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
order to give them a day of Visitation wherein the tenders of Life and everlasting Salvation may be held forth unto them that believing and receiving the Son of God they may be sav'd from Sin and Death in themselves for he is the Saviour of all men but especially of them that believe whose Faith is not a meer Historical Faith of things only done without but a FAITH in the Name and Power of the Son of God a Heart-purifying Faith a justifying Faith a Faith that worketh by Love a Faith that is victorious over the World by which Faith we being justified we have Peace with God and by which Faith we have received Christ in Spirit and know him after the Spirit The Traditional Knowledge Faith and outward Profession of him as meerly after the Flesh will neither save nor justifie The Pope and Papists have as much of these as Robert Gordon who hath only his Tradition and Faith or Credulity for his Religion and Profession Although the concurring Testimonies of the holy Prophets and the four Evangelists and true Apostles and Ministers of Christ concerning his outward Birth Life Miracles Suffering in the Flesh Death Resurrection and Assention we never deny'd nor hereby in the least oppose by treating of the Nature and Effects of Faith in him as the Son of God the Foundation the Power and Wisdom of God the Light Life Salvation Righteousness Sanctification and Redemption of true Believers For he that believeth in and hath the Son hath Life but he that believeth not in him the Wrath of God abideth upon him How then is he or such perfectly justified with God Reconcil'd and Redeem'd at once without them aâ—â—ording to R. G. while the Wrath of God abides upon them and while no Good is wrought in them Is it good Doctrine to say That men are perfectly justified while under the Wrath of God And that thâ—y are perfectly Redeem'd and reconciled and so at Peace and imputatively Righteous while actually under the Wrath of God in themselves Were it not as good Doctrine to say That they are imputatively saved while actually Damned But this is something like the Doctrine of R. G. and his Teachers or Ministers the Presbyterians and Independants under whose Ministry he hath receiv'd what he hath testified which he deceivedly thinks came from the Lord. And whereas R. G. having deny'd that this Light which enlightens every man is Christ in which G. K. and I oppos'd him and to our saying So John Preacht him c. R.G. again answers in scorn Thou should rather have added So G. F. Preacht him and so others among the Quakers And further addeth John or any of the Pen Meâ— never so wrote of Christ neither canst thou show me one place of Scripture wherein it is inserted of Christ that the Light enlighteneth every man that comes into the World is the true Christ. Rep. What is this â—uâ— to deny the Divinity of Christ or to deny him to be that Word or Life which was the Light of men testified of John 1. which Word became Flesh and tabernacl'd in us Was not this still â—â—â—ist that John testified of that was the true Christ that enligâ—â—â—â—s every man that comes into the World Is it not Anti-christian Doctrine to deny this enlightening true Light to be Christ and to scoff at us for asserting it And because I distinguished between Christ the Enlightener and his Gift of Light or Illumination in man R. G. hath judg'd me severely as to be in Self-contradiction for my saying That we affirm a Spiritual Divine Light to be in eveâ—y man yet we do not say that Christ is in every man or that every man hath the Son though still I own the Son to be the Enlightner of every man This he counts a Contradiction but herein he hath but slightly overlookt and censured my words for there is no Contradiction in them any more then in saying Christ the true Light enlighteneth every man so that there is Christ and his Illumination yet every man is not a Child of Light walks not in the Light hath not the Son is not attain'd to the Revelation of Christ and yet hath a degree of his Light and Illumination in them wherein is his power and capacity of believing and receiving the Son of God or otherwise it is sufficient to leave them without Excuse yea the least Measure of Christ's Light is sufficient in each respect although this Opposer most ignorantly sâ—ights the Work of any Law or Light in man or Obedience wrought thereby as not able to deliver him from the Condemnation and Curse of the Law so as to obtain Justification with God theâ—eby pag. 25. Whereas the Law of the Spirit of Life in Christ makes free from the Law of Sin and Death and this Law of the Spirit of Life is within this Law is Light this being obey'd thus freeth man from the power of Sin and Death where true Obedience to the Light is sin is not obey'd neither sin nor death doth raign in the Creature but Righteousness raigns within unto Life sin being forsaken the cause of Condemnation and the Curse is remov'd and where there is no Condemnation there is Justification even to them that walk not after the Flesh but after the Spirit And is not this a state accepted of God seeing its the Doers of his Will that are just and justified But after this R G. hath oppos'd and scoffâ—d at that saying That this Light that enlightens every man that comes into the World is Christ having deny'd this he in plain Contradiction to himself is forc'd to acknowledge the Truth in these words I also acknowledge that it is said John 1.9 of Christ Jesus that was the true Light which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 illuminat enlighteneth every man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 venientem coming into the World for so it is in the Greek and that every man is enlightened by Jesus Christ as he is the Word that made the World c. pag. 27 28. See here R. G. against R. G. one while the true Light which enlighteneth every man is not the true Christ with him another while Jesus Christ was the true Light which enlighteneth every man that cometh into the World Do you think this is a trusty man to give credit to let the unprejudic'd Readers judge And further We do not call the enlightening in every man the Christ but the Light of Christ having already distinguished between the Enlightener and the Illumination and between the Giver and the Gift And now as concerning the Law and Nature by which the Gentiles did the things contain'd in the Law R. G. saith This Law or Enlightening thus planted in man'â— nature by generation is by Generation convey'd into every man as he cometh into the World and that it is called by Solomon the spirit of man which is the Candle of the Lord c. Pro. 20.27 Answ. This Law and Light that inwardly taught the Gentiles was
no God but me for there is no Saviour besides me Hos. 13.4 Deut. 6.4 I even I am the Lord and besides me there is no Saviour Isa. 43 11. and 44.6 8. and 45.15 And all Flesh shall know that I the Lord am thy Saviour and Redeemer the Mighty One of Jacob chap. 49.26 and 60.16 Jer. 50.34 I will mention the Loving-kindness of the Lord c. for he said Surely they are my Children People that will not Lye So he was their Saviour Isa. 63.7 8. Thy People shall be all Righteous c. chap. 60.21 O the Hope of Israel the Saviour thereof in time of Trouble Jer. 14 8. He Saved them from the hand of him that hated them and redeem'd them from the hand of the Enemy by this he made his Power known Psa. 106.8 10 21. With the Lord there is plentious Redemption and he shall Redeem Israel from all his Iniquities Psa. 130.7 8. See also Psa. 19.14 and 20.6 and 28.8 and 34.22 and 49.8 Draw nigh unto my Soul and Redeem it Psa. 69.18 He shall Redeem their Souls from Deceit and Violence and precious shall their Souls be in his Sight Psa. 72.14 The Redemption of their souls is precious Psa. 49.8 And Mary said My soul doth Magnifie the Lord and my spirit hath rejoyced in God my Saviour Luk. 1.46 47. see also 1 Tim. 1.1 2.3 4.10 Tit. 1.3 2.10 God so loved the World that he gave his only begotten Son that whosever believeth in him should not perish but have everlasting Life Joh. 3.16 Our Saviour Jesus Christ gave himself for us that he might Redeem us from all Iniquity and purifie unto himself a peculiar People Tit. 2.14 But after that the Kindness and Love of God our Saviour towards man appeared not by Works of Righteousness which we have done but according to his Mercy he Saved us by the washing of Regeneration and renewing of the Holy Ghost which he shed on us aboundantly through Jesus Christ our Saviour Tit. 3.4 5 6. I and my Father are one Joh. 10.30 Jesus of Nazareth was a man approv'd of God by Miracles and Wonders and Signs which God did by him Acts 2.22 The Son can do nothing of himself but what he seeth the Father do Joh 5.19 30. We have seen and do testifie that the Father sent the Son to be the Saviour of the World 1 Joh. 4.14 He is the Propitiation for our sins and not for ours only but also for the sins of the whole World 1 Joh. 2.2 Lord thou wilt ordain Peace for us for thou also hast wrought all our Works in us Isa. 26.12 The Nature of Christianity in the true Light c. In Answer to Robert Gordon The first Part. The Title of R. G's Pamphlet CHristianity Vindicated or the Fundamental Truths of the Gospel Concerning the Person of Christ and Redemption through Faith in him maintained Answer These are covertly and deceitful Insinuations implying that we deny Christianity or deny Redemption through Faith in Christ both which are very false for it is Antichristian Sin pleasing-doctrines which oppose and slight the inward Work of Christ in his People that we oppose And what we have said on this account are neither Cavils nor groundless Exceptions as we are falsly accus'd R. G. to the Reader saith Having lately published a Book intituled A Testimony to the true Saviour Concurring with the Voices â—f all the Prophets and Apostles to the Man Christ Jesus c. Answ. Nay it was a heap of Confusion which could add nothing to the credit of the Prophets nor Apostles if they had been question'd but their Testimonies of the Man Christ Jesus we never doubted of nor oppos'd as wickedly and falsly he hath mis-represented us R. G. And unto Reconciliation Justification and Redemption as already in being in him purchased compleated and perfected with God for Sinners by the price of his whole entire and perfect Obedience in his crucified Body without us to be made effectual by the operations of his Spirit c. Answ. That perfect Reconciliation and Redemption c. were in being both in God and his Son for us while Enemies we assert but not receiv'd by us till we were made Friends and so reconci'd in our Minds by the Spirit or Word of Reconciliation operating within But R. G. to thy matter I query first How and of whom Reconciliation Justification c. are purchas'd for Sinners and so perfected whilst not made effectual by the workings of the Spirit within Or are men justified when no good is wrought in them by any Light or Spirit whatsoever as thy Doctrine was and is And thou shouldst have plainly spoke-out and told us what thou meanest by the words Purchased with God whether in the sence of Satisfaction and Payment to God in our stead as thy Tutors the Presbyterians and Independants hold yea or nay And whether the Love which is infinite was not the cause of his sending his Son into the World that the World through him might be sav'd and so the coming and manifestation of Christ in his Life Works Doctrines Sufferings tasting Death for every man c. Effects of the Love of God to Mankind yea or nay And tell us plainly where doth the Scripture say That Justification and Redemption are purchas'd of God and perfected without us by the crucified Body when no good is wrought within And if all these things are so purchas'd and perfected without for Sinners or the whole World what must be the Spirit 's operation within And how then can God condemn any for sin if thy Doctrine be true If thou sayst it is because of their Unbelief then this hath respect unto the Work of the Spirit and Faith within without which men cannot be sav'd nor justify'd wherein thou R. G. dost plainly contradict thy self whatever thou or carnal Professors imagine of your Justification c. being purchas'd and perfected without you you are not yet purchas'd nor redeem'd from Iniquity nor from a deceitful spirit wherein thou hast shew'd thy pretended love to be Enmity and Falshood against us and the Truth as will further appear R. G. That there are some pretending to be Teachers among them under the disguise of the names of Light and Power within thereby bring in damnable Errors to pervert the Faith among whom these four Men have numbred themselves by their voluntary opposition against the plain Truth left us upon record by the Prophets and Apostles and testified by me c. Answ. It s our Testimony of the Light and Power within that perplexeth thee and such dark and lifeless Professors as thou art who are in the spirit of Enmity And why dost thou Envy and Belye us call'd Quakers or those for whom Christ died as well for thy self If we had oppos'd the plain Truths of the Prophets and Apostles in Scripture as thou hast most falsly accus'd us it had been thy part and duty to have prov'd the Scriptures true if we had
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
1st God had never any such Wrath nor Revenge against his Innocent Son to execute upon him nor will he so clear the Guilty in their Sins 2d It pleasing the Lord to bruise him was neither in Wrath nor to take Vengeance on him nor yet actually or immediately by himself to bruise him but permissively for though he was deliver'd by the determinate Council of God yet he suffer'd wicked hands to afflict and put Christ to death who did bear and suffer under the Load and Oppression of the Sins and Iniquities of the World yea he hath born our Griefs and Sorrows the Iniquity of all being so made to meet upon him But a gross sense hast thou given to the Prophet's words for neither were these Sufferings of Christ that the Guilty might go free for that divine Justice admits not of as to condemn the Righteous and justifie the Wicked that 's an abomination neither are God's Chastizements by way of Revenge nor a taking Vengeance on his Innocent Son who is the Delight of his Soul the Son of his Love Chastizement and Revenge are two differing things and so are Forgiveness and the Rigour of the Law R. G. Jesus Christ is a Propitiation for the Sins of the whole World may I not thence in truth assert him to have been a Propitiation for all Sins past present and to come pag. 15. Answ. That Christ is the Propitiation for the Sins of the whole World I own and that his Blood that cleanseth from all Sin bears record in the Earth but thy words for all Sin past present and to come are added to the Scripture by thy Teachers the Presbyterians and Independants and have given much liberty to sin contrary to the Apostles words who saith of Christ Whom God hath set forth to be a Propitiation through Faith in his Blood to declare his Righteousness foâ— the Remission of Sins that are past through the Forbearance of God Rom. 3. He does not say for the remission of sins past present and to come nor that men are perfectly justified and redeem'd by the Sacrifice of Christ who commit sin all their dayes which is imply'd in thesâ— words for all sins past presâ—nt and to come whereas his bâ—ing a Sacrifice for the sins of the whole World is intended for the sins past of every man committed before Believing or Conversion or otherwise through Weakness after Conviction not for wilful sins against Knowledge if we sin wilfully after that we have receiv'd the Knowledge of the Truth there remains no more a Sacrifice for sin but a certain fearful looking for of Judgment and fiery Indignation which shall devour the Adversaries Heb. 10.26 27. R. G. But that these Works of the Spirit wrought in us are the Attonement the Propitiatory Sacrifice or any part of it or the Ground and Cause of our being Redeem'd that I deny pag. 17. Answ. What 's Attoneing but making Peace and Quietness and Redeeming but a delivering from Sin and Bondage or rescuing from the Enemâ— And must the Spirit of God have no Hand or part in this Or he in his working within be no cause hereof strange doctrine Mayst thou not herein as well exclude Christ as his Spirit who are One Whereas the work of Righteousness shall be Peace and the effect of Righteousness Quietness and Assurance forever Isa. 32.17 And the Fruit of the Spirit is Love Joy Peace c. Gal. 5.22 It is the Spirit that both quickens sanctifies and justifies and leads the true Believer into all Truth And what 's this short of Redemption I pray you if it be a freeing from Iniquity But these inward works of the Spirit we dare not call the Propitiatory Sacrifice as falsly thou imply'st but he Christ the Worker who is made unto us Wisdom Righteousness Sanctification and Redemption and is not this spiritually oâ— by his Spirit And are not his Works in his People as acceptable to God as ever being true in him and in us from the dignity of him that worketh them R. G. God hath purchas'd his Church by his own Blood G. W. his confus'd doctrine renders this Purchase as a work daily doing in every Generation in many Bodies as every man comes to be renew'd by the Spirit a fine dress of new coyn'd words pag. 17. Answ. Whoever comes to be a Member of the true Church as he doth experience the Work of God and his Will fulfilling in him must feel and witness even in the Body a saving purchasing redeeming and cleansing c. from Iniquity and Bondage by the Blood of God And as it s written After that the Kindness and Love of God our Saviour toward man appear'd not by works of Righteousness which we have done but according to his Mercy he sav'd us by the washing of Regeneration and renewing of the Holy Ghost Tit. 3.4 5. See now how contrary to plain Scripture and Saints Experience this R. G. hath argu'd and how the work of the Spirit or inward Renewing and Washing by it which saveth is slighted by him and such as he who never knew what it is to be purchas'd unto God nor to be of his purchas'd Church And they who are not yet come to be Mâ—mbers of that Church to know his Blood or Life both to sprinkle sanctifie and redeem them from sin and iniquity in their Bodies which have been defiled or else they are never like to be a true Church nor to inherit God's Kingdom And herein I do not bring a Sacrifice without Blood nor without Spirit nor like that of Rome as blasphemously R. G. reproach'd me for the Spirit and the Water and the Blood do bear record in the Earth and except ye eat the Flesh and drink the Blood of Christ ye have no Life in you and Jesus Christ the Righteous is the Propitiation c. Mark is in the time present he â—eâ—ains a Sacrifice his Soul being made an Offering for all that have not wilfully sinned against Knowledge or that have not rejected Christ and sinned out their day R. G. Christ as form'd within thâ— Hope of Glory dwelling in us by Faith is manifest within us this Manifestation of him as in us thou calls the true Christ our only Saviour which the Apostles never did pag. 19. Answ. Strange Dâ—ctrine Did the Apostles preach a false Christ or another then the true Was not Christ within the Mystery And was not the ingrafted Word that which sav'd the Soul And he that hath not the Son hath not Life How amply hath both Christ and his Apostles testified of his being in his chosen Ones And hast thou not in pag. 22. granted to his appearance in Believers through Faith by his Spirit for Salvation Will this man never leave his Confuâ—ion and self-Contradiction R. G. From Acts 2.36 God hath made that same Jesus adding not him that was manifest in that Body of Flesh but the same Jesus whom ye have crucified both Lord and Christ pa. 19. Answ. What a
strange Addition and Parenthesis is this that in effect denies him to be Christ that was manifest in that Body of his I ask if it be not true Language to say that Christ was manifest in the Flesh seeing that every spirit that confesseth not that Jesus Christ is come in the Flesh mark that is not of God but is the spirit of Antichrist R. G. And to him as Saviour and to this Way of his Appearance in Believers throâ—gh Faith by his Spirit for Salvation and Remission of sins through him I have in plain words testified and you have oppos'd p. 22. Answ. Nay thou hast rather oppos'd it and not we for we own that God our Saviour according to his Mercies sav'd us by the washing of Regeneration and renewing of the holy Ghost Tit. 3.4 5 6. But thou thinkest Reconciliation Justification Redemption and Salvation are all compleated perfected and done at once by the crucified Body without but now it must be by his Appearance in Bâ—lievers through Faith by his Spirit See thy manifest Contradiction viz. A perfect Justification and Redemption of Sinners without them when no good is wrought in them contra But now it must be done by Christ's Appearance in Believers through Faith by his Spirit As also thou grantest that his appearing the second time is without sin to Salvation But when thinkest thou that must be is it in this life or hereafter Thou sayest that after the bodily death you shall be rais'd out of the Grave and made Partakers of that Salvatioâ— pag. 13. 'T is strange the Salvation of Sinners yea of the whole World as thy word is should be compleated at once above sixteen hundred Years since from whence thou shouldst look upon us whom thou revilest and condemnest to be in as good a state as thy self as yet to be so long after Death look'd for how long is not known to thee or dost thou look for Christ as the Son of Mary to appear outwardly in a bodily Existence to save thee according to thy words pag. 30 if thou dost thou mayst look until thy eyes drop out before thou wilt see such an Appearance of him THE Second Part Further asserting The Nature of Christianity c. WHereas G. K. did truly assert that the works of the Law excluded by the Apostle from Justification is when the Law is done without Life or Spirit the first Covenant or Law coming before the Seed be rais'd so the Works not done in Christ the Seed do not justifie and that the Righteousness by Faith is when the Law is perform'd in us by the Works of the Spirit Righteousness in the Elect Seed c. To this R. Gordon answers These are strange Vnscriptural Expressions in effect renewing again the old Popish Trick And further saith Scriptures do indiffinitely exclude all Works wrought in us or by us as the Ground and Cause of our Justification with God c. Also addeth That which requireth Works to be wrought in us as the ground of our Righteousness and Justification though wrought in and through the Spirit of God whether by obedience to a Law without us or in us before the Seed be raised or in the elect Seed is a Law of Works still This Doctrine is no other then the old Law-working spirit he saith pag. 23. Reply The Ignorance of this scornful man between the righteousness of the Law as immitated by Self and the Righteousness of Faith and so between Death and Life how obvious is it and how manifestly contrary to Scripture hath he here excluded all Work wrought in us even those of the Spirit and of the elect Seed from Justification Thus laying all the stress upon a suppos'd Purchase without or on the Suffering of Christ's Body without in opposition to his Works within as if the Seed of God and its Work in his Children had lost the Dignity it had in Christ's Person Oh sad doctrine and what gross Antinomianism and liberty in sin would this man lead People into In answer to whom I say That God sent his Son in the likeness of sinful Flesh and for sin condemned sin in the Flesh that the Righteousness of the Law might be fulfill'd in us who walk not after the Flesh but after the Spirit Rom. 8.3 4. Now is not Christ fulfilling the Righteousness or Justness of the Law in us unto Justification it being both for the removing of sin which he hath already condemn'd and to make us Righteous And further the Apostle saith The Unrighteous shall not inherit the Kingdom of God and such were some of you but ye are washed bâ—t ye are justified in the Name of the Lord Jesus and by the Spirit of our God Mark that Was this any Popish Trick in the Apostle to assert the Operation of the Spirit of God within for Justification 1 Cor. 6.9 10 11. And was not this in the Name of the Lord Jesus who is the Elect the promis'd Seed It appears this man is a Stranger both to the elect Seed which abides in him that is born of God and to the Righteousness thereof And why doth he so Scoff at plain words of Truth concerning the Seed being rais'd and the Righteousness and Works thereof which are those of the Spirit those of Faith and the Law thereof But that a contrary seed to wit that of the Serpent shows its dominion in him and such as he is who like the old Antinomians and Lybertines exclude the Works of the Spirit and of the Elect Seed from Justification caâ—â—ing it an old Law-working spirit as the Antinomians use to do And what is his then but an old Devil-working spirit For can any be justifâ—ed or made Righteous without the work â—f the Spirit or Seed of God within Is not the Seed sown to bring forth the Fruits of Righteousness And do not the Heavens drop down and the Lord rain down Righteousness that the Earth may open and bring forth Salvation and that Righteousness may spring up together Isa. 45.8 But you Sin-pleasing-Preachers have neither sown in Tears have not gone forth Weeping bearing pretious Seed nor reaped the Fruit thereof Your fallow ground is not plow'd up your Earth doth not open either to receive or bring forth Righteousness in the seed or fruit thereof your Earth is hard and barren Sin and Unrighteousness dwells in it whereby you have caus'd the Heavens to be as Brass and the Earth as Iron Again To oppose the Righteousness of the Elect Seed and Works of the Spirit within as unto Justification this R. G. scornfully tells us That in plainer words they of Rome thus express that the Apostle excludes from Justification works which we our selves do by our strength without the help of the Grace of God not those Works we do by the aid of the Spirit Now if he hath truly represented what they of Rome say in this case I must needs say However they may hold that and other Truths in Unrighteousness that they of
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
that enlightned Man Jacob Behoman as his words are On which the Observation was thus viz. Observe Hear the tenure 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 descib'd in those Scriptures before But dare he say that Jacob Behoman owns his doctrine herein And I add Surely R. G. grows darker and darker to turn from a Behmanist to an Antinomian Presbyterian and Independant For this Christ who is the Word the Light the Christ in Believers the Power and Wisdom of God speaking in Saints R. G. deems but the 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 true 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 his Operations within cannot be wrought without him the Operator 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 who believe in his Light which will shine live prevail and prosper against all the Darkness Dark-spirits and Enmity which oppose it Now let the Reader judge whether R. G's words be not Antichristian and he an Antichrist and Deceiver yea or nay This R. G. represents some of G. L's Letter to him in these words I find thy Mind in this Book abroad gathering in the comprehension what thou fancy'st and hast heard of others so heaps up Confusion and Contradiction What will avail thee or me that we know abroad of things done abroad Nothing at all If ever thee or I come to know true Peace we must come to know the Life that quickens It is not Names nor Things done without but the Life within that redeems that purges that sanctifies that quickens the Soul to God To this R.G. cavillingly answers Now consider what is testified by the Prophets and Apostles concerning the Man Christ Jesus without them a Name and thing abroad The Saints of old believed in him for Redemption they saw and believed and left it upon Record to us and their Report is true that we also who have not seen might Believe and be Blest Thou hast made the Coming Death Sufferings and Resurrection of the Man Christ for the taking away Sin as quite useless as Redemption Justification Salvation as a Name and Thing done Abroad c. No He hath not made void these things by his owning the Life that quickens the Life within that redeemeth that purgeth and that sanctifieth and quickens the soul to God for this answereth both Christ's Testimony and the End of his Coming He hath only signify'd how void and empty R. G. is of the true and living Knowledge of Christ and his Works within As also Accounting that faith but dead which is receiv'd only by Tradition and Report without either sight or sense of Christ or his Power and Operations within as the Foundation and Author and Object of Living Faith which sanctifies and justifies which is contrary to R. G's dead Faith of Names and Things all without while nothing of Life is felt within The Flesh of the Son of Man he hath not eat and his Blood he hath not drunk of so that Life in him he hath not received And I believe that the Name of Christ Jesus his Power and Works have so little place or reception in him that both Christ his Name the Redemption of the Soul Justification and Salvation are all shut out of doors and so but as Names and things abroad with R. G. and so the End and Effect of Christ's Coming and Sufferings and the Power of his Resurrection these also have no place in such as he who do not experience the Life nor the Power of Christ within to redeem sanctifie or quicken the Soul to God neither is his sin taken away from within while Salvation and Redemption are shut out meerly as things abroad but Christ said It is the Spirit that quickens the Flesh profiteth nothing John 6.63 And the Apostle Paul said Though we have known Christ after the flesh yet now henceforth know we him so no more 2 Cor. 5.16 And did not the Apostle know him to be their everlasting Salvation Justification and Redemption Now that of Jesus the Son of the Highest it s said The Lord God shall give unto him the Throne of David and he shall Raign over the House of Jacob and of his Kingdom there shall be no End Luke 1. Now to this we both confess and assert it But whereas R. G. so very often over speaks of Jesus Christ the son of Mary and that out of the Natural Seed of David is their Saviour c. Now though I grant that according to the Flesh he was born of the Virgin Mary descended of the Linage of David yet he was Miraculously conceiv'd by the Over-shaddowing of the Power of the Highest and therefore was call'd the Son of God not Natural Seed of David that 's not Scâ—ipture He is neither a Natural Saviour nor Carnal Christ as is imported in such like Sayings of Carnal Professors But being the Son of the Most High who proceeded and came forth from God in his Divine Power and Spirit he was and is the Saviour and thereby Raigns over the House of Jacob forever So the Seed which raigns is not Natural nor Carnal but Spiritual for unto the Son it s said O God thy Throne is forever Heb. 1.8 Now I ask Was this a Natural Seed But in that Christ in the dayes of his Flesh said I can of my own self do nothing the Son can do nothing of himself but what he seeth the Father do that he doth Still I imply and grant that he took upon him a real Body of Flesh though methinks R. G. might have ascribed more Honour to Jesus Christ as being the Son of the Most High then by so often calling him the Son of Mary which he doth so very often as if we deny'd his outward Birth of her but that no ingenious man will judge of us how disigeniously soever he hath dealt by us in this and other things whom I query upon his words Jesus Christ the Son of Mary of the Natural seed
and purchas'd all And of whom did God purchase Salvation according to thy strange manner of Expreâ—sion Whereas thou go'st so often over with these words Jesus Christ the Son of Mary whom thou call'st God-Man I ask thee If this be not of kin to the Papists calling Mary the Mother of God and where did the Apostles so often or ever use those Expressions Jesus Christ God-man the Son of the Virgin Mary And who were they that said Is not this the Carpenter the Son of Mary To whom Jesus said A Prophet is not without Honour but in his own Country c. Mark 6.3 4. Now what think'st thou Did they Honour him in those Expressions And which hast thou more Honour'd Him or Mary But Peter gave a higher Testimony of him when he said Thou art Christ the Son of the Living God To whom Jesus answer'd Blessed art thou Simon Barjona for Flesh and Blood hath not reveal'd it unto thee but my Father which is in Heaven Mat. 16.16 17. But do not the Papists honour him as much as thou in their frequâ—nt calling him the Son of Mary as thou hast done Who also hast grosly wrong'd my words where I said Nor was the Son of God nor his Light under such a Limitation either as to Time or Place aâ— a finite Creature but his Out-goings were of Old from Everlasting c. from which thou infer'st If that Holy Thing conceiv'd â—f the Holy Ghost and born of Mary was not therefore the Son of God Then the Man Jesus Christ of Nazareth who wâ—s the Soâ— of the Virgin Mary was not the Son of God thou say'st Whereby â—hou falsly add'st That I have given the Angel Gabriel the Lye and am in union with those Jews who reckon'd him but a meer Man the Carpenter 's Son c. John 10.33 To be sure thou art in union with a Lying spirit and art a gross Perverter for though I do not own that the Son of God and his Light is under such a Limitation the Holy One and his Light being unlimited I did neither thereby intend nor do my words bear any such Construction as that The Holy Thing conceiv'd by the Holy Ghost was not the Son of God Besides thou having confest that his Out-goings were from Everlasting hast thereby granted to what I said That the Son of God and his Light are not under a Limitation as to Time and Place especially if thou wilt own his Divinity or that he ever was the Son of God before he took a Body in the Womb of the Virgin but if thou dost not own that the Son of God was before then then thou dost not own his Divinity nor him no more then a finite Creature And herein the Heathen may judge thee as Nebuchadnezar when he said Lo I see four men loose walking in the mid'st of the Fire and they had no hurt and the form of the forth is like the Son of God Dan. 3.24 25. How came he to speak of the Son of God then And by what Scripture and how much hast thou exceeded those Jews that call'd Christ the Carpenters Son or those that call'd him the Carpenter the Son of Mary Mark 6.34 who therein did not truly honour him as a Prophet much less as the Son of God no more then thou hast in thy frequent calling him the Son of Mary the Son of Mary the Son of Mary c. as the POPE and PAPISTS do But when one said unto Christ Behold thy Mother and thy Brethren stand without c. He answer'd who is my Mother and who are my Brethren Behold whosoever shall do the Will of my Father which is in Heaven the same is my Brother my Sister and Mother Mat. 12.47 to the end Mark 3.33 34 35. Luke 8.21 and 11.29 30. And now to what thou say'st pag. 41. Of Sinners Vngodly Vnjust Enemies even while Enemies and no Good wrought in them by any light or spirit whatsoever that for these Christ made an end of Sin abolish'd Condemnation Curse and Death c. And this is thy Explanation Of God-Man having at once without us wrought compleated and purchas'd all with God as thou nonsensically word'st it For which I query If all this be done for the whole World when no Good is wrought in them by the Light or Spirit of God then why are any condemn'd Can it be just with God to condemn any or with-hâ—ld Salvation from any if it be so purchased paid for or he satisfied for and with men in their sins when no Good is wrought in them But what absurdity is it to say That Transgression is finish'd and Sin made an end of and Condemnation Curse and Death abolish'd where yet in thee and other such empty and dead Professors both Transgression and Sin actually remains and Death raigns for which you are liable to Condemnation the Wrath of God being reveal'd from Heaven against all Vngodliness and Vnrighteousness of men who hold Truth in Vnrighteousness and his Wrath abiding on him that believes not in the Son But if thou reckon'st that men's Transgression is finish'd and their Sin made an end of and that they are reckon'd Righteous when no Good is wrought in them then it must thus be taken That they are imputatively Righteous while actually Sinful and though Sin be in them God sees it not or takes no notice of it as to condemn them or reprove them for it which is still corrupt Antinomianism and contrary to reason or Truth Though heâ—eby I do not oppose but really confess Christ to have given himself for us an Offering and Sacrifice to God for a sweet smelling Savour Eph. 5.2 Yea and that God hath set him forth to be a Propitiation through Faith in his Blood to declare his Righteousness for the Remission of Sins that are past through the Forbearance of God Now though there be an Appeasment of Wrath and Remission held forth in this Propitiation for sins that are past yet this Righteousness of God declar'd thereby doth not admit of sin to be continu'd or of sins past present and to come as thy words are This Righteousness will not indulge thee nor otherâ— in Unrighteousness all your dayes neither is it the Nature of this Blood of his Sacrifice nor of Faith in it to cover or excuse thee in thy sins for Faith purifies the Heart and the Blood of Jesus Christ cleanseth from all sin where it is receiv'd in the Living Faith Neither will thy Profession of sin being ended without thee and Righteousness brought in in Christ's Person without thee be any Cloak for thee in thy sin and enmity nor yet will thy confus'd Talk of God-Man having Purchas'd all with God for thee stand thee in any stead in God's dreadful Day Although thou professest Victory and Perfection in Christ while in Sin and Imperfection in thy self as thou represents the Believer's state p. 43. which shews thy Ignorance both of Perfection Victory and being in Christ for
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
walking in Rest Victory and Perfection yet in himself in his body he hath a Law of sin he is in the Earth in Warfare and Imperfections pag. 16. testim 12. That Redemption c. and all things are wrought purchas'd c. for us without the help of any thing to be wrought in us pag. 3 4 5 20. testim 13. That Christ did break through fulfil and satisfie stirred up Wrath in God which he saith would hold me captive in Death intending that thereby they might be acquitted and justified and so escape with their Imperfections and Sins past present and to come pag. 19 20. testim pag. 15. 2 d Book 14. That to Question if it could be an Answer of divine Justice to take Vengeance on the Innocent and let the Guilty go free with their sins past present and to come and then from this to ask How can God then in justice execute Wrath on any for sin This R. G. counteth an arguing against God p. 14. 2 d Book 15. That the Law Sin and Death were charged upon Christ's crucified Body and that he buried them in his Grave and thus abolished sin out of the sight of God pag. 39. test And that therein he vanquish'd and buried in his Grave all the powers that were against us p. 26. test 16. His Argument for Imperfection or against Perfection in this Life is Marrying Sickness Mortality c. as in his 2 d Book and Part to G. W. 17. He insinuates as if what Christ did and suffer'd without us was the previous procuring purchasing Cause of the Love of God to us while Sinners pag. 22. 2 d Book 18. That he that was manifest in that Body born of the Virgin Mary and within us is not the true Christ Jesus the Son of the Living God pag. 19. 2 d Book Also most of these aforesaid corrupt Doctrines are repeâ—ted over again in his 2d Book Some of R. G's Lyes and false Accusations against us 1. That we deny the Mystery of God in the Flesh of Christ as a matter of any necessity to us as to Râ—demption Reconciliatâ—on and Justificaâ—ion pag. 5. testim 2. That we hold our Justification to be without respect to the true Christ and our only Saviour Jesus Christ of Nazareth and without respeâ—t to what Christ did for us in his Body without us pag. 5. testim 3. That we make Christ to be no better then the Priest and Levite only looking upon us and passing by leaving us an Example wherein if in pâ—rfect Obedience we follow'd him we should live and so departed leaving us undone as he found us to cure redeem and reconcile our selves to God by obediâ—nce to the Light plac'd in our Consciences convincing us of sin pag 15. testim 4. That our Doctrine asserts another Christ another Saviour then him Jesus Christ of Nazareth pag. 17. 5. That according to our Doctrine Redemption is only of the Seed within that lies under condemnation p. 24. test p 4. 2 d book 6. That we make our selves equal with Christ pag. 36. test 7. That we reckon it a poor low thing to believe in the Lord Jesus Christ of Nazareth as our only Saviour pag. 40. testim 8. That we suppose our selves to find access to the Glory of the Father without this man Christ Jesus our Mediator p. 41. test 9. That we have trod under foot the Son of God and counted the Blood of the Covenant an unholy thing as the Blood of any ordinary Man or Beast p. 24. testim And in his second Book 10. That Christianity it self in its very Foundation is struck at by us and deny'd Preface and that some among us bring in damnable Errors to pervert the Faith of some 11. That the nâ—w present glorified existence of that Body or Man Christ that suffer'd at Jerusalem is deny'd by some Teachers among â—s pag. 2. 12. That the full and compleat Salvation is only a Salvation from sin within False for it is both from sin and all the effects and consequences of it within and without pag. 4. 13. That according to G. F. the Soul needeth no Salvation as being infinite without beginning a part of God which G.F. speaketh not all these things of the soul of man but of the Breath or Spirit of Life that made Adam a living soul that is the Soul or Life of the soul pag. 5. 14. That it agreeth with the Doctrine published by G. F. That the Life in Man and Beast is God and all in us is God denying the real individual Existences of Angels Saints Devils or wicked men in Eternity pag. 27. 2 d book a most gross Slander for all that is in men is not God neither that which defileth nor any part of man that is or can be defiled nor deny we either the real or particular Beeings of Angels Saints Devils or wicked men in Eternity as most wickedly he doth scandalize us 15. That it is not allowed to our Friends to question and examine the doctrine deliver'd to them by the antient Friends of the Ministry pag. 8. 16. That Christ in offering up himself is an imperfect insufficient Propitiation pag. 16. 17. He insinuateth That we hold that the Works wrought in us by the spirit are the Ransom the Attonement the propitiatory Sacrifice and ground of our hâ—pe for eternal Life p. 17. 12. 18. That the man Christ Jesus of Nazareth to be the true and only Christ G. K. doth not confess pag. 19. 19. He alledgeth That our Friends have put some out of their Synagogues for openly confessing Christ calling them Pharisees and in a vain and evil mind thus bespeaking G. K. is it because he was hanged upon a Tree that thou art asham'd to own him as Saviour c or rather art thou affraid to confess him because of the Pharisees pag. 20. 20. That according to G. K. the first and second Covenant are in effect one and the same pag. 24. 21. That G. K. is against the holy Law of God p. 25. False is he or we against it because we say it is writ in the heart and doth bind unto obedience as is written there and that the obedience only acceptable unto God is that which is given in the newness of the Spirit and not in the oldness of the Letter 22. That thâ—re is a Light in every man as he cometh into the world by natural Generation that is saving pag. 28. 23. That we would preach to the Indians nothing but what they knew already pag. 43. G.R. for these thy lyes and thy many gross abuses against the Truth and its Witnesses the Righteous God will rebuke and judge thee Note Some other Friends who are R. G's Country-men have a further reserve against him whereby he may be further discover'd in his false Colours Turnings Twininâ—s Hypocrisies Shiftings Self-contradictions as he shall again further appear against the Truth and them concerned in it G. K. Ingenious Reader KNowing that the Errors of the Press ought not to be imputed to the Author thou art desir'd to correct these as here directed Page Line Error Corrected 4 3 divinity dignity  4 dignity divinity 8 Mar. pro ito prope ito note 10 5 souls blood 14 18 fest fect 16 11 particulars particles 17 29 would could 19 29 are you art thou 20 9 Law Love 22 1 are is 27 9 dare do  33 to know must know 29 13 as yet and yet 34 22 dele of  35 9 our Priests your priestly 38 7 et let  33 one sentence is printed twice dele the latter 41 22 imaginary imaginarily  32 existent existence 56 14 Ep phraditus Epaphraditus 58 4 mistake mis-state 65 1 dele that  71 19 hold me hold men   the word Blaspemy in the Margent place opposite to these words viz. Arguing against God THE END Mica 5.2 * Propitio ex pro pio non impâ—o Propiti us ex pro ito Eph. 3.5 * He now hopes and waits for Salvation after the bodily death see his Sottishness and Confusion at other times it was perfectly wrought at once without or else purchas'd he knows not which at Jerusalem but now he hope for it after his bodily death Ah! the Hypocrites hope shall perish Note Note * Why did he not call Mary the Mother of God as Papists do which to be sure is not Scripture Language Job 36.26 Psa. 1â—9 6 7 8 9 c. * The Sun and its Light being under Limitation so is not the Light of the Son of God Job 10.14 * Such as the Presbâ—ters and Independants suppose Christ to have made in our stead bâ— undergoing vinâ—ictive Justice at the Hand of his Father as they vainly imagine Note Deceit Blasphemy