the Scriptures and to my self within a few lines and thus hath thy partners also dealt with me For clearing whereof I refer the Reader to my own words in those places of my Book where they are mentioned as too long here to be repeated And to you as brethren in this iniquity I say might not such as your selves deal so with the Scriptures of Truth with the like out-cry and if so could it be reckoned less then a piece of deceit and it is the same in you to deal so with my words And I leave it with the impartial Reader to be considered whether it be equal dealing among men that while G. W. in the 13. Page of his Part chargeth it upon me as injurious disingenious and false in not giving a true account of the Principles of the Quakers which I undertook not and therefore I did not so much as mention that people that even in that same Book these men should deal so with my words in not giving a true account of what they plainly express though they have of their own accord taken it upon themselves to answer it But what answer can rationally be expected from these men who have not been so honest as to represent faithfully what I really and plainly published in that Testimony The next thing I observe is where thou clamours after this manner what Christ a propitiation for the sins of the whole world past present and to come and yet a generation pleading faith in it and not sheltered from the wrath of the Father thereby what incongruous work is this I answer the one propitiatory sacrifice of the body of Christ is not the less sufficient in it self to have been a propitiation for the sins of the whole world and so to have sheltered even all mankind from the wrath of the Father Gods love and this great propitiation set forth by him was large enough even for this though it prove not so to unbelievers and hypocrites The Apostle spoke truth 1 John 2. 2. of Jesus Christ the righteous he is a propitiation for the sins of the whole world and our Lord also spoke truth of himself John 3. 36. He that believes not the wrath of the Father abides on him and in effect I have expressed no more then what those Scriptures holds forth Hence I say who but one like thy self who dares even call the Scriptures themselves contradictory durst thus boldly reckon this doctrine of Christ and his Apostle incongruous In the end of the 2 Page repeating some of my words thou tels me there is a supposition and question of thy own forming and then presently thou concludes it a doctrine of some others and then thou adds it is a smiting of the Quakers in the dark I answer I did not assert that supposition and question to be a doctrine maintained by some others but I proposed them as necessary consequences of a Doctrine a little before mentioned in that part of my Book to wit of that doctrine which asserts that redemption is not of sinners that delight in sin but of a light or seed within to be raised and redeemed within to which the promise of redemption is which seed is the seed of Abraham to whom the promise is which Jesus Christ takes upon him after the flesh A Doctrine mentioned in a Book often printed and published by and among you called Love to the Lost pa. 46. 47 48. But that which thou dares not meddle with lest thy speech should bewray thee now I offer it to the understanding Reader whether this question may not pertinently be proposed to the maintainters of that Doctrine Is the Seed or Christ within so under condemnation and the Curse that he needs to be redeemed therefrom and if this Seed or Christ be not saved in every man doth it remain in some for ever under condemnation Thy Partner G. K. in the 16. Page answers thus We say indeed that the Seed suffers under fin and is to be raised from under it yet the soul yea and the whole man is also to be saved within but the seed is not for ever under condemnation for though for a time it suffers yet in the time appointed of God it is raised up in all yea in the most ungodly to minister in them wrath without mercy This Doctrine G. K. asserts but it agreeth not with the Scriptures speaking thus That Christ died for sinners the whole need not the Physitian but the sick for a good man one may even dare to die but Christ died for the ungodly By what Scripture can he prove that Christ died for a seed in man which needed redemption which seed is Christ in every man and that Christ suffers under sin in every man and is to be raised from under it for if so he came to redeem himself in every man who never consented to sin so not the man the sinner that was under condemnation and the curse and delighted in sin But consider the words of Isay Isa 53. 6. We all like sheep have gone astray we have turned every one to his own way and the Lord hath laid upon him the iniquity of us all and this Peter testifieth 1. Ep. 2. 24. He who did no sin his own self bare our sins in his own body on the Tree how expresly doth these Scriptures refute that assertion of G. K. neither can he show any Scripture to prove that the man Jesus Christ doth bear our sins but as he did bear them in his crucified body when he suffered for us the just for the unjust of which I shall write more fully in answer to G. K. his part And whereas he saith The Seed is raised in the most ungodly in Gods appointed time to minister wrath in them without mercy he should have expressed himself whether he understands by ungodly men and women and whether this Seed which he calls Christ or this ministration of wrath raised in them without mercy be after their bodily death for if so the worm in Devils and damned persons that never dieth is Christ in them G. K. should prove this confused Doctrine of his by the Scriptures or keep it to himself And since he saith the Soul is also to be saved within and the whole man what an imperfect account doth he express in this matter as if the full and compleat redemption and salvation purchased by Christ and in hope waited for by believers were only a salvation or a being saved from sin within wherein he is reproved by the Apostle Rom. 8. 23. We have the first fruits of the spirit waiting for the redemption of our body we are saved by hope we do wait in patience for it yet these Saints thus waiting for the redemption hoped for already witnessed in measure a being saved from sin within And for him to say the soul is to be saved how doth it agree with the Doctrine published by G. F. in a Book Intituled The great mystery of the great
Whore speaking thus p. 29. 68. 90. and 258. of the soul which is part of man as he is a man nothing else in man being called his soul but what is a part of him that It is infinite in it self more then all the world a part of God of his being and so divine without beginning and ending coming from God and returning to God again the power of God and God doth not change nor his Spirit nor the Soul God doth not change in his being neither doth that which cometh from him Doth a part of God infinite in it self without beginning that changeth not need to be saved And if the soul be such as is here expressed then the end of such mens exhortations and preachings cannot be to gather souls to God because being a part of God without beginning that changeth not it could never nor can never be separate from God and so contrary to that of the Apostles the end of whose Ministry was to beget men and women into the faith and hope of the resurrection of the dead That at the appearing of Jesus Christ they might receive the end of their faith even the salvation of their souls 1 Pet. 1. 9. As for thy charge of siniting the Quakers in the dark I answer if their own consciences accuse them not neither do I only such Preachers as this G. K. doth impose upon them such doctrine how far they do receive it it doth concern them not a little seriously to consider In the conclusion thou tells me That if others had not set my work before me thou might'st have found in thy heart to have dealt with my Book throughout And what thou wouldst have brought forth is sufficiently manifest by the little thou hast published and really if a man may judge of a work by the introduction thereunto thou hast given the Reader a true account of the following Work brought forth by thy Partners who also have produced a piece of work sutable to thy Introduction wherein thou hast made thy self manifest as smiting against the true Saviour the Man Christ Jesus and redemption through faith in him Testified unto by me a work too heavy for thee though rashly undertaken by thee against thy old acquaintance R. G. GEORGE KEITH THou art the next Man I meet with opposing my Testimony and thou pretends in words much higher then the rest telling me That thou finds somewhat in thee from the Lord to answer me in love to my soul But re-examine thy self didst thou ever to this very day in word or writing though thou wast in the same town with me communicate this to me nay verily It is true I saw this answer of thine another way then through thee thou hast therefore either never received any thing from the Lord to answer me in love to my soul and it is but the product of thy own deceived mind fathered upon the Lord as the manner is too too often among you or else thou hast proved rebellious and unfaithful to him that sent thee and most uncharitable to my soul in never delivering it In the Title thou tells me that I have disingeniously represented the Quakers and their Principles and so faith thy Partner G. W. But I say again if their consciences accuse them not neither have I who have not so much as mentioned them and truly I do not find such a plain consistency in those Principles published as theirs by their Teachers or such an unanimous reception of them by every person among them as that I could have undertaken to represent them as the principles of every one among that people But you are herein like those Lawyers who when the Lord reproved the Pharisees said unto him Master thus saying thou reproachest us also and thus it is with you Errours lodged among Turks Jews Arrians Papists Socinians and Ranters cannot be reproved by a Testimony to the Truth as recorded in the Holy Scriptures But necessarily the out-cry must be with you In so saying thou chiefly means the Quakers as if mainly concerned therein though they are not so much as mentioned In the beginning of thy work thou speaks thus to me the youngest child of truth may see thy weakness and confusion What an inconsistency is there between thy words and this work published by you Four against my Testimony why was there such a stir raised about it why was it not left in its own simple weakness without being branded with nick-names of their nature who so named it and why have so many of you joyned together as if it were for your very lives against it yea and forcing it to speak what it intended not And that not by the youngest among you But even by G. W. himself reputed the Second among your Ministry and no he alone but assisted by the Quick-witted A. R. the Learned G. K. and the Wise G. L. In the 5. page thou expressest thy self in these words Though Redemption is wrought within by the Spirit of Christ yet not without respect to Christ even as outwardly born and crucified Here I take notice of thy slighting that great work of mans Redemption as already purchased by Christ for sinners by that one sacrifice of his crucified-crucified-body once offered for sins to be made effectual in all such as receive that attonement by the operations of his Spirit within through faith in Him the Attoner Speaking first of a Redemdtion wrought in us by the Spirit as if that were the cause and foundation thereof only adding as something in order thereunto yet not without respect to Christ as outwardly born And this is the Doctrine of thy Partner G. W. in the 9. page of his part in these words See Reader how erroneously he hath excluded the works of God and Christ from within as to ransoming and freeing man from sin and making him righteous so bringing him into unity and friendship with God which is the true sense of redemption justification and reconciliation which are not obtained without the operation of the Spirit of holiness within though Christs Testimony sufferings and example had a tendency thereunto And R. G. would impose on people a faith concerning a redemption reconciliation and justification as being all finished wrought or purchased without them without respect to any work wrought or to be wrought within them by any light or spirit whatsoever That I exclude the operations of the spirit of holiness within from being necessary for bringing the believer into union and friendship with God is falsly charged upon me yea had not passion blinded this man he might have read in my Testimony that I asserted the necessity thereof in order thereunto But that the operations of the spirit of holiness in us are the attonement the propitiatory sacrifice as the ransome price or cause of our redemption and that to be the true sense of redemption that I deny And this man by affirming it plainly contradicts the Scriptures speaking thus of our Lord and the propitiatory
he was sent to publish the universal love of God to mankind in a tender of life and salvation to all that believed and followed him the Light in all righteousness To abolish the shadows of the Law To confirm his Doctrine by Miracles and an innocent life and lastly to offer up his body to be crucified by wicked hands as a compleat Captain and perfect Example which is the fullest account of the ends of his coming enumerated by W. P. in his Book Intituled The sandy Foundation pa. 19. Thus shuffling out Him the Son of Man As having laid down his life a ransome for sins and as having offered up his body and shed his blood without the Gates of Jerusalem as the blood of attonement that speaks better things then the blood of Abel and as the one propitiatory sacrifice to take away sins denying him as having already abolished sin slain the enmity in himself so making peace as having made reconciliation purchased justification for remission of sins and obtained Eternal Redemption for sinners That all believers in all generations through this work so finished and perfected by him in his body of flesh might through faith in Him the Son of Man the Attoner receive that attonement for the remission of their sins and as a ground of hope to them after their being dead to be raised again unto life eternal by the resurrection of the dead unto all which the Holy Scriptures expresly Testifie and of all which this man speaks not one word but rather pleads against it agreeable to that Doctrine published among you speaking thus in a Book Intituled Sauls errand to Damascus pa. 8. Christ in his people is the substance of all figures types and shadows fulfilling them in them and setting them free from them But as he is held forth in the Scripture-letter without them and in the flesh without them he is their example or figure which is both one that the same things might be fulfilled in them that was in Christ Jesus But if thou tell me that thou hast mentioned an attonement a sacrifice a propitiation yet I say thou not having spoken of them as only of the Man Christ Jesus or of those ends in relation to us they are made mention of in Scripture may I not therefore account thee one with thy Partner G. W. who in the 12. pa. of his Part plainly expresseth himself in these words That Christ in his outward death was a ransome an attonement an acceptable satisfactory sacrifice to God a propitiation for mankind and to be a living Example through all not only to end the Law and Sacrifices without but to bring the believers beyond and through the ministration of death condemnation and wrath within into peace and union with God But which of all the Prophets or Apostles ever so wrote of a ransome an attonement a propitiation a purchase 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 over again be effected in us or that Christ was a figure And which of all those Holy Men ever so wrote of a believers being brought through the ministration of death condemnation and wrath after the Example of the Man Christ as he not having already in his body of flesh born all these things for us and by his resurrection from the dead triumphed over all these things that were against us for us And which of all the Apostles so wrote of these things as thou hast done telling us that Christ did somewhat in the outward in order to our justification though our justification was not absolutely wrought thereby Now since in the Holy Scriptures this mystery of faith in the Man Christ Jesus for our Redemption and Salvation as already purchased by his obedience in the body of his flesh is plainly and fully expressed this new coyned mystery of faith in the light in your consciences or within you as it is within you and in every man as he comes into the world as your Saviour and obedience thereunto to be done and perfected in your bodies or within you by his Spirit and after his example as the cause of your justification for the remission of sins and the ground of your hope for eternal Life and salvation of the Soul and whole man I say this Doctrine of yours being another then that of the Apostles cannot take place but in them who having rejected the truth are therefore given up to strong delusions But as having a mind yet further to cavil In the 7. pa. thou argues thus Is not this confusion and contradiction to thy self first to say a man dead in sins unsanctified altogether a child of wrath and yet God is fully attoned perfectly reconciled to them I answer Were it not more honesty in thee to charge the Apostle then me who wrests not but only repeats the Apostles words saying we were reconciled to God by the death of his Son while we were yet enemies thou shouldst therefore clamour against the Apostle thus is not this palpable confusion and contradiction to thy self Paul to say of enemies while yet enemies so unsanctified persons God fully to be reconciled with such even while such dost thou think this clamour of thine will make void the Apostles plain positive assertion and shall we therefore say the Apostle was mistaken and is now corrected by G. K. But that thou mayst appear not so plainly to contradict the Apostle in the beginning of the 13. page thou tells me And though the Apostle saith while we were enemies we were reconciled to God by the death of his Son yet he adds much more shall we be saved by his life I answer Is it any wonder that thou unfaithfully repeats my words to make them speak what I intended not when thou dare do the same with the very Apostles words leaving that part of the sentence out which is most weighty against thee the Apostles words Rom. 5. 10. being these much more being reconciled we shall be saved by his life and what doth this make for thee the Apostle saith that while we were enemies we were reconciled in the time past and he spake truth although thou dares quarrel it as a contradiction and also the Apostle saith being reconciled in the time past we shall be saved by his life in the time to come as to be done although they were already reconciled and from this also thou dissents as I have already proved by thy own words page 16. speaking of the Soul yea and the whole man being saved within although the Apostle spoke truth that being reconciled we shall be saved by his life that as God raised him from the dead and as he now lives and shall die no more we also whom while enemies God reconciled to himself by the death of his Son we who since we believed having received that attonement shall after our bodily death be raised from the
sacrifice of his crucified body That he slew the enmity in himself so making peace that God reconciled us to himself through the death of his Son while we were yet enemies so no qualification wrought in us by any spirit whatsoever in order to the perfecting of the purchase of a redemption and paying the ransome for sinners Hence not I who only Testified to the Truth of the Apostles express Doctrine But this man is more truly and properly an imposer of this his unscriptural Doctrine especially being a Teacher of a people to whom it is not allowed to question examine or dissent from the Doctrine delivered to them by the ancient friends of the Ministry But to these men I say that the works wrought for us by Christ in his crucified body is the first Mystery the foundation of all our mercies the ground of the possibility of having any works wrought in us by the Spirit of God tending to our being made like unto him yea had not our Lord finished the work the Father gave him to do when he set him forth as a propitiation for the sins of the whole world and had he not triamphed over all things that were against us for us and had he not obtained eternal redemption for us by the price of his blood we had not witnessed the benefit thereof by receiving that attonement through faith in him if he had not died not for himself but for our-sins and risen for our justification we had died in our sins and remained in death for ever the works wrought in us who believe being but the consequence and effect of what he did for us even when sinners before we believed He loved us first he saw us in our blood and said onto us live and it was a time of love he died for us while we were yet sinners and reconciled us to God while we were enemies And this Doctrine doth not invalidate the inward operations of God within us neither is it the Devils or his Agents instrument to exclude the inward works of Christ as if not necessary to us thereby to make us partakers of his Divine Nature and give us fellowship with the Son of God as G. W. in his last words of his part would make people believe But it is the very Doctrine of the Apostles thus Testifying of Christ That he slew the enmity in himself so making peace who having finished the work the Father sent him to do by purchasing and perfecting Redemption und Reconciliation with God for sinners by the ransome of himself and being ascended and glorified sent forth his Ambassadours intreating men to be reconciled to God That in all Ages and Generations such as through faith in him receive that attonement might witness what the Apostle testifieth of the Corinthians 1 Cor. 6. 11. in these words But ye are washed but ye are sanctified but ye are justified in the name of the Lord Jesus and by the Spirit of our God a place of Scripture mentioned by G. W. in his last words of his part but miserably perverted contrary to the true intent of the Spirit by leaving out these words as pressing him to hard In the Name of the Lord Jesus as if of purpose to exclude the sufferings and sacrifice of Christ as the price of our Redemption and the ground and cause of our witnessing a being washed sanctified and justified by the Spirit whereas had not the first been the other had never been and this man opposing and denying the first shuts out himself from the benefit of the second Whilest indeed it hath been the work of the Devil and his Agents in several generations to darken this Doctrine of the justification of sinners through the death of Christ as a work already perfected with God to be witnessed by the spirit through faith in Christ By pretending through an obedience to be wrought by us or in us to some law or other as the only way to blessedness and perfection being a principle agreeing with the reason of man Thereby darkning and plainly denying the attonement and one propitiatory sacrifice of the Body of the man Christ Jesus once offered for sins and redemption as already obtained through his blood so plainly Testified unto throughout the Scriptures as being known only to believers through the revelation of the Spirit But further that thou derogates from the honour and dignity that belongs to the Son of God appears by thy next words pag. 5. saying That Christ offered up his very flesh through the eternal Spirit in the outward as an attonment unto God in order unto our justification so as thereby he made ready way for our justification though our justification was not simply and absolutely wrought thereby as if no more were to be done by him or his spirit in us I do acknowledge that although I do assert that redemption and justification is already purchased for sinners by the intire and perfect obedience of the man Christ Jesus as he whom God sent forth as a propitiation for the sins of the whole world and that he finished and perfected what he came to do for us yet I do not say that he so finished it for us as if no more were to be done within us by his spirit in order to our receiving that attonement But thou as doth thy Partner G. W. jumbles these things confusedly together and so divides not the word aright speaking of the works wrought for us by Christ as lame and imperfect not as having purchased redemption and reconciliation with God for sinners but only having done it in part so not as having finished the work given him to do though he so Testifieth of himself but that he did something in order thereunto that his Sufferings Testimony and Example had a tendency thereunto not telling how much or what he did or what he left undone and what further tendency the Sufferings Testimony and Example of Christ had hereunto then that of Pauls or any other Martyrs whose Testimony Sufferings and Example had also a real tendency hereunto which you should have distinctly done had you intended plainness in honesty to bring forth your doctrine to be tryed in the light Therefore although in the 13. pag. thou acknowledges That Christs outward coming was not a bare Example but had a real influence and service in its place yet because thon still keeps thy self in the dark unwilling to be manifested in the light not telling us what that further influence and service was more then being a bare example and opposest him as the great propitiatory sacrifice for the sins of the whole world as having by the sacrifice of himself taken away sin and obtained Eternal Redemption for us by his blood as being a work already perfected by that one offering once for all telling us plainly that Christ did only something in order hereunto May I not therefore understand by thy saying that Christ was more then a bare example that thy meaning is that
of our confidence the reason why we are invited to be reconciled to God Jesus Christ who knew nosin was made sin for us a work already done and perfected the fruit and consequence whereof is that we might be made the righteousness of God in him Had not the first been done and perfected by Christ without us we had never witnessed the second within us They that sleight and reject the second really neither know nor believe the first they that oppose and reject the first they shut themselves out from the second Now to conclude this matter in the 13. Page as if thou hadst set thy self of purpose to print thy self-contradictions after a great deal of vain jangling thou confessest to the truth in plain words though against thy self and Partners therefore I shall sum up this Doctrine which I have according to the Scriptures affirmed and which thou contrary to the Scriptures hast cavelled against and denied in thy own very words We do willingly acknowledge the full and perfect redemption was in Christ while we were enemies but now since we believed we have received the attonement But I further take notice of thy next words in the 5. Page thus Our justification was not absolutely wrought by Christ as manifest in his body of flesh As if his outward body flesh and blood were the only sacrifice excluding the inward I answer neither do I assert that his flesh and blood was the only sacrifice for his soul was made an offering for sin so that thou shouldst have more fully exprest thy self herein For if thou understands by excluding the inward the inward works of the spirit as wrought within us then with thee Christ in offering up himself a ransome and sacrifice for sin is an imperfect unsufficient propitiation excluding those inward works as if these were a part thereof thou shouldst have spoken more plainly in this matter as doth one W. S. a Teacher among you in his Book Intituled A new Catechisme pa. 64. in these words As the Foundation and Principle of the Quakers We believe that Christ in us doth offer up himself mark that a work yet a doing a living sacrifice unto God for us by which the wrath and justice of God is appeased towards us and that through the Offering and Sacrifice of CHRIST the hand-writing of Ordinances which stood against us is blotted out mark that in the present time as now doing How plainly doth this man set himself to speak another Doctrine then that of the Apostles the sacrifice offered up to God for sin is called by the Apostle one offering once offered and therefore also is called the offering of the body of Jesus Hence the Apostle saith plainly 1 Tim. 2. 5 6. there is one Mediatour between God and Man the Man Christ Jesus mark that the Man Christ Jesus as Son of Man who gave mark that in the time past himself mark that not meekness humility patience or the like in every man but-himself a ransom for all hence Christ the Son of Man was the ransome for all And so it is Ephes 5. 2. Who hath given himself an offering to God for us This man tells us that it is the foundation of the Quakers to believe Christ in us as spiritually manifested in us so not as Son of Man without us doth offer up himself a Sacrifice unto God for us This man saith The hand-writing of Ordinances which stood against us is blotted out as doing in us The Apostle said blotting it out and took it out of the way as done Thus he renders the Foundation and Principle of the Quakers to be another then that of the Apostles And such kind of doctrine doth thy Partner G. W. mention in the 14. and 15. Pag. of his Part in these words That in respect of our being renewed by the Spirit of Christ we are said to be purchased to God and in this sense it is said God hath purchased his Church with his own blood How darkly and confusedly doth this man write It is true by being renewed by the spirit within it comes to be manifest that we are these whom Christ hath purchased but that these works of the spirit wrought in us are the Ransome the Attonement the propitiatory Sacrifice or any part of it or the ground and cause of our being redeemed that I deny as contrary to the Scriptures Testifying the Sacrifice and purchase of our Redemption thereby to be a work done at once by the one offering of the Body of the Man Christ and in this sense it is said God hath purchased a work done and perfected his Church by his own blood whereas G. W. his confused doctrine renders this purchase as a work dayly doing in every generation in many bodies as every man comes to be renewed by the spirit And really this is in effect no less then in a more fine dress of new coyned words a bringing in another unbloody sacrifice like that Rome with this difference that is an offering of a piece of Bread which they say is the Body of Christ this new one is Faith and Patience and the like graces of the Spirit of God which these men say is offered up in us for us to God as a ransome an attonement and purchase of our Redemption Both agreeing in this that there is another offering another sacrifice dayly offered up for sin then that one sacrifice of the Body of the Man Christ Jesus crucified at Jerusalem then and there once offered up to God through the Eternal Spirit for the sins of the whole world In the 6. Pa. thou acknowledges That our salvation and justification hath a necessary respect to the death of Christ in the outward God baving so ordained it Now consider thy words that which our salvation and justification hath a necessary respect unto without the effecting thereof to wit the death of the Man Christ we could never have been saved or justified Now let G. L. and G. W. thy Partners in this work Testifie whether thou hast spoken the truth herein or not G. L. writes thus to me as is afterward mentioned in his Part It is not names and things done abroad but the life within that redeems the soul to God The death of Christ in the outward being a name and thing done abroad doth not saith G. L. redeem the soul to God he allows not but plainly excludes any such necessary respect our Redemption hath to Christs death in the outward G. W. in the 16. pa. of his Part tells me That it is a blasphemous opposing the Omnipotency of God and an undervaluing him as if he were no Saviour to assert any such necessary respect our Redemption hath to the death of Christ especially saith he while R. G. thinks God was so displeased and his wrath so stirred up that it would hold man captive in death unless Christ as Son of Mary should satisfie and answer this wrath and undergo this death Thus as it was said of
thou denyes the true Christ I shall bring thy own words expresly denying that this light which enlightens every man that comes into the world is Christ and in the 17. page thou adds So John Preached him and so did others I answer thou should rather have added so G. F. Preached him and so have others among us called Quakers and this had been truly said as may be read in that Book already mentioned published by G. F. p. 16 19 20 22 45 47 94 102 279. And in another little Book published by G. F. Intituled A Catechism for Children throughout that Book But how dares thou write so of this holy man John or of any of the Penmen of the holy Scriptures who never so wrote of Christ neither canst thou show me one place of Scripture wherein it is asserted of Christ that the light enlightning every man that comes into the World as it is in every man as he is born of a Woman is he the true Christ and this thou must prove or thou proves nothing but asserts thy own and other mens vain aery notions It is true the Man Christ Jesus said of himself I am the light of the World but this proves not thy notion the light in every man as he comes into the World is he the true Christ Consider the words of Esayas 9. 2. The people that walk in darkness have seen great light they that dwell in the Land of the shadow of death upon them hath the Light shined Compare this with Math. 4. 14 15. And Jesus departed into Galilee and dwelt in Capernaum that it might be fulfilled which was spoken by Esayas saying the people which sate in darkness saw great light Thus the man Christ Jesus in his Person by his Doctrine and Miracles where he came and abode was a light to them that sate in darkness and hence he said of himself While you have the light believe in the light yet a little while is the light with you I the Son of Man who as long as I am in the World am the light of the World must be lifted up and be glorified with my Father for I go to my Father but I will not leave you comfortless I will send the Comforter unto you who shall receive of mine and shew it unto you he shall glorifie me Hence the Man Christ Jesus being ascended and bodily glorified by the ministration of his Spirit in the children of Faith causeth the light of his glorious Gospel to shine in their hearts And further though it be said Christ is our life in God we live and move and have our being and Christ is all in all and through all wilt thou therefore assert that our life is Christ that the life in all is God that all in us is God This agreeth indeed with that Doctrine published by G. F. in his Book already mentioned Page 91 229. The soul is a part of God of his being divine infinite in it self without beginning that God doth not change nor the Soul and every one turned to the Light they shall see Christ who brings the Soul up to God whereby they come to be one Soul And this is the very root of Rantisme hence concluding the life in man and beast yea in every thing to be God and all to be one God at last denying the real individual existences of Angels Saints Devils or wicked men in eternity and what these notions terminate in is sufficiently known Let us eat and drink for to morrow we shall dye the earthly bodies perish and the Spirit Soul or Life of every thing comes to be all one Soul in God and so God is all in all And although it hath been said by some among you that these termes Christ is the Light and the Light in every man is Christ are convertible termes yet that is apparently fals and deceitful Philosophie for if so then what might be truly and properly spoken of the one might be also so spoken of the other for so it is with all propositions convertible And hence as it was truly and properly spoken of the man Christ our onely Saviour and the true Christ who is the Light of the world that he was born at Bethlehem that he was hanged on a Tree and gave up the Ghost might also be truly and properly spoken of the Light in every man that comes into the world as it is in every man which is most absurd I also acknowledg that it is said 1 John 1 9. of Christ Jesus That was the true Light which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 illuminat enlighteth every man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 venientem coming into the world for so it is in the Greek in the present time enlighteth every man coming into the world and thus it agreeth with the purpose in the preceeding verses there was a man sent from God whose name was John he was not that Light but was sent to bear witness of that Light thus testifying not onely of John the Baptist as Lighted by him whom he was sent to point out but that every man coming into the world to bear witness unto him Is also Lighted by him Christ Jesus who is the true Light although it be true that every man that cometh into the world as he is a man born of the seed of man through natural generation is enlined by Jesus Christ as he is the Word that made the World yet the Apostle hath not asserted it in this place of Scripture neither doth he here say that there is a Light in every man or that the enlighting in every man as he cometh into the World as he is a man is He the true Christ and it is a most miserable wresting this Place of Scripture to force it to speak thus that there is a Light in every man as he comes into the world by natural generation as an elect seed in him which is the true Christ and mans onely Saviour and thou hast belyed this Holy man in saying of him that he so preached to wit the Light or enlighting in every man as he comes into the world is He the true Christ In the 14 Pag thou mentions these words But that Law and nature by which the Gentiles did the things contained in the Law thou wilt not have it to be the Law and Nature of Christ but some other thing but what thou tels not I answer I said in the words of the Apostle 2. Rom. that it is the work of the Law written in their hearts and in every man as he cometh into the world whereby they which had not the Law to wit in Tables of Stone did by nature the things contained in the Law these not having the Law were a Law unto themselves It is a Law or enlightning planted in Mans nature by that word which created him a Man and without whch he differeth not from a beast hence it is not improperly called by some that universal reason that is in every
forward to that which is before in groans and infirmities in the body waiting the Redemption thereof to which if this man hath already attained the end of faith and hope and so the Resurrection of the dead where they are as the Angels neither Marrying nor giving in Marriage why is he then like unto us mortals marrying and giving in marriage eating and drinking and not above sickness and death But these presumptuous spirits that dare thus intrude into things they have not seen not holding the head so boasting of things above their measure are reproved by the wise Solomon 30. Prov. 12 There is a Generation that are pure in their own eyes and yet is not washed from their filthiness whilst thou pleads for a being perfected in the self hadst thou not been a Servant to corruption thou hadst not brought forth such a piece of work In the 10. pag. thou writes thus thus for R. G. hath shewn himself one while like a Quaker so called having gotten many of their words another while like a Presbyterian or Independent In answer to this I am to let thee know that even in that wherein thou acknowledges I have shown my self like a Quaker I have therein testified to what partly and in my measure I received of the Lord and witnessed through and under the Ministry of those thou calls Presbyterian or Independent And whereas thou reproachest other Persons whom thou names in that 10. p. as Apostates in departing from your company that charge cannot be fastned upon them while they departed from among you because they saw and knew that you were departed from the faith as it was once delivered to the Saints are the Protestants really Apostates in departing from the Papists whom they saw and knew to be departed from the Doctrine of the Apostles though the Papists clamoured after them as Apostates no more are they such in departing from you upon this account As for my self notwithstanding of all that I have met with from among you not fit to be mentioned among sober men I am not therefore ashamed in that I have owned and confessed the Son of man before men knowing that as those of old who believed not in him reproached him with his Trade A Carpenter with his Countrey a Galelean with his Doctrine a blasphemer with his Company a Companion of Publicans and sinners So they of his Houshold can look for no less from you now who oppose a Testimony both to his Person and Doctrine who while you disown and reject such as have testified unto him for their Testimonies sake you manifest your selves to be acting over again what was done of old in the like case 9. John 22. for the Jews had agreed already that if any man did confess that he was Christ he should be put out of the Synagogue R. G. THE CONCLVSION THus having answered those objections and taken off that disguise of confusion and contradiction that these four men have brought against my Testimony to the true Saviour what I therein asserted to wit That the man Christ Jesus of Nazareth is the true Christ and our only Saviour and that he hath by his intire obedience to his Fathers will in his own Crucified body by that one Sacrifice thereof once offered for sins as the only propitiation and attonement whom God set forth already purchased Redemption Righteousness and Justification with God for sinners To be revealed by his Spirit within where by the effect and benefit thereof is witnessed known and felt within by all such to whom this word of Reconciliation being preached through faith in him receive that attonement so already done and perfected as the ground of their faith and hope for the Remission of their sins and of eternal life by the Resurrection of the dead I say this blessed truth published by the Apostles testified unto by me stands above all the weapons and darts cavils and exceptions formed shot and objected again it as the truth against which neither Devils nor men Principalities nor Powers of darkness shall ever prevail Wherefore I would have you who have thus hastily thrust your selves forth against my Testimony if yet you may be in all meekness and love advised and that you reckon it not below you a poor begarly carnal thing re-examine this your work by the Scriptures of truth for know you assuredly that whosoever believes not the Record that God hath given of his Son hath made God a Lyar And this is the Record that John who was sent of God to point him out did bear of him 1. John 19. c. he confessed I am not be the Christ but seeing Jesus coming unto him Mark that not meekness humility a light or manifestation of Christ in himself as in him said Behold the Lamb of God which takes away the sin of the world this is he of whom I said after me cometh a MAN Mark that the Lamb of God pointed out by John which takes away the sin of the world was and is a MAN which is preferred before me he that sent me to Baptize said unto me upon whom thou shall see the Spirit descending the same is he and this was an outward seeing with his bodily eyes of the spirit in the form of a Dove descending and remaining on the man Christ Jesus and I saw saith John and bare Record that this is the Son of God And this is he whom the Apostles saw after his being risen from the dead and of whom they all testified and believed in as the true Christ mans only true Saviour and mediator whom God sent forth to be a propitiation for our sins and to be the Saviour of the World and this is the will of God that we should believe in him whom he hath thus sent into the World And this is HE the Son of David the Son of man the only begotten son of God to whom I have testified as the true Christ wherein you have taken upon you to oppose me whom nevertheless I do beseech and intreat to consider seriously for this is a weighty matter in respect of him the Son of man the man Christ Jesus a Testimony unto whom as Saviour you have dared to oppose the words of our Lord 8. John 14. if his words who spoke as never man spake hath any weight with you If you will not believe that I am be you shall die in your sins However if notwithstanding of this my labour of love in setting your work before you that if it it were possible you might repent of this your joynt enterprize against the Person of the Lord Jesus Christ you shall still continue your opposition against him and his blessed Gospel preached by his Holy Apostles and left by them to us upon Record in the Scriptures of truth and testified unto by me and shall cast up more reproach against me for the truth sake I can and do in my heart say the Lord lay it not to your charge Only let me
Christianity Vindicated OR The Fundamental Truths of the Gospel concerning the Person of Christ and Redemption through Faith in Him maintained AGAINST The Cavils and Groundless Exceptions of Andrew Robeson and George Keith Gawen Lawrie and George White-head Who are called by the Name of Quakers BEING A Reply to a Book published by these Men in Opposition unto a Book Intituled A Testimony to the true Saviour By ROBERT GORDON Author of the said Testimony 1 Tim. 4. 1 2. But the Spirit speaketh expresly that in the latter times some shall depart from the Faith giving heed to seducing spirits speaking lyes in hypocricie 1 John 4. 1. 3. Believe not every spirit for every spirit that confesseth not that Jesus Christ is come in the flesh is not of God 1 John 2. 22. Who is a Lyer But he that denyeth that Jesus is the Christ he is the Antichrist John 20. 31. But these things are written that ye might believe that Jesus is the Christ the Son of God and that believing ye might have life through him LONDON Printed for Robert Boulter at the Turks-head in Cornhill near the Royal Exchange 1671. THE PREFACE TO THE Christian Reader HAving lately published a Book intituled A Testimony to the true Saviour the tendency whereof was to bear witness in these latter and dangerous times as concurring with and consenting unto the voices of all the Prophets and Apostles in the dayes of old To the man Christ Jesus of Nazareth as the Lords Christ and our only Saviour 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 intire and perfect obedience to his Fathers will in his crueified body without us to be made effectual by the workings and operations of his Spirit in all such who through faith in him receive that attonement And hence rejecting the errours which tend to the darkening or denying of those blessed truths so plainly testified unto in the holy Scriptures among whomsoever they were lodged without reflection upon any persons or people whatsoever The great opposition and contradiction raised against this my Testimony and the reproach thrown upon me because of it fully satisfies me that a publick Testifying unto those truths was and is both seasonable and necessary A faithful account of the exceptions brought by these Four Men against this Doctrine of Christianity and therewith of the Principles of truth testified unto in the holy Scriptures by the Prophets and Apostles whereby may be seen their agreement or difference with each other is the matter in this following Discourse where I do invite the Reader to be no farther concerned then as be is a Christian If their Book in answer to my said Testimony intituled by them The light of truth triumphing hath or shall come to thy view judge not of it by its fair title the nature of things doth not alwayes answer the names or inscriptions put upon them Hereticks of old have named themselves Orthodox there is nothing more common then for men to adora errours with the robes of truth and to deform truth with the rags of errours Therefore I would not have thee judge the better of these mens Doctrine because they have named it Light of truth triumphing Or the worse of what is asserted in my late Testimony because of the black mark of darkness ignorance errour and envy they have branded it with Wonder not that in these last times even Christianity it self in its very foundation the Person of our Lord Jesus who is that Rock upon whom it is built and faith in him as being the Son of Man now bodily glorified without us is struck at and denied and that among us in these Nations where so many years He as Saviour and faith in him for Salvation hath been openly owned and professed Which as it may be looked-upon as a just rebuke from the Lord against such among us who having long professed him in words yet have and do deny him in their conversations So it is also no less then what was plainly foretold by the Holy Apostles to come to pass in the last times to wit that some should depart from the faith even denying the Lord that bought them and that many should follow their pernicious waies And although these men who have thus appeared against my Testimony to the true Saviour are called by the name of Quakers as reckoning themselves of that Sect or Company yet let it not be so looked upon as if there were not many among those people who not knowing these depths of Satan as they speak are not in their understandings intangled in these errours and therefore every one being to give an account for himself of his own faith we are in charity no farther to determine upon persons among that people as carried away in this Apostacy from the faith as it was once delivered to the Saints then as they acknowledge and own it to be so each for himself But that there are some pretending to be Teachers among them and some others also making a fair shew under the disguise of the names of Light and power within thereby bringing in damnable errours to pervert the faith of some is too too manifest among whom these Four Men have numbred themselves by this their voluntary opposition they have raised of their own accord against the plain truth left to us upon record by the Prophets and Apostles and Testified unto by me Against whom I own no other opposition then in and by the Spirit and Doctrine of Truth to stop the mouthes of these and such gain-sayers Not any delight I have in re-joynders of this kind hath led me thus forth to take notice of these mens exceptions against the truth But their wresting and misapplying the words of the Holy Men of Old recorded in the Scriptures and jumbling the truths distinctly testified unto in them thereby among simple people to deface and darken the truth published by the Apostles and asserted by me by forcing them to appear as a heap of confusion and contradiction and there openly charging me as smiting in the dark and as it were daring me to speak more particularly hath forced and constrained mâ— for the very Truths sake to this reply therein to name the very books wherein and by whom these errours are asserted as truth that I might vindicate my Testimony to the blessed mystery of Christ crucified against these and such opposers so far as they appear against that mystery testifyed unto in it And that by removing all their exceptions against the truth I might in my measure assert and justifie the blessed harmony which is betwixt the perfect redemption that is already finished in Christ Jesus for us and the revelation of Him in us against unbelievers in this age who judging of this mystery by the reason of man cry out Confusion contradiction how can these things be so And that such who
to a publick Confession before him thereby at least to vindicate his own Book already mentioned Printed 1659 wherein it is often affirmed by him that the light in every man is Christ and wherein he pleads That Christ is in every Man See pag. 9. 10 19 20. and many other places through that great Book Now which of these Ministers speaking so contrary to one another shall the people called Quakers who depend upon such Teachers believe verily it is high time for such among them who have known any thing of the Teachings of the Spirit of Jesus to cease from these men and to deliver themselves from being thus imposed upon however these assertions of G. W. compared together sufficiently manifests his self-contradictions to such as are not willing to be deluded by him For if the Quakers will believe G. W. it is not their principle in the year 1669 to say Christ is in every man but if they will believe G. F. it was their principle 10. years before And if they will believe the same G. W. in the year 1670 then they must condemn R. G. as Anti-christian and ignorant because denying the light in every man to be Christ or Christ to be in every man Next let it be further considered to manifest thy Spirit by thy work that in my Testimony I metioned two Gospel-Misteries declared of in the Scriptures both joyntly concurring as necessary to us yet in their order and that it was the work of the enemy in his instruments to divide them and set them as opposites each to other thence to render them as contradictory Now this is really the greatest part of thy work quarrelling and fighting against the works wrought for us by the Man Christ Jesus in his Crucified body as erroneous and contradictory to the works he worketh in us by his Spirit hence what Spirit drives thee is plainly manifest But let it be considered what it is I have asserted against which thou so much clamours I have testified in the Apostles express words that the man Jesus Christ of Nazareth even that same Jesus whom the Jews Crucified him God hath raised from the dead and he is both Lord and Christ If this be so why art thou angry if it be false tell us plainly Thy quarrel against what I have asserted is manifest first in the 13. pag. in these words for whom doth R. G. reckon hath this God-man as he calls him or God in Christ in Vnion wrought and compleated and purchased all c. An expression fitter at Constantinople then at London however hence it is manifest that with thee Jesus Christ of Nazareth is God-man as R. G. calls him not as G. W. esteems him But thou art reproved by our Lord who said of himself who was but one Person these may be contradictions to thee if thou durst say so seeming contrary expressions and yet in both he spoke the very truth I and the Father am one yet the Father is greater then I thus plainly he is both God and man in one undivided person Next turn to the 16. pag. where repeating some of my words by which I proved the true Christ to have been and still to be a man not the word only but the word made flesh Jesus Christ the Son of Mary To this thou answers in these words Note his errour in denying the light to be Christ and so opposing Christs Divinity Mark thy words If because of my asserting the true Christ to have been and to be a man even then when I also asserted his being God be with thee an opposing of Christs Divinity as thou sayest it is then with thee the true Christ was not is not a man Wherein thou art led by the Spirit and wisdom of the Greeks who esteemed the Preaching of Remidion of sins and the Resurrection of the dead through the man Christ Jesus whom the Jews Crucified as foolishness But art reproved by our Lord himself Math. 24. 30. testifying thus of himself And they shall see the Son of man coming in the Clouds of heaven with power and great glory and art contrary to the Apostles who testified of the true Christ both to Jews and Gentiles even after his being ascended and glorified that he was and is a man as is mentioned in several places of the Acts adding 10. Acts 43. that to him give all the Prophets witness that through his name whosoever believeth in him shall receive Remission of sins Again turn to the 7. p. where thou expressest thy self in these words Nor was the Son of God and his light to be under such a limitation either as to time or place to wit in the Womb of the Virgin Mary as a finite creature for his out-goings were of old from everlasting Mark thy words if that holything conceived of the Holy Ghost and born of Mary is not was not therefore the Son of God whose out-goings were from everlasting because as thou words it he was under a limitation as to time and place in the Womb of the Virgin Mary then plainly with thee the man Jesus Christ of Nazareth who was that Son of the Virgin Mary was not is not the Son of God whereby as in so many words thou hast given the Angel Gabriel the lye Luke 26. 35 who being sent of God to the Virgin Mary said that holy thing that shall be born of thee shall be called the Son of God thus thou art in union with these Jews of old who reckoned him but a meer man the Carpenters Son John 10. 33. for a good work we stone thee not but for blasphemy and because that being a man Mark thy own very Spirit thou makest thyself God therefore I do reprove thee in those very words our Lord reproved these unbelievers of old 36. ver Say ye of him whom the Father hath sanctified and sent into the world thou blasphemest because I said I am the Son of God Next let thy cavils and exceptions against the works wrought for us by the man Christ Jesus be a little examined In the 1. p. thou argues thus how is sin finished without man while no good is wrought within him Seeing Christ works all things in us by his Spirit how is all things finished without them before any good wrought in them I answer all things relating to the one propitiatory Sacrifice of the body of Christ once offered for the sins of the whole World as an attonement of his own bloud to be received and believed in for Remission of sins as the ground of our hope of the Resurrection of the dead unto life eternal are finished All things relating to our receiving that attonement and making that blessed work so already finished by him without us for us effectual within us are wrought and to be wrought not at once but by degrees by the workings of his Spirit within us untill mortality be swallowed up of life By what I have already written in answer to G. K. I have
sufficiently vindicated these truths testified unto by me from the cavils of this man according to the Scriptures who either ignorantly or wilfully jumbles these things confusedly together not dividing the word of truth aright And hence it is that he reckons it erroneous in me and a contradicting opposing and invalidating the inward operations of the Spirit of God within which is falsly charged upon me To assert of the Messias the man Christ Jesus of Nazareth that he finished transgression made an end of sin brought in everlasting righteousness fulfilled the Law abolished condemnation Curss and death condemned sin in the flesh took part of our flesh and in it destroyed death and him that had the power of death abolished in his flesh the enmity so making peace that he might reconcile both unto God in one body by the Cross And all this for sinners ungodly unjust enemies even while enemies so no good wrought in them by any light or spirit whatsoever so as to have purchased or perfected that blessed work all which and much more being the express Testimony of the Prophets and Apostles concerning him and the work effected by him for sinners thou G. W. art justly reproved by them as having manifested thy self a plain denier of them and thy work is seen in the light of Christ Jesus and by it the Spirit that leads thee so that these Scripture words thou steals out of the writings of the Apostles cannot cover thee from being discerned while thou dost not plainly and honestly mention what is intended by them writing as thy manner is in thy works darkly and confusedly thereby the more easily to deceive And this is so plain in all this thy work that to mention it in every place would prove tedious I would therefore only have the Reader consider thy words in the 12. p. thus God sent his Son to save man from sin and death whose sufferings sacrifice mediation intercession and offices with the blessed effects thereof within we own and witness according to the Scriptures of truth as inwardly revealed I own and acknowledge that the blessed effects of Christs sufferings Sacrifice and Offices are to be witnessed within as inwardly revealed But how confusedly dost thou write If what is inwardly revealed within us be the effects of the death sufferings sacrifice mediation intercession and offices of the Son of God then there is a cause of those effects as previous and antecedent to them to wit his sufferings and sacrifice which is therefore necessarily finished perfected and accomplished by him for us without us in his Crucified body before the effects thereof could be witnessed or revealed in us And this is that which I plead for and thou hast opposed as do also thy partners speaking other whiles of an attonement a sacrifice a Mediation to be done by Christ within us for us and at another time speaking of the blessed effects of them to be witnessed within and therefore only mentioning these words of the Prophets and Apostles to catch simple Souls thereby among a people where the Scriptures have had and have some credit while you really speak another Doctrine then that testified unto by those Holy Men of old by these and such expressions But were you to Preach among a people to whom the report of the man Christ Jesus the Son of God his Sufferings and Sacrifice is not conveyed would it be accounted necessary by you to Preach Remission and forgiveness of sins through that man and that one Sacrifice of his Crucified body and the hope of the Resurrection from the dead unto eternal life through faith in that man even the same Jesus whom the Jews Crucified and whom God raised from the dead and that he is both Lord and Chrst and that there is no other Saviour and no other Salvation but through faith in that man and no other ground of hope or confidence of ever being saved but through that sacrifice already offered up and that perfect obedience by him already performed to the will of the Father What you would Preach to such is manifest by your Doctrine and by such like words from among you that you would Preach to the Indians nothing but what they knew already However to him the man Christ Jesus the Apostles testified as Saviour and through him they preached Remission of sins and the Resurrection of the dead To the unbelieving Greeks with whom the Testimony of Moses and the Prophets had no credit and so they Preached to them what they knew not before strange Gods say they one Jesus that was dead whom they preached to be alive and Remission of sins the Resurrection of the dead through faith in him May we know say they what this new Doctrine thou preachest is In the 18. pag. thou expressest thy self thus This man thinks that he is gotten beyond reason in his Paradoxes every rational man may see his darkness herein to conclude the believer in warfare and imperfections in the body and in Victory in perfection in Christ which is all one as to say he is in Christ and out of Christ perfect and imperfect at the same instant I answer there are Scripture Paradoxes relating to the Mystery of the Gospel which mans wisdom and reason which is foolishness with God cannot comprehend hence to the wise Greeks Philosophers and Stoicks the Preaching of Jesus and the Resurrection from the dead and of the day in which God will judge the World by that man whereof he hath given assurance unto all men in that he hath raised him from the dead I say this Doctrine those wise rational men counted Paradoxes gotten beyond reason saying of Paul what will this babler say he sets forth strange Gods because he preached to them Jesus and the Resurrection But I do acknowledge that among those Paradoxes this is one a believer lives at one and the same time in a twofold state by faith he is a man in Christ Jesus in him he is compleat while according to sense he is a man in the flesh subject to infirmities and death in the body he hath a Law of sin in the Lord he hath put it off as he walks by faith he is in rest victory and perfection as he walks by sight he is in labours warfare and imperfections hence the Apostle testifieth 8 Rom. 23. we who have received the fruits of the spirit even we our selves groan within ourselves waiting for the Redemption of our body for we are saved by hope but hope that is seen is not hope for what a man sees why doth he yet hope for but if we hope for that we see not then do we with patience wait for it likewise the spirit also helpeth our infirmities hence also faith is the substance of things hoped for the evidence of things not seen Thus the Believer is in a state of hope and faith having received but the earnest of the inheritance not the full fruition not as if already perfected is daily pressing
also tell you your labour will be but in vain Read 4. Acts 25. compared with the 2. Psal Why do the Heathen rage and the people imagine vain things against the Lord and his Christ for of a truth against the Holy Child Jesus whom God anointed both Herod and Pontius Pilate with the Gentiles and people of Israel were gathered together But the Lord hath set his King upon the holy hill of Sion and hath declared his decree and hath said unto him as never before nor ever since to or of any man thou art my Son this day have I begotten thee That I may finish this Discourse I shall only leave these two considerations with the Reader as being what I intended in my Testimony First cheat not thy own Soul by professing in words the Prophets and Apostles Testimony to the man Christ Jesus as the true Christ and our only Saviour and to Redemption through his bloud while thou art not in any measure a partaker of that living faith and lively hope these Holy men lived and dyed in An Historical bare assent to those truths with an hypocritical extolling of the Person of Christ in his sufferings mediation and offices as personally without thee will not avail thee in the day of the appearance of the Son of man while thou hast not through a living saith being thereby ingrafted in him the true Vine a real substantial evidence within thy self that thou art in some measure a partaker of his Divine nature by the workings of the Spirit of God within thee which whilst thou slights and rejects notwithstanding of thy pretences to his death and sufferings Redemption and Righteousness thou wilt find it verified on thee that the hope of the hypocrite shall perish Secondly whatsoever Spirit in or through any man though even an Angel from Heaven shall point you to any other name or thing within or without then to him the man Christ Jesus even that same Jesus whom the Jews Crucified to be he the Lords Christ our only Saviour or shall preach an obedience to be done and performed in our bodies or by the spirit of God within us as a ransome a Sacrifice an attonement and bloud of the Cross to be offered up to God for our sins through which Redemption is to be purchased Reconcilation made with God the Law fulfilled the Curse and condemnation thereof taken away and Justification for Remission of sins procured as the ground bottom and cause of our faith hope confidence in God for Salvation and eternal life I say Believe him not For this spirit is no other then a denyer of the true Christ and of Redemption through faith in him setting up another Christ another Mediatour then him the man Christ Jesus whom the holy men of old believed in and another attonement propitiation and bloud than that one sacrifice of his Crucified body and the bloud of his Cross testified of in the Scriptures as already offered up for sins once for all preaching him in and through all these only as an example and as a good man dying without cause by the hands of wicked men that we following him the light in our Consciences in all his Righteousness might also come to God as he did to wit by an obedience of works That is to say without a Mediatour the dreadful consequence of which Doctrine I tremble to think on I shall leave these Scriptures to be weighed and examined by such as are intangled in this snare if their Authority have any room in them 1 Gal. 6. 7 8. 9. I marvell that you are so soon removed from him that called you into the grace of Christ unto another Gospel which is not another but there be some that trouble you and would pervert the Gospel of Christ But though we or an Angel from Heaven preach any other Gospel then that which we have preached unto you then that ye have received Let him be accursed And this is the Gospel they preached Rom. 5. 15 19. As by one MANS disobedience many were made sinners so by the obedience of one MAN Christ Jesus shall many be made Righteous 1 Cor. 15. 21 For since by MAN came death by MAN also came the Resurrection of the dead FINIS