 1. 1 14. in the Heart and in the Mouth Rom. 10. 9. and being that same Power of God 1 Cor. 1. 24. by which God made all Joh. 1. 2 3. the World and all Things therein Hebr. 1. 2. and which upholdeth all things v. 3. and gives them their Light and Life Joh. 8. 12. 14. 6. it is he that begets Souls and he is the same also as the Spirit or Power which hath been shew'd to doe it Jesus being the same Word as Paul spake of v. 8. of Chap. 10. of Rom. and the same Power of God 1 Cor. 1. 24. as Paul saith the Gospel is Rom. 1. 16. And the Lord is that Spirit which Paul was Minister of 2 Cor. 3. 8 16. and when the Holy Ghost comes it is Christ that comes Himself Joh. 14. 16 18. And upon the whole Matter Christ being the Word of God that was from the Beginning Chap. 1. 2. and by whom all things were made and Emmanuel God in us Matth. 1. 23. dwelling in us for ever according to his Promise Joh. 14 17. except we be Reprobates 2 Cor. 13. 5. and the Holy Ghost himself he is the Word in the Heart that abideth for ever and of whom St. Peter meant the Faithful are born again Being upon this account called the second Adam that is the second Father or Begetter of Mankind and the Bridegroom infusing his spiritual Seed in Man and impregnating his Soul which becomes his Mother thereby and by the same means he becomes the Son of Man and is formed within Man Gal. 4. 19. And in short Christ and the Word and the Spirit are all one 11. And he is called the word in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Reason because he is Wisdom Light and Understanding in God in the World and in the Soul In God he is the Wisdom and the Power 1 Cor. 1. 24. Will and Act For God having no Organs as Mouth or Hands his word is the thing it self that is done by his Power and Wisdom and having no other Will than his Power and his Act because Voluntas saith one Consilio nascitur and there is nothing but Sight no thinking nor consulting at all in the most Wise God his Wisdom Power Will Act are all one that is his Word In the World he is the Light Joh. 8. 12. and the Spirit that moved in the deep to form the Light Gen. 1. 2. and which the Wise and Pulcher ordo Mundi proceeds from And in the Soul he is both the Light of Nature in all and the Light of Grace that is the Understanding in some being natural in all granted to all at their Birth by the prerogative of their Essence or nature above other Animals enlightning every Man that cometh into the World Joh. 1. 9 This is what they call Reason And supernatural in the regenerated granted them of Grace again by the gift of the Spirit upon their Birth of Water And this is properly that which they call Understanding I say he is called the word because he is Light Understanding and Wisdom in us as well as in God Quicquid in nobis videt audit verbum Dei That Light and that faculty whereby we see and perceive and hear and understand things is the Word of God in us that is Christ and his Spirit Understanding comes from Christ 1 Joh. 5. 20. and he is the Light of Men. Joh. 1. 4 9. and from the Spirit he sends Ch. 16. 17. to Guide Men into all Truth V. 13. to teach all things Ch. 14. 26. and to search even the deep things of God 1 Cor. 2. 10. understanding comes likewise Understanding is the word in the Heart The Light whereby the Mind conceiâ—â— in the Heart and sends forth the Spirit thence into the Mouth is the Woâ—â— not the combined Syllables nor the sound which the Air makes in the Thrâ—â—â— and in the Mouth The Heart conceives from the Light that riseth there the flash at every pullation and sends it into the Head whence returning to the Heart it is sent with the Spirit that issueth out of the Flash into the Tongue to move it the Tongue moving beats the Air in the Throat and in the Mouth according to those Organs which articulates its sound and forms the out spoken word and speaks forth the conception So that the Light the Spirit and the Conceit or notion is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the word That which the vulgar call Words being nothing but vo ces an articulated Noise and a combination of divers Sounds or Syllables by the Spirit from the Heart and neither the thing conceiv'd nor the Spirit expressing or speaking it forth themselves 12. To conclude Understanding Reason and Light in the Soul is from the Spirit of Christ the word of God Christ himself of whom we are born again and who worketh Faith in us From him and from his Spirit the hearing of Faith proceeds For Understanding as was said before proceeds from them and hearing in the Scriptures signifyeth Understanding as in that place where Christ saith he that hath Ears to hear let him hear c And Faith is one of the Gifts and Effects of the Spirit 1 Cor. 12. 9. No Faith without Conversion and no Conversion without Understanding Matth. 13. 15. By Hearing we Believe Turn or Convert and what we understand not we neither do nor believe Intelligere ipsum credere est by your leave Mr. Keith and Madam Rome No implicite Faith avails When God openeth our Hearts or gives us Understanding we believe as Lydia Act. 16. 14. and confess with our Mouth Rom. 10. 9. and come and shew our Deeds as Zacheus Luk. 19. 8 9. and those which burned their Learned Books did Act. 19. 18 19. and Faith is dead without Deeds Jam. 2. 26. So that to have Faith we must Understand in the first place and so have Understanding and the light of Christ's Spirit or Christ himself within us All which if we can obtain from the outward word Preached Mr. Keith is in the right but then Christ died in vain for he died to get us the effect of the Promise which is the Holy Spirit Luk. 24. 49. Act. 1. 4 5. from which Understanding comes 13. Therefore since we
must have Christ as a Spirit within us to Understand and Believe we must know him not only without us in that Body that died upon the Cross to fulfil all Righteousness and reconcile us to God Rom. 5. 10. that thereby having access V. 2. Hebr. 4. 16. we might obtain his good Gift to wit the Holy Spirit Matth. 7. 11. Luk. 11. 13. but within us in Spirit since he cannot enter in and dwell there in Flesh and Blood tho' he should work the Miracle of the Transubstantiation and Mr. Keith should plead for an outward Christ or a Christ without us as hard again as he doth in his Reasons about the 26th page Henceforth we know Christ no more saith St. Paul 2 Cor. 5. 16. after the Flesh And as a Spiritual Christ forming the Kingdom of God by his Spirit Rom. 14. 17. within us Luk. 17. 21. Especially seeing that he is glorified again with the Glory which he had before his Incarnation Joh. 17. 5. and sits in that Majesty which belongs to God alone Hebr. 1. 3. Rev. 3. 21. and into which Flesh and Blood cannot pretend to enter 1 Cor. 15. 50. Christ being to die but once Rom. 6. 9. Hebr. 9 28. took our Flesh and Blood once to bear our Sins in it and now having done with it he appears the second time without Sin to Salvation and therefore in the Spirit Salvation or God's Kingdom being in the Holy Ghost Rom. 14. 17. to them that look for him so and are no more concerned with his Flesh or his Body since he comes in the Spirit that is since his Ascension and Glorification Joh. 7. 39. Touch me not saith he himself Joh. 20. 17. that is be not concerned with me whilst in Flesh and Blood because I am not as yet ascended and Glorifyed and cannot yet give you Gifts Eph. 4. 8. viz. the Gifts of the Spirit of which see 1 Cor. 12. or come to you in Spirit the Holy Ghost being not given till after the time of his Ascension on High Joh. 7. 39. he being not till after ready to answer the end of his coming in the Flesh to wit to bring upon them the Promise of the Father or the Gift of the Spirit the shedding of which Spirit was the fulfilling of that same Promise as hath been said Luk. 24. 49. Act. 1. 4 5. 2. 17 23. Touch me not know me no more therefore in the Flesh saith he for when I come to you a second time to save you to answer expectation and the end of my coming it shall not be in the Flesh which I have died in but in quite another form to wit that of a Spirit capable to comfort you or to give you Strength and Life Joh. 14. 18 28. in a more Spiritual from than at my Resurrection and my Transfiguration when my gross Body of Flesh it self Shined like the Sun Matth. 17. 2. and passed through Doors and Walls Joh. 20. 19 26. 14. And mistake me not Reader I do not mean that Christ in puting off Flesh and Blood hath put off Humanity that is the Human Nature for then he were no more Christ that is to say God and Man a Concrete of both Natures or the Human nature Anointed with the Divine But he remains Christ or God and Man to Eternity For God's works are Eternal He being the most Wise God whose Purpose and Power stands Nothing but the Devils works the corruption and defects introduced in the World being to be destroyed And we must know Christ as Christ or as God and Man that is as a thing distinct from God or as a Person distinct from the Trinity it self to obtain Eternal Life or else he had never said that it is Life Eternal to know the only true God and Jesus Christ whom he sends John 3. 17. Distinguishing Christ from God as a Person subsisting besides and apart from God But this I say that Christ hath put off his Flesh and Blood as being Accidental and not at all Essential to Man or Humanity For the first Father Adam was not Created with it but fell in it by his Lust which by Attraction drew in the Elements that took hold of him and Transmuted him made of Isch a shining Man such as he was an Adam that is a Man over-cast with dark clouds from Ad a mist and so got this Monstrous Shape And if it were Essential to Man or Human Nature God would never destroy it as he will certainly do 1 Cor. 6 13. to deliver the Faithful from the Body of this Death and its restraint and bondage into the glorious liberty of God's Children Rom. 7. 24. 8. 21. 23. Man shall put it off himself to rise with a Spiritual 1 Cor. 15. 44. and Angelical Body Luke 20. 36. that shall Shine forth as the Sun Matth. 13. 43. as it did before the Fall when Adam was as yet Isch or shining from Esch fire So that Christ as King of Men possessing Eminently all the Perfections to which Human Nature can pretend hath put off that which makes Isch Adam a dark beastly man contemptible and miserable Isa 53. 3. Rom. 7. 24. And his State and Condition ought not to be supposed since his Glorification worse than that of Man himself 15. But to clear another Riddle that is how the Anointed or the Christ or Messiah is the same Quatenus God with the Anointing Spirit I must do a bold thing which Reverend Mr. Keith will doubtless Bless himself at that is Contradict his Church and Athanasius his Creed shew that Athanasius and his Church are mistaken one in rendring by Person the Greek word Hypostasis and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by Substance and the other in Saying not confounding the Persons nor dividing the Substance For the Substance of the Three in the Godhead is the same and is to be confounded and their Essence or Nature or their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 divers so ought to be divided And the word Hypostasis which they render by Person doth signifie a Substance and can bear no other Sense a Substance being that which Substat accidentibus which is the very meaning and signification of the word Hipostasis ab 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Substo Substituor the Hypostasis being the Subjectum or the Ground of the Three in the Godhead And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is Essence as being the Participle of the Verb Esse in Greek 16. Then to make Persons in God is absurd and impious there being no such thing as Persons in the Godhead for a Person is a thing that Subsisteth of it self without any dependance even of that very thing it is a Relative to as a Son can well Subsist altho' his Father be dead But here in the Trinity the Father doth not Subsist without the Son and Spirit nay and is not before them Beginning but with the Son being but a Relative Property to God the Son there being in the Godhead that is
Spirit is of a Truth broke up amongst us Quakers and ye shall look till your Eyes fail you and rot within their holes e're ever you see another day or appearance of Jesus Christ than what we the People of God called Quakers do wittness of come Which is a Lye in the name of the Lord with a vengeance if he be now in the right for he now concradicts this and a Man cannot tell Lyes and in the name of the Lord and yet have a good Conscience Also in his Book call'd Immed Revelation pag. 136. he saith that upon this hinge of denying the teachings and rule of the inward word which he now denies himself depends the Theology and the Clergy of that Church he now patrocinates for making it a Lye therefore by his unsaying it now and thus by his destroying of what he had before built makes himself a Transgressor a Man of no good Conscience Gal. 2. 18. to get himself such name as the Builders in Babel aimed at and have obtain'd Gen. 11. 4. of Builders by destroying the building of other Sects and of Hunters and Drivers of other Nations or Sects Ch. 10. 9 10. But what did their Policy and their Cunning amount to First they were as all Sects are confounded in their Language in Doctrine and Opinion understood not each other then were scattered abroad and at last came to nothing And so will Mr. Keith do His building of Stubble and Hay for the Lucre of Honour and Applause and earthly things will prove at last nothing but a glorying in his own shame 1 Cor. 3. 12. Phil. 3. 19. The great Drivers of the World and their Wisdom come to nought 1 Cor. 2. 6. He that speaks lyes shall perish Prov. 19. 9. Wo be to them Mr. Keith by whom such Offences come Matth. 18. 7. 36. If none but enlightned men such as have a good measure of true Knowledge pag. 6. have a good Conscience indeed the World is in a sad Pickle for those Men being the same as the Regenerated for no Man is Enlightned but by being Born again of Water and of Spirit they are as scarce in the World as the Saints who go from it to the Desarts and Mountains Heb. 11. 38. at which rate a good Conscience is scarce to be found in it But by his leave if a Man whether Heathen or Christian hath like St. Paul Act. 24. 16. A Conscience void of Offence towards God and towards Men according to the Light he hath in him that is to say if his Light within doth not accuse him his Conscience excuseth him Rom. 2. 15. and he hath a good Conscience It is strange that Mr. Keith should come to any new Light and a good Conscience therewith by opposing of that Light and turning from those own it to those who deny the same And that he having begun by the way of the Spirit should think to be made perfect against St. Pauls Opinion Gal. 3. 3. by the Flesh a carnal Mind Lip-labour Formalities and carnal Ordinances which cannot make Man perfect as concerning the Conscience Hebr. 9. 10. Perfection or Salvation which is in the Holy Ghost Rom. 14. 17. being not got by those means But they that are of the World mind the World and end with it and say any thing for it And thus having confessed and come over to the Church of England he shews his deeds Act. 18. 19. 37. Mr. Keith to crown his works of lessening the Inward word reckoneth for an Advantage accruing by the Outward that Christians by having it enjoy the same Priviledge which was granted to the Jews to have the Oracles of God and the exceeding great and precious Promises which he quotes St. Peter for 2 Ep. 1. 4. tho' his meaning in that place being not of the Promise but of the Effect of it to wit of the Holy Ghost and of escaping by it the pollutions of the World to partake of the Divine Nature and become Holy is nothing to the purpose And the Jews receiv'd it not Hebr. 11. 39. because it was not given but since Christ was glorifyed Joh. 7. 39. and ascended to Heaven Eph. 4. 8. And in all former Ages the Mysteries known by Christ were not yet made known to Man Ch. 3. 4 5. as in these last days where God speaketh to us by his Son Hebr. 1. 2. So that Christians who enjoy the effect of the Promise and who may have God himself speaking in them by his Son have a greater Priviledge and not the same as the Jews And if they had but the same outward word and God's Oracles from between the Cherubims what signifies the promise Isai 54. 13. Hebr. 8. 10 11. of being all taught of God so that they should no more need to be taught of other Men of being made Priests to God Rev. 5. 10. to be able to teach themselves and to keep knowledge themselves Mal. 2. 7. and to have the Law of God written in their own Hearts If that Law in the Heart were as he teacheth pag. 12. but the bare transcript of that written in the Scriptures and the Spirit served but to soften the Heart of Man the Heart would receive no more than that word it self contains whereas it can receive more for a Man may know all things and those other things not yet revealed in the Scriptures which Christ left to the Spirit Joh. 14. 26. 16. 12 13. and the Spirit searcheth all Cor. 2. 10. even Mr. Keith himself V. 15. and prophecyeth this of him Mr. Keith is Mr. Keith and will be Mr. Keith still 38. Other things of the same stamp as these might be collected out of the three said Sermons and Reasons of Mr. Keith and remarks made upon them as upon all that he says about a formal worship outward shews Ceremonies and all the Rites of his Church But having been refuted by other in all Ages I think it not worth while to trouble the Reader with them and these few things sufficing to shew how much the Quakers have lost by losing of him and what a purchase he is like to prove to t'other side I will only add here with St. Paul 1 Tim. 4. 8. that bodily Exercise profiteth little And that since the time of Christ God being to be served and worshipped in Spirit Joh. 4. 24. and neither in this Mountain nor yet at Jerusalem V. 21. that is neither in this Sect nor in that Sect Church or Temple but any where in Spirit in the Heart in the Closet Matth. 6. 7. between the Soul and her Spouse it were much to be wished that Mother Church would set up for a Spiritual Worship and that every Christian setting it up for himself would cease to heap to himself Teachers whose Business it is to turn away from the Truth those Men that have itching Ears and to give heed to any of those seduceing Spirits who speak in Hypocrisie against Spiritual Worship 1 Tim. 4. 1. 2 Tim. 4. 3.
the Senses or the whole Life and much less beget the Soul or give it its Life again nor that which comes from Hearing or Understanding viz. Faith And if for reading of Words or for hearing them Preached Men had Faith wrought in them and were regenerated it would follow that all those which heard Christ preach believed and that none of those who hear Sermons and read the Scripture are unregenerated and that all may be saved at the same cheap easy rate that Papists hope to be so that is for hearing Mass said and some few Ave Maries cryed about them when they die And Mr. Keith hath ill Luck to have met with so few Men that believe a he tells us Pag. 12. of his Reasons among so many Hearers for he reckons in that Place no more than 40 Persons brought over by his Preaching from Quakery to his Church 6. So that the Word in the Mouth being not that which begets and worketh Faith in the Soul it remains that the inward spiritual Word in the Heart and Soul is that which doth it being quick and powerful and sharper than any Sword piercing to the very Soul and inward Thoughts of the Heart Hebr. 4. 12. as Peter shewed it to be in the Case of Ananias and of Sapphira his Wife Act. 5. 3 9. to work powerfully there and stir up all the Powers of the Soul and the Body And this Word being Spirit and Life as Christ himself saith Joh. 6. 63. and a Spirit that giveth life and quickneth 2 Cor. 3. 6. it is therefore the only Word that liveth and begets the Soul again and it is on this Account of being a Spiritual and a penetrating Word represented by a Sword coming from the Mouth of Christ Rev. 1. 16. and with some known by the Name of the Sword of the Spirit Eph. 6. 17. And as it is that which was from the beginning with God Joh. 1. 2. it is also that alone which abideth for ever 7. The word of Faith which St. Paul and the Apostles preached and by which they begat Souls 1 Cor. 4. 15. Jam. 1. 18. was inward and spiritual in the heart Rom. 10. 8. and a Spirit for they were the Ministers of the Spirit that gives Life and not of the dead Letter or outward word that killeth 2 Cor. 3 6. Ministring to that Spirit which Christ himself ministreth Gal. 3. 5. that thereby Men might serve God in newness of the Spirit and no more in the oldness of the Letter of Scripture Rom. 7. 6. of the Doctrine of Baptisms of Repentance from dead works and other fundamentals as Mr. Keith doth call them and recommend pag. 10. of the Christian Religion or of the Doctrine of Christ which St. Paul exhorts to leave Hebr. 6. 1 2. and Mr. Keith to stick to And they preached the Gospel which is the Power of God Rom. 1. 16. and which being a Spirit they begat Souls again by 1 Cor. 4. 15. This Power being the same as the Power from on high which is the Holy Spirit Luk. 24. 49. Act. 1 5 8. and which regenerates Souls Joh. 3. 5. So that the Word they preach'd being Power and Spirit it is not the empty Word in the Mouth of Mr. Keith which they begat or became Fathers in God to Souls with but the inward spiritual powerful Word in the Heart of good Men which they stirr'd up and set a working by that which they received of Christ and which his Sheep heard therefore speaking through their Heart and Mouth John 10. 3 5. 8. If the Protestants become Fathers in God by preaching the written outward Word why may not the Popish Priests be so too by their Preaching But if Preachers become such by Preaching and Ministring the spiritual Word of Truth Pray to whom Fathers in God and whose Ministers are they that stand for another Word and countenance its Preaching It is strange Fathers in God should beget they know not how nor by what and if they know should keep their Trades to themselves and should not let Mr. Keith who hath deserv'd it so well at their hands know the Knack on 't I am afraid Mr. Keith will never spoil a Bishop but always remain a Tool Quaere Pray Mr. Preacher what 's Religion now a-days Answ It is nothing but Acting the Story of Christ and a Cloak with as many Facings as Parties or Sects for the Sophisters of each to carry on their Designs and for every Party to act their Non-sense under impudently to the face of those that know better things as the silly Papists did their Mass in King James his time Poor King to take his Priest-craft for a Religious Worship and to be thus put upon in his most weighty Concern by dull Souls more confined and less knowing than himself But tho' Kings pay dear for it and have paid so ever since the time of Jereboam who became a sad Example of God's Justice upon such 1 Kings 13. 34. Yet no Calves no King prevails in the Mouth of their Profets and of their Politicians who must have some Calvish Priests Ch. 12. 31. to preach a Calvish Worship that is fit for Calves only and for making of Men Calves that they may lead them like Calves and will prevail to the End whilst Kings learn nothing from them of God judging in the Earth Psal 58. 11. and disposing of Kingdoms giving them to whom he will and setting up over them even the Basest of Men. Dan. 4. 17. The Kings that knew God themselves not only serv'd him themselves but preached and reformed their Priests and Clergy themselves 1. King 8. 12 14. 2 King 23. 2. 2 Chron. 29. 5. Psal 51. 13. 119. 46. but all they that know him not give their Power to the Beast Rev. 17. 13. Kings might serve God by Proxy if they had none of that Word in the Heart which all Men have and could give God an account by their Priests and Favourites 9. It is the Spirit gives life quickneth 2 Cor. 3. 6. Joh. 6. 63. creates forms reforms and upholds all things living Gen. 1. 2. Psal 33. 6. 104. 30. and that begets Souls therefore Without it all things lie dead and return to their Nothing vers 29. Jam. 2. 26. and he is the conveyer of Life unto all Creatures The hand and the arm of God Joh. 12. 38. whereby he makes all his Works From him the First Man Adam received his Breath of Lives Gen. 2. 7. that is both of the Divine and of the Natural Life for note that the Hebrew Word is Chajim in the Plural not Chajah as it should be to signify Breath of Life And as Adam received the Life of his Soul from him so from him we must get it again and be born of it not from the material Word or dead Letter of Scripture God's Kingdom or Salvation as St. Paul saith is through it Rom. 14. 17. then we must be born again of it Joh. 3. 5. and be born