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
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
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
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
Mary as now imaginary he saith existing outwardly bodily without us Whereupon I ask him If he hath so considered him to be God the Saviour or the Son from the Substance of the Father as some of his Brethren have confessed the Son is And that he Existeth outwardly bodily without us at God's Right-hand What Scripture Proof hath he for these words And then What and where is God's Right-hand is it visible or invisible within us or without us only And is Christ the Saviour as an outward bodily Existenâ— or Person without us distinct from God and on that consideration to be worshipped as God yea or nay And where doth the Scripture say He is outwardly and bodily glorified at God's Right-hand Do these termes express the Glory that he had with the Father before the World began in which he is now glorified But did not Mary express a higher Praise and Worship then R. G's and the Multitudes Hosanna to the Son of David when she said My Soul doth Magnifie the Lord and my spirit doth Rejoyce in God my Saviour Luke 1.46 47. And whereas concerning the Law or Light in every man he instanceth Doth not even Nature it self teach either to prove this Law or Light natural as mans Nature insufficient or far below the Teachings of the new Covenant and yet in pag. 31. confesseth That it show'd them to wit the Gentiles that which may be known of God being manifested in them They are left without Excuse saith he and that of God which is manifest in them gave them an Eye to see his Invinsible Power and Godhead to know God and glorifie him as God page 32. A large Confession to his own Confusion And was that of God in them or that which might be known of God in them Natural as of man's Nature or but the form'd spirit of man or something proceeding from Natural Generation Oh gross Ignorance That ever a man should pretend to vindicate Christianity and shew so much Contradiction to himself and so much Ignorance of that Divine Light and Power which gives both to see the invisible things of God and to glorifie him as God surely this is not natural nor of corrupt nature that is sufficient to bring men into this good Estate or to leave them without excuse if they abide not in it retain not God in their Knowledge or glorifie him not as God see Rom. 1.19 20 21 28. How contrary to plain Scripture and Reason hath this man reason'd against the Light of God and Christ within as also ignorant of the Seed within and its being raised and of the Righteousness in the Elect Seed For he calls these New imagined Notions whereof there is no mention made in the Scriptures of Truth pag. 32. I believe they are New to him and such as he is in whom the seed of the Serpent is so highly risen and raigns as so openly to oppose this blessed seed of God where it is raised though they cannot prevail against it for though it be sown in Weakness it s rais'd in Power And yet in contradiction to himself in the same page confesseth That the ingrafted Word which is able to save the Soul which is called the Seed of the Kingdom which in the Children of Faith takes deep root downward and brings forth fruit upwards Neither of which it hath done in this and such like confus'd Gainsayers who can talk much of the outward Birth of Christ but know nothing of his spiritual Birth this is R. G's state but as much as in them lies bury the Seed having crucified unto themselves the Son of God untill by their persisting in their Gainsaying and wilful Opposition against the Light and Seed of God within there remains no more Sacrifice for them though there remains a Sacrifie for them that do not persist in wilful Disobedience nor crucifie to themselves the Son of God or Seed of â—ife and Righteousness in its Appearance within which Appearance being received and believ'd and so the Righteous Seed which abides in him that is born of God taking place and rule within this bringeth forth the Fruit of Righteousness unto Life and Justification and so removes and works out that which is the Cause of Wrath and Condemnation Let him that can receive it AND as to R. Gordon's Part against Gawen Lowry It appears an impertinent Flam and a piece of Cavil much like the rest of his stuff against us He seems to be offended That G. L. should communicate to others his private Letter and yet he himself hath published some Passages of G. L's Letter to him in Print with his own impertinent Cavils and Pervertions Now if he thinks G. L. did not well in communicating his Letter to be publish'd why did he publish G. L's with such cross and peevish Aggravations against him Hath he not herein done that by another which he would not have done by himself Where is his Pretended-love or Friendship or his Equal-dealing As for what could be sqeezed out of his Letter to his disadvantage tending as his words are forc'd to speak to no less then an owning another Mediator then Jesus of Nazareth as he saith But that we needed not do by his Letter it needed neither forcing nor sqeezing to make it worse then it was for we laid down his own very words in it and did write but little to it it appear'd so gross and Antichristian And now because he saith That he is not asham'd of what he hath written it is meet his doctrine should be here inserted again that the Reader may further take notice thereof Some Places of Scripture sent to Robert Gordon by Gawin Lawry John 1. from the first verse forward In the beginning was the Word Chap. 12. verse 46. I am come a Light into the World c. Chap. 15. ver 5. I am the Vine ye are the Branches Rom. 8.10 If Christ be in you c. 1 Cor. 1.24 Christ the Power of God and the Wisdom of God 2 Cor. 13.3 Seeing you seek Experience of Christ speaking in me Tit. 2 14. Who gave himself for us that he might redeem us from all Iniquity 1 Joh. 5.12 He that hath the Son hath Life Chap. 4. vers 4. Greater is he that is in you then he that is in the World Robert Gordon's Answer to these Scriptures I have considered the Scriptures thou mentionest and I find that in none of them it is testified who the true Christ our only Saviour is but what he is through the operations of his Spirit in Believers called therefore the Anointing within or Christ within but these Operations of his Spirit within are no where in Scripture called the Lord's Christ our only Saviour And if thou own no other Mediator Christ or Saviour then what is described in these Scriptures thou mentions then necessarily thou disowns the Lord Jesus Christ of Nazareth a Man approved of God c. Thus far R. G. telling us also of the Writings of
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