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.

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 ap∣pointing) at Turners-Hall, to which our Con∣sent was neither sought nor made necessary, as well as that we had many other just Ex••en∣tions 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 Vin∣dication 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 Pro∣ducts 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 gi∣ven us ground to expect an Answer from him to two of them) desisted from further Re∣flecting on us, and not even of late continued to Charge some of us, As holding most Erroneous and Hurtful Principles, contrary to the Funda∣mental 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 Evi∣dence against G. K. and shew how himself hath Advocated for our Faith, even in those particulars he hath of late rendered us Erro∣neous in. A Work I made some Essay to∣wards in my late Sheets (Stiled, An Apostate Exposed) but then confined my self to that particular Controversy depending, in Refe∣rence to his, called, Gross Error, &c.

I shall digest them into two general Heads, his Vindicating our Principles from our com∣mon 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 My∣stery, 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, Reconcilia∣tion and Justification, &c. which Charge thou plainly directs against us, called in di∣rision, 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, with∣out respect to the true Christ, and our only Saviour Jesus Christ of Nazareth. I say this is False, for though we say Reconci∣liation and Justification and Redemption is wrought in us by Christ, yet not without respect to Christ, even as outwardly mani∣fest, Born and Crucified, &c. for our Ju∣stification, &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 Attone∣ment unto God, in order to our Justifica∣tion and Reconciliation with God, so as thereby he prepared or made ready the way, for our Justification, though our Justifica∣tion 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 out∣ward 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 insinuat∣est, 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 acknow∣ledge 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 mani∣fest 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 Preach∣ing 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, say∣ing,

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 Pro∣teus? 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 deceit∣ful? 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.) Preach∣ed God and Christ in Men, as well as Christ his coming in the Flesh, or God made mani∣fest 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 Na∣ture 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 won∣derful Union betwixt the two Natures, p. 82.

Again,

We hold forth no other Christ Jesus, but the same that all the Saints be∣lieved in, and was of Mary and David, ac∣cording 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, Enti∣tuled, A Serious Appeal, wherein the Quakers are cleared as Orthodox in their Faith con∣cerning Christ, his Conception, Birth, Resur∣rection, 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 com∣prehensive 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 ge∣nerally 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 bet∣ter 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 sud∣den 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 recommend∣ed? 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 Pre∣tences.

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 Hea∣ven, hath any part in our Salvation, then the Light doth not save us without some∣what 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 suffer∣ed in that prepared Body, but acknowledge (as G. K. hath been often told) the blessed ef∣fects thereof towards all Mankind, whereby to reinstate them in God's Favour, lost by Transgression; yet whether that Faith were in∣dispensibly necessary to all Mankind, and that none could be saved without it, though they had not the Means, Opportunity or Capacity to know or re∣ceive 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 Bene∣fit of the inward, how the outward may be sa∣vingly 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 be∣ing that, by which the true and comforta∣ble 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, ma∣ny were SAVED, and attained unto PER∣FECT 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 profita∣ble to beget Faith and Love in Men towards God, as aforesaid, and ought to be HIGH∣LY VALUED IN ITS PLACE, neverthe∣less this express Knowledge is not of abso∣lute Necessity unto Faith and Love, foras∣much 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 ma∣ny 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 Obe∣dience, 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 ve∣ry 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 Suf∣ferings 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 (Fur∣ther 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 Diffe∣rences, where I have distinguished betwixt the Express, or explicite Knowledge and Faith of Christs Death, in order to Eter∣nal Salvation, and the implicite Knowledge and Faith of it, asserting this last, but not the first, as universally and indispensibly ne∣cessary.

It is truly said by him, that the Distincti∣on 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 dis∣advantage 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 expli∣citely, there have perished. But he hath mar∣red 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 thou∣sands, he saith, were saved before Christs Com∣ing in the outward, cannot be truly said to know it, either explicitely or implicitely, there be∣ing no Medium between knowing very Dark∣ly, in Vales and Figures (implicitely, in a ve∣ry 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 Je∣sus, 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 ma∣ny, who do not expresly know it, (they ha∣ving 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 Com∣ing and Sufferings? Otherwise Adams Dis∣obedience 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 a∣gainst 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 universal∣ly 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 Re∣ligion 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 Be∣lief 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 Know∣ledge 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 ve∣ry Disciples themselves, while they follow∣ed 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] "What∣ever he hath delivered in any of his late Printed Books, touching either the Resur∣rection of the Dead, or any other Prin∣ciples 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 repre∣sented as a Devout and Religious Man, one whose Prayers God heard: Yet in Truth ad∣vanced, p. 45. (a Book Printed Anno 1694.) he will not allow him, or the faithful Heathen, who had no Knowledge nor Faith of Christ Cru∣cified 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 o∣ther Gentile Philosophers, who had some Mea∣sure of Uprightness, and were in some Measure faithful to what was inwardly Re∣vealed unto them, were Christians, as Ju∣stin Martyr, and some other Ancient Wri∣ters 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 Cha∣rity exceeds his, Whether a Man in his pure Gentile State, devoid of the Holy Ghost, hath the necessary Parts of Religion, hath that with∣out which Religion cannot subsist, as to the Be∣ing 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 Entire∣ness 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 Religi∣on, 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, abso∣lutely 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 be∣hind,

I do most willingly grant (saith he p. 242.) that the Preaching of Christ without us, in his Birth, Life, Suffering, Death, Resurrection, Ascension, Interces∣sion, &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 com∣pleat Man, and so may true Religion and Christianity subsist without the History

of Christ in the Letter, to wit, in the My∣stery of the Life of Christ in the Spirit; and yet even here, where the History is wanting, the Mystery or inside of Christi∣anity 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 ad∣mits of a Christianity without the History of Christ in the Letter; What becomes then of his late Position, That if they were real Chri∣stians, 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 Cau∣ses, 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 Christi∣an. The same he tells T. E. Seasonable In∣formation, 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 Enumera∣tion 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. conclu∣deth 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 out∣ward not revealed to him, is what G. K. here allows.

These are what Citations I think fit to of∣fer 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 eve∣ry 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 Christi∣an 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, Mira∣cles, 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 reveal∣ed 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 al∣ways 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 Name∣less Bull, p. 10, 11. forequoted.)

3. That the Gentiles were savingly Enlightned, who knew not the History of Christs outward com∣ing, &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 ab∣stractly 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 Eter∣nal 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 Ci∣tation 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 Suffe∣rings,

but only and alone that inward com∣mon 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 San∣ctification is ascribed in Scripture to Christs Blood and Sufferings, as well as to his in∣ward Appearance, and to both indispensably necessary, and to Faith therein.

Now al∣though 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 con∣tained 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 Gen∣tile Sincerity and Righteousness?

But he goes on, p. 29. thus,

These Gen∣tiles 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 Gen∣tiles, 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 Gen∣tiles had not Faith in Christ, therefore, &c. to which he answers by denying the second Propositi∣on,

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 in∣ward Nature, Virtue and Power, signified thereby, which was made manifest in them, and thus is Christ even that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 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 up∣on 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 up∣on ☞ the Name of the Lord, and were saved,

were not under any outward Administration of the Gospel, is most evident from the ob∣jection 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, other∣wise 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, Resurrecti∣on and Ascension, hath ever been Preached to all, either Explicitely or Implicitely, seeing he saith, the very Gospel hath been: And Second∣ly, 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 Substan∣tial thing—They [the Scriptures] point unto some Manifestation of him, in and a∣mong 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 suffici∣ent into Salvation, else, How could they be required to Kiss him, if he were not of∣fered 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 Salvati∣on 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 Quick∣ens, 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 Preach∣ing, 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 Salvati∣on, 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 con∣sult 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 Ad∣vanced, 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, with∣out 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 profita∣ble, yet are they not of such absolute neces∣sity, 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 with∣out it. But this point (adds he) must be tenderly touched now, because few are ripe for it; yet how far he (G. K.) hath counte∣nanced 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 mani∣fest 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 Up∣rightness, under the Law or Legal Dispen∣sation, 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 Revolutio∣nists, 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 Profes∣sors, 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 Bo∣dy, 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 Immor∣tal, Spiritual, and Glorified Body, like un∣to 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 Resur∣rection) how can it be visible Flesh? And Christ, the second Adam, is called in Scrip∣ture 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 Spiri∣tual Body, which he hath now in the Hea∣vens? 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 Communicati∣on.

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 Bap∣tism 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 pre∣sent 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 pra∣ctising these things, and resting in the out∣ward 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 al∣lowing 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 sin∣cere Professors of the Lord Jesus Christ, who

hold the Head, and build on the true Foun∣dation, and yet differ in some lesser matters.

Which whoever pleases to bestow the read∣ing on, will see, whose Communion he la∣bours to insinuate himself into next, as hold∣ing 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 up∣wards 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 wa∣vering 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 Lon∣don, or the Image of Caesar is Caesar, or Bread and Wine is the Body and Blood of Christ.

Here this Rabbi, who once boast∣ed (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 conspi∣cuous not to be seen, Darkness and Light be∣ing as reconcileable as these two contrary Po∣sitions. 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 Scrip∣tures 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 preten∣ding 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 signi∣fie 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 Je∣sus?

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 ex∣presly distinguished from the Baptism of

John with Water, and certainly the Bap∣tism, 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] dif∣fereth not from the common and ordinary eating, &c. but only as to certain Circum∣stances, 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 Disco∣very, 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 con∣cerning them, chiefly blaming the great formali∣ty, &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 ob∣serve 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 ano∣ther 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 some∣where: That he cannot be among the Qua∣kers, 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 compla∣cent 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 Exter∣nal 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 re∣turn 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 Dispen∣sation, 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, be∣cause 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 be∣lieve 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 Be∣lievers 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 gi∣ven of G. K. his Contradictions and Inconsistencies, but I love not to clog my Rea∣der, 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 Repro∣bation 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 up∣on 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, hid∣denly 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 a∣bounds; but an Absurdity or two, whereby

the Mans Spirit may be savoured, and the loss he is come to, by leaning to his own un∣derstanding, 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 Paradisi∣cal: 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 In∣stances

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 Scrip∣ture, and makes nakedness the Fruit of

Trans∣gression, 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 eat∣ing 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 toge∣ther, and made themselves Aprons, v. 7. What sign or token of Impudence is it in People, to en∣deavour 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 be∣trayed both Shame and Fear.

He goes on and Expounds their hiding them∣selves 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 Clemen∣cy, 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,

Where∣as, saith he, p. 27. the Man and his Wife by Sin, had contracted a two-fold Naked∣ness, one of the Soul, the other of the Bo∣dy, 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, Mor∣tal 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 Righteous∣ness, 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 de∣nies 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 ren∣ders Side.

The Woman (saith he) there∣fore is one side of the Man, as to say, one half of him, as when a round or square Bo∣dy

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 toge∣ther and their Faces averted, i. e. turned the one from the other; but when they were di∣vided, 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 Mon∣strous 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 un∣becoming us, to wipe off his Obloquy and De∣traction, 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 Under∣taking, not in ill will or vindictiveness to the Man, but in defence of Truth and the Friends thereof, which he hath calumniated.

J. P.

Notes

• See G. K's Sug∣gestions, True Copy, p. 23.