The people called Quakers cleared by Geo. Keith from the false doctrines charged upon them by G. Keith and his self-contradictions laid open in the ensuing citations out of his books / by John Penington. Penington, John, 1655-1710. 1696 Approx. 83 KB of XML-encoded text transcribed from 28 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2006-06 (EEBO-TCP Phase 1). A54085 Wing P1229 Wing P1230 ESTC R40279 18670669 ocm 18670669 108138 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A54085) Transcribed from: (Early English Books Online ; image set 108138) Images scanned from microfilm: (Early English books, 1641-1700 ; 1659:3) The people called Quakers cleared by Geo. Keith from the false doctrines charged upon them by G. Keith and his self-contradictions laid open in the ensuing citations out of his books / by John Penington. Penington, John, 1655-1710. Whitehead, George, 1636?-1723. Postscript. 54 p. Printed and sold by T. Sowle ..., London : 1696. Postscript, p. 48-54, signed: G. Whitehead. Imperfect: Item at 1659:3 tightly bound with slight loss of print; item at 1675:13 pages cropped at top with loss of print-title reads "Quakers cleared by Geo. Keith." Item at reel 1675:13 identified as Wing P1230 (number cancelled). Reproduction of originals in the Huntington Library and British Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. 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Society of Friends -- Apologetic works. 2005-09 TCP Assigned for keying and markup 2005-11 Apex CoVantage Keyed and coded from ProQuest page images 2006-01 John Latta Sampled and proofread 2006-01 John Latta Text and markup reviewed and edited 2006-04 pfs Batch review (QC) and XML conversion THE PEOPLE CALLED QUAKERS CLEARED BY Geo , Keith , FROM THE FALSE DOCTRINES Charged upon them by G. Keith , and his Self-Contradictions laid open in the ensuing Citations out of his Books . By JOHN PENINGTON . Thy own Wickedness shall Correct thee , and thy Back-slidings shall Reprove thee , Jer. 2. 19. LONDON : Printed and Sold by T. Sowle , in White-Hart-Court in Grace-Church-street , 1696. THE PEOPLE CALLED QUAKERS CLEARED BY GEORGE KEITH , &c. GEorge Keith having of late appeared Clamarous against us , both in Print , and in a Meeting ( of his own appointing ) at Turners-Hall , to which our Consent was neither sought nor made necessary , as well as that we had many other just Ex●entions against complying with him in , which having been made publick , are left with the Moderate and Judicious , I think no considerate Man will blame us for pursuing our own Vindication in such Ways and Methods as are Peaceable , yet open and free , how weary soever our Adversary may be of his Task , viz. to prove those Charges upon us , which have no Foundation in Truth , but are only the Products of Spleen and Malice , boiled up to a great heighth . Had G. K. ( as our Books , wherein our Friends and Principles have been publickly defended from his false Glosses lie upon him unanswered to this day , though he hath given us ground to expect an Answer from him to two of them ) desisted from further Reflecting on us , and not even of late continued to Charge some of us , As holding most Erroneous and Hurtful Principles , contrary to the Fundamental Doctrines of the Christian Faith , and others , as Approvers and Countenancers thereof , ( see his Advertisement , p. 2. ) We mought have rested satisfied in what we have already offered . But he persisting to Accuse , and yet waving to concern himself with our Defences , I have chosen in these to bring G. K. in Evidence against G. K. and shew how himself hath Advocated for our Faith , even in those particulars he hath of late rendered us Erroneous in . A Work I made some Essay towards in my late Sheets ( Stiled , An Apostate Exposed ) but then confined my self to that particular Controversy depending , in Reference to his , called , Gross Error , &c. I shall digest them into two general Heads , his Vindicating our Principles from our common Adversaries , and a Declaration of his own Sentiments , contrary to what he hath of late delivered , which last I shall sub-divide into five more , and close with a taste of some of his late odd Notions . To begin then with his Answer to Robert G●urdon , in a Book called , The Light of Truth Triumphing , Printed Anno 1670. he thus saith , to his Antagonist , p. 5. The second Snare thou mentionest , is , that some on the other hand , pretend so much Zeal for this Mystery , Christ within , the Operations and Actings of the Spirit of God in themselves , that they deny the Mystery of God in the Flesh of Christ , as a Matter of any necessity to them , as to Redemption , Reconciliation and Justification , &c. which Charge thou plainly directs against us , called in dirision , Quakers — I say , it is a false Charge , nor are we guilty of it , as also thou falsly alledgest , that we reckon to accomplish this in our own Bodies , each for himself , through Obedience to the Law or Light in his Conscience , which Light they call Christ , Redeemer and only Saviour , without respect to the true Christ , and our only Saviour Jesus Christ of Nazareth . I say this is False , for though we say Reconciliation and Justification and Redemption is wrought in us by Christ , yet not without respect to Christ , even as outwardly manifest , Born and Crucified , &c. for our Justification , &c. hath a true , and real , and certain respect to Christ , both as inwardly manifested in us , and also as manifested in that Body of Flesh which was Crucified in Judea , &c. for we do believe that he took upon him the form of a Servant , even in the outward , and died even in the outward , and offered up even his very Flesh , through the Eternal Spirit , in the outward as a Sacrifice of a sweet Smell and Attonement unto God , in order to our Justification and Reconciliation with God , so as thereby he prepared or made ready the way , for our Justification , though our Justification was not simply and absolutely thereby wrought , as if no more were to be done by him and his Spirit in us , or as if his outward Body , Flesh , Blood and Life were the ONLY Sacrifice , and Propitiation , excluding the inward . Hear him yet again , p. 12. But that both here and oft elsewhere thou insinuatest , as if we had no respect to his [ Christ's ] outward Coming and Sufferings in order to Justification , is a false and disingenuous alledgance of thine ; we dearly own and and respect him in both the ways of his Coming , and do not set the one in opposition to the other , nor divide them , for they are in Unity and work together ( according to the Eternal Purpose of God ) for the full and perfect Deliverance and Salvation of Man. Again , p. 13. We believe and acknowledge him , who was manifest in that Body of Flesh , to be the true and only Christ and Saviour , and yet we believe him also to be the only true Christ and Saviour , as manifest in us , for he is not two Christs but one — we believe that his Outward Coming was not a bare and naked Example , but hath a real Influence and Service in its place , in and upon all who are saved , tho' all have not that express knowledge thereof . And p. 17. Though we Preach him as the Light that enlightens every Man , and cry up the Light within , yet we cry not down the Blood without ; nor in Preaching him as an Example , do we deny the Atonement , these are but thy false and groundless insinuations . And in the next page he Expostulates with his Adversary , saying , Did thou ever read or hear fromany of us , as if we counted the Blood of Christ , even in the Outward , as the Blood of any ordinary Man or Beast ? Or thinkest thou to infer such a Conclusion from our Principle , as because we say Christ the Light within us , is precious and saving , that therefore we account his Blood as the Blood of any ordinary Man or Beast , but I must tell thee , thy Inference is bad and deceitful , and doth no wise follow from our Principle . What thinkest thou , Reader , of this Proteus ? Would R. Gourdon ( his old Antagonist ) know him now , if he should meet him ? Would he take him to be the same G. Keith ? Who from the very same Hypotheses he here oppugns , draws the self-same inferences which he tells his Adversary , are bad and deceitful ? But Truth is the same , God is the same , his People the same , their Principles the same , although G. K. is not the same . And now let me follow him to the Year 1677. and hear what he saith of the Quakers then . Both Christ and the Apostles ( says he in his Book called , Way Cast up , p. 72. ) Preached God and Christ in Men , as well as Christ his coming in the Flesh , or God made manifest in Flesh , in that prepared Body which was Crucified at Jerusalem , and afterwards raised up again and Glorified . And this same Doctrine the Quakers Preach , saith he . We acknowledge no other Christ , but the one only and true Christ Jesus , the Son of David , our only Saviour — We do most faithfully believe and acknowledge Jesus Christ to be true and perfect God , and true and perfect Man , and that the Nature and Substance of his God-head is not the Nature and Substance of his Manhood : His Manhood is not his God-head , nor is his God-head his Manhood , yet that Man Christ is God , by reason of the most wonderful Union betwixt the two Natures , p. 82. Again , We hold forth no other Christ Jesus , but the same that all the Saints believed in , and was of Mary and David , according to the Flesh , and before them , and the Father and Lord of them according to the Spirit , who is the Saints hiding place in all Ages , as it is written , Isa . 32. 2. And the Man ( to wit , the Man Christ ) shall be as an hiding place , p. 152. And thus I have gone through the Eight particular Charges ( saith G. K. ) wherewith he hath so falsly Charged us , and in plainness and simplicity of Heart , declared OUR Belief concerning them ; and how that we own the true Christ , as true and perfect God , and as true and perfect Man , who , as concerning the Flesh , was the Son of David and of Mary , but yet was before Mary and David , and all Men , who is the Son of God , blessed for evermore , p. 167 , 168. To these I might add Quotations out of two Books more , the one written by himself and some of Rhode Island , called , The Christian Faith of the People called Quakers , &c. Printed Anno 1692. which was since he began to be litigious , the other by himself singly , the same Year 1692. in answer to Cotton Mather , Entituled , A Serious Appeal , wherein the Quakers are cleared as Orthodox in their Faith concerning Christ , his Conception , Birth , Resurrection , Ascension , Intercession , and coming again to Judgment , even in those very things he would now render us Heterodox in . But of this a hint is enough , inasmuch , as the Reader may find it more at large in my late Treatise , called , An Apostate Exposed ; only one comprehensive Passage I may not omit , viz. in Serious Appeal , p. 7. According to the best Knowledge I have ( saith G. K. there ) of the People called Quakers , and these most generally owned by them , as Preachers and Publishers of their Faith , of unquestioned esteem among them , and worthy of double Honour , as many such there are , I know none that are guilty of any one of such Heresies , and Blasphemies , as he accuseth them . And to enforce it , that he mought not be thought to speak at random , he adds a little lower , I think I should know , and do know these called Quakers , and their Principles far better than Cotton Mather , or any or all his Brethren , having been Conversant with them in Publick Meetings , as well as in Private Discourses , with the most Noted and Esteemed among them for about 28 years past , and that in many places of the World in Europe , and for these divers years in America . Now doth not this manifest great hardness , that a Man , who had so large , so long , so near and intimate Converse ( both Private and Publick ) with the most Noted and Esteemed among Friends , for so many years , and had so lately defended them and their Christian Testimony , should now all of a sudden give the lye to all this , and which is more , deduce some of his pretended Probations , out of those very Books , which , among others , he had so newly commended and recommended ? But he ( against whom G. K. is risen up ) taketh the Wise in their own Craftiness , and the Councel of the Froward is carried headlong , Job 5. 13. Thus far upon the first Head ; now to the second , viz. his Declaration of his Belief , wherein he is inconsistent with his latter Pretences . 1. Concerning the Benefit of Christ's Inward Coming , in the first place , and that it saves , where the Outward is unknown . This he Objects against Friends , Nameless Bull , p. 11. and saith , Seeing this true Faith is wrought in God's ordinary way by Preaching , therefore the true Faith of Christ's Death and Sufferings ought to be one of the First and chiefest things , that every true Minister ought to Preach , and build up his Hearers in , in order to bring them to Communion with God and Christ in Spirit , and that they may Witness God and Christ to dwell in them , and rule in them . One great Quarrel he had against Friends in America , was about the sufficiency of the Light , he having said , That the Light is not sufficient to Salvation without something else . And he urges in his Plea , p. 23. That if the Man Christ Jesus be our real Saviour , and that his Death , Resurrection , Ascension and Mediation for us , without us , in Heaven , hath any part in our Salvation , then the Light doth not save us without somewhat else . Other Instances of the like kind may be seen , p. 12. and 17. of his Seasonable Information . Now although we do not in the least undervalue what our Lord did and suffered in that prepared Body , but acknowledge ( as G. K. hath been often told ) the blessed effects thereof towards all Mankind , whereby to reinstate them in God's Favour , lost by Transgression ; yet whether that Faith were indispensibly necessary to all Mankind , and that none could be saved without it , though they had not the Means , Opportunity or Capacity to know or receive it , is what Sam , Jennings tells us ( State of the Case , p. 11. ) was their debate there , but G. K. denies it , however it is ours here . And in order thereto I am now examining what G. K. hath formerly said concerning the Benefit of the inward , how the outward may be savingly known , how most edifyingly Preached , and the sufficiency of the Light , desiring my Reader to remember , that even now I quoted G. K. that the true Faith of Christs Death and Sufferings ought to be one of the first and chiefest things that every true Minister ought to preach . I shall begin with his Way to the City of God , Printed Anno 1678. There he saith , page 3. The Knowledge of his [ Christs ] inward Coming , is that which is the more needful , and in the FIRST PLACE , as being that , by which the true and comfortable use of his outward Coming , is ALONE sufficiently understood . And p. 125. Through the Coming of Jesus Christ thus in the inward , even before he was outwardly Come , or manifest , many were SAVED , and attained unto PERFECT Peace and Reconciliation with God in their Souls . Again , in p. 152 , 153 , 154 , 155. Though express Knowledge of his [ Christs ] outward Coming , Sufferings and Death is very profitable to beget Faith and Love in Men towards God , as aforesaid , and ought to be HIGHLY VALUED IN ITS PLACE , nevertheless this express Knowledge is not of absolute Necessity unto Faith and Love , forasmuch as the outward Coming , Sufferings and Death of Christ may have , and hath a true and real Influence upon them who know it not expresly . For seeing he hath tasted Death for every Man , and given his Life a Ransom for all , it cannot be but that it should have an influence upon all . As many of Adams Posterity suffer disadvantage by his Disobedience , who never knew it expresly , so why may not many receive an Advantage by Christ the second Adams Obedience , even in the outward , who never knew it expresly ? Yea certainly they have , for how many THOUSANDS have been saved before Christs coming in the outward , who knew it not expresly ? And many , who knew something of it , it was but very Darkly , and under Vales and Figures . Yea the very Disciples did not for a good Time know of his Death — and yet they had both Faith and Love in some measure . Seeing then that some had Faith and Love ☞ to God , and WERE SAVED , without the express Knowledge thereof , before he came outwardly , why not also after his Coming , where his Coming outwardly hath not been Preached nor Revealed ? Yea , hath not God a way of saying Infants , and the Dumb and Deaf , who have not that express Knowledge ? For now Christ is inwardly come in a Seed of Life and Light in all , which is the Word of Reconciliation , by which Men may be reconciled with God — And indeed we find that this is ONLY the true and effectual way of knowing the Use and Work of his Coming , and Sufferings and Death in the outward , by turning and having our Minds turned inwards unto himself , near and in our Hearts , in the Holy Seed , to know , by an inward Feeling and good Experience , his Doings and Sufferings in us , by being made conformable thereunto . He hath no way to come off here , but by playing upon the Word Express , and so he doth in his Answer to Samuel Jennings ( Further Discovery , p. 16. ) where he saith , As concerning the indispensible Necessity of Faith in Christ , as he dyed for us and rose again , as universally necessary to Salvation , how and in what Sense I have affirmed , I have fully explained in divers of my late Printed Books , relating to our late Differences , where I have distinguished betwixt the Express , or explicite Knowledge and Faith of Christs Death , in order to Eternal Salvation , and the implicite Knowledge and Faith of it , asserting this last , but not the first , as universally and indispensibly necessary . It is truly said by him , that the Distinction betwixt Explicite and Implicite is a late Distinction ( and indeed to serve a turn ) for in his former Books I find it not , though the Word Express be used , as where he said even now , that many of Adams Posterity suffer disadvantage by his Disobedience , who never knew it expresly , where it is a Word of Course , and of no Force , seeing even of them that knew it not at all , neither implicitely nor explicitely , there have perished . But he hath marred his own Distinction , and blockt up his own way in acknowledging many of them , who knew something of it , that it was very Darkly , and under Vales and Figures , while others , who are excepted from them , the many thousands , he saith , were saved before Christs Coming in the outward , cannot be truly said to know it , either explicitely or implicitely , there being no Medium between knowing very Darkly , in Vales and Figures ( implicitely , in a very obscure Degree ) and not knowing at all . Yet even these as well as those were saved , and he pursues the instance to Infants , Deaf and Dumb , as well as to the D●●ciples of Jesus , who had Faith and Love in some measure , even while ignorant of his Death : For the Words of Mary Magdalene , &c. Seemed to them as Idle Tales , and they believed them not , Luke 24. 10 , 11. Again , what means his saying , that the express Knowledge of Christs outward Coming ought to be highly valued in its place , if he did not allot an higher place to the Knowledge of the Inward ? and that he doth so , is further manifest from the Concession he makes , that Men have been saved without the express Knowledge of the one , but not of the other , for he avers it to be only the true and effectual way of knowing the Use and Work of his Coming in the outward . But not to dwell here , I shall now cite him out of his , called , Light of Truth Triumphing , p. 6. in these Words . May not the Benefit of Christs taking on him the Form of a Man redound unto many , who do not expresly know it , ( they having a true Light within them ) even as a diseased Person may receive Benefit of a Cure applied to him , though he hath not an express Knowledge of all the Names and Ways , how from first to last it hath been prepared ; and even as many have suffered hurt , through the Disobedience of the first Man , to wit , Adam , who have not known expresly that ever such a Man was , or the manner of his Disobedience . So why may not even many receive Benefit , through the Obedience of Christ , in the outward , who have not known expresly his outward Coming and Sufferings ? Otherwise Adams Disobedience were more Effectual for Mans Destruction , than the Obedience of Christ were for his Salvation . One Instance more I shall bring out of this Book , and then betake my self to another . It is p. 17. where he saith , Though Prophets and Apostles preached him as in the Form of a Man , yet they preached him also , and that MORE GENERALLY , as a Light to the Gentiles , yea and to Jews also . If this be true , and G. K. believe it , his Cavil against us , nameless Bull , p. 10 , 11 , for not so frequently Preaching Christ without as Christ within , is quite out of Doors : For if they , who lived before and in the age in which it was accomplisht , and where that belief was opposed , yet more generally preached him , as a Light , why is he so offended with us , for doing so , where the outward is so universally received and believed , except that he lists to be Contentions ? Now let us hear what he once termed the necessary Parts of Religion , what not , and see if he knows how to agree with himself there . It is in his Appendix to Immediate Revolation , p. 229 , 230. These Parts necessary to the being of Religion are those , without which , Religion cannot subsist , they belonging to the very Being and Life of it : The other Parts are those which belong unto the Intireness or Fulness of it , yet so as true Religion may be without the express Knowledge and Belief of them . And according to this , I say , The Knowledge and Belief of the History of Christ his outward Coming , Birth , Life , Death , Burial , Resurrection , &c. — Are such Parts of our Religion and Faith , as serves to make up the Intiredness or Fulness of it . — That the historical Knowledge and Faith is not an essential part of true Religion is manifest , because as some not having true Religion , may have the historical Knowledge and Faith ; so some who were truly Religious , did want it , as is clear in the Case of that Devout and Religious Man , 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 . And the very Disciples themselves , while they followed Christ outwardly , knew not that he was to die for some time , and yet in that time of their Ignorance of this weighty Matter , were truly Religious . It is a hard Matter for this Man to say any thing , but he must interfere ; his former and later ●●ritings looks askew upon one another , as if they did not belong to the same Author . He finds fault , in his Causeless Grounds , p. 1. with some for altering the Titles of his Books , and giving new ones , particularly to one , this new Title , The Christian Quaker , or George Keith's Eyes opened : As if the Name Christian Quaker were peculiar to me ( saith he ) — Or as if I had been formerly blind till of late Days [ and then tells us ] " Whatever he hath delivered in any of his late Printed Books , touching either the Resurrection of the Dead , or any other Principles of Christian Doctrine , hath been his Faith ever since he came among the People called Quakers , viz. upwards of thirty Years past . He is like to be tried before we part . But this I here observe , that in the above recited Appendix , Cornelius is represented as a Devout and Religious Man , one whose Prayers God heard : Yet in Truth advanced , p. 45. ( a Book Printed Anno 1694. ) he will not allow him , or the faithful Heathen , who had no Knowledge nor Faith of Christ Crucified and raised again , to be true Christians at all . Nay p. 70. he reckons it among the dangerous and hurtful Errors to assert , that Men may have that Holy Ghost , that was given to Believers in Christ Crucified , &c. Without all Knowledge and Faith of Christ Crucified . For he adds , It is not said , that Cornelius had the Holy Ghost in his Gentile State , although he had a great Measure of Gentile Sincerity and Righteousness . Now I would fain know of him , Whether any Prayer is heard by God , but what is put by his Spirit ? The Apostle Paul was of another Mind , Rom. 8 26. And I doubt not but G. K. hath been so once . Himself tells us , p. 46. Some have asserted , that Pythagoras , Socrates and Plato , and other Gentile Philosophers , who had some Measure of Uprightness , and were in some Measure faithful to what was inwardly Revealed unto them , were Christians , as Justin Martyr , and some other Ancient Writers have asserted . [ This he saith , he will not positively contradict , but adds ] If they were real Christians , and were worthy of that honourable Name , they had some Faith and Knowledge of Christ the Messiah and Saviour of the World , as he was to come in the Flesh . But I ask , waving the Definition of a Christian , wherein their Charity exceeds his , Whether a Man in his pure Gentile State , devoid of the Holy Ghost , hath the necessary Parts of Religion , hath that without which Religion cannot subsist , as to the Being and Life of it , ( the Terms of his Position above ) and if so , it will necessarily follow , that the Holy Ghost only makes up the Entireness and Fulness of it , but is not Essential to the Being and Life of it , which is an hurtful Error indeed : If not , Cornelius , by having those Parts necessary to the Being of Religion , had the Gift of the Holy Ghost ; and out of this Dilemma , let him Extricate himself , if he can . In the mean time , I go on to the next Citation , out of the same Appendix , p. 232. In them who have not the Scriptures , the Spirit and Light of Christ sufficiently teacheth them the Parts of Religion , absolutely necessary without the Scripture , ( to which Parts the History of the Scripture doth not belong , as is said ) and they who do faithfully improve the Knowledge of those necessary Parts , although they want the History , it sufficeth unto them for Salvation . Hence I Query , Whether the Spirit and Light of Christ being the Teacher , such may be said to be without the Holy Ghost ? And whether any thing less then the Holy Ghost ( in some Degree ) sufficeth to Salvation ? But there is another Blunder of his yet behind , I do most willingly grant ( saith he p. 242. ) that the Preaching of Christ without us , in his Birth , Life , Suffering , Death , Resurrection , Ascension , Intercession , &c. is a very considerable part of the Doctrine of the Gospel , yea more than the skin is a part of the Body of the Man , yet it is but an integral Part , such as the Hands and Feet of a Man , without which a Man may subsist , but not as an entire and compleat Man , and so may true Religion and Christianity subsist without the History 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 , the Mystery or inside of Christianity is not without its skin , or outside , namely , an outward Confession unto God. Waving the unaptness of the Simile , for no Man can subsist without his Skin , without Hands or Feet he may ; I observe he here admits of a Christianity without the History of Christ in the Letter ; What becomes then of his late Position , That if they were real Christians , they had some Faith and Knowledge of Christ the Messiah as he was to come ? He that pretends , that upwards of thirty Years he hath been the same Man , may cast an Eye back upon what he hath said , Reasons and Causes , p. 31. viz. That Faith in Christ Jesus , as he came without us in the Flesh , and died for our Sins , &c. is necessary to make a true Christian . The same he tells T. E. Seasonable Information , p. 29. and assigns it as the chief point of Doctrine , wherein the Controversie lay between them of the other side and him . Is this Man fit to engage in Controversie with others , that knows not his own Mind ? But this is not all , it seems where the History is wanting , the Mystery may not , nay it is not without its outside , if there be an outward Confession to God , though there be never a Word of Christ , his Death , Sufferings , &c. Yet once again let me Query , Whether , where the Mystery is known , the Holy Ghost be received or not ? To a Question of the Rectors of Arrow , whether the Light within sufficienly tells us , that the Messias is come , or indeed that he was promised , that Jesus born of Mary is he , that he had real Flesh , Dyed , &c. G. K. after an Enumeration of what the Light doth teach , viz. That there is a God , that created all things , that he is most Holy , Just , Wise , &c. a Plentiful Rewarder of them that serve him , &c. concludeth thus . These and divers other Truths , as necessary as any , doth the Light of Christ teach , and hath taught in many , who never had the Scriptures , and if they have been faithful unto God , in what he hath revealed unto them by the Light of Christ in them , who dare or can say , that they have not been accepted , yet not without Faith in Christ in some Measure , for they that believe in the Light , believe in Christ who is that Light. Rector Corrected , p. 150. &c. Printed Anno 1680. From whence two things are observable , First , That G. K. thought then , there are Truths as necessary to be Believed , as the Coming of the Messias , his Incarnation , Death , &c : But if the Holy Ghost be given only to the one Faith , not to the other , surely that one Faith must needs be the most necessary Faith : Secondly , That a Man may believe in the Light , consequently in Christ , and yet Christs coming in the outward not revealed to him , is what G. K. here allows . These are what Citations I think fit to offer under this Head. What may tend to a further enlargment upon it , I refer till I speak of the Gentiles being savingly enlightned : And now shall shew , how ( as Captious as G. K. hath been of late against our Order and Method in Preaching the Gospel , since he hath varied his own ) he hath Advocated for it , and commended it . 2. Inward Principle to be Preached in the first Place , and the Effects thereof . This is the true Method and Order ( saith G. K. Way to the City of God , p. 156 , 157. ) which the Lord hath taught us to hold forth unto People , whereby they attain unto Holiness , — and come to know the great End and Use of his [ Christs ] outward Coming , viz. in the first Place to point and turn their Minds unto the Light of Jesus Christ , who hath enlightned them and every one , and hath sown a Seed of his Light , Life , and Spirit in every one , unto which Seed they should give the most inward of their Hearts — whence then in due time such a measure of Light and Life ariseth therein , as gives them both truly to know Christ , and to follow him . In his Book of Universal Grace , Printed Anno 1671. he saith , This is the true and Only Method which should be used by Preachers , for the bringing People into the Faith and Acknowledgment of the Christian Religion : First to enform them of this Universal Principle , what it is , and turn them towards it — and so as Wise Builders , to lay this true Foundation in its proper Place — And this will naturally bring People to own the Scriptures ▪ and things therein declared , to own Moses and the Prophets , — to own Christ in the Flesh , his Miraculous Birth , his Doctrine , Miracles , Sufferings , Death , Resurrection and Ascension , together with the wonderful End and Design of God therein , to own the Evangelists and Apostles — and finally to own the same , as it is now again revealed in this day after the Apostacy , p. 92. This is good Method and Order in the Preaching of the Gospel , p. 93. Now hear what is not good Method and Order . But to come ( saith he , p. 93. ) to the Nations , that have not , nor do own the Scriptures , and but few of the things therein declared , and press them to believe the Scriptures , and own them as the Words and Oracles of God in the first Place , without first directing them to the great Word and Oracle of God in their own Hearts — is most contrary unto the true Method and Order of the Gospel , and against all true Method and Order held in the Knowledge of things natural , which always proceeds from the more known to the less — And to speak the Truth , hence it is , even for want of this true Order in Preaching of the Gospel , that Men have had so little success hitherto , ( Compare this with Nameless Bull , p. 10 , 11. forequoted . ) 3. That the Gentiles were savingly Enlightned , who knew not the History of Christs outward coming , &c. G. K. tells us in Truth Advanced , page 42. Whereas Paul saith , That the Gospel is the Power of God unto Salvation , he doth not mean , that it is the Power of God simply and abstractly considered , without all Doctrine and Doctrinal Knowledge and Faith of Christ Crucified And p. 44. I do positively affirm , ( saith he ) according to Scripture , that Eternal Life and Salvation is only to be had through the Faith and Knowledge of Christ Crucified , &c. See more from p. 38. to p. 57. And in Further Discovery , p. 16. That I have affirmed , ( saith G. K. ) that this Faith is indispensably necessary to all , viz. in order to Eternal Salvation , to Believe in Christ , as he Died for us , and Rose again , I freely own it , that I have so affirmed , and do still so affirm . Again p. 18. We are Sanctified through a living Faith in Christ , as he Died for us , and that Faith is necessary to Men's Regeneration and Sanctification , as well as to Remission of Sins , and therefore is necessary to all . And a little lower , He cannot give me an instance of any that ever knew the Mystery of Christ within , but also knew in some measure the Mystery of Christ without , ( compare this with my Citation even now out of Appendix , page 242. ) And again , To suppose , ( saith he ) a Faith in Christ , that doth not respect his outward coming in the Flesh , and Death and Sufferings , but only and alone that inward common Illumination , that is in all Mankind , is to set up an Unscriptural and Antichristian Faith , opposite to the true Christian Faith. To these I shall add another out of Seasonable Information , p. 30. viz. The Work of Sanctification is ascribed in Scripture to Christs Blood and Sufferings , as well as to his inward Appearance , and to both indispensably necessary , and to Faith therein . Now although he hath sufficiently contradicted these sayings , in what hath been cited already , ( and particularly Appendix , p. 242. Rector Corrected , p. 150. &c. ) yet he having more of them , I shall bring some out of his Book of Universal Grace . There was such a Principle in them , [ the Gentiles ] whereby they did the things contained in the Law ; Therefore it was a Principle of the very saving Light and Life of Jesus Christ , which is that Divine Nature mentioned , 2 Pet. 1. 4. Thus far p. 28. Now let him tell me , whence this Divine Nature was influenced , if not from the Divine Spirit or Holy Ghost , which lately he would not allow to Cornelius , but only a great measure of Gentile Sincerity and Righteousness ? But he goes on , p. 29. thus , These Gentiles did the things contained in the Law , so that they were excused , yea and justified , and did receive the reward of Glory , Honour and Peace in so doing . In divers of these Gentiles , the Seed was raised , [ that 's beyond Gentile Sincerity , without the Holy Ghost , sure ] which is that Divine Nature or Birth , by which they did the things contained in the Law , and so were justified by him , &c. But it seems some were ready to Argue then , as he hath done since , that there can be no justification without Faith in Christ , but these Gentiles had not Faith in Christ , therefore , &c. to which he answers by denying the second Proposition , For if they did cleave unto , ( said he then ) and Believe in the Light , they Believed in Christ , for he is the Light , nor is the outward name that which saveth , but the inward Nature , Virtue and Power , signified thereby , which was made manifest in them , and thus is Christ even that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that which may or must be known of God , p. 30. [ But this he will not allow to us now . ] The Gentiles , were not so cast off , but that as to what was the main and principal thing , to wit , the word of Faith , the Gentiles did share with the Jews , and that whoever among the Gentiles , did Believe and Call upon the Name of the Lord , were saved no less than the Jews , p. 34. This was the priviledge of the Gentiles no less than of the Jews , to have this word so near unto them , as to be in the Mouth and in the Heart . That these Gentiles , who did call upon ☞ the Name of the Lord , and were saved , were not under any outward Administration of the Gospel , is most evident from the objection framed by the Apostle , v. 14 , 15. and his answer thereunto , p. 35. ( Compare with Truth Advanced , p. 70. cited above . ) The hearing that Faith comes by , ( he tells us , p. 36. ) is the hearing by the word , even that Word that was in their Mouth and Heart . And a little lower , as a Comment upon those Words , They have not all obeyed , he bids us mark , the Apostle doth not say , They have not all obeyed the law of Nature , or the Light of Nature , but they have not all Obeyed the Gospel , so that the very Gospel ( adds he ) hath been Preached unto all , otherwise they should never have been charged with not having Obeyed it . But I put him to prove , that the History of Christ his Conception , Birth , Crucifixion , Resurrection and Ascension , hath ever been Preached to all , either Explicitely or Implicitely , seeing he saith , the very Gospel hath been : And Secondly , That whether , where the very Gospel hath been received , or that which he here calls the very Gospel , the Holy Ghost hath not been given . The Gentiles were not so cast off of God , but that they had the same Mercy , as had the Jews , in relation unto the Chief and Substantial thing — They [ the Scriptures ] point unto some Manifestation of him , in and among the Gentiles in all Ages , sufficient unto Salvation , p 56. Kiss the Son lest he be angry — Now that they are bid to Kiss the Son , doth plainly import , that the Son was held forth , and given unto them of the Father in ' true Love , that they might Kiss him , i. e. that they might enjoy him , which doth again infer , that there was such a Manifestation of the Son let forth unto them , which was sufficient into Salvation , else , How could they be required to Kiss him , if he were not offered and made manifest unto them ? And how could he be offered unto the Gentiles , to Kiss him , if it were impossible for them so to do ? p. 57. if G. K. will not believe himself , who doth he think will believe him ? But to proceed . Christ in Scripture is called the Salvation of God , which was in some measure made known , or manifest in them , though not as to the OUTWARD NAME , yet the Power , Light and Life , p. 58. What , though they knew not the outward Name , if they knew the Nature , the Spirit , the Life which slays Sin and cures the Soul ? It is not the meer outward Name that saves , but the Life , the Power of Christ that Quickens , Cleanses , Purifies , and by this they might be saved : For it is the Life , that saveth Rom. 5. 10. p. 115. How often hath G. K. of late been uneasie under this Doctrine , as if it Depreti●ted what our Lord did and suffered in the outward ? And in his Further Discovery , p. 10. he calls a Friend , Bold Ignorant Soul , for Preaching , That the Blood which cleanseth from all Sin ●as the Life , and the Life is the Light , calling a perverse Exposition . And the Reason seems to be , because the Friend said it : Had G. K. said it , it mought have past for Authentick ; or he hath said the same . That the knowledge of him [ Christ ] at in the outward , is of necessity unto Salvation , we grant not , save ONLY where it is Revealed , and there it is very useful and comfortable , p. 117. ( Compare with the Quotation out of Further Discovery , page 16. above . ) From our common Adversaries allowing that Children may be saved , G. K. infers , Why may not also some Men ( who are as it were but Children and Infants , even Babes in Christ , as to Spiritual Knowledge ) he saved without that clear , distinct Knowledge of his outward coming , being born of his Spirit , &c. p. 117. This he speaks of the Gentiles , as will be obvious to any that consult the Book , for it immediately follows the Quotation above . That which I observe is this , That here he allows them to be Babes in Christ , Born of the Spirit ; but in his Truth Advanced , p. 70. Cornelius is denied to have had the Holy Ghost in his Gentile State. Are Babes in Christ , who are Born of the Spirit , without the Spirit ? Or is not their Food Spiritual , to wit , the sincere Milk of the Word ? But this Man must be made manifest : To that end , hear him again . He [ Christ ] left not the other Nations destitute of the MAIN and PRINCIPAL thing , even the manifestation of the Light , &c. which would have given them the Knowledge of God , and of all his Laws and Statutes NEEDFULL to be known by them , had they improved the same aright — And seeing it hath been so in times past , why may it not be so now , p. 120. ( Let G. K. answer his own Question , if he can . ) Though the outward Teachings , which proceed from the Light , are truly profitable , yet are they not of such absolute necessity , as if God and Christ could not be known , where the outward occasions of hearing are wanting , p. 121. Thus G. Keith , one while asserting , that Faith in Christ , as he Died , Rose again , Ascended , &c. is indispensably necessary to all ; another while , that Men have been saved without it , ( which upon what hath been premised , I leave with the Reader , whether it hath not been sufficiently proved upon him ) puts me in mind of an Observation a Friend made , viz. That he knew not what could palliate it , but the strange Notion of the Revolution of Humane Souls , which makes it more than probable , that they shall have opportunity , one time or other , before the end of the world of Hearing this Faith and Doctrine Preached , and may receive it , though now they Die without it . But this point ( adds he ) must be tenderly touched now , because few are ripe for it ; yet how far he ( G. K. ) hath countenanced it , is known to many . See State of the Case , p. 12. Yet I remember also , how stoutly G. K. confuted him , by telling him he was extreamly Ignorant , had neither the true Faith , nor a true Notion of the sufficiency of the Light within , ( Further Discovery , p. 16. ) I shall therefore , to avoid his attacking me in like manner , barely give an instance or two out of his Book , called Truth Advanced , and leave it to the Reader to judge . His Answer to an Objection , That Adam Died not that day he Sinned , but lived many years after , he divides into three Heads . His last is this , As it is observed by some , ( saith he ) neither Adam nor any of his posterity living a compleat thousand years , which in Scripture signifies sometimes a day , Psal . 90. it may be said , he lived not a whole day , p. 23. Now that this is a Principle of the Revolutionists is plain to all that know their Principles ; and that it is his , is also manifest in that he gives it as one of the answers to the Objection . What ? Can he hold to nothing ? But be self-inconsistent in every thing ? Again , p. 42. he saith , Who are under the Law , and obey it , according to what their Ability doth reach , they are held there as in a Custody , or place of Safety , as the Man-slayer in the City of Refuge , in the time of the Law , till the Faith come to be Revealed . This word [ till the Faith come to be Revealed ] is a plain indication of his Notion , though he dare not desend it ; for they dying in this City of Refuge , when should the Faith be Revealed to them , except in some other Revolution ? Some had a measure of Sincerity and Uprightness , under the Law or Legal Dispensation , both of Jews and Gentiles , who had not the Faith and Knowledge of Christs Death and Resurrection , and all such were in a state of Safety for that present time , so that had they died in that State , they could not have perished , even as the Manslayer was safe in the City of Refuge , p. 43. This is again a Token that he leans to the Revolutionists , whose this is , not to the Scriptures , that say , In the place where the tree falleth , there it shall be , Eccles . 11. 3. See also Heb. 9. 27. where it is said , It is appointed unto Men once to die , but never twice to die , for he adds , But after this the judgment . This , with my Animadversions above , are what I propos'd to close this Head with , and come to the next . Fourthly , Of Christs and the Saints Glorified Bodies . I shall give one instance , that his Notion herein is of late as gross as other Professors , whom he hath formerly oppos'd , and confront him by a passage or two out of a former Book of his , and so leave it . In Truth Advanced , p. 111. he saith , Paul distinguisheth between the Belly and the Body , saying , God will destroy the Belly , but he doth not say , he will destroy the Body : For seeing after the Resurrection of the Dead , Men shall need none of the Meats of this corruptible World , nor shall they need a Belly to put them in , as Guts , and Draught , or any gross parts , as Men have now . This shews he hath very Carnal Conceptions of the Resurrection at present , like those Sadducees , who Erred , not knowing the Scriptures , nor the Power of God , Matt. 22. 29. Now let 's see his Sentiments formerly in his Book called , Rector Corrected . We do believe , ( saith he , p. 23. ) That we also shall be raised up , to have an Immortal , Spiritual , and Glorified Body , like unto him — This Virtue is not any visible thing , nor is the Glorified Body of Christ , visible Flesh — Seeing the Body of Christ is Glorified and wholly Spiritual , ( as the Body of every true Believer shall be at the Resurrection ) how can it be visible Flesh ? And Christ , the second Adam , is called in Scripture the Quickning Spirit , but not visible Flesh . Therefore in this thou dost grossly Err , and needest Correction , said G. K. to the Rector , and so say I to him . Again p. 54. Is not Christs Body a Spiritual Body , which he hath now in the Heavens ? Seeing the Body of the Saints at the Resurrection is raised Spiritual , according unto the Glorious Body of Christ , shew a Syllable that Christ hath any other Body , but that which is Spiritual . Had G. K. retained these Sentiments , when he wrote his bulky Book , styled , Truth Advanced , he needed not have told us of Belly , Guts , and Draught : They do not Symbolize with a Spiritual Body , nor indeed with Spiritual Senses . But as is the Man , so is his Communication . Fifthly , Concerning Water-Baptism and the Supper . It is so hard for G. K. to be consistent with himself in any thing , that even here he falters . That the Non-observing of the outward Baptism and Supper , hath been one Characteristick of our Profession , wherein others have differed from us , they must be very little Conversant with us , who do not know . That he once concurred with us , in our Testimony relating thereto , is what will appear anon : At present I shall shew , how I find him now : For he would now persuade us , he hath been very easie in the point all along . It is known by my former Printed Books , ( saith he in his Further Discovery , p. 30. ) I have been moderate in my judgment concerning both Water Baptism and the Supper , in the outward use of Bread and Wine , chiefly blaming the great formality in Mens practising these things , and resting in the outward practise of them , but not universally judging or concluding , that God neither did , nor would move any by his Spirit , to practise them since the Apostles days , but rather allowing it might be possible , that some were or might be moved . Thus far G. K. And in his Truth Advanced , p. 173. he makes some Positions and Queries , concerning Water-Baptism and the outward Supper , tending ( as he saith ) to Love , Peace and Unity among all the sincere Professors of the Lord Jesus Christ , who hold the Head , and build on the true Foundation , and yet differ in some lesser matters . Which whoever pleases to bestow the reading on , will see , whose Communion he labours to insinuate himself into next , as holding the Head , and only differing in some lesser matters , at the same time when no Epithets are black enough upon his quondam Friends , whom he sometimes boasts he hath been upwards of 30 years amongst . For my part I grudge them not such a Proselyte , nor do I think they will be fond of him ; but what is before me , is to give the Reader a taste , that here , as well as in the Instances above , the Man is wavering and fluctuating . In p. 183. of Truth Advanced qu. 5. he thus interrogates , Whether it may not be said , there is One Baptism , as that there is one Land called America ; though the Map or Figure of it is also called America , even as there is but one Spiritual Baptism with the Holy Ghost , though the Outward Baptism with Water , is also called Baptism ? To this he shall make answer , out of his Book stiled , Help in the time of need ( Printed Anno 1665. ) p. 65. Though the Scripture declare of this Word , saith he , yet they are not that Word , more than a Map or Description of Rome or London , is Rome or London , or the Image of Caesar is Caesar , or Bread and Wine is the Body and Blood of Christ . Here this Rabbi , who once boasted ( in his Serious Appeal , p. 29. ) that he hath the Gifts both of sound Knowledge and Expression , with manifold other Mercies bestowed on him , hath foiled himself sorely : This is too conspicuous not to be seen , Darkness and Light being as reconcileable as these two contrary Positions . In the one the Map of America may pass for America , to usher in Water-Baptism ; in the other the Map of Rome or London must not for Rome or London , in calling the Scriptures the Word . And why I pray ? But that it served his purpose in the one case , not so in the other ? This shews what Men pretending to sound Knowledge and Expression are ; when in Enmity against Truth and the sincere Professors thereof . Again in p. 184. of Truth Advanced , he Queries , Qu. 7. Whether being Baptized into the Name of the Lord Jesus doth always signifie being Baptized into the Power & with the Holy Ghost ? And Qu. 8. Whether could any Men Baptize with the Holy Ghost , or give the Holy Ghost , but only the Man Christ Jesus ? This must be designed with respect to that Command , Matt. 28. 19 , 20. ( Go teach all Nations , Baptizing them , &c. ) or else it were wholly incoherent here . Therefore his Sense of that Text formerly , I shall now confront him with . We have good ground to believe ( saith he in Truths Defence , Printed Anno 1682. ) that [ by Mat. 18. 19 , 20. ] the Spiritual [ Baptism ] only is meant , because it is the Spiritual Baptism only , which is called the Baptism of Christ in Scripture , and is expresly distinguished from the Baptism of John with Water , and certainly the Baptism , which Christ Commanded , was his own Baptism , p. 133. Again Whereas he alledgeth , we argue that Water Baptism is not meant , Mat. 28. 19 , 20. because not exprest , I say , that Baptism with Water is not exprest , nor by any true and just consequence is proved to be meant , p. 134 , 135. And in p. 124 , ( as well as in p. 23. of his Plain Short Catechism , Printed in Pensilvania , Anno 1690. ) he hath these words , We say the Baptism of Christ is not with Water , but with the Holy Ghost . Thus much on this Subject : Now to the Supper . In Rector Corrected , p. 60. he writes thus , It [ the Sacramental Eating , so called ] differeth not from the common and ordinary eating , &c. but only as to certain Circumstances , which do not tye us , nor indeed did tye them , after the Substance it self came more clearly to be revealed , which was the Spiritual Coming of Christ into their Hearts . ( Qu. Could Men be moved to it , as was instanced out of the Further Discovery , p. 30. even now , and no tye upon them therein ? ) And in p. 64. If any did not see unto the end of it , we are to wait upon them and help them , but not to Go Back again unto the Shadow , from the Substance — These things being once buried , ( adds he ) are not to be raised up again , as Augustin said of old , touching the Legal Rites and Shadows . Is this being moderate in his Judgment concerning them , chiefly blaming the great formality , &c. to tell People , we are to help them forward , but not go back unto the Shadow , and to rank them among the legal Rites and Shadows , and things buried , not to be raised up again . Surely the most positive , could not have given a more decisive Judgment against them . But he hath more . We cannot call it the Lord's Supper ( saith he ) because it is not any Command of the Lord to practise it , after or beyond his Spiritual Coming — We dare not observe the Traditions of Men , as Divine Commandments , p. 65. Is this to moderate again , to deny it to be the Lord's Supper , and call it the Traditions of Men , which he dares not observe ? Or dares he upon second thoughts , allow Men , under the Gospel , may be moved to observe the Traditions of Men ? Paul was of another mind , when he forbad to Touch , Taste or Handle them , Col. 2. 21. But the case is altered with G. K. he must be a Sect-Master somewhere : That he cannot be among the Quakers , and other Professions will not receive him , except he recede from our Principles , touching those two great Ordinances , as they are esteemed ; so that he had need be complacent with them , though in contradiction to what he hath formerly asserted , that after all his Rovings he may fix somewhere , if any will so far suffer themselves to be deceived or imposed upon , as to believe he can be true to them , who hath been so false to us , after thirty years Converse . In Truths Defence , p. 9. We Challenge him ( saith G. K. ) to instance any one External Ordinance or Appointment of God , that is truly so , which we are against : For it is but only Humane Institutions and Abolished Shadows , set up as Divine Ordinances , that we oppose . And would he now have us return to those Humane Institutions , to those abolished Shadows , which he hath declared to be such ? Is this to go forward , or backward ? That time , when Christ Suffered , was the the Evening , or last part of the Covenant Dispensation , wherein he gave them a Sign or Figure , suitable to that present Dispensation , and was not to continue as a binding thing , after the Gospel-Day or Dispensation should clearly break up , p. 139. What Christ did at that time , and bid his Disciples do until he came , is no Gospel Ordinance , because it was done in the Night or Evening , of the Old Covenant Dispensation , and consequently was to come to an end with it , although for the weakness of some , it was continued for a time , until the darkness of the legal Dispensation should clearly vanish , p. 140. That Commemoration of his Death , until he should come , did not oblige them longer , than until that his Coming — We say , it is his Spiritual Coming in his Saints , p. 142. There 's an end of it then , if G. K. dare believe G. K. yet the Reader will find G. K. of another mind anon , for in his 9th Position of his Book called , Truth Advanced , p. 174. wherein he treats concerning Water-Baptism and the Supper , for the sake of such as he ( in the Title Page thereof ) says , held the Head , &c. yet differ in some lesser matters , he thus hath it , Such Signs and Figures , as do not signifie Christ to come in the Flesh , &c. but are Memorials and Significations , that he hath already come — May be and are of service to be continued in the Church . And that Water-Baptism , as Administred to Believers in Christ Jesus , which he terms that other Baptism , was a Badge of their Christian Faith and Profession , he tells us before , in his 6th Position . This shews the Man knows not how to agree with himself . But he goes on in Truths Defence , p. 144 , 145. where pursuing his Argument about the taking of Bread and Wine , he saith , We cannot find it to be any Gospel Precept , and therefore we cannot acknowledge it to be necessary or profitable to the weakest . If neither necessary nor profitable to the weakest , to whom are they , or what have we to do with them , say I ? And if they be Shadows , they are no part of the Gospel Dispensation , according to Paul's Doctrine , saith G. K. p 146. and yet even now , as Memorials and Significations that Christ hath already come , they were of service to be continued in the Church . Reconcile this who can , for it is past my skill . CONCLUSION . MAny more Instances might be given of G. K. his Contradictions and Inconsistencies , but I love not to clog my Reader , who could have been content to have been more brief , than I am . Yet if any will take the pains to trace him , they will find that in the Doctrine of Election and Reprobation he is the same uncertain Man , as in those I have handled , if they read from page 9. to 15. of Truth Advanced , and compare it with his Book of Universal Grace , from page 73. to 79. and from page 105. to the end . Also what he says of the Church her coming out of the Wilderness , and the Glory of this Dispensation ( Printed Anno 1665. in a Book called , Help in time of need , from page 55. to the end , which was written ( I question not ) in a brighter time , than of late he hath known ) hath no Analogy or Proportion with what he saith upon the same Subject , in his Truth Advanced , p. 133. to 163. as may be seen by comparing them together . What remains , is to touch on a few Passages of his Book Stiled , Truth Advanced , not those many sly false and proofless Insinuations , hiddenly couched as with a side-winded blow at us , which he seems willing should affect us , yet would guard so , that if they fall short and cannot his us , he may come off , and say he did not charge upon us , wherewith his Work abounds ; but an Absurdity or two , whereby the Mans Spirit may be savoured , and the loss he is come to , by leaning to his own understanding , may be obvious . In p. 16. He opposeth as an Error , that the Garden of Paradice , was some part of this visible Earth . And whereas our Translation hath it , That God put Man into the Garden to dress it , and to keep it , he finds fault with the word [ Dress ] saying p. 18. That it answereth not to the Hebrew , which signifieth , to work in it , for it cannot be well understood , saith he , that it needed dressing after the manner of our common Gardens . And his Reason is , Man's Food , both for his Soul and Body , was to have been Paradisical : but the Probation of both is to seek . To this I shall only object , What Work hath a man to do in a Garden , if not to dress it , and if the Garden had been no part of this visible Earth , what work had there been to do there ? Surely if this visible Earth were made for Man , he was not always to live in another Region above . So p. 21. He tells us , Though God made Man of the Dust of the Ground , yet that Dust was not common Dust , but much more pure and refined , than that of which the Bodies of Men since the Fall were made of . This shews he loves to be a Dictator , and thinks well of his own Notions , but proof he gives none , knowing it is easier to assert than prove : nor when he saith , p. 26. That the Beasts of the Field are the Fallen Angels , have we any more than his say so for it , which considering how often he hath said and unsaid , in the Instances above , will not go a great way , with such as well know him . He also accounts it as an Error to assert , That Adam and Eve were naked before the Fall , saying , it is no where so affirmed in all the Scripture , and makes nakedness the Fruit of Transgression , and that Adam and Eve were not ashamed of their Nakedness , doth not ( adds he ) imply their Innocency , but rather their Impudency , and too great boldness that they had after the Fall , See p. 24. 25. To this I say the Scripture give us an account of their eating the forbidden Fruit , Gen. 3. 6. and in the next Verse of an effect thereof thus , And the Eyes of them both were opened , and they knew that they were naked , and they sewed Fig leaves together , and made themselves Aprons , v. 7. What sign or token of Impudence is it in People , to endeavour to cover their Nakedness ? But here was the difference between their two States ; before their Fall they were Innocent , They were both naked , and were not ashamed , chap. 2. 25. after the Fall , they knew that they were naked , and sewed Fig leaves , &c. chap. 3. 7. and hid themselves , v. 8. whereby they betrayed both Shame and Fear . He goes on and Expounds their hiding themselves among the Trees of the Garden , to be in a Tree of the Garden : and that one Tree may be well understood to be the Divine Mercy or Clemency , saith he , p. 25. But how got they thither , say I ? The Divine Mercy is in Christ Jesus , and if they were got there , methinks when they heard the Voice of the Lord God walking in the Garden , they should not have been afraid , for they were already safe . But his whimsical Notions ●o interfere , as doth their Author . Now as to their Clothing , he tells you what that was , if ye can believe him , Whereas , saith he , p. 27. the Man and his Wife by Sin , had contracted a two-fold Nakedness , one of the Soul , the other of the Body , or one inward , the other outward , he provided a Clothing to both , Clothing them inwardly with the Righteousness of the Lamb ; and Clothing them outwardly with the Skin and Flesh of this Frail , Mortal and Corruptible Body . Qu. Did he Cloth them with the Righteousness of the Lamb , and yet at the same time debar them access to the Tree of Life . See Gen. 3. 21. 22. What strange Doctrine is this ? I thought , whoever were Clothed with the Lamb's Righteousness , had right to the Tree of Life . This is Doctrinally unsound , the other Monstrous , that we should have a Body a top of a Body , and Clothes over them . But it seems the first Body had no Skin , for Skin he gives as the additional Clothing : Query , Whether it had Belly , Guts and Draught , which he denies the Resurrection Bodies to have , p. 111. or whether it had need , if its Food was to be Paradisical . In p. 28. He is for ▪ mending ( or marring ) our Translation again . The word Rib he renders Side . The Woman ( saith he ) therefore is one side of the Man , as to say , one half of him , as when a round or square Body is split or divided into two sides or halves Whether this Separation was made before o● after the Fall is much questioned by many adds he , and then enumerates the Reasons o● them that think it was after the Fall : From all which they conclude , saith he , that the Woman being separated from the Man was a consequent of the Fall , and that therefore it was not good that Man should be alone , to wit , that his Wife should remain barren in him ; for the effect of their Fall was such , that they could not multiply their Species in one Body , as they mought have done , if the Fall had not been . And so as to that manner of propagating their Species or Kind , they became unfit & unfruitful , which is by way of Allegory exprest by some My stick Writers , that their Backs were joined together and their Faces averted , i. e. turned the one from the other ; but when they were divided , their Faces were set one to the other according to the words in Gen. 2. 18. I will make him an help , as before him , i. e. Face to Face , so the Hebrew , see p. 28. 29. This is indeed to refuse the Waters of Shiloah , that go softly , and to rejoyce in Rezin , &c. for these Monstrous Births have more place with him , than what is truly solid and edifying : And as Esau parted with his Birth right for a Mess of Pottage , so such trashy Notions he can catch at , while he disdains plain Jacob's Tents , who is more for Heart than Head-food . Thus shall I close my Animadversions upon him , the former part whereof , viz. all but the Conclusion , have lain some time by me ( though undigested , till now ) expecting when his restless Spirit would give occasion for them . Now although he seems averse to answer us in Print , where he hath abused us , alledging want of time and ability of outward Estate , yet inasmuch as he is still as industrious , to make us a derision to Fools , if he can , or to stir up the Populace against us , surely it will not be unbecoming us , to wipe off his Obloquy and Detraction , and declare what the Man himself thought , when he was more himself , and less agitated with Passion and Prejudice . This is the scope , this the aim of my present Undertaking , not in ill will or vindictiveness to the Man , but in defence of Truth and the Friends thereof , which he hath calumniated . J. P. A POSTCRIPT , BY G. W. 1. HAD we first Condemned George Keith in Print , as Guilty of gross Errour , Hypocrisie , Unbelief , and afterward in Print Challenged and Summoned him to a publick Tryal before us , at a Meeting appointed in our own time and place , without his Privity or Concurrence , as he has done by some of us , he and others more indifferent , ( who better know common Law and Justice than himself ) might have justly reflected upon us , as very Arbitrary and Unjust Judges , to be thus preposterous and extra-judicial in first Condemning , and then Summoning Men to Tryal . 2. Had we for some weeks aforehand raked in George Keith's Books to pick out Matters against him , and only given him a General Charge of most Erroneous and hurtful Principles , ( or of his self Contradictions or Calumnies against us ) contrary to the Fundamental Doctrines of the Christian Faith and Relegion , and then in Print , Advertisement and Summons to a publick Trial , ( i. e. to hear himself Charged and Proved Guilty ) without so much as affording him any Copy of the particulars of his Indictment or Charge before Trial , or of the Books and Pages referred unto therein , ( for a due preparation to answer ) as he has done against us , I am perswaded he would not be so served or surprized , but might have justly deemed this procedure very unfair , precipitant , and unjust . 3. All which undue , Arbitrary , and Extrajudicial Proceedings , and new Court of Judicature , as erected by George Keith , I with the rest of my Friends and Brethren concerned , both as Men and Christians , have refused and rejected , and do protest against the same , as unwarrantable both in the sight of God and just Men : As Christians we are not to be subject to George Keiths , Summons without God's Call , nor allowed to gratifie his Ambitious , Contentious Spirit , or such as cause Divisions or Offences , &c. As Men , we are obliged to have respect to the Civil Government and Peace , and not to Countenance or Abet Strife and Contention in any Publick Meeting , tending to Divisions and Confusions , contrary to the Intent of the Law it self , which is Enacted , For the Ease and Liberty of Dissenting Protestant Subjects in the exercise of Religion and Religious Worship , in order to unite them in Interest and Affection , ( as the Words and Reason of the Statute are ) for which end , only Meetings and Meeting Houses are tollerated , and entred on Record , and not for Stages of Contention . 4. The first point in Difference between George Keith and my self , that I remember , and which I was really dissatisfied with , was , his Notion of Twelve Revolutions ( or Transmigrations ) of Humane Soulr , ( whether of all or some of them ) passing out of one Body into another to have Twelve Intervals of Life , to accomplish one thousand years on Earth ; Arguing from these Scriptures John 11. 9. Psal . 90. 4. 2 Pet. 3. 8. and some others , if I mistake not ; if he says I do , let him give us a plain State of his own Notion herein , which as I understood him , was according to some passages in the Book of Two Hundred Queries , concerning that Opinion of the Revolution of humane Souls . For which Notion , I am sure he argued in a Book of his in Manuscript , which he shewed me before he went over into America , and then would have had it Printed , but I then ( in dislike to it , and love to him ) disswaded him from Printing it , yet he told me since his return , he had brought it over with him , but I suppose is afraid to Print it with his Name to it ; how he has covertly Writ and Discoursed in Favour of his Notion of the Revolutions , or varied about it , he ( and some others ) knows . 5. I am not conscious to my self of Errour , either in Reference to the Resurrection , Christ's Satisfaction ( or Sacrifice ) or his visible coming again in his Glorified Body ( without us ) to raise the Dead at the great day of Judgment , or of having denied the same , as he has in that and other things unjustly accused and aspersed me in two of his late Pamphlets ; The one styled , A True Copy , p. 31. and the other , Gross Errour , p. 4 , 5 , 6 , 7 , 8. I say , I am not conscious of denying Christ's coming again without us , in his Spiritual Glorified Body , &c. By my Questioning some Anabaptists ( as William Burnet and John Newman ) about their Carnal Expectations of Christ's coming again in the Flesh t● be seen with their Carnal Eyes , in opposition to his Appearance and Light within , G. K. has dealt very unfairly by me in leaving out [ Blood and Bones ] after the Words [ Body of Flesh ] in my Answer to Newman , and thus partially Cited by G. K. in his said Gross Error , p. 3. And to prove me Guilty of Unbelief , because I said , We do not Read of a Third coming of Christ in the Flesh , yet to be expected ; Hereupon seems his most colourable Charge against me , but I think it no more proves me an Unbeliever in this point than himself ; for our not Reading of a third coming of Christ in the Flesh , only Questions such a manner of his Coming , and proves not me Guilty of Unbelief of his Coming in a more excellent manner , viz. in great Glory in hir Spiritual Glorious Body ; For George Keith has confessed the Body of Christ to be wonderfully charged as to the mode and manner of its being , it being no more a Body of Flesh , Blood , and Bones , but a pure Ethereal or Heavenly Body , like unto which the Bodies of the Saints are to be at the Resurrection , ( Way cast up , page 131. ) and endued altogether with Heavenly Qualities ; The Husk or Dressy part not the true Body , &c. as more fully in his Book , stiled , Gross Error , p. 9 , 13. Now if Christ's Glorious Body be no more a Body of Flesh , Blood and Bones , ( as George Keith saith ) How should his Coming a third time in the Flesh , or in a Body of Flesh and Blood , &c. be expected again , to be seen by the World with their Carnal Eyes , or Eyes of Flesh . 6. George Keith's formerly Writing and Arguing against the continuance of Water-Baptism , Altogether denying it to be commanded to the Apostles by Christ , Matt. 28. and being but a Shadow buried with other Shadows , not to be raised up again , in a Book Intituled , Quakerism Confirmed , Printed 1676. Sec. 6. And his lately Writing and Arguing for the continuance of Water-Baptism , as a badge of Believers Christian Faith and Profession , and of Service to be continued in the Church by true Christians under the Gospel , in his Book , Intituled , Truth Advanced , Printed 1694. p. 173 , 174 , 175 , &c. Such his Wavering , Variation , Uncertainty , and Inconsistency , together with his great Envy in repreaching us in his Printed Books , contrary to his own former Testimonies in Print , shews he is now no Quaker , nor Friend ( but Adversary ) to the People called Quakers . Both John Whitehead , William Penn , my self , and divers other Friends , have patiently suffered under G. K.'s Abuse , and Misrepresentations in Print for sometime , I having writ a Letter to him , to clear my Conscience in great plainness , for which I suppose he Envies me the more , I have hitherto forborn ( and do yet forbear ) to publish an Answer to detect him . He being fallen into other Hands to deal with him , and Load him with his own Fruitless Work , ( for I find it no great Difficulty to Answer him ) And I believe that they ( i. e. T. Ellwood , and J. Penigton ) have Conscientiously Opposed and Obviated his Injurious Attempts even about divers of those points Charged by him against us . We now wait to see where he will Center , after all his Hovering , Waverings , Turnings , and Labouring to Gratifie our Adversaries . London the 30th of the 4th Month. 1696. G. Whitehead . FINIS . Notes, typically marginal, from the original text Notes for div A54085-e150 See G. K's Suggestions , True Copy , p. 23.