denied them and not to impose thy impertinent Tautollogies upon us which thy Book is fill'd with if we were either Jews Turks Jesuits or Papists which in any thing deny'd plain Scripture thou takest but a mean course to convince us by thy imposing and begging the Question But hadst thou dealt plainly and only brought us plain Scripture without thy Confusion Corrupt Glosses and Sin-pleasing Fancies we should not have had these Controversies nor such mudled stuff and ramblement to deal withal as thou hast divulg'd And as to thy speaking of two Gospel Mysteries viz. What was wrought in Christ and finished and perfected as once by that Sacrifice of his crucified Body and the second of what is to be wrought by Christ in us c. Answ. Truly to know Christ crucified and the Fellowship of his Sufferings and Conformity to his Death as also his Vertue as a Sacrifice by eating his Flesh and drinking his Blood is a Mystery which none but the Children of the Light know and receive who only receive Life thereby and such are they that see and walk in the New and Living Way which he consecrated through the Vaâ—l that is to say his Flesh and so witness the New Covenant or Testament which he the Testator confirm'd through his Death who in the Body offer'd up himself once for all to end the many Offerings and often sacrificing under the Law that Once is oppos'd to the many He offer'd up â—imself by the eternal Spirit to break down the Partition-Wall between Jew and Gentile and to abolish that Enmity that wâ—s between them in putting an end to that figurative Dispensation wherein the Jews gloried against the Gentiles that they might be reconcil'd in one Body and by the Spirit come to have the Mystery of Christ within and Fellowship of the Gospel reveal'd Now this was not to indulge any in sin or enmity thereof in themselves nor yet for any to plead that they are redeem'd and perfectly justified at once without them while in their sins and no good wrought within them for in that state they are so far from receiving the Attonement that they are Enemies to Christ and to his Cross and guilty of his Body and Blood not discerning either And this is thy state who thinkest thy self justify'd before thou wast born above sixteen hundred Years since and yet art in thy sins pretending to the Work of Christ in thee when otherwhiles thou reckonest all done without thee but now sayst It is daily doing in many Bodies till Mortality be swallowed up of Life And when dost thou think that will be Will it be on this side the Grave yea or nay Dost thou not expect a perfest Sanctification and Deliverance from Sin till after thou art deceas'd If thou dost not how art thou in the Method of the Gospel and how art thou perfectly justify'd It s they that are wash'd and sanctify'd that are justify'd As to the Sufferings of Christ without though the Scripture-Relation of them be true yet thou hast but a Traditional and Historical Faith thereof with some particular Conceits and wrong Constructions whilst thou coverst thy self in thy sins with a Profession thereof And so art upon a false Bottom not sanctified nor justified by the Spirit of God which is the immediate Cause of both unto them that believe in the Name of his Son Christ Jesus whose sufferings for Sinners was two-fold both inward and outward he bore the Burthen and Weight of the sins of the World And whereas thou wouldst have G. K. to prove That Christ doth bear Sins but as he did bear them in his Crucified Body p. 5. To which I say He was a Lamb slain from the Foundation of the World the Righteous Seed hath suffer'd through all Ages by the seed of Rebellion there is a spiritual suffering as well as there was a bodily suffering his Soul was made an Offering for sin he bore the sin of many and made intercession for the Transgressors Isa. 53. And said the Apostle The Spirit itself maketh intercession for us with Groanings which cannot be uttered Rom. 8.26 And do not these Groanings imply an inward and spiritual suffering And was not Christ spiritually crucified in Sodom and Aegypt And that he doth suffer besides that in his crucified Body at Jerusalem is evident to them that know the Fellowship of his Sufferings though not to thee as the Apostle Paul witnessed when he said Who now rejoyce in my Sufferings for you and fill up that which is behind of the Afflictions of Christ in my Flesh for his Body's sake which is the Church Col. 1.24 And whereas thou accusest the Author of the Book intituled The great Mystery of the Great Whore with saying That the Soul is infinite in it self without beginning more then all the World a part of God of his Beeing coming from God and returning to God again the Power of God c. And addest Doth a Part of God infinite need to be saved c And in p. 27. on the same occasion sayst This is the very Root of Rantism c. Reply We have alwayes distinquish'd between the Soul of Man and that which saves it and between the soul as in death under transgression and as quickened and united unto God by his Son as is plain to be seen in that Book accus'd by thee where mention is Of the Soul being in Death in Transgression and man's spirit not sanctified p. 91. And of the Soul being immortal and living in the Covenant of God where Christ is the Bishop of it it being in the hand that saves from Transgression And that Christ brings up the soul to God whereby they come to be one Soul page 129. In which state the soul is in Union with God as he that is joyn'd to the Lord is one Spirit And they that are Baptiz'd into Christ have put on Christ through whom they come to obtain the answer and end of his Prayer viz. That they all may be one as thou Father art in me and I in thee that they also may be one in us c. And the Glory which thou gavest me I have given them that they may be one as we are one John 17.21 22 23. And it s said That Man is the Image and Glory of God 1 Cor 11.7 Now how absurd would it be to question Doth the Image and Glory of God need to be saved For man is called so he partaking of that Image and Glory and so it is no otherwise intended of the soul as to Divine Immortal and Infinite then as by participation of that Life and Light which is divine and infinite wherewith the soul is cloth'd and adorn'd in the renewed state But as to its being the Power of God a Part of God I find not these words so asserted by the Author of the said Book nor any thing like them with that general intent and consequence as strained by this Accuser for the Power of God is that
of David shall Raign over the House of Jacob forever First Whether or no the Throne of David which was promised to be given him to sit upon be an outward Throne Secondly Whether or no he shall outwardly Raign in Person Thirdly Whether or no his Kingdom that shall have no End be an outward Kingdom seeing Christ said My Kingdom is not of this World And now R. G. thou showest thy self in a most inveterate Rage against me as one highly angry'd at me in thy parcel of Confusion and Ignorance and Reviling wherein thou hast not at all clear'd thy self nor reconcil'd thy manifold Contradictions which I laid upon thee in my Part of the Book about which thou hast but made a meer Scraffling Bundle of Confusion against me and us instead of candidly answering our Book Thou begin'st to charge my Part as that of a clamorous Woman having only brought forth a meer Libel stuffed with a bundle of currilous Expressions which is but thy own Clamour and Malice against me and it doth not touch me nor what I writ for the Truth asserted by us stands over thy head and thy Confusions and Self-contradictions remains on record against thee to thy own perplexity which becaâ—se I have so plainly manifested on my Part thou appear'st instead of clearing thy self thereof as if thou would'st be reveng'd of me at once by seeking to make People believe That not only I have contradicted my self but G. F. also in these Passages viz. Where I sâ—id in my Answer to Newman That though we do affirm a Spiritual Divine Light of God and his Son to be in every man yet not that Christ is in every man or that every man hath the Son And yet I said thus of thee Let the Impartial Reader judge of R. G's Confusion and Ignorance not owning the Light that enlightâ—ns every man to be Christ or the Son of God contrary to Scriptures To which thou add'st Oh strange be â—sham'd c. Truly thou may'st be asham'd of thy Ignorance to attempt to fasten a Contradiction upon me without either right Judgment Sense or Consideration for I do still assert That Jesus Christ the Son of God is the true Light that enlightens every man that comes into the World and that it is R. G's Ignorance and Antichristianism to deny that it is Jesus Christ that so enlightens And yet I say it is no Contradiction in me to say That the Light Gift or Illumination of Christ that is in every man is not Christ himself the Giver or Enlighterner his universal Illumination being consider'd as a Measure of his Light Grace or Gift for there is the Giver and the Gift which is given in divers Measures and Degrees as the Creature is capable of receiving from the infinite Fulness of Light and Life so there is a distinction as to the Creature between the Giver and the Gifts as every good and perfect Gift comes from God who by his Enlightnings enlightned the World and the Earth trembled and shook Psa. 77.18 Now here is God the Fountain of Light and his Enlightenings which do enlighten and yet he is Infinite and Omnipresent and so I may say of Christ as God over all he is without and beyond Limitation or Bounds of Place the Heaven of Heavens cannot contain God his Presence filleth Heaven and Earth although his Light or Life appears and shews it self by Degrees to the universal capacities of Mankind and not in the fulness thereof that being beyond the reach of the Creature 's capacity But to come to R. G's Objection as neer as I can to make him understand my clearness of contradicting my self or G. F. as also to see his own Ignorance I say Jesus Christ the Living Word is the true Christ that enlighteneth every man that cometh into the World here is the true Light and its Enlightening distinguish'd as plain as Lux and Lumen he being that vera Lux quae illuminat c. as to speak in a low similitude not for proof nor absolute comparison but illustration there is the Shining the Beams or Illumination of the Sun in Houses which are not the Sun it self though this is but a Pâ—rable limited to the word Enlighten Much might be said in these Matters But whereas thou add'st That thou supposest there may be so much Honesty in G. F. to rebuke me openly and bring me to a publique Confession before him thereby at least to vindicate his own Book Printed 1659. wherein thou say'st it is often affirm'd That the Light in every man is Christ and that Christ is in every man see page 9 10 19 20. Now by the way it is observable That thou hast rather justified that Asseâ—tion That Christ is in every man in pressing to have G. F. rebuke me openly which Assertion thou hast not only deny'd at other times but also deny'd that the true Light which enlighteneth every man is Christ But thy Scorn and Falshood and Wronging us both in this matter is very manifest from his said Book and the very Pages cited by thee For as G.F. with me often asserts That Christ is the true Light which lighteth every man that cometh into the World Yet he also asserteth in the said Book and pag. 9. in answer to John Bunion these very words Thou never knew Christ form'd in thee nor the raigning of the Seed and how was the Lamb slain from the Foundâ—tion of the World but amongst such as thou art And Reprobates may talke of Justification in whom Christ is NOT who witness him NOT within he is not â—our Justification Mâ—rk now where is the Contradiction between G. F. and I Dâ—th this contradict that Saying that it is not our Principle to sâ—y Tâ—at Christ is in every man intending as form'd revâ—al'd or uâ—ited to man or that everâ— man hath the Son and yet a spiritâ—al divine Light of God and of his Son is in every man See now how thou art deceiv'd in thy Conceits and Bragging as if thou had'st fasten'd such irreconcilable Contradictions on us who notwithstanding thy Insinuation to make G. F. rebuke me openly thou would'st have such among us who have known any thing of the Teachings of the Spirit to cease from us as if we were all Deceivers and yet supposest Honesty in G. F. as to rebuke me for a Contradiction as thou falsly imagin'st but now would have People cease from us as if we both taught Untruths which thou thus represents That Christ is not in every man yet that he is in every man if neither of these be true shew us another Truth between them but thou rather showeth thy own Confusion still Again I neither clamour nor am angry at any Scripture Proofs concerning Christ as falsly thou accusest me but thou dost not answer my matter where I question thee concerning thy words God Man and his Purchasing all with God so I must still leave the Question upon thee For whom dost thou reckon hath he compleated
walking in Rest Victory and Perfection yet in himself in his body he hath a Law of sin he is in the Earth in Warfare and Imperfections pag. 16. testim 12. That Redemption c. and all things are wrought purchas'd c. for us without the help of any thing to be wrought in us pag. 3 4 5 20. testim 13. That Christ did break through fulfil and satisfie stirred up Wrath in God which he saith would hold me captive in Death intending that thereby they might be acquitted and justified and so escape with their Imperfections and Sins past present and to come pag. 19 20. testim pag. 15. 2 d Book 14. That to Question if it could be an Answer of divine Justice to take Vengeance on the Innocent and let the Guilty go free with their sins past present and to come and then from this to ask How can God then in justice execute Wrath on any for sin This R. G. counteth an arguing against God p. 14. 2 d Book 15. That the Law Sin and Death were charged upon Christ's crucified Body and that he buried them in his Grave and thus abolished sin out of the sight of God pag. 39. test And that therein he vanquish'd and buried in his Grave all the powers that were against us p. 26. test 16. His Argument for Imperfection or against Perfection in this Life is Marrying Sickness Mortality c. as in his 2 d Book and Part to G. W. 17. He insinuates as if what Christ did and suffer'd without us was the previous procuring purchasing Cause of the Love of God to us while Sinners pag. 22. 2 d Book 18. That he that was manifest in that Body born of the Virgin Mary and within us is not the true Christ Jesus the Son of the Living God pag. 19. 2 d Book Also most of these aforesaid corrupt Doctrines are repeâ—ted over again in his 2d Book Some of R. G's Lyes and false Accusations against us 1. That we deny the Mystery of God in the Flesh of Christ as a matter of any necessity to us as to Râ—demption Reconciliatâ—on and Justificaâ—ion pag. 5. testim 2. That we hold our Justification to be without respect to the true Christ and our only Saviour Jesus Christ of Nazareth and without respeâ—t to what Christ did for us in his Body without us pag. 5. testim 3. That we make Christ to be no better then the Priest and Levite only looking upon us and passing by leaving us an Example wherein if in pâ—rfect Obedience we follow'd him we should live and so departed leaving us undone as he found us to cure redeem and reconcile our selves to God by obediâ—nce to the Light plac'd in our Consciences convincing us of sin pag 15. testim 4. That our Doctrine asserts another Christ another Saviour then him Jesus Christ of Nazareth pag. 17. 5. That according to our Doctrine Redemption is only of the Seed within that lies under condemnation p. 24. test p 4. 2 d book 6. That we make our selves equal with Christ pag. 36. test 7. That we reckon it a poor low thing to believe in the Lord Jesus Christ of Nazareth as our only Saviour pag. 40. testim 8. That we suppose our selves to find access to the Glory of the Father without this man Christ Jesus our Mediator p. 41. test 9. That we have trod under foot the Son of God and counted the Blood of the Covenant an unholy thing as the Blood of any ordinary Man or Beast p. 24. testim And in his second Book 10. That Christianity it self in its very Foundation is struck at by us and deny'd Preface and that some among us bring in damnable Errors to pervert the Faith of some 11. That the nâ—w present glorified existence of that Body or Man Christ that suffer'd at Jerusalem is deny'd by some Teachers among â—s pag. 2. 12. That the full and compleat Salvation is only a Salvation from sin within False for it is both from sin and all the effects and consequences of it within and without pag. 4. 13. That according to G. F. the Soul needeth no Salvation as being infinite without beginning a part of God which G.F. speaketh not all these things of the soul of man but of the Breath or Spirit of Life that made Adam a living soul that is the Soul or Life of the soul pag. 5. 14. That it agreeth with the Doctrine published by G. F. That the Life in Man and Beast is God and all in us is God denying the real individual Existences of Angels Saints Devils or wicked men in Eternity pag. 27. 2 d book a most gross Slander for all that is in men is not God neither that which defileth nor any part of man that is or can be defiled nor deny we either the real or particular Beeings of Angels Saints Devils or wicked men in Eternity as most wickedly he doth scandalize us 15. That it is not allowed to our Friends to question and examine the doctrine deliver'd to them by the antient Friends of the Ministry pag. 8. 16. That Christ in offering up himself is an imperfect insufficient Propitiation pag. 16. 17. He insinuateth That we hold that the Works wrought in us by the spirit are the Ransom the Attonement the propitiatory Sacrifice and ground of our hâ—pe for eternal Life p. 17. 12. 18. That the man Christ Jesus of Nazareth to be the true and only Christ G. K. doth not confess pag. 19. 19. He alledgeth That our Friends have put some out of their Synagogues for openly confessing Christ calling them Pharisees and in a vain and evil mind thus bespeaking G. K. is it because he was hanged upon a Tree that thou art asham'd to own him as Saviour c or rather art thou affraid to confess him because of the Pharisees pag. 20. 20. That according to G. K. the first and second Covenant are in effect one and the same pag. 24. 21. That G. K. is against the holy Law of God p. 25. False is he or we against it because we say it is writ in the heart and doth bind unto obedience as is written there and that the obedience only acceptable unto God is that which is given in the newness of the Spirit and not in the oldness of the Letter 22. That thâ—re is a Light in every man as he cometh into the world by natural Generation that is saving pag. 28. 23. That we would preach to the Indians nothing but what they knew already pag. 43. G.R. for these thy lyes and thy many gross abuses against the Truth and its Witnesses the Righteous God will rebuke and judge thee Note Some other Friends who are R. G's Country-men have a further reserve against him whereby he may be further discover'd in his false Colours Turnings Twininâ—s Hypocrisies Shiftings Self-contradictions as he shall again further appear against the Truth and them concerned in it G. K. Ingenious Reader KNowing that the Errors of the Press ought not to be imputed to the Author thou art desir'd to correct these as here directed Page Line Error Corrected 4 3 divinity dignity  4 dignity divinity 8 Mar. pro ito prope ito note 10 5 souls blood 14 18 fest fect 16 11 particulars particles 17 29 would could 19 29 are you art thou 20 9 Law Love 22 1 are is 27 9 dare do  33 to know must know 29 13 as yet and yet 34 22 dele of  35 9 our Priests your priestly 38 7 et let  33 one sentence is printed twice dele the latter 41 22 imaginary imaginarily  32 existent existence 56 14 Ep phraditus Epaphraditus 58 4 mistake mis-state 65 1 dele that  71 19 hold me hold men   the word Blaspemy in the Margent place opposite to these words viz. Arguing against God THE END Mica 5.2 * Propitio ex pro pio non impâ—o Propiti us ex pro ito Eph. 3.5 * He now hopes and waits for Salvation after the bodily death see his Sottishness and Confusion at other times it was perfectly wrought at once without or else purchas'd he knows not which at Jerusalem but now he hope for it after his bodily death Ah! the Hypocrites hope shall perish Note Note * Why did he not call Mary the Mother of God as Papists do which to be sure is not Scripture Language Job 36.26 Psa. 1â—9 6 7 8 9 c. * The Sun and its Light being under Limitation so is not the Light of the Son of God Job 10.14 * Such as the Presbâ—ters and Independants suppose Christ to have made in our stead bâ— undergoing vinâ—ictive Justice at the Hand of his Father as they vainly imagine Note Deceit Blasphemy
which saves the soul and it is the soul as in the Power that is unchangable And God is not to be divided into parts and particulars he is not divisable nor separable It was the Priests words That the soul is a part of the Divine Essence 〈◊〉 in the said Book pag. 227. And one of them confessed That there was a kind of Infiniteness in the soul pag. 90. And in p. 68. it is said God breathed into man the Breath of Life and he became a Living Soul for that which came out from God is the Cause that man became a Living Soul And is not this of God c Now Infinite Divine c. is no otherwise intended to the soul then as relating to the Breath of Life which immediately came from God by which the soul lives and subsists in its Beeing which figuratively some have put for or called the Soul as being the Soul or Life of it by which it lives and is upholden whether under a sense of Anguish or Peace And this hath no accord with Rantism but is a Testimony against it and thee too And it had been well for thee to have cleared thy self of Rantism ere thou hadst charged it on others for indeed thy doctrine hath a direct tendency to it as That men are perfectly justified and reconciled in the sight of God Gâ—d with them and they with him while Whoring Killing Stealing Cursing Roaring Ranting yea that Raâ—ters if all while Enâ—mies wicked no good wrought in them c. are perfectly justified reconciled with God and Gâ—d with them Doth not this tend directly to strengthen the Ranters in their Rantism And as touching G. F's words the places have been look'd and it s found that thou hast disorder'd them and left out what was necessary â—o clear their sense and his Intent R. G. If their Consciences accuse them not neither have I who have not so much as mention'd them Answ. Our Consciences do not accuse us but thou hast covertly and deceitfully when thou didst not mention us by name and now hast openly revil'd us and wrong'd our Principles contrary to that love so much pretended by thee So now thou appearest in thy own shape and for all thy shuffling and shifting in this matter I appeal to thy own Conscience if thou didst not chiefly mean the Quakers in thy other Pamphlet more than Turks or Jews Arians Papists Socinians or Ranters Will these Pretences excuse thee And as to thy not finding a plain consistency in our Principles nor a unanimous reception of them by every Person among us no doubt but thou hadst us'd thy skill to make an inconsistency in our Principles but art disappointed and to stumble the weak by thy undeâ—ly Insinuations against us But I ask What persons among us are so far from the reception of our Principles as to receive thine or own thy spirit R. G. What an inconsistency is there between thy words and this work published by you four against my Testimony and that not by the youngest among you Answ. Thou knowest in thy own Conscience that it was G. K. that chiefly answer'd thy Book A. R. and G. L. were little concern'd in it and it was thy irreconcilable Contradictions that I chiefly took notice of What a silly ambitious Boaster art thou then to seek to make the World believe that four of us were so deeply engag'd against thee and thy self to be such an eminent Champion against us Thy Testimony is so much of it false and confus'd that many more then us four would have testified agâ—inst it and what we did it was not so much to wage War with thee as to answer the Truth in our selves and clear it in general However through thy Ambition thou shewest thy Vapouring spirit and Ostentation against four oâ— us the least of which yea the youngest Child of Truth may see thy weakness Whereas G. K. said Though Redemption is wrought within by the Spirit of Christ. To which thou sayst Here I take notice of thy slighting that great Work of man's Redemption as already purchas'd by Christ for Sinners by that one Sacrifice of his crucified Body Answ. We do not slight that one Sacrifice nor the Dignity thereof by confessing to Redemption as wrought within by the Spirit of Christ if thou wilt own Redemption in the true sense thereof as Christ gave himself for us that he might redeem us from all Iniquity whiâ—h is not remov'd without his spiritual Operation within But thou contradictest thy Tutors thâ— Presbyterians and Independants in saying That man's Redemption is purchas'd by his Crucified Body for they say He did not satisfie as Man simply but as God and Man or as God Man which is all one as to say that God satisfied and paid God or that God purchased Redemption of himself for they say That his Suffering being finite could not purchase an infinite Reward for nothing but an infinite Price could procure that there must be an equivâ—lency between the Price and the thing purchas'd c. Whereas it was the Love and Good-will of God to send his Son into the World to redeem man from Sin and Corruption which is a work inwardly effected and Christ giving himself a Ransom for all was for a Testimony of Gods Love to all R. G. The Operations of the Spirit of Holiness being necessary for bringing the Believer into Vnion and Friendship with God c. p. 8. Answ. This confuteth much of thy work for then men are not in a reconcil'd state while out of that Friendship for where the mind is reconciled to God it is brought out of the enmity and evil works into union with God and so there is mutual union between him and the Creature R. G. He slew the Enmity in himself God reconcil'd us to himself through the Death of his Son while we were yet Enemies so no qualification wrought in us by any spirit whatsoever in order to the perfecting of the Purchase and paying the Ransom for Sinners pag. 8. Answ. Here is still thy old Story with thy additional Excuse of purchasing and payment to lessen the dignity and worth of the Spirit of God and its Qualification and Work within â—s as if God did not value the same Spirit of his and its work in his People now as formerly in Christ and his Followers whenas it is the same Spirit by which Jesus Christ offered up himself a Lamb without Spot to God and that rais'd him up from the dead which also quickeneth true Believers But thou preferest the Suffering of the Body before the Spirit and layest all the stress upon it as the only cause of Redemption Justification c. and the Works of the Spirit but as the Effect thereof How darkly hast thou herein consulted and set the Flesh above that Spirit which is the cause of Spiritual Effects for without the eternal Spirit his Body could not be offer'd nor rais'd nor the Saints quickened And concerning his Slaying the enmity