3.15 but on Mat. 12.50 and Rev. 12.1 5. Answ The tearm Seed of the Woman he must borrow from Gen. not from Mat. 12.50 and Rev. 12.1 5. and also that this Seed should bruise the Serpents Head in the instance above As well as that when he said Way to City of God p. 125. Even at Man's Fall the Seed of the Woman was given not only to bruise the Serâ—pent's Head but also c. he must refer to the Promise made Gen. 3.15 This he called Imm. Rev. p 12. as alledged above in 〈◊〉 § 4 and there Cited by him and observed â—y me to which I refer as himself doth to what himself said in that § which â— there Answered a perfect substantial Birth of an Heavenly and incorruptible Nature the Body Flesh and Blood of Christ and in his Way Cast up p. 96. saith the Saints in all Ages did feed on it And seeing Christ had Flesh and Blood from the beginning he afforteth that he was Man from the beginning for as God simply he cannot have Flesh and Blood for God is â— Spirit therefore it is the Flâ—sh and Blood of Christ as he is Man or the Son of Man for which he Ciâ—es Christ's words unless ye eat the Flesh of the Son of Man c. Again in his Way to the City of God p. 133. he calls it the Heavenly or Divine Substance or Essence of which the Divine Birth was both Conceived in Mary and is INWARDLY Conceived in the Saints And must all this be now turned off as an Allegorical Allusion as impâ—oper c O the inconsistency O the variableâ—ess and unsoundness of this wavering fickle Man Who having lost his Guide is perplext and entangled in Fetters of his own making while insincerely alledging and adducing false pretexts to cover himself with which are too narrow and too short Thus having gone through his first Section and touched the most material passages not designedly overlooking any although he hath omitted several of which I may chance to put him in mind of at the close I come to his second Section containing his Explanations and Emendâ—tions as he calls them of passages in his Book of Universal Free Grace Printed Anno 1671. which how Effectually done I now purpose to Examine Sect. II. § 1 Waving then his Preamble which respects the Title Page and hath been touched upon above § 5. of Sect. I. I begin with his § 1. where he pretends to remain in the same Testimony against that absurd Doctrine of absolute Reprobation rendring Salvation impossible to the greatest part or indeed to any part of Mankind and adds yet an Election even of Persons as well as of the Divine Seed I have owned c. I shall therefore examine whether what he now owns be correspondent to what he then owned seeing he here pretends not to retract any thing Beginning then with p. 107. of Vn Gr. which he widely refers to without giving any Citation thence I observe that to Mens objecting from that Scripture I will have Mercy on whom I will have Mercy that God hath not Mercy upon all but upon â—ome only he Answers These words relate not to Mens first coming into the World but unto a time after when they had despised the much Long-suffering of God extended unto them that after a time of Gracious Visitation though never so small he may have Mercy upon some to give them a longer time and yet not have Mercy upon others to give it them â—he which rather makes against a Personal Election â—an for it say I For if God have Mercy upon all â—ot upon some only it is in order that Election the â—uit of his Mercy should extend to all not to this or â—at Person only or as Persons but as adhering to â—d found in that Divine Seed wherein the Election â—ands So that this makes not for him but against â—n And whereas he now tells us that in p. 108. he â—ows the Common Translation of those words Acts â— 48. And as many as were ordained unto Eternal â—fe believed the Reader will find if he consult the place that he did not allow it for he rendred it who ever believed were ordained unto Eternal Life or ordered or placed into Eternal Life which is both a Transposition and varies the Sense i. e. they were not ordained to believe but the Believers were ordained or ordered into Eternal Life Whereto he there adds Although the Common Translation should be admitted he doth not say he doth admit it but although he should it proves not what they intend And thereupon he grants indeed that as whoever believâ— are ordained to Eternal Life so whoever are ordaineâ— unto Eternal Life do believe and so far G. K. giveâ— in these but what himself thence inferred he gives not viz. which hinders not but that others may havâ— had a Day of Visitation wherein it was possible foâ— them to have believed but God did fore know theâ— would not believe and so he did not predestinaâ— them to Life Which again spoils his late Notion 〈◊〉 Election of Persons as well as the Divine Seed for whicâ— end perhaps it was omitted by him seeing the Electiâ— was not Personal but in the Divine Seed All otheâ— having had as he saith a Day of Visitation whereâ— it was possible for them to have believed then sure 〈◊〉 was possible for them to have been Elected and tâ— Election was not limited to Persons say I To the he adds a third Reference out of p. 109. The objâ—â—ction which he gives not here was this that frâ— John 6.37 All that the Father giveth me shall coâ— some would infer that none but the Elect who are given Christ can come unto him and they all shall To whâ— he Answers There is a more general giving and a mâ— special giving which is only applicable to the Sainâ— who are his Children and cannot but come unto hâ— But what is this to prove an Election of Persons to 〈◊〉 the more special giving is only applicable to the Sainâ— Are Saints and Persons Synonymous tearms Or is â— Saints rather a Qualification Such cannot but come unto him but is that predicable of Persons indefinitely Or only of Persons found in the Divine Seed wherein the Election stands So little doth he help himself out in his vain Essays to Reconcile his late with his former Sentiments The inconsistency whereof I shall further make appear in an instance or two out of his Book of Truth Advanced compared with a passage or two out of Vn Grace Who in p. 105. of Vn Grace having in p. 104. Asigned his Understanding thereof to be given of the Lord by his Spirit thus delivereth himself There are two Seeds one Elect and of God the other Reprobate and of the Devil Who so now cleave to this Elect Seed in the true Faith and persevere so to do are chosen of him before the Foundation of the World as fore-knowing and fore-seeing them in Unity with this
they judge to be Errors in my Book which they did not formerly see or at least gave me no notice of Then why do they blame me that I have both of late seen and noticed diversâ—â— Errors in their Books which formerly I had not seen foâ— want of due Examination nor noticed Answ He stateâ— the Case amiss with respect to us What we have Collected out of him being not so much to detect the unsoundness of his Principles as his late Contradictions to his former Principles and is rather a Vindication of them for the most part than the contrary Yet iâ— â—on this view which he hath led he hath drawn and 〈◊〉 it were invited us to by pretending as in his Seâ—us 〈◊〉 Appeal p. 21. that he lâ—â—d not Contradicted himself in â—NY THING referring to his own words in his Printed 〈◊〉 for proof we have not only shewed he hath Conâ—dicted himself in MANY THINGS but have also â—nd here and there especially in those Books borâ—ing upon the time of his Schism from us an unâ—und passage or two are we to be blamed for our exâ—sing of them which perhaps had not occurred to us â—t upon the Scrutiny himself occasioned Whereas â—mself had Read our Books and in Year 1692. quoâ—d them in Print in his Christian Faith and Serious Appeal 〈◊〉 an Evidence of our Soundness in Doctrine who a litâ—e time after quoted some of the very same Books to â—ove us unsound in those very Doctrines as I have â—fted already in my Apostate Exposed and Keith aâ—ainst Keith p. 57 and 116. which shews G. K. is not 〈◊〉 much Eagle-sighted as Double-sighted looking variâ—sly yea contrarily upon one and the same Object as â—mself is changed from a Friend to an Enemy § 8 G. K. after having given a Citation out of Truths Def. â— 170.171 That if nothing should be required of one sort from another as an Article of Faith but what is expresly delivered in Scriptures in plain express Scripture Tearms of how much Advantage it might be to bring to a true Reconcilement c. saith p. 33 34. â—ome of his late Opponents have brought this place to prove â—m guilty of a Contradiction by his late practice of what â—ey call his imposing on them unscriptural Creeds and Tearms as when he told them They must believe in Christ â—ithout them for Salvation c. Answ His stating his Opponents Allegations even if he had not so often Noâ—oriously traduced them deserves no Credit except he â—ad brought his Proofs along with him by whom where and when they were so laid down Yet whether G. â— may not have so Preached Christ without Heaven Râ—â—surrection and Day of Judgment without in suâ— terms as might minister just occasion to some to endeâ—â—vour to hold him to his own Rule of Scripture tearâ— and expressions may deserve our Enquiry I 〈◊〉 then that C. Pusey in his Modest Account p. 56 to 5â— after having given the Citation out of Truths Deseâ— much larger than G. K. hath here given it Quetiâ— thus ad hominem 1. Where are the express woâ—â— of Scripture that say The same Body for Matter aâ— Substance shall rise 2. That none but those tâ— have the Faith of Christ Crucified can love Enemies 3. That the 400 Pieces of Silver that Abraham Pâ—â—chased the Burying-place with signifie 400 Vertuâ— and that those who have not those 400 Vertues cannâ—â— have the Priviledge to be Buried in that most Exceâ—â—lent Burying-place 4. That Adam and Eve weâ— not Naked before the Fall and that the Garden Gâ— placed Man in was no part of this visible Earth 5. That Men may not have that Holy Ghost that wâ— given to Believers in Christ Crucified without tâ— Faith of Christ Crucified whereas G. K. had saiâ— Looking-glass for Protestants p. 28. It is our Faith thâ— the Heathen once had the Spirit of God and thâ— Pharaoh before his Heart was hardned had the Spâ—â—rit of Grace 6. That the Light is not sufficieâ— without something else 7. That no Man can â—â—tain unto Eternal Life and Happiness without tâ— Knowledge of Christ's outward Sufferings Deatâ— Resurrection c. If this was it G. K. meant by 〈◊〉 Charge above it reacheth not his purpose for wâ—â—ving that I might say would I take G. K. for my Eâ—â—ample C. P. doth but Query they were simply proposed 〈◊〉 him as Queries as G. K. hath alledged for himself 〈◊〉 Ant. and Sadd. p. 34. what he doth Query is nâ— Whether we viz. we to whom the History hath â—en revealed must believe in Christ without us for â—alvation the tearms of G. K. his Charge but wheâ—â—er NO MAN can attain to Eternal Life and Salvatiâ—n without the Knowledge of Christ's outward Sufferâ—â—gs c. which being an Article of G. K. his Faith at â—resent even contrary to what he had Asserted formerâ— who then was for keeping to express Scripture â—ords C. P. hampers him with it and is cogent aâ—ainst G. K. but not to the End assigned by G. K. for â—â—at we must believe in Christ for Salvation is not queâ—ioned but whether no Man can attain to Eternal Life â—nd Salvation to whom the History is not revealed is the Query Thus much for C. P. now let me present â—he Reader with the gross Notions I brought out of his Book of Truth Advanced relating to the Resurrection He had said p. 27. That the Coats of Skins wherewith God clothed Adam and Eve after the Fall was a clothing them inwardly with the Righteousness of the Lamb and outwardly with the Skin and Flesh of this Frail Mortal and Corruptible Body that the true Body of Man lyeth within the Shell Oar or Mine of this Gross Heavy and Corruptible Body and that is it which shall be the Resurrection-body at the Resurrection of the Dead And upon this Notion that Man had not this Grosness and Imperfection before the Fall be grounds his Chimera p. 28. of Man and Womans being made Back to Back before the Fall and afterwards split 〈◊〉 divided into two halves in order to their multiplying their Species which they could not do without that Separation as they might have done if the Fall had not been And in p. 113 he saith Within this Brutal Skin of the gross Body that â—otteth in the Grave there is lodged the true Body of Man that at the Resurrection of the Dead nothing of the drossy part that is Brutal shall Arise but only that which is proper to Man as Man such as Adam had before the Fall So the Flesh thâ— is Gross Mortal and Corruptible is not that Flesâ— that shall be Raised up Immortal and Incorruptiblâ— c. And p. 115. he tells us The Separation 〈◊〉 made between the pure and noble part and that droâ—â— part in Man's Body in the Mystical and Invisiblâ— Machpelah or Sepulchre in Hebron in the Land 〈◊〉 Israel Figuratively and Mystically understood thâ— Ephron signifieth the Dust-Eater and the 400 Pieces 〈◊〉 Silver so many Vertues the
the True Ministers and Members from the False but whether it be a remaining Gift to this day So that his varying the Terms from the present time to the time past is a meer Sophistical Shift who when he gives his former words hath it is when he makes his Inference hath it was Whose Sence formerly relating thereto is given Imm. Rev. p. 179 to 183. and p. 188 to 191. which T. E. hath laid before him in his Truth Defended p. 47 to 50. and G. K. hath not yet retracted He in p. 179. thus hath it Whereas they say The Tree may be known by its Fruits and it is so but by what are the Fruits known Two Men may be found doing the same outward Work which hath the same outward Appearance and yet the one a meer Hypocriâ—e the other a sincere Christian Then by what can their Works and Fruits be known These Worâ— which carry in them an appearance to be Good anâ— yet are not Good but dead Works empty withoâ—â— Life though they have a fair shew yet are they roâ—â—tenness within And p. 180. The Works having bâ— the Appearance they are also seen and discerned 〈◊〉 be such and being Evil they cast an evil Savour bâ— which in the Light which begets the discerning theâ— are felt and he can have no Union with them nâ—â— with the Tree on which they grow and this Maâ— discerneth in the Manifestation of the Light both hâ—â— own and his Neighbour's Works of what Nature theâ— are by the tasting and smelling of the Fruit the Treâ— is known And a little lower he adds Hereto I givâ— my Testimony that there is such a thing and I Dâ— WITNESS IT in my measure c. This shoâ— touch is enough to shew what the Man held formerlâ— and pretended to witness in his measure though noâ— being gone from the Light in which the discerning 〈◊〉 received and from that measure he then witnessed 〈◊〉 now wrangleth against it for he saith Whatever inward Sense or Discerning any may pretend 〈◊〉 have of another Man's Spirit being bad yet we find no waâ—â—rant from Scripture to receive an Accusation against anâ— far less a positive Judgment without plain evidence of Maâ—â—ter of Fact against them by credible Witnesses 1 Tim. 5 1â— Answ Accusation implies an Accuser and this respecâ— outward Conversation But what is this to the Instancâ— of a Man's Spirit being bad or to those outwarâ— Works which he said in the Citation above had thâ— same outward Appearance and yet the one might be meer Hypocrite the other a sincere Christian As he theâ— queried By what can their Works and Fruits be known Sâ— may I By what Evidence from without can they be coâ—â—victed when the Charge relates only to the Man's Spâ—â—rit being bad even when his Conversation is not acâ—cused For where Matter of Fact as without is objected the Evidence must be correspondent but where the Fruit and Taste is inward the Evidence and Demonstration is also inward But G. K. upon these false Premises labours to detect the ill Consequences of Mens being judged to be of a wrong Spirit only by the pretended discerning of Spirits Answ If it be only pretended not real this doth not destroy the Doctrine or render it unsound because abused by ill Men any more than pretending the Spirit is the Rule is an unsound Principle in it self because some pretend thereto and act contrary Again How came none of all this to be foreseen and fenced against by himself formerly when he gave Testimony and that even from his own Experience to such a Taste Savour and discerning of the Works that had the same outward Appearance yet the one good the other rotten within Why did he not thus even then distinguish between the Pretence and what was Real to make void the Judgment which is the Product of that Relish of that Dis-union if he thought Men with whom we can have no Vnion they are his own words above ought not to be judged to be of a bad Spirit or that we may not declare we have no Union with them He adds at the close And even to know Men by their Fruits is a Gift of the Spirit and proceedeth from a true Spiritual discerning that is given in some measure Vniversally to all the Faithful though they have not always such due use of it but they may be and are at times mistaken Answ If these Fruits be outward Fruits visibly evil or good Fruits that the very Wicked have a discerning of But if the Fruits be inward perceptible by the inward Senses the most extraordinary Endowments judgeth not without them By their Fruits ye shall know them even them who come in Sheeps clothing but are inwardly ravening Wolves said Christ to the very Apostles Matt. 7.15 16. i. e. Ye shall taste them ye shall savouâ— them ye shall see through the Sheeps clothing the outward Appearance to the inward ravening wolfish Nature That being the way by which alone the most experienced discern the inward State of any As well aâ— to assert formerly an infallible way of discerning thâ— true Ministers and Members from the false is given and now that there is not enough of it given to all the Faithful to keep them out of Mistakes shews how confused the Man is in his present Shiftings and Shufflings § 4 Whereas he had said Imm. Rev. p. 12. This Seed groweth up into a perfect substantial Birth which is Christ formed within the Body of Christ his Flesh and Blood which cometh down from Heaven and giveth Life unto Man which eateth it And it is called the Body and Flesh and Blood of Christ because his eternal Life and Spirit dwelleth in it immediately He here bids us Note By this perfect substantial Birth he did not mean as he now doth not any Substance NEWLY PRODVCED but only a vital Vnion of Substantial Principles formerly existing Answ A Substance then he allows it to be but not newly produced Was that the Matter in debate then Whether the Substance was newly produced or no or Whether it was a Substance or no Or is not this rather an empty Shift that he might seem to reconcile his former with his latter Writings without retracting either Had another committed such a Blunder he had like enough to have been one of the first that would have reflected on him But he now seems to forget what himself said Ex. Narr p. 24. when he undeservedly taunted at W. P. who had administred no occasion crying This is rare Logick and added You know there should be no term or thing of Importance in the Conclusion of any Syllogism or Argument but what should be in the Premises Let him therefore keep to his own Rule better or never pretend to correct others Logick For as is the Man's Cause so is his way of defending it In p. 4. he adds Whereas I did call that inward substantial Birth the Flesh and Blood of Christ I did so call it only by
a Metaphor or Allegory for with such Metaphors Allegories and figurative Speeches the Scripture aboundeth in treating of the Spiritual and Divine Refreshments and Enjoyments of the Saints as when they are called Bread Wine Milk c. Answ To this himself shall reply out of p. 14 15. of the same Book where having proved from several Scriptures adduced that the Spiritual discerning is held forth under the names of all the five Senses of Seeing Hearing Tasting Smelling Feeling or Handling he adds But saith the Natural Man such an one as G. K. is now become say I These are only but Metaphors and Figures and then replies Albeit these names be so yet that hinders not but the Spiritual Mysteries represented under them are real and SUBSTANTIAL things as really affecting the Spiritual Senses as the outward Things affect the Natural And indeed these Outward Things are but Figures of the Inward and Spiritual which as far exceed and transcend them in Life Glory Beauty and Excellency as a living Body doth the Shadow so that this whole visible World is but a Shadow in respect of the Spiritual and Inward Thus far G. K. formerly whereby it appears that he then ascribed the Shadow the Metaphor to the Outward the thing shadowed forth to the Inward Now he assigns on â—he contrary the Metaphor Allegory or Figure to the â—nward and the thing shadowed forth to the Outward â—nd yet he is not so Ingenuous as to own a Change in his Judgment but would render his meaning now and formerly the same Nor hath he here only asserted That the Seed was a Substance but also in his Way cast up p. 60. a Book printed Anno 1678 and as yet unretracted hath ranked the contrary Opinion among the great and woful Mistakes and Misconceptions of the Professors of Christianity who in his seventh Argument p. 64. thus hath it The Saints feel it in them as really to be a part or Particle of the very Substance of Heaven viz. Of that Spiritual and Invisible Heavens where the Saints live as they do feel the Body of their Outward Man to be a Part or Particle of the Substance of this Outward World And having described this Divine Birth to be not only a Substance but a composed Substance of Body and Spirit he plainly affirms p. 65. The Spirit is a measure of the Spirit or Soul of Christ the Heavenly Man But if he will not believe what himself said formerly nor yet retract his manifold Contradictions and Absurdities 't is to be hoped the unbyassed and considerate will see him in his proper Colours and that his Covering is but a Fig-leaf Garment But this Allegorical and Figurative Sense as he termeth it of Christ's Flesh and Blood he saith ought not to divert our Minds nor take off our Faith from Christ's Flesh without us c. Answ I readily grant it For the advantage of that Faith as Paul said of Circumcision of old to the Jews is much every way Rom. 3.1 2. Yet this excludeth not the Heathen to whom the History hath not been revealed and who are the Vncircumcision that keepeth the Righteousness of the Law Chap. 2. v. 26. from any Benefit thereby though not an equal This himself seemed sensible of when in his Light of Truth Triumphing printed Anno 1670 and not yet retracted he said 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 oâ— the manner of his Disobedience so why may not EVEN MANY receive Benefit through the Obeâ—dience of Christ in the outward who have not expresly known his outward Coming and Sufferings otherwise Adam's Disobedience were more effectual for Man's Destruction than the Obedience of Christ were for his Salvation His following Assertion that to believe in Christ as he gave his Body of Flesh outwardly to be broken for us and his Blood outwardly to be shed for the Remission of our Sins is the eating of his Flesh and drinking of his Blood as well as the inward Enjoyment of his Life in us and that this is clear from John 6.29 35 40 47 48. I must a little compare with what he hath said elsewhere In his Book entituled Rector Corrected Printed Anno 1680 a passage not yet retracted he blames his Adversary p. 19. for saying He would prove that the Flesh and Blood spoken of John 6. are not a spiritual invisible Substance retorting thus Then what must we infer from this Interpretation of thine but that we must eat visible Flesh and drink visible Blood But hear him further ibid. When the Capernaanites understood it of visible Flesh and Blood he told them He that eateth my Flesh and drinketh my Blood dwelleth in me and I in him to signifie that it was an inward and invisible Eating of an inward invisible Substance whereof he did speak For proof of which he then quoted John 61 62 63. at large Again P. 21. he saith Christ's giving his Flesh for the Life of the World is more than to offer up his visible Flesh upon the Cross for he giveth his Flesh to eat and his Blood to drink whereas many that believe Historically that his visible Flesh was offered upon the Cross do not eat his Flesh and drink his Blood for they have not Life in them c. So that with G. K. one while eating his Flesh and drinking his Blood is an inward and invisible eating of an inward and invisible Substance and it is proved to be so out of John 6. and his Adversary branded with Capernaanitism for denying the Flesh and Blood there spoken of to be a spiritual invisible Substance Anon Christ spake there of a Belief in him as his Body of Flesh and Blood was broken and shed outwardly it is not Capernaanitism in him it seems so to assert though it was in the Rector and that very Scripture is referred to for proof that he did so and yet G. K. no Changeling the mean while if ye will believe him who not only acknowledgeth That the Flesh which he said they were to eat and his Blood they were to drink was that which he had before he descended Imm. Rev. p. 228. but also in the foregoing Page hath it That they did eat his Flesh and drink his Blood as TRULY and REALLY in measure before he came in that Body of Flesh which was born of the Virgin Mary as the Saints have done since Again p. 258. This Body of Christ of which we partake is NOT THAT which he took up when he came in the Flesh outwardly but that which he had from the beginning c. See also Way cast up p. 95. And thus referring my Reader to what may further occurr upon this subject when I come to my Sect. 3. § 1. I betake my self to his next Paragraph § 5 Upon his giving us § 5. a Quotation of Imm. Rev. p. 36 37. relating to Infallibility that As it relates to the Seed
need of them That many called Vniversity Men have had among whom he reckons Wickliff Luther Cranmer c. and may now have a good measure of true Spiritual Knowledge he pretends he dares not be so Vncharitable as to deny Answ What his Sentiments may have been or yet are of particular Men I do not enquire what they have been of the Order of the Degree is manifest out of the same p. 137. where he goes on thus Then down should all the proud lording lofty Clergy with their many Degrees of Doctorships Lordships and Masterships pass who being Strangers to the true Knowledge are vainly puffed up in their Fleshly Minds by the Form of Knowledge in the Letter c. This is it which I laid before him once before in my Keith against Keith p. 143. and which he hath not yet retracted nay nor took notice of here though he gave us a Passage even now out of the same Page which shews the Man had rather slide over it than either defend it and so displease the Clergy he would now fawn on or renounce and disclaim it as an Error in him formerly and so be reputed a Man changed in his Judgment by those few who hold with him and would still be reputed Quakers viz. His Flock at Turners-hall which yet recommends him not as sincere to either Nor will an excepting some out of a general Rule while this Hand-writing is upon the Wall against him satisfie any Men of Judgment that are of that Order and Degree he hath thus reflected on and who are not willing to be imposed upon that this is a reasonable and adequate Compensation for those Epithets so lavishly bestowed upon them both in the place above and elsewhere § 18 In this § 18. he gives us a new Exposition I never heard of from him before of what he did understand by the Historical Knowledge and Faith viz. That Knowledge and Faith that respects the History of Christ's Birth Life Death Resurrection Ascension c. with all the Circumstances of Times Places and Names of Persons c. as related by the four Evangelists which elsewhere but he doth not say where he hath called the express or explicit Knowledge and Faith which many of the Faithful never had But the Doctrine of Christ simply considered he saith is one thing and the History or Historical Revelation of the many Circumstances of Times Places and Persons c. â—dâ—lating to that Doctrine is another thing Answ That this is a meer Shift the Objection raised Imm. Rev. p. 228. which he gives not and his answer will fully declare and evince The Objection was That G. K. did not mention any thing of the History or Historical Parts of Christ's Birth Life Miracles c. mark he did not say of the Circumstance of Time Place or Persons but of the History c. as being any Essential part of this new Revelation whereupon his Adversary brands him with Familism G. K. answers p 229. by distinguishing the parts of Religion into those necessary to the Being of it and those not necessary to the Being of it which he thus summeth up The Knowledge and Belief of the History of Christ his outward Coming Birth Life c. and of the other Historical parts oâ— the Scriptures are such parts of our Religion and Faith as are to make up the Intiredness or Fullness of it But that the Historical Knowledge and Faith is not an essential part of true Religion he instanceth in Cornelius whose Prayers God heard and yet he knew not the History of Christ nor of his Death and Sufferings till it was preached unto him by Peter p. 230. By all which it appears what he then meanâ— by Historical Knowledge and Faith viz. Not the Circumstances of Times Places and Persons only but that Relation which Cornelius wanted and for want whereoâ— he denies in his late Book stiled Truth Advanced p. 45 and 70. him to have received the Holy Ghost in his Gentile State Who sure must be very uncharitable to Cornelius and the many Faithful who never knew alâ— the Circumstances of Times Places and Persons c. as alledged even now if they having the Essentials oâ— Religion and being destitute only of the Circumstanceâ— of the History not of the History it self must thereupon miss of having the Holy Ghost which is the natural Consequence of this new Interpretation of Historicaâ— Knowledge and Faith Yet to make it yet more fully appear hear him further p. 232. where he saith In them who have not the Scriptures the Spirit and Light sufficiently teacheth them the parts of Religion absolutely necessary without the Scripture to which parts the History of the Scripture doth not belong What parts are those say I For the Spirit doth not teach the Knowledge of Christ's Birth Life Death Resurrection Ascension c. without the Scripture omitting Circumstances of Time Place c. therefore he could not formerly mean as he now saith but his saying so now is a false Pretence See also p. 243. where he saith True Religion and Christianity may subsist without the Knowledge of Christ in the Letter to wit In the Mystery of the Life of Christ in the Spirit and yet even here where the History is wanting he doth not say the Circumstance of Time Place c. the Mystery or in-side of Christianity is not without its skin or out-side namely an outward Confession unto God c. This I doubt not but he would now account Deism in us but I observe he did not then oppose Mystery to Mystery but Letter to Mystery out-side to in-side yea that he admitted of an outside viz. an outward Confession unto God which might subsist without the Knowledge of Christ in the Letter which is more than bare Circumstances of Time Place or Persons even where the History is wanting And that in the Mystery of the Life of Christ in the Spirit So that then true Religion and Christianity with him might subsist in the Mystery without the History Nor was it the Debate between him and his Antagonist whether all the Circumstances were Essential to true Religion but whether the literal and historical Knowledge was so which G. K. denied as hath been already instanced Now upon his thus Expounding Explicit and Implicit Knowledge he tells us He knows not any thing to be found in all his former Writings to the contrary notwithstanding the Attempts of his Ignorant Adversaries who affirm it and whom he hath sufficiently Answered as he pretends in diverse of his late Books particularly that called Ant. and Sadd. detected Answ This is a very nimble way of Purgation to say he doth not know it is to be found in his Books yet confesseth we have affirmed it but where he saith not and alledgeth he hath sufficiently Answered us but for that he names but one of his Books particularly and in that assigns neither Page nor Passage that the Reader might be forced to take all upon Trust
to Contradict what he had delivered formerly Yet at length speaking of Infants he concludeth they all need that God be merciful unto them for Christ's sake and therein I agree with him but to different Ends For I distinguish between Mercy and Justice the not punishing Infants who have not sinned is a Fruit of his Justice the preserving them from sinning by his Divine Seed is a Fruit of his Mercy And thus I close this Section Sect. III. § 1 He begins his Sect. 3. with a Quotation out of Rector Corrected Printed Anno 1680. p. 22. thus By Christ his giving his Flesh for the Life of the World we understand both the Offering up of his Flesh as his dying for us upon the Cross and also his giving his Flesh to eat and his Blood to drink c. Which distinction I admit viz. that his giving his Flesh for the Life of the World had a twofold signification the one was Propitiatory a Dying for us upon the Cross as he hath it the other his giving his Flesh to eat was Spirit and Life and fed the Soul And herein we agree with him What he adds that he did not place all our Salvation upon the Light within excluding the Man Christ without c. but that he did lay a great weight upon iâ— is not the Matter in Controversie as he hath been often told We both lay a great weight upon Christ's outward coming and do not place all our Salvation upon the Light within exclusive thereof and also have not charged him with what he here seeks to purge himself from any otherwise than as argumentum ad hominem i. e. that we are no otherwise so than himself who hath with us formerly born Testimony to the sufficiency of the Light where the History hath not been revealed distinguishing as himself hath done between the necessity that Christ should come and suffer for all and of the Revelation of the History thereof where the means aâ—e not afforded its being indispensibly necessary to Salvation to such Before I take notice of the Citation he gives out of Rict Corr. p. 26. I shall observe what he saith to that passage of his ibid. p. 25. that by his Flesh and Blood â—ohn 6.50 51. Châ—ist meaneth ONLY Spirit and Life which he holds it needful to retract aâ—d correct as â—e saith yet assigns it as either a Typographical Error 〈◊〉 an Oversight in him for want of due Consideration That it was neither but a Judgment upon deliberation â—d that he hath abtruded a Falshood upon his Reader thus demonstrate first that the Matter in Dispute â—tween him and his Adversary would not be suppoâ—d to be Whether the words spoken by Christ were Spirit â—d Life or no. Christ had expresly affirmed it and â—e Rector doth not deny it and it were idle to suppose â—xcept he had been so presumptuous as to say so in â—idem verbis the Rector would alledge that when â—rist said they were Spirit and Life that he meant â—y were not Spirit and Life But whether they were 〈◊〉 so might admit of Dispute 2dly As Christ had 〈◊〉 It is the Spirit that quickneth the Flesh profiteth noâ—g so G. K. gives us those very words And to his â—ersaries objecting Spiritual Flesh cannot be broken nor â—itual Blood shed which relates to the Spiritual â—h and Blood only for the other might be broken and 〈◊〉 G. K. alledgeth the Scripture speaks of a broken â—it and the Holy Spirit 's being shed Whereas had not G. K. meant that it was only Spirit and Life this instance had been wholly remote and it had been enough to have said it related to both outward and inward Flesh and Blood and that the outward might very well be broken and shed To drive it yet more home I betake my self to his Citation out of p. 26. which shall give more fully than he hath done viz. Although the Saints do not eat the Visible Flesh of Christ he adds here to wit by the Bodily Mouth and drink his Visible Blood yet they partake of the Benefit and Vertue of both his Flesh and his Blood and the Substance of both doth remain which is his glorified Body in Heaven and the Vertue of which doth really extend unto thâ— Saints both in Heaven and on Earth by which they are Spiritually refreshed and nourished as with Meaâ— and Drink and thus we do not divide Christ herâ— G. K. stops with an c. but I go on nor his Fleâ— and Blood although a distinction there is betwiâ— that Flesh which he had from the beginning aâ— which the Saints fed on in all Ages from the begiâ—â—ing and that which he took upon him in the Virgiâ— Womb. From this latter which G. K. would haâ— concealed from us I observe he allowed of a distinctioâ— betwixt the Flesh and Blood Christ had from the bâ—â—ginning and that which he took upon him in the Viâ—â—gins Womb. Let him now tell us therefore what thâ— Flesh which Christ had from the beginning and whiâ— the Saints fed on in all Ages was besides Spirit aâ— Life Again as he gave us not this part of the Ciâ—â—tion which he could not stumble over without soâ— hurt to himself so to what he did give he foists 〈◊〉 the words so wit by the Bodily Mouth and iâ— proves it as an Evidence that the word ONLY was most an Oversight in him that he did not intend that Faithful did not partake of the unspeakable Benefit of Flesh and Blood that was outwardly broken and shed but his sense was they did not eat it with the Bodily Mouth but by Faith and that the Vertue conveyed may be said to be Spirit and Life i. e. had a spiritual sense and signification Aâ—sw What he said above of the Saints feeding could not be an eating visible Flesh either with bodily or spiritual Mouth seing it was a feeding common ro Saints in Heaven and on Earth too Nay the substance of the Flesh and Blood doth remain even according to him and what they feed on is not on the substance even of Christ's glorified Body in Heaven but of the Virtue which extends therefrom And what is this Virtue Is it not only Spirit and Life However seing he is so fond of his addition viz. by the Bodily Mouth I desire to be resolved in one thing as a Point of Philosophy Whether if that which be to be eaten be Bodily any thing but a Bodily Mouth can eat it and whether if the Mouth be not Bodily the Food can be said to be Bodily for that a Corporeal Substance a Substance which is not only Spirit and Life but also Bodily should be fed on by an Incorporeal Mouth is equally as inconceivable by me as that a Corporeal Mouth should seed on an incorporeal Substance If G. K. resolve me this fairly erit mihi magnus Apollo § 2 In p 26. of these Explications for now I trace him by Pages not by §'s he alledgeth for his having brought