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
Perfection and Imperfection are two contrary things as being in Christ and being in Sin are And as the Warfare against Sin and the Victory over it are different so he that is in Christ is a New Creature old things are done away though there is a time of Warring and a time of Victory a time of Groaning within our selves for Redemption where the First Fruits of the Spirit are receiv'd and a time of Triumphing and Rejoycing in Victory for First Fruits imply that there are Second Fruits But thou in citing that of Rom. 8.23 hast left out the word FIRST for it makes against thee and set the Fruits of the Spirit instead of the First Fruits of it But why dost thou talk of the Warfare whil'st thou reckon'st Transgression and Sin made an end of and Justification and Salvation and Redemption purchas'd and perfected with God without thee when no good is wrought in thee And after what manner dost thou pray to God Dost thou ask Forgiveness for thy sins Or rather Doth not thy Doctrine tend not only to strengthen People in Sin and to make them so stout in their Rebellion as not to need to ask Forgiveness of God for their Sins For what need that if such a Purchase Paâ—ment or Satisfaction be made without them for sins past present and to come as thy Doctrine imports For that is â—ot of the Nature of Forgiveness And what doth Christ make intercession for Is it for something he hath purchas'd and compleatâ—d with God already Which if so cannot justly be detain'd from the Creature no not from any in what state soever if thy Doctrine hold For iâ— a mâ—n's Debts pasts present and to come be all aforehand paid at once and his Release purchâ—s'd by his Surety would it not be absurd in him still to pray to his Creditor Oh! I beseech thee forgive me my Debts and would it not be as unjust if the Creditor should still detain him in Prison after such a full compensation or rigid satisfaction of thâ— Law is made Oâ—ght there not rather to be enjoy'd a Deliverance upon it Ipso Facto But thou and such as thou art make Christ's Sufferings a Cloak for Sins past present and to come pleading your Perfection Righteousness and Compleatness in him and all as done at once without you while yet imperfect actually Vnrighteous and Incompleat in your selves in your Lives and Conversations and no good wrought in you by any light or spirit whatsoever Dost thou think that God is therewith satisfiâ—d or that Christ and his Sufferings will indempnifie and acquit you living and dying in your Sins and Pollutions No no God will not be put off nor his Wayes slighted by such Hypocritical Flams and Mockeries And whereas in pag. 44. thou falsly accus'st me Of pleading for a being perfected in my self and to prove the contrary of me as not having attain'd the end of Faith which is the Salvation of the Soul which thou reckon'st is not till men be as Angels neither Marrying nor giving in Marriâ—ge And thou say'st of me Why is he then like unto us Mâ—rtals Marrying and giving in Marriage Eating and Drinking and not above Sickness and Death Is this a sufficient Argument against Perfection Is Marriage an Argument of Imperfection Was Adam imperfect in Paradice when Eve was given an Help-Meet for him Or is either Eating Drinking Bodily Sickness or Death an Argument of Imperfection By this thou may'st accuse many of the Servants of the Lord if not all and Christ himself with Imperfection for he did Eat and Drink and suffer'd Death in the Flesh But as for my Particular I do not tell thee my state whether Perfect or Imperfeâ—t nor argue from thence against thee though I plead for the Principle of Truth of Perfection or Freedom and Salvation from sin being attainable in this life by vertue of that divine Power and Faith which overcomes sin and is able to subdue all things to it self And thy accusing me of giving in Marriage is a meer Falshood for though I own Marriage as being an Ordinance of God and Witness bear to the honourable Marriâ—ge and Joyning in him yet it is not our Principle to make or give in Marriage but we do own the Lord 's Joyning and the Marriage that is according to his Will And as for not being above Sickness and Death which I am accus'd of as a Token of Impâ—rfection This is a very mean Argument against me and how I am in such a State or Tryal of Sickness thou dost not know how my spirit is nor what Injoyment of God or Renewing in the inward Man I have when the outward man is in Weakness However such as thou art be ready to rejoyce and insult over me or others of us when you hear of our Afflictions or Tryals and its probable thou and such would rejoyce much more in our Death or Dissolution if that might come to pass according to your minds But I thank God he hath given me Peace and Patience and hath afforded an increase of Consolation to me in Sickness and Death I have not feared but in my spirit have been over it when in outward appearance nigh unto it I confess I have had Sickness and many outward Tryals for the Work of the Lord and his Truth 's sake as that Servant of Christ in the Gospel Epâ—phraditus Paul's Brother and Companion in Labour and Fellow-soldier was Sick nigh unto death for the Work of Christ not regarding his Life Phil. 2.25 to the end Now if thou should upbraid him or such with being imperfect because of such Sickness what a peevish pitiful Argument would it be Nay doth it not rather make more against thee that the Servants of Christ meet with such Exercises for the Work 's sake which is not for sin And that some do the more witness Patience to have her perfect Work and Faith its exercise under Tryals and as Job said When I am try'd I shall come forth as Gold Job 23.10 Do not these all make against thee and argue that God will have a pure and perfect People and they shall be manifest to be such through their manifold Afflictions and Tryals And now whereas I said That thou hadst shown thy self one while like a Quaker having gotten many of their words in thy other Pamphlet and another while like a Presbyterian and Independant To this thou answer'st That thou hast therein testified to in thy measure what thou receiv'dst of the Lord through and under the Ministry of those I call Presbyterian and Independant pag. 44. What didst thou think to gain such a great Conquest over us by thy beggarly Scraps and poor Reliques that thou hast gather'd and learn'd under the Ministry of Presbyterians and Independants when many of them thy Tutors have been confounded and overthrown and their Mouths stopt by the Power of Truth in us when they have gone about to overthrow it and villifie us by their perverse Gainsayings
THE NATURE OF CHRISTIANITY IN THE True Light ASSERTED In opposition to Antichristianism Darkness Confusion Sin-pleasing Doctrines BEING A Looking-Glass For Sin-pleasâ—ng Professors of all Sorts Written upon particular occasion herein signified By a Servant of Christ G. Whitehead If we say that we have fellâ—wship with him and walk in darkness we lie and do not the Truth 1 Joh. 1.6 Printed in the Year 1671. AN Epistle Explanatory To the Unprejudiced READER· COntention especially with perverse spirits that desire it and seek occasion for it is not a thing desireable to me howbeit for the living and precious Truth 's sake and that living effectual faith which was once deliver'd to the Saints I am one necessitated earnestly to contend being brought forth and rais'd up by the Power of the Living God for that end against perverse Gainsayers and peevish Opposers One of whom I find one ROBERT GORDON in a second piece of Antichristianism stuft with Confusion Perversion of Scriptures Abusing and Belying the People call'd Quakers though he hath given it the Title of Christianity Vindicated but therein hath discover'd a great deal of his own and of his Tutor's Ignorance of the very Nature of Christianity as concerning those weighty matters of Salvation to wit Reconciliation Justification and Redemption which in the true nature and sense thereof are in this Treatise unfolded according to the holy Scriptures although this man hath grosly wronged divers of us by accusing us as if we did oppose and seek to overthrow the plain Testimonies and Voices of all the Prophets and Apostles concerning the True Saviour or the Man Christ Jesus whom we have frequently confessed both as to his Divinity and as to his taking upon him the Body prepar'd for him to do the Will of God in according to the Scriptures of Truth yea both his outward and inward Appearance his Suffering Nature and Glorified State and his Divinity in both we have always truly believ'd and confess'd even his Dignity Spiritual Out-goings from of old from everlasting as also his outward Birth and coming in the fulness of time in that Body wherein he shew'd forth Innocency Preacht Righteousness wrought Miracles suffered Contradictions Crucifying and Death by wicked hands together with his Glory Dignity Resurrection and glorious Triumph as a Captain as a Conqueror Leader and Example through all These things have a Spiritual and Divine Impression upon us and a place in our hearts through that eternal Spirit by which Christ offered up himself a Lamb without Spot and a Sacrifice of a sweet smelling Savour to God which things being so openly and frequently own'd by us according to the Scriptures of Truth We cannot but look upon it as a wilful Perversion and wicked Abuse in this R. G. or any others contrariwise to represent us when as to him we have only oppos'd his confus'd dark Testimony which is without Life and much of it without Sense or Reason although pervertedly he hath interwoven some Scriptures abus'd by him in it Howbeit he saith He hath testified to what he received of the Lord and witnessed through and under the Ministry of those I caâ—l Presbyterians and Iâ—dependants Now seeing he hath learn'd his Testimony or Religion of such and yet hath pirked up as if he were â—ome-body or could do more against us then his Tutors or Fraternity although he falls short of many of them in the manageâ—ent of their Cause I should think it were more Prudence in the Presbyterians and Indepenâ—ants to stop such shallow Cavellers and forward Novices as can scarce write three Pages without manifestly contradicting themselvâ—s as this their Disciple R. G. hath done who will never bring any Honour to the Cause of Presbyterians and Independants He should have let us known whether they do approve of this his work against us yea or nay which it he write again we desire him to signifie whether he is own'd and his work approv'd of by the Presbyterians and Independants yea or nay Some suppose it probable that what he hath writ against the Innocent and Suffering People of God in this nature hath some Self-interest and End as either of some Preferment or Applause at least who though he be dismounted with the Times from his former Place and Preferment yet is not content to live quietly in that obscurity he is in but he must Villifie Reproach and Slander an Innocent People who have appear'd and do stand up for God and the Testimony of Jesus in his Divine Power where such peevish pittiful underly Cavellers as R. G. dare not shew their Faces for Christ nor yet for their own Directory and Church-Faith for all their pretended Zeal for him though he and they can carp and quarrel against us who are under Sufferings And he having shown himself both an Antinomian a shatter'd Presbyterian and Independant he is the more fit man to insinuate into such especially the more ignorant sort of them for some Applause or Name to himself like many of his selfish Teachers before who being dismounted from their parochial Bishopricks Pulpits Tythes are now for the rattling of the Platters which have been vâ—ry beneficial to many such fain'd Preachers and Temporizers who can make a florish in fair Weather but eiâ—her â—lee Sculk or Comply when a Storm or a Pinch comes or otherwise drive a Trade more privately and have the Platters rattle more secrâ—tly with their Watchers and Spies at eaâ—h Corner to give them warning lest they should be surpriz'd for driving a Trade unlicens'd that they may escape out at Back-doors â—or By-wayes which hath been the manner and practice of such as R. G's Tutors notwithstanding their severely pressing their Hearers to Faithfulnâ—ss and to Stand fast c. when they are no Example thereof themselves but on slite Occasions ready to flee like Hirelings and ready to give their â—locks the â—â—ip And now as to the Doctrinal part of his Book he having affirm'd a Justification aâ—d Redemption of men even while no good is wrought in them by any Light or Spirit whatsoever and when no qualificatâ—on is wrought in man by any Spirit whatsoever to mend the matter he adds in order to the perfecting the Purchase of Redemption c. Which word purchase he thus explains in an Unscriptural and Nonsensical stile viz. That God man purchased and compleated Reconciliation Justification c. with God at once without us which is as good sense as to say God Purchas'd them of God and for Proof thereof he very many times over repeats that Scripture Rom. 5.10 If when we were Enemies we were reconciled to God by the death of his Son not so much minding the following words much more being reconciled we shall be sav'd by his Life And verse 11. We have now received the Attonement c. This he hath made a Cloak for his justification of men even while no good is wrought in them one while saying they are reconcil'd to God another while God
to them Now though plenteous Redemption Salvation and Peace were in being in Christ for us while Enemies and that God commended his Love towards us in that while we were Sinners Christ died for us vers 8. which doth explain the intent of the words If when we were Enemies we were reconcil'd to God by the death of his Son c. yet it is not the nature of Reconciliation for men to be Enemies to God I appeal to the Conscience of both R.G. and all other Professors Whether Enmity and Reconciliation do not differ And whether while Persons are at enmity they be then actually reconcil'd Though while we were Enemies we were reconcil'd by the death of his Son intentionally on God's Terms but not actually in our selves till the Enmity was slain in us as God with reference to his Purpose speaks to Abraham I have made thee a Father of many Nations before he was actually so made For Paul in the following words saith God who quickeneth the Dead calleth those things which be not as though they were Rom. 4.17 And also Zacharias being filled with the Holy Ghost he Prophesied saying Blessed be the Lord God of Israel for he hath visited and redeemed his People Luke 1.67 68. and to the end of the chapter Now though this Redeemed be spoken of as a thing done yet it was spoken of in the Prophesie of Christ the Horn of Salvation whose Salvation is Deliverance and Preservation out of the hands of our Enemies that we may serve him without fear in Holiness and Righteousness before him all the dayes of our life This was not witnessed when the Enemy rul'd and no good was wrought in us Further If Reconciliation and Redemption had been actually finish'd without us when no good was wrought in us what needed the Apostle so earnestly beseech and pray them in Christ's stead to be reconciled to God 2 Cor. 5.20 They might have said that is done and complated already Or to say Tbat Jesus Christ gave himself for us that he might redeem us from all Iniquity and purifie unto himself a peculiar People c Tit. 2.14 They might have said we are redeem'd at once already without us while no good is wrought in us What needst thou to tell us of redeeming from all Iniquity or of being purified We do not expect any such thing while we live here and yet we are redeemed justified and perfect in Christ. This is according to R. G's Doctrine and Sense but the Apostle's Sense is contrary as where he saith You that were sometimes alienated and Enemies in your minds by wicked works yet now hath he reconciled in the Body of his Flâ—sh through Death to present you Holy and Vnblameable and Vnreprovable in his sight if ye continue in the Faith grounded and seâ—tled Col. 1.21 22 23. Mark here the nature and tendency of a reconcil'd stateâ— and how it differs from that of Enemies in the mind as you were sometimes Enemies yet now reconciled viz. Ye Saints and faithful Brethren in Christ which are at Coloss chap. 1.2 But the mind of him that is an Enemy in his mind is not reconcil'd to God or his Truth Drunkards Swearers and Ranters are not in a reconcil'd State nor justified State neither is God reconcil'd to them nor in Union with them Again The words Purchased and Redemption are us'd by R. G. in an Unscriptural Sense while he doth so nonsensically render it as God man having purchased all of God without and so justified man when no good is wrought in him by the Spirit of God and as if Christ's Works without were the previous purchasing cause of the Love of God and also states man's Justification and Redemption as only without and preceeding the work of the Spirit within whereas redeeming from all Iniquity and Bondage under which man was sold is not wrought without the opperation of the Spirit of God within but it is a Work to be fulfilled within where Sin and Bondage have ruled and being Washed Sanctified and Justified by the Spirit are plac'd in their proper order 1 Cor. 6.11 Sanctified being plac'd before Justified And the Apostle Paul saith You are seal'd with the Holy Spirit of Promise which is the earnest of our Inheritance note that until the Redemption of the purchased Possession unto the Praise of his Glory Eph. 1.13.14 So mark here The Holy Spirit of Promise was the Earnest of their Inheritance until the Redemption c. And grieve not the Holy Spirit whereby you are sâ—aled until the Day of Redemption Eph. 4.30 But with R. G. the Day of his Redemption was long since over many years before he was Born he was redeemed and justified above Sixteen Hundred Years ago but then he must suppose or conceit himself an Elect person before that or else the whole World is as much justified as he See how plainly these Scriptures refute R. G. as also God purchased his Church with his own Blood Acts 20.28 So his chosen People were a purchas'd Possession God was in Christ reconciling the World unto himself but the Saints who are hiâ— Friends are actually reconcil'd he hath fulfill'd it in them And now because those terms in Scripture relating to Christ and his Works are mis-understood and pâ—rverted by many Professors and Priests as this man hath done I shall state them with the natural and simple sense thereof as followeth viz. Jesus a Saviour who saveth from sin of whom it was said by the Angel Thou shalt call his Name Jesus for he shall save his People from their sins Mat. 1.21 Christ is Anointed for he was anointed with Power from on High Propitiation a Sacrifice well-pleasing which is to purge away sin and in Scripture sence to make nigh to God and which imports Forgiveness Reconciliation Favour Mercy Kindness c. as Propitious is favouable merciful c. Sacrifice an Oblation or Offering which is to Consecrate or make Holy Reconciliation an Agreement a Peace-making between them that have been Friends and afterwards Foes a setting at One. Covenant an Accord Agreement a Contract a Treaty a Condition c. Attonement Peace Quietness c. between them that are reconcil'd or in mutual Friendship Redemption a Ransoming Buying again Rescuing or Recovering such as were under Bondage or sold under Slavery Salvation a Saving Preserving or a making Safe from the hand of an Enemy Destroyer or Oppressor c. Imputation an Ascribing Attributing to laying to the Charge of or an Accounting Reckoning or Thinking Justification a making Righteous Just Upright Vertuous Good Perfect c. and also an Adjudging Pronouncing and Sentencing one that is made Righteous to be so Now if Professors come not to feel and experience these things or works of Christ fulfill'd within them they are but meer empty Professors and Talkers of them without the true Life and Power of Christianity and true Religion Certain Scriptures touching the Saviour Redeemer Redemption and Salvation c. Thou shalt know
art yet a Stranger to R. G. Vnwilling to be manifested in the Light not telling us what that further influence and service was more then being a bare Example pag. 11. Answ. Jesus Christ in the dayes of his Suffering was not alone in his Testimony but as he said I and my Father c. and I can of mine own self do nothing He was endu'd with Power from on High whereby hâ—s Coming Offering and Testimony had a divine Influence upon the hearts of them that knew and receiv'd him and still hath And they who attain to the Blood of Sprinkling to have their Consciences thereby sprinkled and purged from dead works and to eat of the Flesh and drink of the Blood of the Son of Man do truly experience the End of his coming who hath given his â—lesh for the Life of the World and Himself a Ransom for all for a Testimony in due time which things are Mysteries hid from all Hypocrites and such who are dead in their sins R. G. Which of all the Prophets or Apostles ever so wrote of a Ransom an Attonement a Propitiation a Price of our Redemption as of a Work to be done in us as it was in Christ or that in these Christ was an Example to us that they might be over again effected in us And which of all those Holy Men ever so wrote of a Believer's being brought through the Ministration of Death Condemnation and Wrath after the Example of the Man Christ c pag. 12. Answ. Thou hast perverted our words by adding as it was in Christ and hast also shew'd thy wonderful Darkness for though we do not suffer in all Points after the same manner that Christ did yet it follows not that he was not a real Example of Obedience and Humility in his Suffering But how contradictory to thy own confession hast thou reasoned which is That Reconciliation Justification and Redemption are to be made eâ—fectual by the workings of his Spirit in all who through Faith receive the Attonement And did not the Prophet say to the Lord Thou hast wrought all our Works in us Isa. 26. And because the Chastizement of our Peace was upon Christ does it therefore follow That we must never be chastiz'd This is like thy doctrine Redemption was in Christ therefore not to be done in us Christ passed through Death therefore we must not be crucified nor perfectly dead to sin in this Life Is not this the very tendency or sum of much of thy Doctrine But is it not Sin and its Enmity within which Christ came to redeem and reconcile man from Thou art yet in Death far from being redeem'd or thus reconcil'd who hast not known the Ministration of Death Condemnation and Wrath but questionest the Believers passing through it though it be a plain Truth that they did and many do so pass they passed from Death to Life and through the Law became dead unto the Law And did not the Commandment which was ordain'd to Life work Death in the Apostle Paul who also knew the Terrors of the Lord But thou hast in thy Imaginations fram'd up a more easie way to Heaven or Redemption c. then through the Ministration of Judgment through which Sion is redeem'd and her Converts with Righteousness or of Death and Condemnation which in its time is glorious which is fulfilled where the Righteousness of the Law is fulfilled within even in them that walk not after the Flesh but after the Spirit R. G. This new-coyn'd Mâ—stery of Faith in the Light in your Conscience or within you as your Saviour â—nd Obedience thereunto to be done and perfected in your bodies c. pag. 12. Answ. It s evident that the true Light and Perfâ—ction by it and in it were ever oppos'd by Darkness and its Children which cannot comprehend the Light of Christ within And this is Darkness to be felt that scornfully calls Faith in the Light a New-coyn'd Mystery But Jesus Christ the true Light that enlightens every man gave a better Testimony of the Light when he said Believe in the Light that ye may be Children of the Light Joh. 12.35 36. And so did his Ministers in these words God who commanded the Light to shine out of Darkness hath shined in our hearts to give the Light of the Knowledge of the Glory of God in the Face of Jesus Christ 2 Cor. 4.6 And if we walk in the Light as he is in the â—ight we have Felâ—owship one with another and the Blood of Jesus Christ his Son cleanseth us from all sin 1 John 2.7 And the Anointing which ye have receiv'd of him abideth in you and even as it hath taught you ye shall abide in him verse 27. See also 2 Pet. 1.19 and Rom. 2.7 10 13 14 15 16. And hath not the Grace of God which brings Salvation appear'd unto all men Titus 2.11 See how manifestly this man hath oppos'd both Christ and his Apostles plain Testimonies which are on the behalf of his Light within and Bâ—lief in it and Obedience to it in order to Perfection Cleansing from all Sin or a perfecting Holiness in the Fear of God Are these New-coyn'd Mysteries Nay they are Gospel Truths which stand against the Devil and his Darkness R. G. We who since we believ'd receiv'd that Attonement shall after our bodily death be rais'd from the Grave and be made Partakers of that Salvation which through Faith and Hope we wait for while in the Body pag. 13. Answ. Thou puttest Salvation at a great distance shewing thy self yet in the Grave of Corruption Is this thy meaning of Salvation that thou hopest and waitest for while in the body to be rais'd from the Grave after thy bodily death What strange Nonsensical Language is this And was this the Salvation that Christ's second Appearance was lookt for to effect Heb. 9.28 If thou livest and diest in thy Sins and be'st not saved from them nor rais'd out of them here thy Resurrection will be miserable and thy State sad hereafter even that of the Unjust which is to Condemnation R. G. It pleased the Lord to bruise him he was he hath left out we did esteem him smitten of God the Chastizements of our Peace were upon him then he adds This man should thus answer the Prophet Isaiah Is that divine Justice to take Vengeance on Wound Smite bruise the Innocent and let the Guilty go free Answ. The Prophet said he was despis'd and we esteem'd him not surely he hath born our Griefs and carried our Sorrows yet we did esteem him Stricken Smitten of God and Afflicted but he was wounded for our Transgressions c. Isa. 53.3 4 5. There are still those that reject and dis-esteem Christ and that esteem him smitten or plagued of God and even to have under-gone the Wrath and Vengeance of his Father in their stead to acquit them from Punishment though they live and dye in their Sins not expecting Salvation till after their Decease Whereas
Rome have given a better definition of Justification then R. Gordon hath and in words at least shown a better esteem of the works of Grace and of the Spirit of God then he hath done which Works are above those of self and surely the Apostle James did not exclude the Works of Faith which are done by the aid of the Spirit of God from Justification when he said But wilt thou know oh vain man that Faith without Works is dead and was not our Father Abraham justified by works when he had offered Isaac his Son upon the Alter Jam. 2.20 21. Now was this an old Popish Trick or the old Law-working spirit as he calls it No sure it was before the Law was written and it was the Spirit of Faith by which Abraham obey'd God for Abraham believ'd and it was imputed to him for Righteousness and he was called the Friend of God Gal. 3.6 Jam. 2 23. And they that are of Faith are of Abraham and Partakers of the Righteousness of Faith wherein they are justified and accepted of God Now if I be exclaimed against herein for Pâ—pery I must say That wherein Papists hold any Truth though in unrighteousness I must not therefore deny it If the Pope and the Devil also confess there is a God and a Christ must I therefore deny it or be counted a Papist Nay I must speak the Truth in Righteousness however I be villified and scorned for it Again Our asserting the Righteousness of the Elect Seed rais'd in us and Obedience of Faith therein for Justification and Acceptance with God This doth neither deny nor oppose the Sacrifice of the crucified Body of the man Christ Jesus nor yet blot out of our hearts either the Name or Remembrance of him who is the great Propitiation for sin as unjustly the Elect Seed and its Righteousness within is accus'd p. 23. For the Appearance of Christ within and his Manifestation in Spirit doth neither deny nor oppose his Manifestation or Suffering in the Flesh but rather answereth and fulfilleth the Intent and End thereof for the outward Manifestation of the Son of God in the likeness of sinful Flesh as it did condemn sin in the Flesh so his inward Manifestation in Spirit doth destroy sin worketh Justification and Redemption in them who obey his Light within for he is the Author of Eternal Salvation to as many as obey him and it is through the Obedience of the Spirit that the soul is purified unto unfained Love c. And if ye through the Spirit do mortifie the deeds of the Body ye shall live so here is Righteousness Redemption and Salvation receiv'd in Christ the Light through obedience to his Light within however this be slightly stiled A Law-working spirit and falsly judged A Principle agreeing with all the false Religions in the World by this Antinomian Presbyterian Independant R.G. p. 24. who thus further preacheth as in the Name of the man Christ Jesus Receive the Attonement be ye Reconciled to God Believe and be saved the Man Christ Jesus having already slain the Enmity in himself the power of Sin and Death and the Law for us And thus he is our Saviour c. To which I say These Exhortations Receive 〈◊〉 Attonement which is the Peace be ye Reconcil'd to God Believe c. imply some Qualification and Good must be wrought in men before they be in Peace in a reconcil'd or justify'd Estate But how agrees this with those doctrines which wholly exclude the works Qualification and Good wrought in us by the Spirit of God and all Obedience done by the aid of the Spirit from Justification Reconciliation c. it being done at once as he saith by the Sacrifice of the crucified Body of the Man Christ whom he saith hath slain the Enmity in himself the power of Sin Death and the Law for us and thus saith he he is our Saviour to wit when no good is wrought in us by any Light or Spirit whatsoever so then is follows its only our Priest's Belief that all this is already done how much void of Good and full of Evil soever we be of our selves this R.G. hath prescrib'd an easie way to Heaven a broad way for Hypocrites to sooth and flatter themselves up in their sins but a way that is never like to lead them to Heaven though Christ bore the sin of many and suffer'd for the unjust even when in the Flesh and through suffering did both triumph over the Law of Ordinances and Shaddows which was the Enmity he slew or abolished Eph. 2.15 For he had no sin nor enmity nor power of it in himself to slay seeing by the eternal Spirit he offer'd up himself without Spot to God by all which though he by his Innocency condemn'd sin in the flesh and in himself became a Conqueror and Triumpher through Sufferings yet if R. G. and others come not to experience of the enmity and power of sin and death slain in themselves they are not actually reconciled nor sav'd by Christ neither yet freed from the condemnation of the Law nor Judgment of the Son of God who hath all Judgment given to him and Power to execute Judgment because he is the Son of Man but where he is receiv'd as a Saviour he saveth from Sin Death and Enmity in man and redeemeth from all Iniquity For for that end he gave himself It s not enough to say he hath slain the enmity in himself and the power of sin for Hypocrites make that a Cloak for the continuance of sin and enmity in themselves who know no Good wrought in them by any light or spirit whatsoever And such are the Corrupters of the Earth Destroyers of Souls Deceivers of the Simple and Perverters of the right Wayes of God such think themselves secure and safe in their sins while they Unscripturally and Antichristianly oppose the Work and Light of Christ within as not being of a justifying Nature to the Obedient and so they falsly apply reckon and impute Christ's Righteousness to themselves while they are actually rebellious against his Light within and I see no better tendency that R. G's work hath it being strictly examin'd and compar'd however therein he covers himself with a pretended applause and extolling of the Dignity and Suffering of Christ's Person but they that are sav'd and redeem'd from sin and enmity by him can say with the Prophet I will mention the Loving kindness and Praises of the Lord for he said Surely they are my People Children that will not Lye so he was their Saviour Mark So he was their Saviour as having sav'd them from Sin Iniquity and Falshood such are the People that are sav'd by the Lord who are Children that will not Lye in whom Deceit and Enmity is slain by the Power and spiritual Appearance of Christ Jesus within though I grant in general that he is the Saviour of all men as he affords them Preservation by his Power as Men and Creatures in