need of them That many called Vniversity Men have had among whom he reckons Wickliff Luther Cranmer c. and may now have a good measure of true Spiritual Knowledge he pretends he dares not be so Vncharitable as to deny Answ What his Sentiments may have been or yet are of particular Men I do not enquire what they have been of the Order of the Degree is manifest out of the same p. 137. where he goes on thus 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 c. This is it which I laid before him once before in my Keith against Keith p. 143. and which he hath not yet retracted nay nor took notice of here though he gave us a Passage even now out of the same Page which shews the Man had rather slide over it than either defend it and so displease the Clergy he would now fawn on or renounce and disclaim it as an Error in him formerly and so be reputed a Man changed in his Judgment by those few who hold with him and would still be reputed Quakers viz. His Flock at Turners-hall which yet recommends him not as sincere to either Nor will an excepting some out of a general Rule while this Hand-writing is upon the Wall against him satisfie any Men of Judgment that are of that Order and Degree he hath thus reflected on and who are not willing to be imposed upon that this is a reasonable and adequate Compensation for those Epithets so lavishly bestowed upon them both in the place above and elsewhere § 18 In this § 18. he gives us a new Exposition I never heard of from him before of what he did understand by the Historical Knowledge and Faith viz. That Knowledge and Faith that respects the History of Christ's Birth Life Death Resurrection Ascension c. with all the Circumstances of Times Places and Names of Persons c. as related by the four Evangelists which elsewhere but he doth not say where he hath called the express or explicit Knowledge and Faith which many of the Faithful never had But the Doctrine of Christ simply considered he saith is one thing and the History or Historical Revelation of the many Circumstances of Times Places and Persons c. â—dâ—lating to that Doctrine is another thing Answ That this is a meer Shift the Objection raised Imm. Rev. p. 228. which he gives not and his answer will fully declare and evince The Objection was That G. K. did not mention any thing of the History or Historical Parts of Christ's Birth Life Miracles c. mark he did not say of the Circumstance of Time Place or Persons but of the History c. as being any Essential part of this new Revelation whereupon his Adversary brands him with Familism G. K. answers p 229. by distinguishing the parts of Religion into those necessary to the Being of it and those not necessary to the Being of it which he thus summeth up The Knowledge and Belief of the History of Christ his outward Coming Birth Life c. and of the other Historical parts oâ— the Scriptures are such parts of our Religion and Faith as are to make up the Intiredness or Fullness of it But that the Historical Knowledge and Faith is not an essential part of true Religion he instanceth in Cornelius whose Prayers God heard and yet he knew not the History of Christ nor of his Death and Sufferings till it was preached unto him by Peter p. 230. By all which it appears what he then meanâ— by Historical Knowledge and Faith viz. Not the Circumstances of Times Places and Persons only but that Relation which Cornelius wanted and for want whereoâ— he denies in his late Book stiled Truth Advanced p. 45 and 70. him to have received the Holy Ghost in his Gentile State Who sure must be very uncharitable to Cornelius and the many Faithful who never knew alâ— the Circumstances of Times Places and Persons c. as alledged even now if they having the Essentials oâ— Religion and being destitute only of the Circumstanceâ— of the History not of the History it self must thereupon miss of having the Holy Ghost which is the natural Consequence of this new Interpretation of Historicaâ— Knowledge and Faith Yet to make it yet more fully appear hear him further p. 232. where he saith In them who have not the Scriptures the Spirit and Light sufficiently teacheth them the parts of Religion absolutely necessary without the Scripture to which parts the History of the Scripture doth not belong What parts are those say I For the Spirit doth not teach the Knowledge of Christ's Birth Life Death Resurrection Ascension c. without the Scripture omitting Circumstances of Time Place c. therefore he could not formerly mean as he now saith but his saying so now is a false Pretence See also p. 243. where he saith True Religion and Christianity may subsist without the Knowledge of Christ in the Letter to wit In the Mystery of the Life of Christ in the Spirit and yet even here where the History is wanting he doth not say the Circumstance of Time Place c. the Mystery or in-side of Christianity is not without its skin or out-side namely an outward Confession unto God c. This I doubt not but he would now account Deism in us but I observe he did not then oppose Mystery to Mystery but Letter to Mystery out-side to in-side yea that he admitted of an outside viz. an outward Confession unto God which might subsist without the Knowledge of Christ in the Letter which is more than bare Circumstances of Time Place or Persons even where the History is wanting And that in the Mystery of the Life of Christ in the Spirit So that then true Religion and Christianity with him might subsist in the Mystery without the History Nor was it the Debate between him and his Antagonist whether all the Circumstances were Essential to true Religion but whether the literal and historical Knowledge was so which G. K. denied as hath been already instanced Now upon his thus Expounding Explicit and Implicit Knowledge he tells us He knows not any thing to be found in all his former Writings to the contrary notwithstanding the Attempts of his Ignorant Adversaries who affirm it and whom he hath sufficiently Answered as he pretends in diverse of his late Books particularly that called Ant. and Sadd. detected Answ This is a very nimble way of Purgation to say he doth not know it is to be found in his Books yet confesseth we have affirmed it but where he saith not and alledgeth he hath sufficiently Answered us but for that he names but one of his Books particularly and in that assigns neither Page nor Passage that the Reader might be forced to take all upon Trust
formerly the Gospel is NOT the Words the Unbeliever hath that but the Gospel he knows not it is â—id from him Christ himself is the great Preacher of that and his now saying that neither the Scriptures nor the Spirit and Light is the Gospel barely and abstractly considered He then said Christ preached it immediately he now tells us a little below It cannot be conceived without some Form of Words and Propositions that consist of words inwardly conceived and cannot be outwardly preached without some Form of Words outwardly expressed whereby he confounds a Declaration of or concerning the Gospel with the Gospel it self quite beside his Sentiments formerly That it was spoken in Man by Christ by the powerful Breath of his Spirit which surely may be without a Form of words as outwardly The one the Unbelievers may read hear and know and yet noâ— know the Gospel But will he say the Gospel was never communicated by the Divine Breath without a Form of Words seeing he now makes the outward Preaching and the thing preached so inseparable to the Gospel that neither of them are Gospel in the abstract And whereas he tells Imm. Rev. p. 213. The Gospel was preached unto Abraham Abel Enoch Noah and to all Believers who lived before Scripture was writ in a Book and that it was spoken into their Hearts by the Spirit of Jesus Christ c. Will he now maintain that they had both the Scripture Words and the Spirit and Light in order to make it Gospel Could not Christ in speaking into their Hearts be conceived without some Form of Words or was it not Gospel till so conceived Nor will his Allegations from p. 55 to 71. and p. 69 stand him in any stead For the first Reference is wide no passage assigned and though I cannot find any thing there to help him off yet I find in p. 56. what makes against him viz. The best of words uttered from Christ himself in the days of his Flesh or from any oâ— the Apostles or Prophets and yet recorded in Scripture cannot reveal the Father nor the Son neither they point only at that which reveals and were spoken and writ for that end that People might come to the Principle of true Knowledge in themselves see also p. 59. Whence I Query Cannot the Gospel which is the Power of God unto Salvation reveal the Father or doth that Gospel point only at that which reveal Or is that which reveals the Father which he saith the best of words cannot do as it is opened in Man by the Son no Gospel till outwardly preached or written Thus for want of Sincerity to retract and by labouring to defend as Congruous what is so Contradictory is the Man entangled and the more he toils the more he is perplext His second Reference instead of doing him any good further lays him open For though he doth there assert the Light as the Principal thing yet not in ordine ad idem not with relation to the Gospel for which end he here adduceth it for there was no Dissertation thereof there His words are these One takes himself to read Commentators to furnish him for the Ministry another to read Hypocrates and Galen to become a Physician while their hands are out from the Light of Christ which gives true Knowledge and Ability to Minister either to the Soul or Body and is the principal thing Mark he doth not say it is the principal thing of the Gospel he was not defining Gospel here but what was the principal thing â—o make a good Minister or Physician nor did he say â—eading of Hypocrates or Galen was Gospel in the abâ—tract but the Light was the principal thing or that â—hey and the Light together make up the Gospel in the â—ull and adequate Sense thereof This I urge to shew â—he Man's Falshood and Deceit who offers so remote â—n Instance and wide from the subject we are treating â—f to prove that to which it had no coherence and all â—o cover himself that the Shame of his Nakedness â—ight not appear which now is so much the more viâ—ble by this fresh Demonstration thereof From hence he sallieth to a Discourse about the Scripâ—ures being called the Word of God That he may ratifie our Adversaries he represents it an unprofitable â—rtful and groundless Contention on our parts especially â—r Friend B. Cool having in a late Book of his said That as they declare the Mind of God with respect to us and are his Commands to us they may in that respect bâ— called the Word or Command of God to us And so saitâ— G. K. all other Professions in Christendom own them and nâ— otherwise Answ Till he be more steady to what himâ—self owns I deem him no fit Voucher for others mucâ— less for all other Professions in Christendom Yet foâ— the sake of such to whom he labours to traduce us 〈◊〉 reply We contend not meerly about Words but aâ— some Men have erred in denying the immediate Internaâ— Revelation is a continuing Gospel-Privilege so havâ— they also in mis-applying what hath been said in thâ— Scriptures concerning the Word of God whence iâ— hath come to pass that as the Jews of Old thought iâ— them to have Eternal Life while not coming to Chrisâ— John 5.39 so these not attending to nor coming tâ— Christ as inwardly revealed have set up the Scripture as their Rule in opposition to an inward Guidance by the Spirit of God in these days assigning to them whaâ— was spoken of the Divine Inshining Words Now tâ— undeceive these and direct them to an inward Prinâ—ciple in themselves our Friends have been led to thiâ— Distinction not in Derogation to the Holy Scriptures nor through an Itch of Contention but as a necessarâ— Medium to six Mens Minds upon that Word which iâ— able to save the Soul and enlighten the Eye which thâ— best of Words could not do without it Yet very unfâ— was G. K. to fling this stone who himself hath botâ— used and defended this very Distinction in his Help iâ— time of Need p. 65. a passage not yet retracted foâ— there he not only tells us Though the Holy Scripâ—tures declare of this Word yet they are not thaâ— Word more than a Map or Description of Rome oâ— London is Rome or London or the Image of Caesar iâ— Caesar or Bread and Wine is the Body and Blood oâ— Christ c. But also allows They may borroâ— the Name and sometimes be so called as the words or Prophecy of Isaiah is called by himself his Vision c. He should therefore have first retracted his own unprofitable hurtful and groundless Contention as he calls it in others before he had bestowed his Censures upon us But the Man's Malice hath run him a-ground who needed not by this repeated instance to have given fresh Evidence of his Instability we having enough to load him with besides and more than he can fairly get from under were he not judiciously infatuated
they judge to be Errors in my Book which they did not formerly see or at least gave me no notice of Then why do they blame me that I have both of late seen and noticed diversâ—â— Errors in their Books which formerly I had not seen foâ— want of due Examination nor noticed Answ He stateâ— the Case amiss with respect to us What we have Collected out of him being not so much to detect the unsoundness of his Principles as his late Contradictions to his former Principles and is rather a Vindication of them for the most part than the contrary Yet iâ— â—on this view which he hath led he hath drawn and 〈◊〉 it were invited us to by pretending as in his Seâ—us 〈◊〉 Appeal p. 21. that he lâ—â—d not Contradicted himself in â—NY THING referring to his own words in his Printed 〈◊〉 for proof we have not only shewed he hath Conâ—dicted himself in MANY THINGS but have also â—nd here and there especially in those Books borâ—ing upon the time of his Schism from us an unâ—und passage or two are we to be blamed for our exâ—sing of them which perhaps had not occurred to us â—t upon the Scrutiny himself occasioned Whereas â—mself had Read our Books and in Year 1692. quoâ—d them in Print in his Christian Faith and Serious Appeal 〈◊〉 an Evidence of our Soundness in Doctrine who a litâ—e time after quoted some of the very same Books to â—ove us unsound in those very Doctrines as I have â—fted already in my Apostate Exposed and Keith aâ—ainst Keith p. 57 and 116. which shews G. K. is not 〈◊〉 much Eagle-sighted as Double-sighted looking variâ—sly yea contrarily upon one and the same Object as â—mself is changed from a Friend to an Enemy § 8 G. K. after having given a Citation out of Truths Def. â— 170.171 That if nothing should be required of one sort from another as an Article of Faith but what is expresly delivered in Scriptures in plain express Scripture Tearms of how much Advantage it might be to bring to a true Reconcilement c. saith p. 33 34. â—ome of his late Opponents have brought this place to prove â—m guilty of a Contradiction by his late practice of what â—ey call his imposing on them unscriptural Creeds and Tearms as when he told them They must believe in Christ â—ithout them for Salvation c. Answ His stating his Opponents Allegations even if he had not so often Noâ—oriously traduced them deserves no Credit except he â—ad brought his Proofs along with him by whom where and when they were so laid down Yet whether G. â— may not have so Preached Christ without Heaven Râ—â—surrection and Day of Judgment without in suâ— terms as might minister just occasion to some to endeâ—â—vour to hold him to his own Rule of Scripture tearâ— and expressions may deserve our Enquiry I 〈◊〉 then that C. Pusey in his Modest Account p. 56 to 5â— after having given the Citation out of Truths Deseâ— much larger than G. K. hath here given it Quetiâ— thus ad hominem 1. Where are the express woâ—â— of Scripture that say The same Body for Matter aâ— Substance shall rise 2. That none but those tâ— have the Faith of Christ Crucified can love Enemies 3. That the 400 Pieces of Silver that Abraham Pâ—â—chased the Burying-place with signifie 400 Vertuâ— and that those who have not those 400 Vertues cannâ—â— have the Priviledge to be Buried in that most Exceâ—â—lent Burying-place 4. That Adam and Eve weâ— not Naked before the Fall and that the Garden Gâ— placed Man in was no part of this visible Earth 5. That Men may not have that Holy Ghost that wâ— given to Believers in Christ Crucified without tâ— Faith of Christ Crucified whereas G. K. had saiâ— Looking-glass for Protestants p. 28. It is our Faith thâ— the Heathen once had the Spirit of God and thâ— Pharaoh before his Heart was hardned had the Spâ—â—rit of Grace 6. That the Light is not sufficieâ— without something else 7. That no Man can â—â—tain unto Eternal Life and Happiness without tâ— Knowledge of Christ's outward Sufferings Deatâ— Resurrection c. If this was it G. K. meant by 〈◊〉 Charge above it reacheth not his purpose for wâ—â—ving that I might say would I take G. K. for my Eâ—â—ample C. P. doth but Query they were simply proposed 〈◊〉 him as Queries as G. K. hath alledged for himself 〈◊〉 Ant. and Sadd. p. 34. what he doth Query is nâ— Whether we viz. we to whom the History hath â—en revealed must believe in Christ without us for â—alvation the tearms of G. K. his Charge but wheâ—â—er NO MAN can attain to Eternal Life and Salvatiâ—n without the Knowledge of Christ's outward Sufferâ—â—gs c. which being an Article of G. K. his Faith at â—resent even contrary to what he had Asserted formerâ— who then was for keeping to express Scripture â—ords C. P. hampers him with it and is cogent aâ—ainst G. K. but not to the End assigned by G. K. for â—â—at we must believe in Christ for Salvation is not queâ—ioned but whether no Man can attain to Eternal Life â—nd Salvation to whom the History is not revealed is the Query Thus much for C. P. now let me present â—he Reader with the gross Notions I brought out of his Book of Truth Advanced relating to the Resurrection He had said p. 27. That the Coats of Skins wherewith God clothed Adam and Eve after the Fall was a clothing them inwardly with the Righteousness of the Lamb and outwardly with the Skin and Flesh of this Frail Mortal and Corruptible Body that the true Body of Man lyeth within the Shell Oar or Mine of this Gross Heavy and Corruptible Body and that is it which shall be the Resurrection-body at the Resurrection of the Dead And upon this Notion that Man had not this Grosness and Imperfection before the Fall be grounds his Chimera p. 28. of Man and Womans being made Back to Back before the Fall and afterwards split 〈◊〉 divided into two halves in order to their multiplying their Species which they could not do without that Separation as they might have done if the Fall had not been And in p. 113 he saith Within this Brutal Skin of the gross Body that â—otteth in the Grave there is lodged the true Body of Man that at the Resurrection of the Dead nothing of the drossy part that is Brutal shall Arise but only that which is proper to Man as Man such as Adam had before the Fall So the Flesh thâ— is Gross Mortal and Corruptible is not that Flesâ— that shall be Raised up Immortal and Incorruptiblâ— c. And p. 115. he tells us The Separation 〈◊〉 made between the pure and noble part and that droâ—â— part in Man's Body in the Mystical and Invisiblâ— Machpelah or Sepulchre in Hebron in the Land 〈◊〉 Israel Figuratively and Mystically understood thâ— Ephron signifieth the Dust-Eater and the 400 Pieces 〈◊〉 Silver so many Vertues the
Christ who is both God and Man who in the fulness of time came in the Flesh and shed his Blood for the Remission of their Sins is obvious to any Intelligent Reader Answ Then it seems he was the Man Christ before that fulness of time that he came in the Flesh and suffered viz. that which he calleth Way to City of God p. 133. That Heavenly and Divine Substance or Essence of which the Divine Birth was both Conceived in Mary and is inwardly Conceived in the Saints c. As such he calls him the Seed of the Woman that even at Man's Fall was given to bruise the Serpents Head and to be a Lamb or Sacrifice to attone and pacifie the Wrath of God towards Men and that he bore the weight of his outward Sufferings in great measure from the very beginning See ibid p. 125 126. Now the Matter in Debate between G. K. and us even with respect to what he hath formerly asserted is whether this Attonement this Sacrifice this bearing the weight of his Sufferings from the beginning did bruise the Head of the Serpent in none attone for none save none either before Christ's Offering up of himself in the outward or where a Revelation from God that he should so suffer was not given That without his outward Coming according to the Decree of God Redemption had never been Purchased so that whoever are saved in any Age of the World it is by Vertue thereof is fully and heartily acknowledged by us But whether this Vertue hath never saved any but where the History I do not say the Circumstances of Times Places c. but the History hath been revealed is that wherein we oppose G. K. formerly to G. K. latterly Therefore what he adds That we are most injurious to him and false Accusers of him who call this a new Doctrine to affirm that all whoever were saved with Eternal Salvation were saved by Faith in the Man Christ either express or implicit even by him that was in the fulness of time Crucified for them is an unfair stating of the Controversie For besides that contrary to his own Rule Ex. Narr p 24. as hath been hinted more than once the terms Eternal Express or Implicit are added to the Premises to make a noise with that he may seem to say somewhat to salve up his own Contradictions which he accounts false Logick in another Faith in the Man Christ is not the Matter in Deâ—te but whether Faith in the Man Christ implies always a Belief of what the Man Christ was to do and sufâ—er in time For the Man Christ he asserts Way cast up â— 123. is present in and among us and adds I do not â—â—an his external or outward Person for that is ascended inâ—â— Heaven Whereas he would now confound the Man Christ and outward Person together as if the believing 〈◊〉 the Man Christ as inwardly manifest and what the â—â—an Christ did and suffered outwardly were equivalent â—â—arms But he hath many a passage to Retract if he â—aw would render these tearms convertible and sugâ—â—st that what is predicable of one is also of the other This brings me to what he accounts a Trifling and Nonsensical Objection in us but where it is objected he â—ith not to argue that they could not believe in Christ â—rucified before he was Crucified for that it was one and 〈◊〉 same Christ that was to be Crucified and that was Cruciâ—â—ed even the same yesterday to day and for ever Answ We grant it that he who was to be and who was Cruciâ—ed is the same yesterday to day and for ever who â—ough he received something additional in time viz. â—â—r Flesh which he had not from the beginning yet â—as no less Christ before he descended into the Womb 〈◊〉 the Virgin than since Yet to open the occasion of his Objection of mine which this Trifler calleth Triâ—ing and Nonsensical in us the distinction I shall shew â—as G. K's not ours by assigning it Truth Advanced â— 70. as a dangerous and hurtful Error to say that Men may have that Holy Ghost that was given to Believers in Christ Crucified without all Knowledge and Faith of Christ Crucified which to refute he â—ds It is not said Cornelius had the Holy Ghost in his Gentile state nor is it any where to be found that any received that Holy Ghost which Christ promised PARTICULARLY to Believers in him but such only who believed in him even Christ Crucified and Raisâ—ed again c. And also p. 71. It is called the Holâ— Spirit or Spirit of Holiness because it worketh a peculiar degree and kind of Holiness in all true Believers in Christ Crucified above what the most upright Gentiles do witness or experience in their meer Gentilâ— state Now this Error he pretends to correct in others is not that Men may have that Holy Ghost as his tearm are and not believe in Christ for who held so 〈◊〉 pray but that they may have it and not so believe as to have his Crucifixion revealed to them For he wiâ— not pretend sure that Cornelius believed not in thâ— Light believed not in Christ when his Prayers aâ—â— Alms came up as a Memorial before God though hâ— did not account him a Believer in Christ Crucified Anâ— why Not that Christ within and Christ without aâ— two Christs But because that Heavenly Mystery wâ— not yet made known to him So that the distinction beâ—ing his the Trifling is his own and the Nonsensicalnesâ— if any Bodies is G. K's who is the Raiser the Authoâ— of it This leads me to take notice what he offers nexâ— with respect to the Gentiles not having that Holy Ghoâ— which the Believers in Christ Crucified had I haviâ— in my People called Quakers cleared p. 20 to 33. pinchâ— him with Contradictory Passages thereto out of his foâ—â—mer Books more I have added since Keith again Keith p. 9 to 39. G. K. in his Ant. and Sadd. p. 2â— varies the tearms thus viz. He is not said to be tâ— Holy Ghost or Holy Spirit in wicked Men nor in pâ—â—ous Gentiles to wit by Union Whom that might drive out of this muse I Cited him Keith â—â—gainst Keith p. 60. out of his Divine Imm. Rev. p. 4â— saying ' Plato Plotin and other Gentile Philosopheâ— spake of a most inward Union and Communion of 〈◊〉 Soul with God in a certain Intellectual and Spiritâ— contact or touch c. Now to help himself off here when he had touched upon my Objection without so much as naming me or any Book that he had it out of but only in general that his Adversaries had objected it 〈◊〉 if he designed the Reader should not find it he Answers p. 35 36. That Plato had no Faith in Christ so much as imâ—licit is more than they can prove and that divers Sayings in his Books makes it probable he had As to Plotin who lived above 200 Years after Christ and wrote against the Christians he suggests his
the True Ministers and Members from the False but whether it be a remaining Gift to this day So that his varying the Terms from the present time to the time past is a meer Sophistical Shift who when he gives his former words hath it is when he makes his Inference hath it was Whose Sence formerly relating thereto is given Imm. Rev. p. 179 to 183. and p. 188 to 191. which T. E. hath laid before him in his Truth Defended p. 47 to 50. and G. K. hath not yet retracted He in p. 179. thus hath it Whereas they say The Tree may be known by its Fruits and it is so but by what are the Fruits known Two Men may be found doing the same outward Work which hath the same outward Appearance and yet the one a meer Hypocriâ—e the other a sincere Christian Then by what can their Works and Fruits be known These Worâ— which carry in them an appearance to be Good anâ— yet are not Good but dead Works empty withoâ—â— Life though they have a fair shew yet are they roâ—â—tenness within And p. 180. The Works having bâ— the Appearance they are also seen and discerned 〈◊〉 be such and being Evil they cast an evil Savour bâ— which in the Light which begets the discerning theâ— are felt and he can have no Union with them nâ—â— with the Tree on which they grow and this Maâ— discerneth in the Manifestation of the Light both hâ—â— own and his Neighbour's Works of what Nature theâ— are by the tasting and smelling of the Fruit the Treâ— is known And a little lower he adds Hereto I givâ— my Testimony that there is such a thing and I Dâ— WITNESS IT in my measure c. This shoâ— touch is enough to shew what the Man held formerlâ— and pretended to witness in his measure though noâ— being gone from the Light in which the discerning 〈◊〉 received and from that measure he then witnessed 〈◊〉 now wrangleth against it for he saith Whatever inward Sense or Discerning any may pretend 〈◊〉 have of another Man's Spirit being bad yet we find no waâ—â—rant from Scripture to receive an Accusation against anâ— far less a positive Judgment without plain evidence of Maâ—â—ter of Fact against them by credible Witnesses 1 Tim. 5 1â— Answ Accusation implies an Accuser and this respecâ— outward Conversation But what is this to the Instancâ— of a Man's Spirit being bad or to those outwarâ— Works which he said in the Citation above had thâ— same outward Appearance and yet the one might be meer Hypocrite the other a sincere Christian As he theâ— queried By what can their Works and Fruits be known Sâ— may I By what Evidence from without can they be coâ—â—victed when the Charge relates only to the Man's Spâ—â—rit being bad even when his Conversation is not acâ—cused For where Matter of Fact as without is objected the Evidence must be correspondent but where the Fruit and Taste is inward the Evidence and Demonstration is also inward But G. K. upon these false Premises labours to detect the ill Consequences of Mens being judged to be of a wrong Spirit only by the pretended discerning of Spirits Answ If it be only pretended not real this doth not destroy the Doctrine or render it unsound because abused by ill Men any more than pretending the Spirit is the Rule is an unsound Principle in it self because some pretend thereto and act contrary Again How came none of all this to be foreseen and fenced against by himself formerly when he gave Testimony and that even from his own Experience to such a Taste Savour and discerning of the Works that had the same outward Appearance yet the one good the other rotten within Why did he not thus even then distinguish between the Pretence and what was Real to make void the Judgment which is the Product of that Relish of that Dis-union if he thought Men with whom we can have no Vnion they are his own words above ought not to be judged to be of a bad Spirit or that we may not declare we have no Union with them He adds at the close And even to know Men by their Fruits is a Gift of the Spirit and proceedeth from a true Spiritual discerning that is given in some measure Vniversally to all the Faithful though they have not always such due use of it but they may be and are at times mistaken Answ If these Fruits be outward Fruits visibly evil or good Fruits that the very Wicked have a discerning of But if the Fruits be inward perceptible by the inward Senses the most extraordinary Endowments judgeth not without them By their Fruits ye shall know them even them who come in Sheeps clothing but are inwardly ravening Wolves said Christ to the very Apostles Matt. 7.15 16. i. e. Ye shall taste them ye shall savouâ— them ye shall see through the Sheeps clothing the outward Appearance to the inward ravening wolfish Nature That being the way by which alone the most experienced discern the inward State of any As well aâ— to assert formerly an infallible way of discerning thâ— true Ministers and Members from the false is given and now that there is not enough of it given to all the Faithful to keep them out of Mistakes shews how confused the Man is in his present Shiftings and Shufflings § 4 Whereas he had said Imm. Rev. p. 12. This Seed groweth up into a perfect substantial Birth which is Christ formed within the Body of Christ his Flesh and Blood which cometh down from Heaven and giveth Life unto Man which eateth it And it is called the Body and Flesh and Blood of Christ because his eternal Life and Spirit dwelleth in it immediately He here bids us Note By this perfect substantial Birth he did not mean as he now doth not any Substance NEWLY PRODVCED but only a vital Vnion of Substantial Principles formerly existing Answ A Substance then he allows it to be but not newly produced Was that the Matter in debate then Whether the Substance was newly produced or no or Whether it was a Substance or no Or is not this rather an empty Shift that he might seem to reconcile his former with his latter Writings without retracting either Had another committed such a Blunder he had like enough to have been one of the first that would have reflected on him But he now seems to forget what himself said Ex. Narr p. 24. when he undeservedly taunted at W. P. who had administred no occasion crying This is rare Logick and added You know there should be no term or thing of Importance in the Conclusion of any Syllogism or Argument but what should be in the Premises Let him therefore keep to his own Rule better or never pretend to correct others Logick For as is the Man's Cause so is his way of defending it In p. 4. he adds Whereas I did call that inward substantial Birth the Flesh and Blood of Christ I did so call it only by
Death So foully hath he prevaricated in wresting his words to what they will not bear nor were not designed to bear when given He goes on This was never intended by me to lâ—ssen or obscure that great Truth of the Gospel That the Man Christ is the Promised Seed of Abraham in the true literal Sense and without all Allegory as he was born of the Blessed Virgin and that Promised Seed of the Woman that should bruise the Serpents head Answ What he intended is best interpreted by what he said except he would perswade us that he said one thing meant another I shall not therefore think much to transcribe a Passage or two already given in our former Books and not yet retracted by him In his Way cast up p. 99. he saith 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 And in Way to the City of God p. 125. Even from the Beginning yea upon Man's Fall God was in Christ reconciling the World to himself and Christ was manifest in the HOLY SEED inwardly and stood in the way to ward off the Wrath of God from the Sinners and Unholy that it might not come upon them to the uttermost during the day of their Visitation For even at Man's Fall the Seed of the Woman was given not only to bruise the Serpent's Head but also to be a Lamb or Sacrifice to attone and pacifie the Wrath of God towards Men. And also p. 128. he Queries Why might not Christ suffer in Men before his outward Coming as he doth now suffer in them long after it Again The Seed hath been the SAME in all Ages and hath had its Sufferings under by and for the Sins of Men in them all for the removing and ABOLISHING of them This I bring not to entertain a strife about words but seeing he absolutely told us what he ever intended I demand the Intent hereof whether he did not then acknowledge Christ's Appearance as a Seed and the Effects thereof both to reconcile attone and pacifie the Wrath of God towards Men and also to bruise the Head of the Serpent was previous to that of his being born of the Blessed Virgin the which he knows to be that which we have all along pinched him with out of his former Writings and which to this day he hath neither retracted nor defended § 13 Whereas he had said Imm. Rev. p. 87. ' The Soul speaks to God in the Son Through him not at a distance but near He now § 13. saith His Sense was not at a discontinued distance but both near and afar off Answ This idle Shift will not help him he is positive he is not a distance but near and adds Where his living Drawings are felt his eternal Power is felt making way for the Soul unto God breaking through all the Powers of Darkness c. And is that Presence wherein the livings Drawings are felt c. at a distance absent not near even within say I Yea Christ is near as Mediator He is Man's Advocate unto God and there is none to intervene or come betwixt God and the Soul but Christ the alone Mediator to whom God speaks in his Son said G. K. but a little above and in p. 88. speaks of the Appearance of Jesus to mediate in Men which could not be spoke of the Body received of the Virgin and now glorified in Heaven for that is at a distance not near but of that Presence which is not at a distance but near even of him who is the high and holy one that inhabits Eternity with him also that is of a contrite and humble Spirit Isa 57.15 Nor will his Notion of a discontinued distance help him but rather shew he is a meer Shuffler First for that it is no Scripture Phrase Yet expresly delivered in the Scriptures in plain express Scripture-terms therefore by his own Rule Truths Defence p. 170 171. should not be required by one sort from another as an Article of Faith or Doctrine or Principle of the Christian Religion 2ly However it may hold in the Mathematical Science with respect to a direct Line which extends from the place near to another remote and afar off yet here Vbiquity being an Attribute not only of the Deity but even of the Man Christ according to his own Assertion Way Cast up p. 130 131. and not yet retracted so that God and Christ are every where not confined or circumscribed to a remoteness as in a direct Line where one part is near the other afar off this distinction will not hold 3ly What he alledges out of Acts 17.27 where Men are bid to seek the Lord if happily they may feel after him and find him reacheth not his purpose viz. That he is not at a discontinued distance It being spoken of the Vnfaithful and even to them God was not afar off however they might be far from him so as to feel and find him For that which may be inwardly felt and found is not far off But hear him again I did not intend in the least saith he by asserting the Mediation and Intercession of the Mediatory Spirit of Christ in the Saints to deny or derogate from Christ's Mediation and Intercession without us in Heaven Answ Neither do we But what doth he retract then if it be still good Doctrine that Christ is Mediator in his inward Appearance in Man as well as in Heaven What hath he been hitherto contending with us about in his several envious Pamphlets Will he give up the Cause at last and cry Peccavi for his fierce opposing and slandering us as denying Christ's Mediatorship upon this very foot rather than retract this Passage Or will he do neither but twist and twine and wriggle in constant Inconstancy and neither plainly renounce nor plainly defend what he hath so plainly asserted formerly § 14 He would perswade us if he could § 14. that by these words Imm. Rev. p. 99. Jesus Christ revealed in Man is the Foundation of the true Church He did not mean only and alone the Light Within but that the true Knowledge and Faith of Christ as he is both God and Man and who as Man died rose and ascended c. is grounded upon him as inwardly revealed c. Answ He was not speaking of Jesus Christ revealed TO Man but of his being revealed IN Man which is the Scope of his Argument from p. 99 to 129. Who in p. 101. saith Christ must be revealed by the Father before he became a Foundation this is that which buildeth which edifieth the effectual Working in every part the Revelation of the Arm of the Lord IN Man's Heart And p. 103. having told us that Whatsoever Church
Seed which is Christ in whom they are therefore said to be chosen Eph. 1.4 The Reprobate Seed is that Seed of Darkness and Unrighteousness of Men which is of the Devil They now which cleave thereunto and continue in Unity therewith until the Day of their Visitation from the Lord Expire they are the Reprobates and concludeth Thus though the decree of Election and Reprobation be from Everlasting yet it Respects Men NOT SIMPLY AS MEN but as finally adhereing and cleaving â—o the Elect or Reprobate Seed Thus far G. K. forâ—erly which how Reconcilable the Vnderstanding he â—en said was given him of the Lord by his Spirit is 〈◊〉 his late Understanding will be further Obvious upâ— comparing it with his Assertion in Truth Advanced Printed Anno 1694. p. 12. He there Assigns it as an â—ror to say That the Elect Seed is only Christ and â—he Reprobate Seed is only the Serpent or the Devil â—nd when any come into Christ by Faith they come into the Election and may be said to be Elected bâ— not before but when they depart from him or anâ— not come to him they may be said to be Reprobateâ— And again ibid. He reckons it Absurd and contrarâ— to Scripture to say A Man may pass from Election 〈◊〉 Reprobation as if God's Election were a variable thiâ— saith he then adds that The Scriptures declarâ— the Gifts and Callings of God are without Repentancâ— Thus one while this variable Man declares as accorâ—â—ing to the Vnderstanding given him of the Lord by his Spâ—â—rit that the Election and Reprobation are in the tâ— Seeds the decree of Election and Reprobation respeâ— not Men Simply as Men but as finally adhering aâ— cleaving to one of the two Seeds Another while itâ— an Error to Asseâ—t the Elect Seed is only Christ aâ— the Reprobate Seed is only the Devil and that Mâ— may come into or depart from the Election 〈◊〉 there is now no passing from Election to Reprobatiâ— with him without Falâ—ifying the Text and all 〈◊〉 from the same Pen from a Man not Erring in Funâ—â—â—mentals if ye will believe him but steady and stedâ— in his Testimony viz. as any Weather-cock Yet this is not all for as I had in my People called Qâ—â—kel's Cleared p. 42. referred from p. 9. to 15. of Truth Advanced compared with his Book of Vâ— Gr. from p. 73 to 79. and p. 105. to the end aâ— Indication of G. K. his Instability while treatingâ— this Doctrine of Election and Reprobation which he 〈◊〉 took no notice of here either to Retract or Defenâ— shall give an Instance or two of what he hath said bâ— Formerly and Lately concerning Conditional Election so leave this Head In that Book of Vni Gr. p. â— having said God willeth not all to be saved Absolutâ— but Conditionally parte Objecti upon their bâ—â—ving and its being Objected either God willeth theâ— believe Absolutely or Conditionally he answers we CONDITIONALLY Aagain in Truths Defence p. 193. To J. A. his urging That Christ Died for those that perish Absolutely or Conditionally G. K. answers partly both Again to J. A. his Objecting That seeing the Condition it self to wit Faith is the Gift of God he either bestows it upon them Absolutely or Conditionally G. K. Replies to p. 194. God is willing to bestow it upon them and work it in them not upon the Condition of their first Believing before he give them to believe but the Condition is if they do not finally resist his Spirit of Grace c. Thus far for Conditional Election Now hear what he saith against it in Truth Advanced p. 11. As for that Conditional Election saith he as it is not a Scripture Phrase so it doth not agree with Scripture but is contradictory unto it for if such a Conditional Election were it would be General or Universal and comprehend all Mankind for why are one part more than another seeing Eternal Life and Salvation are held forth Conditionally to all And from Christ's â—eaching That many are called few chosen he infers This cannot be a Conditional Election for it would not be good Sense to say Few or some are Conditionally-Elected saith G. K. All which I now leave with him seeing he hath hitherto over-passed it to reconcile if he can and to inform his Reader whether to say Election is Conditional and that the Condition â—s if they do not finally resist the Spirit of Grace and â—gain to say That Conditional Election is not a Scripâ—ure Phrase but Contradictory to Scripture it would â—ot be good Sense to say Few or some are Conditionally Elected are both true and no Contradiction Till then though I could load him with more upon his Subject these may suffice § 2 His next § is very short what he had said of the Spirit of Life from God its being entred into the Two slain Witnesses he would turn off as said only by an Allegorical and Metaphorical Allusion But in this he is not plain whether the Expression it self be Allegorical and Metaphorical or his ascertaining that time as already begun only be so For I remember the Testimony he hath given in this Book of Vni Gr. p. 5. and elsewhere with respect to this and the Church being now comâ— and coming out of the Wilderness he hath Contradicted in Truth Advanced p. 157 158. of which more anâ— in my Sect. III. § 9. § 3 In his § 3. quoting a place in Vni Gr. p. 6 he bids us note That diverse of his Adversaries among the Sect of Quakers with whom he hath had a great Contâ— of late have from this passage sought to infer his Agreâ—â—ment with them so as to hold that the Light within was sufâ—ficient to Salvation without any thing else and thereby 〈◊〉 only excluding all outward Helps and Means of Salvation but even the Man Christ Jesus and his Death and Sufferâ—ings and Sacrifice of himself from being necessarily concernâ—ed in our Salvation Answ As this is a Slander upon us so also hath he not attempted to prove it offering 〈◊〉 Evidence no Demonstration out of any of our Bookâ— to make it out 2dly I cannot find that any of us havâ— so much as brought the Citation in p. 6. against him For my part I who have been more particular iâ— Confronting him out of that Book than any of them have it not and it cannot be a Typographical Error seâ—ing the passage given is in the Page assigned Yet 〈◊〉 busie is he at Fighting as with the Man of Straw he haâ— set up that he bestows above a Page upon it which thâ— Foundation being wrong for we deny the Charge deâ—serves not my notice Nor have we blamed as he also alledgeth p. 18. upon his single Credit without referring to any Book of ours his distinction between first and second Legal and Evangelical Covenant given to both Jews and Gentiles But his late saying That even the Law within both in Jew and Gentile made nothing perfect until the Faith