one without 〈◊〉 of the Virgiâ— Mary and another within formed within but it is one and the same Lord Iesus Christ who in the fulness of time took upon him the form of â— servant and was found in the true form of a Man born of the Virgin Mary who was also in the beginning with God and was the Gift of the Fathers love unto man from the begiâ—ning to be in them and unto them Light and Life to enlighten â—nd quicken them unto God But now let us a little weigh the weight of those arguments which thou 〈◊〉 against thâ—s Doctrine of the Light within being the Saviour and saving them who become joined aâ—d obedient thereunto First thou sâ—ys this Doctrine is of no less consequence then to establish agaiâ— the Covenant of worâ—â— which speaketh thus do this and live thereby making void the Righteousness which is of Faith in Christ which speaketh on this wise believe and thou shalt be saved To which I say nay this Doctrine doth not estâ—blish the Covenant of the works of the Law mentioned by the Apostle by which no flesh can be justified noâ— doth it make void the Righteousness which is of Faith Chriâ—t for the Righteousness which is of Faith in Christ doth well consist 〈◊〉 stand with obedience to Christ the seed and with works which are wrought in the vertue and strength of him the seed formed within raised within living â—ithin yeâ— their consistence is so necessary that they cannot be divided for â—aith without works iâ— dead but thou art ignorant of the Nature of the New Covenant or Righteousness of faith as if it excluded works and doing and as if doing were propâ—â— only to the Old or first Covenant in order to justification which is false for both thâ— first and the second Covenant requireâ—h doing and works but after a different manner the first Covenant puttâ—th man upon doing without giving unto him that grace and life which â—s sufficient to make his works acceptable unto God perfectly and â—hroughly which iâ— oâ—ly â—dministred in the incorrâ—ptible seed of â—ife in its arisings and springings up in the heart and so the first Covenant or Law comes before the seed be raised or brought forth and requires man to do such things in thâ— state â—ut man can givâ— no prefect obedience to this law for it onely condemns him and gâ—ves him the knowledge of sin but gives him no spiritual life for the life is in the neâ— Covenant and springeth up in the seed thereof and so the first Covenant or Law is called in Scripture the Carnal Commandment and itâ— seed and birth is Carnal oâ— accorâ—ing to the flesh which cannot give unto man to perform perfect obedience unto God for the Law makes nothiâ—g perfect but the bringing in of a better hope which is the power of an endless lâ—fe in the incorruptible immortal spiritual and heavenly seed not onely requireth pâ—rfection and perfect obedience but bringeth to it and giveth power to answer and perform it for the new Covenaâ—t â—ath a seâ—d and birth that is not carnal and weak but spiritual and powerful and requireth obedience and works of and from men in this even in the virtue power and life of this spiritual seed and of this Ishmael and Isaâ—ck Esaâ— and Jacob were figures as the Apostle declares in the Epistles to the Gallaâ—ians and Romans Ishmael and Esau sigâ—ifie the chiâ—dren of the â—lesh or fleshlâ— seed who are the childâ—en of the old or first Covenant who cannot attain unto the blessing of full and perfect justification and acceptance with God through all they can do but the â—lection attaineth it the elect seed and the children thereof who are born not of the flesh but of the â—pirit not of a fleshly seed but a spâ—ritâ—â—l not of the first Adam but of the second who are the children of Abraham according to the spirit of whom Isâ—â—ck and Jacob were figures and though the new Covenant requireth faith or beliâ—ving yet it requireth not onely faith but works also in order to a full and perfect justification with God for Abraham was justified by works and not by â—aith only so Rachab so Phirâ—haâ— and the Apostle saith Râ—m 8. 13. If ye throâ—gh the spirit do mortifâ—e the the deeds of thâ— body yee shall livâ— so thâ— new Covenant requireth both â—aith and works too believing and doing but believing is the first thing it requireth men not simply to do without respect to â—aith in Christ the seed but requireth each in their order as â—hat men should believe and do for its faith which drawâ— life from Christ and expresseth it in works which render them living and accâ—ptable unto God otherwise they are dead so people must first believe and then to their faith they must adde virâ—ue c. and this believiâ—g is a winniâ—g of the very heart and soul of man unto the Light and â—pirit and power of Christ within manifest in the â—eed through which strength is receâ—ved to give perfect obedience to God Moreover that the new Covenant requireth doing is plain from Dâ—ut 30. 14. But the word is very near unto thee even in thy mouth and in thy heart for to do it which word the Apoâ—tle Paul expounds to be the woâ—d of Faith and â—ighteousnesâ— of Faith Rom. 10. 8 which â—e preached and that was the new Covenant I have been the more large in opeâ—iâ—g this matter because it will give occasion unto me to return a clear and full answer in very few words to all thy other caâ—nal and unlearned objections and reasonings against the Truth in this particular as in that thou brings for a second Argument that Paul said bâ— the works of the Lâ—w 〈…〉 c. And here thou adds by way of exposiâ—ion that is by our obedience to the Law either written in Tables of stone or to the Law or Light in the Conscience but this exposition has â—o ground from Scripture and it s but a figment of thy own invention of darkness for its clear by the works of the Law Paul understands the law of the first Covenant as the Jews imitation of the Letter are outwardâ—y administred before the spiritual seed of Lifâ— be raised which hath in it the Law of the Spirit of Lifâ— in Christ Jesus for the justification is in the seed and these works only are jâ—stified which are done in the Life and vertue thereof nor is thy third objection of any more weight as whâ—re the Apostle saith Had there been a Law given whâ—ch coâ—ld havâ— given life veâ—ily rightâ—ousnâ—ss should have been by the Law for it is manifest he understands the Law of the first Covenant which was the ministration of death and noâ— of Life but the Law of Christ or the Law of the spirit of Life in Christ Jesus giveth life and so justification is by this Law and yet faiâ—h is not made void nor the promise made of none effect 〈◊〉 the reward reckoned not of Grace
in thy soul for term of life and is not sin thâ— Serpents nature and if it cannot but live in thee does thou not retain yea entertain it in thy soul for surely sin cannot live in any measure where it findeâ— no entertainment yea as to this matter art thou not in conâ—usion and contradiction to thy self for though thou blames them who pretend to the imputed righteousness of Christ but under all this reâ—aining yea entertaining the serpents nature pag. 6 yet p. 16 thou expresly pleads for Redempâ—ion in another for us while â—in is within and to 〈◊〉 otherways thou calls it an arguing with God and charging him with folly how wilt thou rid thy self heir of Confusion and contradiction to thâ— self I might take notice of divers other unfound words of thine from pag. 1. to pag. 10. but desiring to be short I shall pass them and onely take into consideration another piece of confusion and contradiction to thy self for pag. 9. thou says Of one who is dead in sins and trespasses and remains so still that he is a child of wrath as well as others and is altogether so stiâ—l and yet pag. 12 thou affirms that God is fully attoned perfectly reconciâ—ed to man c. singâ—y and solely upon the accoâ—â—t of the active and passive obedience of the man Jesus Christ of Nazarâ—â—h done in his crucified body without us â—nd this thou would inter from 2 â—ar 5. 18. and thou further addâ— that he to wit Paul in the cited place mentions not any consideration qualificatioâ— or work wrought or to be wrought in any man by any Light or Spirit whatsoever now is not this confusion and contradiction to â—hy self First to say a man dead in â—ins or unsanctified altogether is altogether a châ—ld of wrath Secondly to say that God is fully and perfectlâ— attoned and recoâ—ciled with him in this state for what 〈◊〉 â—t to be a child of wrath but that the wrath of God is upon him and against him and yet says thou God is fully reconcilâ—d with such altogether children of wrath and yet God is fully attoned perfectly reconciled with them is it not palpable confusion and contradiction nor does that cited place 2 Cor. 5 18 prove what thou intends onely thou wrests it as that thou sayâ— he says not God is yet to be reconciled but he is alreadâ— fully reconciled but say I with whom is he 〈◊〉 recoâ—câ—led with unbelievers and unsanctified persons but the Apostles words are in that place hath reconciled us viz. us who believe and are sanctified but of the world he saith reconciling so not reconciled yea in the saâ—e place he mentions a qualification to be wrought by the Spirit on their parts in order to their full reconciliation viz that they be reconciâ—ed to God be ye reconciled to God said he And pag. 13. I hou affirms that faith is but the evidence of that redâ—mption and salvation already wrought by Christ for us citing that Scripture Heb. 11. 1 but though the Apostle say faith is the evidence of things not seen he does not 〈◊〉 it is but the evidence as excluding it from being any qualiâ—â—cation requisite unto redemption or justification yea he calls it also a subâ—ance of things hoped for And here I shall take notâ—ce how thou art fallen into that principle of the 〈…〉 so câ—lled who maintain that men are justified with God before 〈…〉 and that faith is onely the evidence of juâ—â—â—fication But 〈◊〉 thâ—n brings no sâ—fficient proves of Scripture to 〈…〉 53â— 6 of 〈◊〉 nor 2 Cor. 5. 18. 2â— nor Act 4. nor Gal. 44. Give any ground for it that God is fully attoned perfectly reconciâ—ed with uâ—beliâ—vers for though he was made sin for us and that God had laid â—n him the iniquities of us all yet the unbelievers do still remain under the burthen of sin and they are concluded in it wrath is revealed in them against it as saith the Scripture and God is against them in it till they be agreed with him through faith and fanctiâ—â—cation agâ—â—e said he with thâ—ne adversary c. and there is â—o peace to the wicked saith my God it is not sâ—id there is no evidence or intimation of peace to them but there is no peace to them while they so continue as for the one oâ—â—â—ing once for all yet the frâ—it and effect thereof is not given unto â—ll so â—s that all â—re justified for many are condemned he that believeth not said Christ is condemned already I come now to examine thy assertion page 10. which thoâ— indeavors to confirm through the most part of thy paper and it is this Secondly says thou there is another snarâ— carrying death also in the bosome of it though covered with the smooth words of power spirit and light within and it is thaâ— spirit that publisheth that the light that enlightneth every man that comes into the world is the true Christ our only Saâ—iour Mediator and Redeemer and that there is not another and that man 〈◊〉 to head and to be joyned to this light as that which as 〈◊〉 condemns him so iâ— able of it self to save and redeâ—m him as he becomes obedient thereunâ—o Here with open mouth thou smiâ—es against our principlâ— even Jesus Christ the true light that enâ—ightens â—vâ—ry man that câ—mâ—th into the woâ—lâ— that all through him might believe though thou may remember that some time formerly thou hâ—â—t câ—nfessâ—d to it and also pleaded for it but thou hast given way to the darkness which hath clouded any smaâ—l conviction of thiâ— truth in thy soul and now turned thee into â—nmity against it and that thâ— darknesâ— hath ruled thee in this work appears plainâ—y from thy manifold confusion and contradiction to thy self wherein thou art intangled pag. 17. thou says this Doctrine declariâ—g the Light and Power 〈◊〉 Spirit within to be Christ the only Mediator and Saviour asserts another Christ another Saviour then him Jâ—sus Christ of Nazareth wh◠〈◊〉 conceived of the Holy Ghost and born of 〈◊〉 Maâ—y and yet pag. 5. thoâ— pleâ—ds for Christ within and blames them who neglect in themsâ—lvâ—s and oppose in othâ—rs the mistery of Christ wiâ—hin yea page 7 〈…〉 for Christ formed within men saying to them that without dyiâ—g to the old Nature of sin and rising iâ— the new 〈◊〉 of rightâ—oâ—sâ—â—s◠〈◊〉 so Christ formed within you you cannot inâ—â—rit the Kingdoâ— who of the weakâ—st discâ—rning cannot see thy self contraâ—â—ction here â—ea and thy enmity to the mistâ—ry of Christ within though at times forgeâ—â—ing and contradicting thy â—elf thou seems to be for â—t but if thou were indeed for this mistery Christ within as he is the seed the 〈◊〉 the Power and the Life thoâ— would not say that such Doctrine asserâ—â— another Christ then him Jesus Christ of Nazareth for Jesus Christ is still one and the same the Saviour and Mediator and Râ—deemer is still one and not divided there â—re not two Christs
but of debt for this law is of Grace and of promise and the whole obedience givâ—n to it is all of the free Grace of God in Christ Jesus and the same answer may serve to that other Scripture cited by thee â— man is juâ—â—â—fied by â—aith without the deeds of the law and to him that worketh not c. Which excludes the deeds and works of the law of the first Covenant or the works of any law from justification which is not given forth and administred in the Eâ—ect noble and royal and â—â—mortal and incorruptible â—eed of life for before this seed be raised all are under transgreâ—â—ion 〈…〉 further says Thâ—t the Apoâ—â—le concludes them ignâ—rant of and not submiâ—â—iâ—g to the râ—ghtâ—ousness of God who go about to establish thâ—ir own righteousnâ—ss by the works of the Law so say we also but the râ—ghteousness which is in the elect seed and the works thereof are not that self righteousness but the righâ—â—ousness of God and is our righteousness as Christ is ours evâ—n by the free grace gift of the Fatâ—er So having thus cut the 〈…〉 seeming strength thy carnal objections may have with weak people I shall not neâ—d further to answer particularly thy other words hereabâ—ut seeing they contain no force of Arguments but are only thy bare assertions and positions which wanting a sufficient foundation fall of themselves Thou further alleadges page 15. That to affirm justâ—fâ—cation to bâ— in obedâ—ence to the Light 〈◊〉 is to make him who is indeed the good Samaritaâ—e to be no better thâ—n the Priest and â—he Levite who looked upon the wâ—â—â—ded man and so passed by but hast thou not here grossâ—ly manifested thy weakness and shallowness does he not the part of â—he good Samaritaâ—â— in coming iâ—to our wounded souls in powring in the Wine and Oyl of his blessed spirit life and vertue to cleanse and 〈◊〉 them yea if he did not appear in us and justifie 〈◊〉 within work Redemptâ—â—on â—nd Salvaâ—â—on from sin in our hearts he might â—e said rather to pass by us as the Priest and thâ— Levite But that both here and oft elsewhere thou insinâ—ates as if we had no respect to his outward coming and sufferings in order to justification is a â—â—lfe and disiâ—genious alleadgâ—nce of thinâ— we dearly own and respect him in botâ— the wayâ— of his coming anâ— do not set the one in opposition to the other nor divide them for they are in Unity and work together according to the Eternaâ— puâ—posâ— of God for the full and perâ—ect deliverance and Saâ—vation of Man and who receive him in his inward coming and become subjâ—ct to him receive the â—enefit of his ouâ—ward coming receive the benâ—fit of his sufferings and death his suffering and death is theiâ—s and they who witness him to live in them may 〈◊〉 it is Christ who dyed who can condâ—mn who have hiâ— Lifâ— in them have any interest in his death and his blood cleanseth them from all sin but who seeks to rely upon his outward coming and sufferingâ— and deny and crucifiâ— his appearance of Light and Life in their heartâ— have no pâ—rt in him But thou altogether excludes his inward coming by his Life and Spirit in mens hearts from haviâ—g any share in mens Redempâ—ion and Salvation whereas the Apostle speaks of being savâ—d by his Life and mentions â— day of Redemption that was yet to come after his outward sufferings uâ—to which those who first believed in him were 〈◊〉 and though the Apoâ—â—le says if while we were enemies we were reconciled to God by 〈◊〉 death of his Son yet he adds much more shall we besaved by his Life and though thou useâ— thiâ— Scripture to prove that men are fully and perfectly reconciled with God singâ—y and solely upon the account of what Christ did suffered without us in his cruâ—ified body excluding so much as any inward quallification wrought by him in uâ— â—et it is but an abuse of the place â—nd a wresting the wordâ— beyond the true intâ—nt and sence of the spirit nor need I go any further then thy own confession to alleadgâ— a more safe way of understaâ—ding that Scripture as wheâ—e thou says page 13. Alâ—hâ—ugh in the dayâ— of Isaiah Châ—ist was not 〈◊〉 come in our flesh yâ—t the propâ—â—â— speâ—ks â—f â—t as a 〈◊〉 alâ—eady done it being so iâ— the purpose of God and so why 〈…〉 said that 〈◊〉 speakâ— of being reconcil'd after this manner it being so in the purpose of God to reconcile them fully unto him not as they remain in enmity to him but turned from it and so become friends and loveâ—s of him and we do willingly acknowledge the full and perfect Redemption was in Christ while we were enemies yet we did not receive it while we continued enemies but now since we believed and were turned to him in our hearts we have received it as said the Apostle by whom we have now received the attonement or reconciliation so mark the word 〈◊〉 we have now received the reconciliation now since we believed and were turned to him in our hearts but not before In the 17 page whereas thou accuses us With denying the true Christ and asserting another yeâ— thou art found in the same guiltiness thy self which we are free of for we believe and acknowledge him who was manifest in that body of flesh to be the true and only Christ and Saviour and yet we believe him also to be the only true Christ and Saviour as manifest â—n us for he is not two Christs but one though he has had two manners or ways of coming as without us and within us both useful and needful yea both concurring unto our full and perfect deliverance and saâ—vation from sin and the consequences thereof in soul and body and we believe that his outward coming was not a bare and naked example but hath a real influence and service in its place in and upon all who are saved though all have not that express knowledge thereof yea will thou not confess that infants are saved by Christ who yet have not this express knowâ—edge of him But that I may make it appear that thou denyes the true Christ I shall bring thâ— own words page 17. Where thou expressly denyes that this light which enlightens every man thaâ— comes into the world is Christ and what is this to deny Christ and to deny the Scriptures Testimony of him for said he himself I am the light of the World and said John of him he was the true light that enlightens every man that comes into the world that all through 〈…〉 believe and if all through him might believe which was Johns Testimony then all through him might be saved But thou wilt have this light not to be in Christ but some other light which remained in Adâ—m after his transgression and before the promise of the Mâ—ssiah and stands in every man as a witness for God wheâ—â—by he shall be left without
not say the seed is condemned unless by such a spirit as thine as drowns it calling it but a Natural thing as the Iews condemned Christ calling him but a Man the Carpenters Son and then in thy ignorance and envy thou asks if in eveâ—y man this seed or Christ is not saved doth it remain for ever in some under condemnation I answer nay for though for a time it suffer yet in the time appointed of God it is raised up in all even the most ungodly over all their ungodliness to minister in them the Wrath and righteous judgement of the Lord against them without mercy as thou wilt find by sad experience if in time thou repent not which I wish from my heart even that repentance may be given thee for all thy enmity and hard speeches against him and his truth Again how grosly and disingeniously thou wrests the words of some of us viz. That Christ was sometime preached aâ— crucified to the Iews but more generally a light to the Gentiles as if there were one Christ says thou to wit a crucified Christ preached to the Iewâ— and another Christ to wit a Light enlightning every man that comes â—nto the World preaâ—hed unto the Gentiles but this is a most piteous and abominable wresting of these words aforesaid which do not import 2 Christs but but one and the same in a twofold way of manifestation or appearance and though Prophets and Apostles preached him as in the form of a man yet they preached him also and that more generally as a light to the Geutiles yea and to Iews also Thou would also perswade simple people as if we did separate the benefit of Christs outward coming from inward while thou speaks after this manner How are you thus iniferably be beguilded to preach up the Light enlightning â—vory man that comes inâ—o the World for 〈◊〉 Christ to cry up a light within 〈◊〉 cry down the blood without to preach him as an example to cast out the 〈…〉 but though we preach him as the sight that enlighâ—ens 〈…〉 and cry up the light within yet we cry not down the blood without noâ— in preaching him as an example do we deny the aâ—â—onement 〈◊〉 are buâ—â—hy false and groundless insinuations and as toucâ—â—ng our preaching him as the light that enlightens every man that comes inâ—o the world that all though him might believe and so be saved thou 〈◊〉 as well have bespoke Iohn after that manner saying Oâ— thou miserable beguiâ—ed John who preaches the light that enlightens every man that comâ—s into the world to be Christ for so he preached him and so did others I shall yet take notice of two or three passages 〈◊〉 in thy book and so leave it for to trace and follow thee in all thy confusions and dark imaginations were neither worth the travel nor the time for by these few hints the weakest of any true judgement may perceive what a bulk of confusion thy book is Pag. 27. thou says That light and salvation of the Gentiles prophesied â—f 49. 6. Isa. is not said I will give it the light that enlightens every man that comes into the world for that was already given to every maâ— as he came into the worlâ— but it is I will give speaking of one to be given that which was not actually given for a ligâ—ht to the Genttles but this is a most weak and shallow manner of reasoning for though Christ was given in some measure for â— light from the beginning and even in the darkest times yet afterwards he came to be given in a greater measure of light and manifestation so here is not another light then was given at first but a further measure of the same for in â—he beginning was the word Christ Jesus and in him was life and the life was the light of men And thus all thy other empty shallow reasonings may be answered in many other place which speaks of Christ as a light a Prophet c. which thou would confina onely to him as outwardly come as particularly that of Moses a Prophet shall the Lord your God raise unto you like unto 〈◊〉 which thou would onely hint and confine to his outward coming and becoming many in the land of Judea for otherwise thou says it could not be said that he should be raised up lâ—ke unto Moses for Moses was a man But the light and power and spirit within is not a man as Moses was But if we go to scan too narrowly upon this word like unto me as if it did import every way a like it will not answer thy intent for Christ even as man in divers weighty circvmstances was unlike to Mosâ—s Christ was boâ—n of a Virgin so not Moses Christ never sinned so not Moses and many others mighâ— be named but if thou say Moses and Christ were like to one another in that likeness understood by the spirit so say I which yet is not confined simply or onely to his manhood for even Christ in spirit was and is raised up like unto Moses insomuch that as Moses was given of God as an outward deliverer of the outâ—ard Israel from out of Egypt and from under Pharoah in the outward destroying their enemies without and leading them through a red sea and wilderness outward into a good outward land and giving them Laws and Precepts from God c. So Christ even in Spirit is given of God as an inward deliverer of the inward Israel from out of spiritual Egypt and from under spiritual Pharoah destroying their inward and spiritual Enemies leading them through an inward and spiritual sea wilderness into a good spiritual land giving them spiritual Laws Precepts from God and stoning them to death with a spiritual stone who do not observe them and is this no likeness at all intended by the spirit of God as the sense of these words of Moses How has thy prejudice blinded thee in this and many other things Last of all I cannot but reprove thee for thy disingenuous and deceitful insinua ion in the last page of thy Book in these words How much sorâ—r punishment shall he be thought worthy of that hath trod under foot the Son of God and counted the blood of the Covenant an unholy thing 〈◊〉 the blood of any ordinary man â—r beast But did thou ever read or hear from any of us as if we counted the blood of Christ even in the outward as the blood of any ordinary man or beast or thinks thou to infer such a conclusion from our principle as because we say Christ the light within us is precious and saving that therefore we account his blood as the blood of any ordinary man or beast but I must tell thee thy inference is bad and deceitful and doth no wise follow from our principle as is evident from what is aforesaid yea the spilt blood of his Saints and their death is of great account with the Lord when brought to it
you by any light whatsoever p. 42. o The work of Redemption is already 〈◊〉 at once in the Crucified bâ—dy without us p. 21. 23. The Opeâ—â—â—ion of the Spirit of Christ within us 〈…〉 Redeem 〈◊〉 p. 23. Thus far R. G. hath shewn himself one while like a Quaker so called having gotten many of their words another while like a Presbyterian or Independant shewing his self-contradiction and instability And what may the Reader think of him but that he hath gathered and learned something from the Quakers or out of their Books though he was never of us However like a perverse Apostate he chiefly smites at them in his enmity chiefly to the injury of his own Soul and Conscience who for all his opposition cannot wholly forget and drive the Quakers principles out of his mind but is forced to confess to the truth of them to his own confusion and overthrow And it 's remarkable that the most of his Pamphlet is confuâ—ed But where he acts the part of a Quaker so called whom he further imitates in this wise viz. R. G. Christ's Death and Sufferings his Resurrection and Righteousness will not avail thee thou remaining in thy self wholly unchanged unsanctified by and through the operation of the Spirit of Christ within thee whereby they may become of use to thee Thou wast dead in Sins and Trespasses and remains so still thou wast a child of wrath as well as others and thou art so still c. And in his 35 page he goes on thus viz What will an Historical faith â—s of things altogether without avail thee while thou hast not the evidence within thy self by a lively faith of thy being redeemed through the Redemption that is in him A â—â—attering hypocritical extolling of Christ in his Offices as King Priest and Prophet without thee while thou deniest him in the exercise of these Offices within thee by the Operation of his Spirit c. And this is thy own condition R. G. as appears by many passages in thy Book contrary to what here thou hast confessed as may plainly be seen in comparing thy contradictions before and who but one presumptious and impudent would have appeared thus publick as thou hâ—â—t done to confute others and to undervalue and oppose the sufficiency of the Light Power and Operation of Christ within as to Redemption Salvation and Justification c. with such a heap of darkness and confusion as thou hast vented who yet otherwhiles art made to confess to the Operation of the Power and Spirit of Christ within whose Light is set over the head of all thy Darkness Deceipt and Enmity and over all such Backsâ—iders as are in the same spirit of Enmity and Opposition with thee such as Râ— Cobbet Elizabeth Atkins and Rob. Rich who is of a Ranting Principle to whom we may add Muggleton or his railing against us who have spread abroad their confused malitious Pâ—mphlets with their lies and slanders against us wherein they do but gratifie malitious spirits Apostates and Ranters And seeing that Michael Stantcliff who came some years amongst us professing the Truth with us and owning the light within and to some yet doth formally seem as if he were a Quaker which appeaâ—ance no doubt he hath found to make for his Interest yet is turned into so much dimness darkness and enmity againâ—â— the People called Quakers as to opprove of this Rob. Goâ—don his Pamphlet â—iled A Testimony to the true Saviour as being an Ingenious clear Piece and that which we could never get through c. As also to help to convey or spread them abroad against those that Preach the true light that enlightenâ— every man that cometh into the world to be Christ c. R. G intending chiefly the people called Quakers against whom he hath insinuated divers forgeries and slanders Wherefore we say to thee M. Stantcliff be ashamed and repent of thy approving and countenancing such a bundle of Confusion against the truth and against an innocent People whom thou once ownâ—dâ—t remember from whence thou art fallen and how thou persistest in enmity and prejudice against Truth and us least the Lord cut thee off and thou end thy days in trouble and anguish we have desired and sought thy good though thou hast rewarded us evil for good And now we wish thy Repentance and pray the Lord forgive thee that thou mayest not end thy days and perish in thy Perverseness and gain-saying Here follows a brief account of some places of Scripture sent to Robert Gordon by Gawin Longworth R. G. his Answer to them Ioh. 1. from 1. verse forward in the beginning was the Word 12. chap. ver 46 I am come a light into the world 15. chap. ver 5. I am the vine ye are the branches Rom. 8. 10. If Christ be in you c. 1. Cor. 1. 24. Christ the power of God and the wisdom of God 2. Cor. 13. 3â— Seeing you seek experience of Christ speaking in me Titâ—â— 2. 14. Who gave himself for us that he might redeem us from all iniquity c. 1. Ioh. 5. 12. He that hath the Son hath life Chap. 4. vâ—r 4. Greater is hâ— that is in you then he that is in the world Robert Gordons Answer to these Scriptures viz. I Have considered the Scriptures thou mentioned and I find that in none of them it is testified who the true Christ our only Saviour is but what he is through the operations of his spirit in Believers called therefore the Anointing within or Christ within but these operations of his spirit within are no where in Scripture called the Lord's Christ our only Saviour And if thou own no other Mediator Christ or Saviour then what is described in these Scriptures thou mentions then necessarily thou disowns the Lord Iesus Christ of Nazareth a man approved of God c. Thus far R. G. telling us of the writings of that enlightned man Iacob Behm Observe Here the â—enour and tendency of R. G's Answer how Antichristian it is he appears here plainly as owning another Mediator Christ or Saviour then that Christ that said I am come a light into the world I am the vine c. and we ask was not he Jesus of Nazareth and of whom it is testified in Scripture Christ in you Christ the power and wisdom of God He that hath the Son hath life who gave himself for us that he might redeem us from all iniquity c. But R. G. doth not own this Christ to be the Lord 's Christ or Jesus Christ of Nazareth but he must have some other Christ then this Christ that is described in those Scriptures before but dare he say that Iacob Behm owns his doctrine herein for this Christ who is the Word the Light the Christ in Believers the power and wisdom of God speaking in Sainâ—s R. G. deems but as operations of the Spirit and not Christ the Operator Saviour or Redeemer wherein he is greatly mistaken and has out-run himself
besides any right aim For Christ as the Word the â—rue Light the power and wisdom of God the Redeemer from all iniquity and as in his Saints the giver of life and victory over the world c. He is the true Operator of God and the Author of Faith the worker out of Sin the Saviour and Redeemer from iniquity and so an Operator as such he is given for a leader for light life and salvation to all that believe in his light which will shine live prevail and prosper against all the darkness dark spirits and enmity which oppose it Something further added HEreby it may appear and be very obvious to every impartial Reader how disingeniously injuriously and falsly this R. Gordon hath dealt by us called Quakers whom he chiefly smiâ—es at chiefly for our so much owning and preaching the true light that enlightens every man having in many things he hath writ neither given a true account of our principle nor stated our words nor the Authors nor cited our Books or Pages that it might be seen how he hath wronged us worse then many of the Priests have done insinuating several falshoods against us which were never our principles and then making war against them and drawing false inferences and consequences upon us which have neither natural dependence nor any relation to our principles as may be seen at large in his bundle of impertinencies and confusion And whereas R. G. several times confesseth Christ and his spirit to be within us revealing and evidencing within us what God hath wrought for us in the body of Christ as that love God commended to us in his Son through his suffering and death according to his 1. 4. and 23. pages Now mark herein he hath in some degree assented to the truth of our principle though to his own confusion for that it follows that our preaching Christ and his Spirit in the true Believers doth not oppose nor make void his sufferings without but evidence and make known the benefit and living effects thereof within and bring both into the fellowship of Christs suffering and to a conformity unto his death But this R. G. in contradiction to himself like a malitious injurious person insinuates â—gainst us the dividing and opposing Gospel truths one to another and a denying the mystery of God in the flesh of Christ as a matter of any necessity to redemption reconciliation c. falsly adding these words viz. Râ—ckâ—ing to accomplish this in their own bodies each for himself through obedience to the law or light in his conscience c. pag. 5. This is a false conclusion put upon us and contrary to what this man hath confessed before For it s not of our selves but God that works in us to will and to do by his spirit and power which evidenceth and revealeth in us life and salvation by Jesus Chriâ—t who is our Saviour and Redeemer and by him and in him hath God appeared to reconcile us to himself who hath wrought all our works in us Isa. 26. 12. and to this we testifie in his Son who is made unto us wisdom righteousness sanctification and redemption and against all such dark spirits and opposers of his light and work within as this our Opposer is who saith that God man in his crucified body without us and before any good wrought in us hath already subdued all things finished transgression made an end of sin abolished condemnation and death hath for ever as our head in himself compleated the work of redemption reconciliation with God for us c. God having already finished wrought and accomplished all things for us in the body of Christ pag. 3 4 5 9 12 13. And further he adds pag. 26. vâ—z having already vanquished in his crucified body and buried in his grave sin and death and all the powers that were against us But in contradiction to hâ—s asserting all these things as wrought in his body he layes it otherwhiles upon purchase as redemption reconciliation righteousness c. being already purchased for us in his crucified body without you without respect to any works wrought or to be wrought within you by any light whatsoever Thus far R. G. pag. 4 5 9 23 42. But to go round again in contradiction to this of all this being wrought accomplished and purchased without in his crucified body without respect to his light and work within R. G. confesseth and tells us of God working all things in us by Christ the mystery of Christ within and the operations of his spirit working all their works in them p. 4 5. From whence it then follows that all is not wrought and accomplished without them nor ought the work or light of Christ within thus to be disrespected as this man most blindly doth neither is mens sin and death either vanquished or buried in the grave with Christs body without for sin and death reigns in and over all men till they be quickned and renewed by the spirit of Christ within and raised up out of sins and trespasses and in this sense we own true beleevers and sanctified ones to be purchased unto God and hereby an everlasting inheritance obtained or purchased and that God hath purchased his Church with his own blood Act. 20. 28. And that such as were a chosen or purchased people or generation were a royal Priesthood a holy Nation a peculiar People to shew forth the praise of him who had called them out of darkness into his marvellous light 1 Pet. 2. 9. So such did not 〈◊〉 and oppose the light within nor disrespect its work within as to the purchasing and redeeming man to God as this blind Opposer hath done whose confusion runs after this manner viz. all things are already wrought and compleated for us in the crucified body without nay God works all things in us by Christ the mystery the operations of the spirit of God works all their works in them See here how inconsistent this mans work is and how he hath broke the neck of his own cause But for whom doth R. G. reckon hath this God-man as he calls him or God and Christ in union wrought and compleated or purchased all as redemption salvation righteousness c. was it for all or but for a few See his Answer R. G. pag. 13. For the sins of the whole world past present and to come c. A large confession and latitude to the world indulging them in sins to come as the sin-pleasing professions are wont to do and further to hearten them on therein all their dayes he reckoneth God doth not see their sin in them pag. 39. And surely they cannot be hindred of salvation for all this nor it in justice be detained from them because it s so dearly purchased and paid for and wrought witâ— God by his Son when no good is wrought in man if you believe R. G. which doctrine tends to make a merry world in their sins and not to regard the
death whose suffering sacrifice mediation inâ—ercession and offices with the blessed effects thereof within we own and confess according to the Scriptures of truth as inwardly revealed and evidenced by the spirit which we do not admit either oâ— sins past to be unrepented of nor of sins present to be committed nor sin â—o come to be persisted in however this or other Opposers and Profâ—ssors do sooth and flatter themselves therein under their traditional notion of a satisfaction and imputation without them p. 16. as after R Gs. qâ—estions How can there be redemption where conscience â—hargeth of sin is it not against reason to believe redemption in another for us while sin is within To this he thus answers To this spirit I say who art thou that thus aâ—gues with God Which indeed is no answer nor proof but a meer sâ—lly begging of the question nor any demonstration that such a belief that is both contrary to conscience and the conviction of the light therein is either true or right in the ground of it whereby any are thus credulous either of their being redeemed saved or jâ—stified wiâ—hout them whilst they lie under the guilt and imputation of sin in their own consciences sin being then their burden and bondage which is contrary to a redeemed and justified state but such a blind and dead faith and conceit of redemption and justification as this man hath appeared in hypocritical Professors are wâ—nt to sooth up themselves withal in their sins And R. G. further adds p. 1â— viz. Indeed it is a mystery of the Gospel that man's râ—ason cannot comprehend the believer to be pure and beautiful as in Christ his head while weak in many things in himself in his body 〈◊〉 â—ath a law of sin but in the Lord he hath put it off as he walks by â—ight he is in the earth in labors ingroanings warefare and imperfections but as he walks by faith he is in Christ walking in rest in victory and perfection these â—râ— paradoxes reason cannot fathom Answâ—â— This man thinks hee 's gotten beyond reason in his paradoâ—es which indeed do appear so contradictory confused and unreasonable that every rational man may see his darkness herein to conclude the believer in warâ—arâ— and imperfections in the body with a law of sin while pure beautiful walking in rest in victory and perfection in Christ his head which is all one as to say he iâ— in Christ and out of Christ pure and impure perfect and imperfect at the same instant or as the hypocritical Priests and Professors have said that men are imputatively righteous and justified while inherently and actually sinful and unjust and yet for all this R. G. makes account in pag. 39. that the law sin and death are so charged on Christs crucified body that sin is purged away out of the sight of God while yet he does not believe hâ—s people actâ—â—lly â—reed from it which is corrupt Antinamionisme but these and such like paradoxes â—e cannot own as either reason or truth For how is Christ the Believers and Saints head or they perfect in him if they be imperfect or impure in the body are they not members of Christ and is not their faith their victory over sin and death And is it no perfection they have waâ—ted and travelled to be â—eâ—ewed into the image of the heavenly Where 's the new birth new creature perfect on righteousness and true holiness so much preached and testified of by the holy men of God in the Scriptures of truth if men must be reckoned pure and perfect and in Christ when yet they are not washed from their fiâ—thiness in which state many are when yet they conceit that God counts them pure and jâ—stified Buâ— he that jâ—â—t fieth the wicked and he that condemneth the just they both are aboâ—ination before the Lord. R. G. We find thou hast noâ— brought forth any new thing as to matter or substance in these matters but art pâ—â—nged in the old dark stuff of Priests and Professors who have writ against us though thou art more confused and appearest more malitious against us then many of them â—however thou pretendest love and bowels p. 40 which cannot hide thy dissimulation and enmity and thou hast not methodized nor worded their principles so well as many of them thou being confounded and mangled between truth and their corrupt traditional principles which we perceive thou dost not see the bottom and tendency of however thou thinkest thou art wise but the devil hath blinded thee with prejudice and conceit as he hath all that take thy part and spread thy books or else thou durst never have brought such a piece of folly falshood and mixt mangled stuff to publick view as thou hast done who also to shew thy ignorance of redemption thou usest these words viz The operation of the spirit of Christ within us not to redeeâ—us p. 23. and Christ came into us by the ministration of the spirit not to redeem us pag. 38. Answ. This is contrary to the testimonies of both Prophets and Apostles who witnessed the redemption of their souls from under the bondage and power of sin and death so from the hand of the enemy Psa. 107. 2. David said draw nigh unto my soul and redeem it ps 69 â—8 So he did not put redemption afar off for the God of Israel was near whom the people owned for their Saviour and Redeemer from all inâ—quity Ps. 130. 7 8. And as the Apostle exhorted grieve not the holy spirit of God whereby ye are sealed uno the day of redempt on Eph. 4. 30. So that there was a day of redemption to be expected unto which they were sealed by the holy spirit which redemption was a freedom recovery or purchase from all iniquity which could not be effected without the operation of the spirit of Christ within who gave himself for us that he might redeem us from all inquity Titus 2. 14. But this R. G. would impose on people a faith concerning redemption reconciliation and justification as all being finished wrought or purchased without them without respect to any works wrought or to be wrought within them by any light whatsoever p. 42. See Reader how erroneously he hath excluded the work of God and Christ from within as to the ransoming or freeing of man from sin and making him righteous and so bringing him into unity peace favour and friendship with God which is the true sense of redemption justification and reconciliation which are not effected nor obtained without the operation of the spirit of holiness within though Christs testimony suffering and example without had a tendency thereto 1 Cor. 6. 11. For it was by the spirit of God that the Saints were both washed sanctified and justified how ever tke Devil and his Agents endeavour to exclude and invalidate the inward operations of God Christ or his Spirit G. W. Errata Page 1. l. 37. ' for consider read crucifie p. 4. for 1. r. 4. l. 6. for enlâ—ghtening r. enlighteneth p. 12. l. 27 for any and. p. 14. l. 1. for is this r. is not this c. p. 15. l. 38. for no r. not p. 16. l. 12. for spent r. shut p. 17. l. 39. for hint r. limit p. 18. l. 1 for many r. man Second part p. 2. l. 30. for counted r. committed p. 8. l. 7. r. Christ now come dele to p. 12. l. 2 for Longworth r. Lawrie