which saves the soul and it is the soul as in the Power that is unchangable And God is not to be divided into parts and particulars he is not divisable nor separable It was the Priests words That the soul is a part of the Divine Essence 〈◊〉 in the said Book pag. 227. And one of them confessed That there was a kind of Infiniteness in the soul pag. 90. And in p. 68. it is said God breathed into man the Breath of Life and he became a Living Soul for that which came out from God is the Cause that man became a Living Soul And is not this of God c Now Infinite Divine c. is no otherwise intended to the soul then as relating to the Breath of Life which immediately came from God by which the soul lives and subsists in its Beeing which figuratively some have put for or called the Soul as being the Soul or Life of it by which it lives and is upholden whether under a sense of Anguish or Peace And this hath no accord with Rantism but is a Testimony against it and thee too And it had been well for thee to have cleared thy self of Rantism ere thou hadst charged it on others for indeed thy doctrine hath a direct tendency to it as That men are perfectly justified and reconciled in the sight of God Gâ—d with them and they with him while Whoring Killing Stealing Cursing Roaring Ranting yea that Raâ—ters if all while Enâ—mies wicked no good wrought in them c. are perfectly justified reconciled with God and Gâ—d with them Doth not this tend directly to strengthen the Ranters in their Rantism And as touching G. F's words the places have been look'd and it s found that thou hast disorder'd them and left out what was necessary â—o clear their sense and his Intent R. G. If their Consciences accuse them not neither have I who have not so much as mention'd them Answ. Our Consciences do not accuse us but thou hast covertly and deceitfully when thou didst not mention us by name and now hast openly revil'd us and wrong'd our Principles contrary to that love so much pretended by thee So now thou appearest in thy own shape and for all thy shuffling and shifting in this matter I appeal to thy own Conscience if thou didst not chiefly mean the Quakers in thy other Pamphlet more than Turks or Jews Arians Papists Socinians or Ranters Will these Pretences excuse thee And as to thy not finding a plain consistency in our Principles nor a unanimous reception of them by every Person among us no doubt but thou hadst us'd thy skill to make an inconsistency in our Principles but art disappointed and to stumble the weak by thy undeâ—ly Insinuations against us But I ask What persons among us are so far from the reception of our Principles as to receive thine or own thy spirit R. G. What an inconsistency is there between thy words and this work published by you four against my Testimony and that not by the youngest among you Answ. Thou knowest in thy own Conscience that it was G. K. that chiefly answer'd thy Book A. R. and G. L. were little concern'd in it and it was thy irreconcilable Contradictions that I chiefly took notice of What a silly ambitious Boaster art thou then to seek to make the World believe that four of us were so deeply engag'd against thee and thy self to be such an eminent Champion against us Thy Testimony is so much of it false and confus'd that many more then us four would have testified agâ—inst it and what we did it was not so much to wage War with thee as to answer the Truth in our selves and clear it in general However through thy Ambition thou shewest thy Vapouring spirit and Ostentation against four oâ— us the least of which yea the youngest Child of Truth may see thy weakness Whereas G. K. said Though Redemption is wrought within by the Spirit of Christ. To which thou sayst Here I take notice of thy slighting that great Work of man's Redemption as already purchas'd by Christ for Sinners by that one Sacrifice of his crucified Body Answ. We do not slight that one Sacrifice nor the Dignity thereof by confessing to Redemption as wrought within by the Spirit of Christ if thou wilt own Redemption in the true sense thereof as Christ gave himself for us that he might redeem us from all Iniquity whiâ—h is not remov'd without his spiritual Operation within But thou contradictest thy Tutors thâ— Presbyterians and Independants in saying That man's Redemption is purchas'd by his Crucified Body for they say He did not satisfie as Man simply but as God and Man or as God Man which is all one as to say that God satisfied and paid God or that God purchased Redemption of himself for they say That his Suffering being finite could not purchase an infinite Reward for nothing but an infinite Price could procure that there must be an equivâ—lency between the Price and the thing purchas'd c. Whereas it was the Love and Good-will of God to send his Son into the World to redeem man from Sin and Corruption which is a work inwardly effected and Christ giving himself a Ransom for all was for a Testimony of Gods Love to all R. G. The Operations of the Spirit of Holiness being necessary for bringing the Believer into Vnion and Friendship with God c. p. 8. Answ. This confuteth much of thy work for then men are not in a reconcil'd state while out of that Friendship for where the mind is reconciled to God it is brought out of the enmity and evil works into union with God and so there is mutual union between him and the Creature R. G. He slew the Enmity in himself God reconcil'd 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 and paying the Ransom for Sinners pag. 8. Answ. Here is still thy old Story with thy additional Excuse of purchasing and payment to lessen the dignity and worth of the Spirit of God and its Qualification and Work within â—s as if God did not value the same Spirit of his and its work in his People now as formerly in Christ and his Followers whenas it is the same Spirit by which Jesus Christ offered up himself a Lamb without Spot to God and that rais'd him up from the dead which also quickeneth true Believers But thou preferest the Suffering of the Body before the Spirit and layest all the stress upon it as the only cause of Redemption Justification c. and the Works of the Spirit but as the Effect thereof How darkly hast thou herein consulted and set the Flesh above that Spirit which is the cause of Spiritual Effects for without the eternal Spirit his Body could not be offer'd nor rais'd nor the Saints quickened And concerning his Slaying the enmity
the Immediate Gift of God Christ as the Word being confessed to enlighten every man whose Light is not natural nor by natural generation convey'd as most grosly R.G. words it neither is it the spirit of man which simply knows but the things of a man but it is that Light which lighteth kindleth and stirs up the spirit of a man whereby it is the Candle of the Lord neither is it a Light or Thing form'd or made as the spirit of man is Za. 12.1 but a divine and spiritual Light manifesting the Good-will of God unto the Creature Again It is R. G's gross Error That the Law or enlightening in every man is the form'd spirit in man and yet in contradiction adding enlightened by him that made it pa. 29. So that the Law or Enlightening is not the form'd spirit of maâ— it being the Light of him that made it p. 29. So that the â—aw or Enlightening is not the form'd spirit of man it being the Light of him that made it that enlighteneth man's spirit Thus this R.G. is involved in his own Confusion as one in a Labyrinth Now concerning the nature by which those Gentiles did the things contain'd in thâ— Law R. G. gives this explâ—nation of it viz. As being born of the Seed and after the kind of Man they are naturally or by nature Men so being born of the seed of Man they do naturally or by Nature the things contained in the Law being written in their Hearts c. pa. 29. Answ. I would ask this man Whether this Nature he speaks of was pure or impure corrupt or incorrupt These Gentiles had not the Law outwardly but they had the Law inwardly written in their hearts according to which they should be either accus'd or excus'd in the Day when God should judge the secrets of men by Jesus Christ this Law or Light in them was not Natural but Spiritual excusing the Obedient and accusing the Disobedient before God unto which Law the awakened and convicted Conscience doth bear witness and testifie either a mans Condemnation or Peace These Gentiles who obey'd it shew'd the Effects of it they had more of the Life of Christianity in them then many of the Professors of Christianity who are disobedient to his Law and Light within placing Christianity meerly in a dead Faith and Profession of Christ without the Knowledge of his Work of Righteousness within or the Obedience of Faith or Effects of his Law in the heart the Christianity of such is but meerly pretended and faâ—n'd and not real And the Life State and Nature of those Gentiles who obey'd the Law written in their hearts as they witnessed against the Jews outward so shall these Gentiles rise up in Judgment against you Hypocritical and Fain'd Professors of Christianity who are Strangers to the true Life Power and Nature thereof And what Confusion doth this R. G. show in saying That the Law or Light in every man is neither the Light of the Gospel nor the ingrafted Word within that is able to save the soul And yet confess That by it the Eternal Power and Godhead may be known How hath he broke the Neck of his own Cause Is there any higher Power then the Eternal Power and Godhead And can any Law or Light then what is Divine and of a Gospel Nature discover it For the Gospel is the Power of God unto Salvation to all them that believe and it is the Gospel of God show'd forth or manifested by the Light of his Son and Preach'd in every Creature under Heaven And by this Light of Christ within is the Love Good-will and Grace of God to Mankind declar'd and signify'd both in its being so universally given and in its living Testimony in maâ— against sin and corruption and for Truth and Righteousness in order to direct man to Life and Salvation in the Son of God who is the Power and Wisdom of God the Brightness of his Fathers Glory and the express Character of his Divine Substance who proceeded and came forth from God whose Power and Glory is Eternal and Divine seen Spiritually not Carnally his own Royal and Peculiar Off-spring do in his Light beholâ— his Glory as that of the only Begotten of the Father As to R. G. his saying His Apostles and all his Ministers in all Ages all in one joynt Voice pointing to Jesus the Son of Mary this Son of Man with an Hosanna to this Son of David and to none before him or to any ever since Answ. That the Holy Prophets Apostles and Ministers both pointed and testify'd unto Jesus Christ both as man born of the Virgin or to his coming in the Flesh and unto his Divinity and Manifestation in Spirit this is own'd But that they all cry'd Hosanna to the Son of David is a Mistake for it was the Multitudes that went before and that followed when Christ rid to Jerusalem that cry'd Hosanna to the Son of David Matt. 21.9 Mark It was the Multitude that cryed Hosanna to the Son of David Many can now cry Hosanna who never knew his Salvation within nor believ'd in his Power but rather spiritually crucify him And the Scribes and Pharisees could talk of Christ's being the Son of David and some calling him the Carpenter's Son when they neither truly believ'd nor oâ—n'd him that was the true Christ either as the Root or Off-spring of David But Christ ask'd these Pharisees and Scribâ—s who said Christ is the Son of David this Questiâ—n saying What think ye of Christ whose Son is he They said unto him The Son of David He said unto them How then doth David in Spirit call him Lord saying The Lord said unto my Lord Sit thou on my Righ-hand till I make thine Enemies thy Foot-stool If David then call him Lord how is he his Son And no man was able to answer him a word neither durst any man from that day forth ask any more Questions Matt. 22. and Mark 12.35 36 37. Now was not this the true Christ whom David in spirit call'd Lord before he took upon him Flesh or came of his seed And what is Hosanna Is it not Save now I beseech thee And did not David call to and beseech God to save him and to shew Mercy unto him long before Christ as of Mary was born How ignorant and confus'd doth this our Opposet shew himself see Psa. 3.7 6.4 28.9 I perceive he is ignorant of Christ both as the Son of God and as the Son of Man for according to the Spirit he was the Son of God and as the Son of man it s said of him that no man hath ascended up to Heaven but he which came down from Heaven even the Son of Man which is in Heaven John 3.13 And what if ye shall see the Son of Man ascend up where he was before John 6.62 But it appears further that R. G's Hosanna and pretended Adoration and claim of Salvation is only to him as the Son of
order to give them a day of Visitation wherein the tenders of Life and everlasting Salvation may be held forth unto them that believing and receiving the Son of God they may be sav'd from Sin and Death in themselves for he is the Saviour of all men but especially of them that believe whose Faith is not a meer Historical Faith of things only done without but a FAITH in the Name and Power of the Son of God a Heart-purifying Faith a justifying Faith a Faith that worketh by Love a Faith that is victorious over the World by which Faith we being justified we have Peace with God and by which Faith we have received Christ in Spirit and know him after the Spirit The Traditional Knowledge Faith and outward Profession of him as meerly after the Flesh will neither save nor justifie The Pope and Papists have as much of these as Robert Gordon who hath only his Tradition and Faith or Credulity for his Religion and Profession Although the concurring Testimonies of the holy Prophets and the four Evangelists and true Apostles and Ministers of Christ concerning his outward Birth Life Miracles Suffering in the Flesh Death Resurrection and Assention we never deny'd nor hereby in the least oppose by treating of the Nature and Effects of Faith in him as the Son of God the Foundation the Power and Wisdom of God the Light Life Salvation Righteousness Sanctification and Redemption of true Believers For he that believeth in and hath the Son hath Life but he that believeth not in him the Wrath of God abideth upon him How then is he or such perfectly justified with God Reconcil'd and Redeem'd at once without them aâ—â—ording to R. G. while the Wrath of God abides upon them and while no Good is wrought in them Is it good Doctrine to say That men are perfectly justified while under the Wrath of God And that thâ—y are perfectly Redeem'd and reconciled and so at Peace and imputatively Righteous while actually under the Wrath of God in themselves Were it not as good Doctrine to say That they are imputatively saved while actually Damned But this is something like the Doctrine of R. G. and his Teachers or Ministers the Presbyterians and Independants under whose Ministry he hath receiv'd what he hath testified which he deceivedly thinks came from the Lord. And whereas R. G. having deny'd that this Light which enlightens every man is Christ in which G. K. and I oppos'd him and to our saying So John Preacht him c. R.G. again answers in scorn Thou should rather have added So G. F. Preacht him and so others among the Quakers And further addeth John or any of the Pen Meâ— never so wrote of Christ neither canst thou show me one place of Scripture wherein it is inserted of Christ that the Light enlighteneth every man that comes into the World is the true Christ. Rep. What is this â—uâ— to deny the Divinity of Christ or to deny him to be that Word or Life which was the Light of men testified of John 1. which Word became Flesh and tabernacl'd in us Was not this still â—â—â—ist that John testified of that was the true Christ that enligâ—â—â—â—s every man that comes into the World Is it not Anti-christian Doctrine to deny this enlightening true Light to be Christ and to scoff at us for asserting it And because I distinguished between Christ the Enlightener and his Gift of Light or Illumination in man R. G. hath judg'd me severely as to be in Self-contradiction for my saying That we affirm a Spiritual Divine Light to be in eveâ—y man yet we do not say that Christ is in every man or that every man hath the Son though still I own the Son to be the Enlightner of every man This he counts a Contradiction but herein he hath but slightly overlookt and censured my words for there is no Contradiction in them any more then in saying Christ the true Light enlighteneth every man so that there is Christ and his Illumination yet every man is not a Child of Light walks not in the Light hath not the Son is not attain'd to the Revelation of Christ and yet hath a degree of his Light and Illumination in them wherein is his power and capacity of believing and receiving the Son of God or otherwise it is sufficient to leave them without Excuse yea the least Measure of Christ's Light is sufficient in each respect although this Opposer most ignorantly sâ—ights the Work of any Law or Light in man or Obedience wrought thereby as not able to deliver him from the Condemnation and Curse of the Law so as to obtain Justification with God theâ—eby pag. 25. Whereas the Law of the Spirit of Life in Christ makes free from the Law of Sin and Death and this Law of the Spirit of Life is within this Law is Light this being obey'd thus freeth man from the power of Sin and Death where true Obedience to the Light is sin is not obey'd neither sin nor death doth raign in the Creature but Righteousness raigns within unto Life sin being forsaken the cause of Condemnation and the Curse is remov'd and where there is no Condemnation there is Justification even to them that walk not after the Flesh but after the Spirit And is not this a state accepted of God seeing its the Doers of his Will that are just and justified But after this R G. hath oppos'd and scoffâ—d at that saying That this Light that enlightens every man that comes into the World is Christ having deny'd this he in plain Contradiction to himself is forc'd to acknowledge the Truth in these words I also acknowledge that it is said John 1.9 of Christ Jesus that was the true Light which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 illuminat enlighteneth every man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 venientem coming into the World for so it is in the Greek and that every man is enlightened by Jesus Christ as he is the Word that made the World c. pag. 27 28. See here R. G. against R. G. one while the true Light which enlighteneth every man is not the true Christ with him another while Jesus Christ was the true Light which enlighteneth every man that cometh into the World Do you think this is a trusty man to give credit to let the unprejudic'd Readers judge And further We do not call the enlightening in every man the Christ but the Light of Christ having already distinguished between the Enlightener and the Illumination and between the Giver and the Gift And now as concerning the Law and Nature by which the Gentiles did the things contain'd in the Law R. G. saith This Law or Enlightening thus planted in man'â— nature by generation is by Generation convey'd into every man as he cometh into the World and that it is called by Solomon the spirit of man which is the Candle of the Lord c. Pro. 20.27 Answ. This Law and Light that inwardly taught the Gentiles was
Perfection and Imperfection are two contrary things as being in Christ and being in Sin are And as the Warfare against Sin and the Victory over it are different so he that is in Christ is a New Creature old things are done away though there is a time of Warring and a time of Victory a time of Groaning within our selves for Redemption where the First Fruits of the Spirit are receiv'd and a time of Triumphing and Rejoycing in Victory for First Fruits imply that there are Second Fruits But thou in citing that of Rom. 8.23 hast left out the word FIRST for it makes against thee and set the Fruits of the Spirit instead of the First Fruits of it But why dost thou talk of the Warfare whil'st thou reckon'st Transgression and Sin made an end of and Justification and Salvation and Redemption purchas'd and perfected with God without thee when no good is wrought in thee And after what manner dost thou pray to God Dost thou ask Forgiveness for thy sins Or rather Doth not thy Doctrine tend not only to strengthen People in Sin and to make them so stout in their Rebellion as not to need to ask Forgiveness of God for their Sins For what need that if such a Purchase Paâ—ment or Satisfaction be made without them for sins past present and to come as thy Doctrine imports For that is â—ot of the Nature of Forgiveness And what doth Christ make intercession for Is it for something he hath purchas'd and compleatâ—d with God already Which if so cannot justly be detain'd from the Creature no not from any in what state soever if thy Doctrine hold For iâ— a mâ—n's Debts pasts present and to come be all aforehand paid at once and his Release purchâ—s'd by his Surety would it not be absurd in him still to pray to his Creditor Oh! I beseech thee forgive me my Debts and would it not be as unjust if the Creditor should still detain him in Prison after such a full compensation or rigid satisfaction of thâ— Law is made Oâ—ght there not rather to be enjoy'd a Deliverance upon it Ipso Facto But thou and such as thou art make Christ's Sufferings a Cloak for Sins past present and to come pleading your Perfection Righteousness and Compleatness in him and all as done at once without you while yet imperfect actually Vnrighteous and Incompleat in your selves in your Lives and Conversations and no good wrought in you by any light or spirit whatsoever Dost thou think that God is therewith satisfiâ—d or that Christ and his Sufferings will indempnifie and acquit you living and dying in your Sins and Pollutions No no God will not be put off nor his Wayes slighted by such Hypocritical Flams and Mockeries And whereas in pag. 44. thou falsly accus'st me Of pleading for a being perfected in my self and to prove the contrary of me as not having attain'd the end of Faith which is the Salvation of the Soul which thou reckon'st is not till men be as Angels neither Marrying nor giving in Marriâ—ge And thou say'st of me Why is he then like unto us Mâ—rtals Marrying and giving in Marriage Eating and Drinking and not above Sickness and Death Is this a sufficient Argument against Perfection Is Marriage an Argument of Imperfection Was Adam imperfect in Paradice when Eve was given an Help-Meet for him Or is either Eating Drinking Bodily Sickness or Death an Argument of Imperfection By this thou may'st accuse many of the Servants of the Lord if not all and Christ himself with Imperfection for he did Eat and Drink and suffer'd Death in the Flesh But as for my Particular I do not tell thee my state whether Perfect or Imperfeâ—t nor argue from thence against thee though I plead for the Principle of Truth of Perfection or Freedom and Salvation from sin being attainable in this life by vertue of that divine Power and Faith which overcomes sin and is able to subdue all things to it self And thy accusing me of giving in Marriage is a meer Falshood for though I own Marriage as being an Ordinance of God and Witness bear to the honourable Marriâ—ge and Joyning in him yet it is not our Principle to make or give in Marriage but we do own the Lord 's Joyning and the Marriage that is according to his Will And as for not being above Sickness and Death which I am accus'd of as a Token of Impâ—rfection This is a very mean Argument against me and how I am in such a State or Tryal of Sickness thou dost not know how my spirit is nor what Injoyment of God or Renewing in the inward Man I have when the outward man is in Weakness However such as thou art be ready to rejoyce and insult over me or others of us when you hear of our Afflictions or Tryals and its probable thou and such would rejoyce much more in our Death or Dissolution if that might come to pass according to your minds But I thank God he hath given me Peace and Patience and hath afforded an increase of Consolation to me in Sickness and Death I have not feared but in my spirit have been over it when in outward appearance nigh unto it I confess I have had Sickness and many outward Tryals for the Work of the Lord and his Truth 's sake as that Servant of Christ in the Gospel Epâ—phraditus Paul's Brother and Companion in Labour and Fellow-soldier was Sick nigh unto death for the Work of Christ not regarding his Life Phil. 2.25 to the end Now if thou should upbraid him or such with being imperfect because of such Sickness what a peevish pitiful Argument would it be Nay doth it not rather make more against thee that the Servants of Christ meet with such Exercises for the Work 's sake which is not for sin And that some do the more witness Patience to have her perfect Work and Faith its exercise under Tryals and as Job said When I am try'd I shall come forth as Gold Job 23.10 Do not these all make against thee and argue that God will have a pure and perfect People and they shall be manifest to be such through their manifold Afflictions and Tryals And now whereas I said That thou hadst shown thy self one while like a Quaker having gotten many of their words in thy other Pamphlet and another while like a Presbyterian and Independant To this thou answer'st That thou hast therein testified to in thy measure what thou receiv'dst of the Lord through and under the Ministry of those I call Presbyterian and Independant pag. 44. What didst thou think to gain such a great Conquest over us by thy beggarly Scraps and poor Reliques that thou hast gather'd and learn'd under the Ministry of Presbyterians and Independants when many of them thy Tutors have been confounded and overthrown and their Mouths stopt by the Power of Truth in us when they have gone about to overthrow it and villifie us by their perverse Gainsayings
Thou mightest have taken warning from them to have kept back and sav'd thy self from this cumber which by thy Perversness and busie meddling in thy false spirit thou hast brought upon thee had not Conceitedness Pride and Presumption blinded thee and seeing thou hast been but a Pedant under the Tutoring and Ministry of Presbyterians and Independants What Conquest think'st thou now to gain And what Name or Title dost thou go under Art thou a Presbyterian or a Presbyterian-Independant or both May we not rather look upon thee to be an Antinomian Presbyterian and Independant But indeed thy spirit appears to be that of a ridged reviling Presbyter However thou should'st in Policy and Prudence have sit in silence to have seen what success and end thy Tutors or Masters would have had in their warring against us before thou hadst thus busied thy self or taken upon thee thus severely to judge us and Me in particular that I am not in any measure a Partaker of that Living Faith the Holy Men lived and died in Which Judgment I value not but trample upon it in the Power of the true Light and am over all thy Confusion and Nonsensical Scribbling or what thou canst scribble against me or the Truth testified by me which stands over thy head and the heads of all such peevish perverse and pittiful Gainsayers as thou art who hast sufficiently manifested whose off-spring thou arâ— and whose work thou arâ— in and accordingly shall be rewarded I pass by much of thy fruitless stuff and impertinent Tautologies whereof a Vollumn might be made as not worth repetition or divulging G. W. A Postscript IF Râ—bert Gordoâ— will devise and frame any thing for Râ—ply to what is here written I only desire this Civility and Reasonâ—ble thing of him That he wouâ—d be pleâ—sed not to inter-line nor mistake my words nor â—y down things in my Name which I never writ nor iâ—tended as he hâ—th done in divers Particulars to the great â—buse both of Truth and Me as one concerned in it moâ—e thâ—n I have as yet mentioned But I request thâ—t he would state my own words as I have his both in Sentences and Clauses and not divulge Forgeries in my Name to Fight with For we perceive by his two Pamphlets and his many vain Repetitions and Iâ—pertinencies therein that he is as in a Whirle-Pool and hath already brought forth the bottom of his matter as to Doctrine and Vindication and can bring forth no profounder Opposition but a vain Repetition of the Old unless that some more Reproachful Rusty stuff remaineth behind in him and his Associate Apostates to be brought forth as further to give occasion for his and their Inveterate Revengeful spirits to be made manifest However Though 't is not my Principle to stâ—ive for Strife nor for the last Word yet I am not willing to acqâ—iess under such Abuses wherâ— TRUTH is so deeply concerned Though I thank God I can both pass by and bear many Personal Râ—flections and Injuries G. W. An Aditional Postscript BY George Keith to Robert Gordon R. G. ALthough thy Part to me be answer'd by another yet there are some things which I find fit a little to touch I had indeed much in my heart for Truth 's sake to lay open the Emptiness Weakness and Inconsistency of this thy work against us but being prevented by another concern'd with me therein much of what I have to say may remain unto a further occasion Thy way of Reasoning against me as having nothing from the Lord to answer thee or proving rebellious in not delivering it because I did not communicate it unto thee by word of Mouth or writing is vain and frivolous it was deliver'd thee in Print by one of my Friends viz. G. L. and seeing thou camest forth in Print against us though under a Cover what ground hadst thou to expect another way of answering then by Print And although I was in the same Town with thee yet I left the Town and the Nation also before it was Printed so I could not send thee it in Print and in Writing it was not convenient but I left it with Friends to be given thee in Print as was accordingly done And however thou so positively deny'st that I had any thing from the Lord to answer thee in thy presumptious carnal Confidence yet in the Day of the Lord that shall over-take thee it shall be known unto thee that I had it from the Lord in Love to thy Soul Thy alledgance that our Principles are inconsistent without further probation will have no more weight with sober men then that the Earth is inconsistent because it may seem so to a man Drunk with Wine to whom all things seem to reel and stagger so Principles never so consistent and solid may seem as inconsistent to thee and such as may be Drunk with a spirit of Giddiness and Levity whereas the inconsistency is in such men's spirits and not in our Principles What thou writest of a Fourfold Combination against thy Testimony as thou call'st it and our making such a stir about it and printing together against it as for our very lives and thy giving us names in a vain and scornful mind as if thou seem'st to glory is weak and groundless G. L. pâ—â—lish'd nothing of his in Print against thee A. R. only writ a few Lines to thee as being thy old Acquaintance rather indeed regrating thy Condition then entring into a Dispute with thee and but touching at two or three things passing by And G. W. did little more but set thy Contradictions before thee which as yet stand over thy head unanswer'd thou having not so much as assay'd any Answer unto them but telling us He or we might no less charge Contradictions upon the Apostle Paul thus fathering thy gross Confusion and Contradiction upon him So thy Book was upon the matter almost wholly left upon me that thou needest not have made such a Noise of a Fourfold Combination and there was no great stir made about it by us however thou may'st have apprehended so by the stir in thy own spirit not unlike a man diseas'd with the Megrum in his head that imagins he heareth great Noises and Stirs abroad when all is quiet because of the Distemper within himself The whole substance and strength of my Answer unto thy first remains in force against thee who hast wav'd the most material things in it only nibling at some things when thou seem'st to thy self thou wouldst get something to say for Proof of which I refer the Readers to one impartial Examination of both In thy fourth Page Part 1. to A. R. thou abusest my worde taking occasion from a small Error in the Printing which is a disingenious way of dealing and had not thy prejudice blinded thee thou might'st easily have corrected it by the sense Thy abuse of me is in these words that thou citest my words thus Yet the Soul yea and the whole man is