Selected quad for the lemma: death_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
death_n	law_n	sin_n	transgression_n	7,400	5	10.9794	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A47156	The light of truth triumphing over darkness and ignorance, error and envy manifested in Robert Gordoun's late pretended testimony to the true Saviour : wherein every one whose eye is open may see his seat, and who have salt in themselves may favour his words, work and spirit and discern his deceitful dealing by smitting the innocent in secret, yet not with that subtilty which is able to cover in this day wherein light is manifesting the works of darkness : so, the Devil was here deficient but envy slays the foolish man : given forth in the 2 moneth 1670 / by George Keith, & G. White-head.	Keith, George, 1639?-1716.; Whitehead, George, 1636?-1723.; Gordon, Robert, fl. 1669-1675. Testimony to the true Saviour.	1670 (1670)	Wing K179; ESTC R2048	34,830	44

work of God within as it hath made many hypocrits and many such merry also over God's witness or light in them which would have wrought good in them had they own'd it to have wrought evil out of them But seeing R. G. hath run into the Priests and Professors doctrine in his confused way and method maintaining their principle of satisfaction and imputation opposing the light and work of Christ or the spirit within as to justification redemption or salvation within Let 's first inquire how he states this satisfaction or work that he thinks was wrought with God by the man Christ but not in man R. G. God said to Adam in the day thou eatest thereof thou shalt dye and because he is God it could not be revoked the justice of God must stand firm in the execution of this sentence he is just and righteous as well as l●ving justice to be answered to the full who could break thorough this stir'd up wrath who could have answered the requirings of love and fulfil the requirings of wrath that would hold man captive in death and yet satisfie both Not its light and power in the man Christ or the light enlightning every man that comes into the world not the word alone but Iesus Christ partaking of our flesh and blood as being the Son of the Virgin Mary pag. 19 20. Note his errour in denying the light to be Christ and so opposing Christs Divinity Let the impartial Reader judge of this man's confusion and ignorance herein in these his distinctions about God and Christ and between Christ and the light and power within not owning the light that enlightens every man to be Christ or the Son of God contrary to Scripture whereas the light that enlightens every man is that eternal word that made all things which to say this cannot answer or satisfie love and wrath is a blasphemous opposing the omnipotency and power of God as if he could not satisfie himself in either and his sl●ghting and debasing the divine light and power of Christ in man and so undervaluing God as if he were no Saviour especially while this man thinks God was so displeased and his wrath so stirred up that it would hold man captive in death unless Christ as the Son of Mary should satisfie and answer this wrath and undergo this death another while in contradiction it was as God man that he satisfied c. which if he take it to be an eternal death or wrath that was threatned on man for disobedience I ask if Christ did undergo that either as God or as man or as both and dare any say plainly that God executed wrath and revenge from himself upon his innocent Son or take vengeance upon the Son of his love or could that be an answering of divine Justice so to take vengeance on the innocent and let the guilty go free with their sins past present and to come and then if all be if all be thus wrought and purchased of God by Christ paid and satisfied for in his crucified body and that for the ●ins of the whole world and in their stead and that for their sins past present and to come then how can God in justice execute wrath or revenge on any for sin if his innocent Son hath undergone it and satisfied it all and that for all men for sins past present and to come And then what manifest contradiction is it for this man to confess to his intercession his ever living to make intercession for them that come to God by him though this we own But how doth this agree with the doctrine of such a rigid or severe satisfaction and payment as before implied For if the Son endured the Fathers wrath to the full and thereby stop● it for Priests call it vindictive Justice doth not this ●ender God to be more severe than his Son yea and unjust also As if a Creditor should keep or leave the Debtor in prison and alwaies be interceded to either for his deliverance or forgiveness when his Surety hath paid and satisfied to the utmost farthing that could in the rigour of the law be exacted upon the Debtor which much less can be either mercy forgiveness or remission But if it be granted that forgiveness of sins must be asked at God's hand for Christs sake and that man must repent and be converted that his sins may be forgiven and blotted out and that he may be under God's terms and under an obligation to believe obey and follow the spirit of Christ within in its inward operations and teachings then this confutes this man and all such carnal professors For all is not done without nor● man absolved or discharged in the Court of Heaven as Priests use to say either from the guilt or punishment of sins past present and to come seeing that all judgment is committed to the Son and men are not acquitted by his sufferings without either from the obligation or obedience of his law within which is that of the spirit or new covenant which is inward but are liable to the censure and judgment thereof if they disobey it and walk contrary to the spirit of truth within wherein we are not without the law to God but under the law to Christ. And God is not satisfied with men in their sins his wrath being revealed from heaven against all unrighteousness of men how ever they may imagine Christ to have satisfied is in their stead and removed it out of God's sight And further as to that death that came over Adam in that day he transgressed it was not the sentence of eternal wrath and destruction given and fulfilled by God but a death from that innocent life and communion which he had with God before as the fruit of his transgression which God foretold and threatned them with before not as from an obligation upon God presently to take full revenge on man or to cut him off for ever the same day he transgressed for that he did not neither was his divine justice such an obligation upon him as to limit him from shewing mercy or forgiveness on repentance and salvation without such a rigid payment or severe kind of satisfaction as is supposed for he said I am a just God and Saviour and besides me there is no Saviour and in his mercy and love to lost man in general he both promised and gave a seed to bruise the Serpents head and to be a ransom attonement and most acceptable and satisfactory sacrifice as a Lamb without spot to God not as the subject of wrath or vindictive Justice but as a sweet smelling sacrifice to God and propitiation for mankind and to be a living example through all not only to end the law and sacrifices without but also to bring the true believer through and beyond the ministration of death condemnation and wrath within into peace and union with G●d who out of his infinite love sent his Son to save man from sin and

light to be under such a limitation either as to time or place as a finite creature for his out-goings were from of old from everlasting Micah 5. 2. Here follows a further Account of some passages taken out of R. Gordons Book wherein his Confession to the Truth professed by us as to the work of the power and spirit of God within and his erroneous Contradictions to the same are set opposite that his self Confutation and breaking the neck of his own Cause may be obvious to every 〈◊〉 Reader R. G. his confessing to truth R. G. erroneously contradicting R. G. p. 6. First there is a spirit of Error a and its work is to deceive and its end to destroy such in whom it ruleth and its deceit is seen under this fair Covering a pretending to the imputed b righteousness of Christ pleading a faith in his Death and Sufferings interest in the satisfaction and attonement made to God through his blood but under all this retaining the serpents c nature In their soul preserving alive in themselves unmortified corruptions bearing dominion c over them d O be not so easily decieved God will not be thus mocked he sees not as man sees e he trieth the heart and reins Know of a truth such as you sow such shall you reap to whom you yield your selves servants to obey his servants you are whether of ●in unto death e or of obedience unto rightousness and on the day of the Lord every Kingdome shall have its own on the day of that wonderful severation when the Lord shall judge the world by the man Christ Jesus every thing shall be severed to be for ever included in that state whether of light or darkness into which it was sown according to that righteous proceeding of the son of man Matt. 25. He shall s●y to the sheep on his right hand Come ye blessed of my Father inherit the Kingdom But to the Goa●s on the left hand depart from me ye cursed and on that day your supposed coverings though of the imputed f righteousness of Christ your high pretences though to his death and sufferings your crying Lord Lord will not shelter you from the wrath of the Father you being wholly altogether of the nature of those Goats on Christs left hand though pretending to the Sheeps cloathing Oh! hear with me a little to plead with you in tender compassion to your immortal souls that you might be perswaded Yes intreated to inquire a little into this matter not satisfying your selves to say that you believe there is a Redemption g already purchased you in Christ until through a living faith in your selves h you have a real evidence of your being particularly redeemed by experimental witnessing the living power * of the i Truth in your inward parts which in words you outwardly profess Consider the words of our Lord to Nicodemus Except a man be born again k he cannot inherit the Kingdom of God there lyeth an impossibility in this thing he placeth not Goats remaining such in their state in the same place with Sheep there is a great gulf between these two They are of two contrary natures Two opposite States and Kingdoms prepared for them Therefore without being changed without being in your minds renewed translated out of darkness into sight without dying to the old Nature of Sin and rising in the new nature of Righteousness And so Christ l formed within you you cannot inherit this Kingdom because without this real change wrought in some measure within you through the Operation of the Spirit of God within m there is only a dawbing of the old Sepulchre while rotteness is ●till within a talking of being justifyed through the Redemption already purchased in Christ without wi●nessing the Life Power and Virtue of the thing it self within n Therefore I do exhorts thee 〈…〉 Spirit in thy mind thou art subjected to for as many as are led by the Spirit of God are the Sons of God and if any man have not the spirit of Christ ●he is none of his ●o that it will not be enough to say that Jesus Christ dyed for sinners and that his righteousness is imputed to thee as altogether from without thee O remember the work of Regeneration is to be wrought within thee R. G erroneously contradicting R. G. a All things pertaining to man● Redemption were transacted in God-man Christ not in our persons nor within us but in his crucified body without us before any good b wrought in us God having already wrought all things for us in the body of Christ as being our rightousness p. 3 4. c He hath already subdued all things finished transgression made an end of sin abolished condemnation and death and so hath for ever in himself compleated the work of Redemption c. with God for us p. 4. d To bear my testimony to the Redemption and Rightousness already purchased in his crucified body for u● the son buried our sins in his grave all things are finished sin death and the flesh in the body of Christ p. 5. 16. e It is a mystery of the Gospel the believer to be pure and beautiful as in Christ while weak in many things in himself in his body he hath a law of sin but in the Lord he hath put it off as he walks by sight he is in the Earth in Labours in Groaning warfare and Imperfections c. p. 16. f The Law Sin Death charged upon his Crucified body he buried them in his Grave thus abolished Sin out of the sight of God p. 39. g Redemption c. already wrought purchased in his Crucified body for us without us p. 4. h The light in the Conscience is not able to reveal or give life p. 11. h There is a Spirit in some that declares that we are Redeemed Iustified Saved and made Righteous and accepted with God by the work of the Spirit * of God wrought within us p. 11. i What ever Spirit shall declare Christ now coming or coming to within us to Reconcile to Attone to Redeem us c. is no other than a Denier of Iesus our Saviour notwithstanding its high pretences to light and power and Spirit within p. 15. 16. k But know thou O Man that that Doctrine how misterious soever in shew that teacheth Redemption to be by Operation of the Spirit within us and not by that alone * Operation of God in the man Christ Iesus is it may be agreeable to mans reason but a fearful co●tradiction to that blessed Mistery of Grace p. 17. l Vnder this Mental Reservation the seed the light the nature of the Dove in me is he the Christ c. but is this a form of sound words pag. 31. m Come down from the heights of your reason to believe your Redemption already finished the law of sin and death already abolished p. 3. 7. through what he did and suffered without you without respect to any works wrought or to be wrought n within

death whose suffering sacrifice mediation in●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 o● sins past to be unrepented of nor of sins present to be committed nor sin ●o come to be persisted in however this or other Opposers and Prof●ssors do sooth and flatter themselves therein under their traditional notion of a satisfaction and imputation without them p. 16. as after R Gs. q●estions How can there be redemption where conscience ●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 a●gues with God Which indeed is no answer nor proof but a meer s●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 j●stified wi●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 w●nt to sooth up themselves withal in their sins And R. G. further adds p. 1● viz. Indeed it is a mystery of the Gospel that man's r●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 〈◊〉 ●ath a law of sin but in the Lord he hath put it off as he walks by ●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 ●r● paradoxes reason cannot fathom Answ●● This man thinks hee 's gotten beyond reason in his parado●es which indeed do appear so contradictory confused and unreasonable that every rational man may see his darkness herein to conclude the believer in war●ar● 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 i● 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 h●s people act●●lly ●reed from it which is corrupt Antinamionisme but these and such like paradoxes ●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 wa●ted and travelled to be ●e●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 fi●thiness in which state many are when yet they conceit that God counts them pure and j●stified Bu● he that j●●t fieth the wicked and he that condemneth the just they both are abo●ination before the Lord. R. G. We find thou hast no● brought forth any new thing as to matter or substance in these matters but art p●●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 ●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 redee●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 ●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 in●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 enl●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

one without 〈◊〉 of the Virgi● 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 ● 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 begi●ning to be in them and unto them Light and Life to enlighten ●nd quicken them unto God But now let us a little weigh the weight of those arguments which thou 〈◊〉 against th●s Doctrine of the Light within being the Saviour and saving them who become joined a●d obedient thereunto First thou s●ys this Doctrine is of no less consequence then to establish agai● the Covenant of wor●● 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 est●blish the Covenant of the works of the Law mentioned by the Apostle by which no flesh can be justified no● doth it make void the Righteousness which is of Faith Chri●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 ●ithin ye● their consistence is so necessary that they cannot be divided for ●aith without works i● 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 prop●● only to the Old or first Covenant in order to justification which is false for both th● first and the second Covenant require●h doing and works but after a different manner the first Covenant putt●th man upon doing without giving unto him that grace and life which ●s sufficient to make his works acceptable unto God perfectly and ●hroughly which i● o●ly ●dministred in the incorr●ptible seed of ●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 th● state ●ut man can giv● no prefect obedience to this law for it onely condemns him and g●ves him the knowledge of sin but gives him no spiritual life for the life is in the ne● Covenant and springeth up in the seed thereof and so the first Covenant or Law is called in Scripture the Carnal Commandment and it● seed and birth is Carnal o● accor●ing to the flesh which cannot give unto man to perform perfect obedience unto God for the Law makes nothi●g perfect but the bringing in of a better hope which is the power of an endless l●fe in the incorruptible immortal spiritual and heavenly seed not onely requireth p●rfection and perfect obedience but bringeth to it and giveth power to answer and perform it for the new Covena●t ●ath a se●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 Isa●ck Esa● and Jacob were figures as the Apostle declares in the Epistles to the Galla●ians and Romans Ishmael and Esau sig●ifie the chi●dren of the ●lesh or fleshl● seed who are the child●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 ●lection attaineth it the elect seed and the children thereof who are born not of the flesh but of the ●pirit not of a fleshly seed but a sp●rit●●l not of the first Adam but of the second who are the children of Abraham according to the spirit of whom Is●●ck and Jacob were figures and though the new Covenant requireth faith or beli●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 ●aith only so Rachab so Phir●ha● and the Apostle saith R●m 8. 13. If ye thro●gh the spirit do mortif●e the the deeds of th● body yee shall liv● so th● new Covenant requireth both ●aith and works too believing and doing but believing is the first thing it requireth men not simply to do without respect to ●aith in Christ the seed but requireth each in their order as ●hat men should believe and do for its faith which draw● life from Christ and expresseth it in works which render them living and acc●ptable unto God otherwise they are dead so people must first believe and then to their faith they must adde vir●ue c. and this believi●g is a winni●g of the very heart and soul of man unto the Light and ●pirit and power of Christ within manifest in the ●eed through which strength is rece●ved to give perfect obedience to God Moreover that the new Covenant requireth doing is plain from D●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 Apo●tle Paul expounds to be the wo●d of Faith and ●ighteousnes● of Faith Rom. 10. 8 which ●e preached and that was the new Covenant I have been the more large in ope●i●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 ca●nal and unlearned objections and reasonings against the Truth in this particular as in that thou brings for a second Argument that Paul said b● the works of the L●w 〈…〉 c. And here thou adds by way of exposi●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 ●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 outward●y administred before the spiritual seed of Lif● be raised which hath in it the Law of the Spirit of Lif● in Christ Jesus for the justification is in the seed and these works only are j●stified which are done in the Life and vertue thereof nor is thy third objection of any more weight as wh●re the Apostle saith Had there been a Law given wh●ch co●ld hav● given life ve●ily right●ousn●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 no● 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 fai●h is not made void nor the promise made of none effect 〈◊〉 the reward reckoned not of Grace

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 eve●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 a● 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 Iew● and another Christ to wit a Light enlightning every man that comes ●nto the World prea●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 ●vory man that comes in●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 enligh●ens 〈…〉 and cry up the light within yet we cry not down the blood without no● in preaching him as an example do we deny the a●●onement 〈◊〉 are bu●●hy false and groundless insinuations and as touc●●ng our preaching him as the light that enlightens every man that comes in●o the world that all though him might believe and so be saved thou 〈◊〉 as well have bespoke Iohn after that manner saying O● thou miserable begui●ed John who preaches the light that enlightens every man that com●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 ●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 ma● as he came into the worl● but it is I will give speaking of one to be given that which was not actually given for a lig●ht to the Genttles but this is a most weak and shallow manner of reasoning for though Christ was given in some measure for ● 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 ●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 l●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 Mos●s Christ was bo●n of a Virgin so not Moses Christ never sinned so not Moses and many others migh● 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 out●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 sor●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 ●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