THE NATURE OF CHRISTIANITY IN THE True Light ASSERTED In opposition to Antichristianism Darkness Confusion Sin-pleasing Doctrines BEING A Looking-Glass For Sin-pleasâ—ng Professors of all Sorts Written upon particular occasion herein signified By a Servant of Christ G. Whitehead If we say that we have fellâ—wship with him and walk in darkness we lie and do not the Truth 1 Joh. 1.6 Printed in the Year 1671. AN Epistle Explanatory To the Unprejudiced READER· COntention especially with perverse spirits that desire it and seek occasion for it is not a thing desireable to me howbeit for the living and precious Truth 's sake and that living effectual faith which was once deliver'd to the Saints I am one necessitated earnestly to contend being brought forth and rais'd up by the Power of the Living God for that end against perverse Gainsayers and peevish Opposers One of whom I find one ROBERT GORDON in a second piece of Antichristianism stuft with Confusion Perversion of Scriptures Abusing and Belying the People call'd Quakers though he hath given it the Title of Christianity Vindicated but therein hath discover'd a great deal of his own and of his Tutor's Ignorance of the very Nature of Christianity as concerning those weighty matters of Salvation to wit Reconciliation Justification and Redemption which in the true nature and sense thereof are in this Treatise unfolded according to the holy Scriptures although this man hath grosly wronged divers of us by accusing us as if we did oppose and seek to overthrow the plain Testimonies and Voices of all the Prophets and Apostles concerning the True Saviour or the Man Christ Jesus whom we have frequently confessed both as to his Divinity and as to his taking upon him the Body prepar'd for him to do the Will of God in according to the Scriptures of Truth yea both his outward and inward Appearance his Suffering Nature and Glorified State and his Divinity in both we have always truly believ'd and confess'd even his Dignity Spiritual Out-goings from of old from everlasting as also his outward Birth and coming in the fulness of time in that Body wherein he shew'd forth Innocency Preacht Righteousness wrought Miracles suffered Contradictions Crucifying and Death by wicked hands together with his Glory Dignity Resurrection and glorious Triumph as a Captain as a Conqueror Leader and Example through all These things have a Spiritual and Divine Impression upon us and a place in our hearts through that eternal Spirit by which Christ offered up himself a Lamb without Spot and a Sacrifice of a sweet smelling Savour to God which things being so openly and frequently own'd by us according to the Scriptures of Truth We cannot but look upon it as a wilful Perversion and wicked Abuse in this R. G. or any others contrariwise to represent us when as to him we have only oppos'd his confus'd dark Testimony which is without Life and much of it without Sense or Reason although pervertedly he hath interwoven some Scriptures abus'd by him in it Howbeit he saith He hath testified to what he received of the Lord and witnessed through and under the Ministry of those I caâ—l Presbyterians and Iâ—dependants Now seeing he hath learn'd his Testimony or Religion of such and yet hath pirked up as if he were â—ome-body or could do more against us then his Tutors or Fraternity although he falls short of many of them in the manageâ—ent of their Cause I should think it were more Prudence in the Presbyterians and Indepenâ—ants to stop such shallow Cavellers and forward Novices as can scarce write three Pages without manifestly contradicting themselvâ—s as this their Disciple R. G. hath done who will never bring any Honour to the Cause of Presbyterians and Independants He should have let us known whether they do approve of this his work against us yea or nay which it he write again we desire him to signifie whether he is own'd and his work approv'd of by the Presbyterians and Independants yea or nay Some suppose it probable that what he hath writ against the Innocent and Suffering People of God in this nature hath some Self-interest and End as either of some Preferment or Applause at least who though he be dismounted with the Times from his former Place and Preferment yet is not content to live quietly in that obscurity he is in but he must Villifie Reproach and Slander an Innocent People who have appear'd and do stand up for God and the Testimony of Jesus in his Divine Power where such peevish pittiful underly Cavellers as R. G. dare not shew their Faces for Christ nor yet for their own Directory and Church-Faith for all their pretended Zeal for him though he and they can carp and quarrel against us who are under Sufferings And he having shown himself both an Antinomian a shatter'd Presbyterian and Independant he is the more fit man to insinuate into such especially the more ignorant sort of them for some Applause or Name to himself like many of his selfish Teachers before who being dismounted from their parochial Bishopricks Pulpits Tythes are now for the rattling of the Platters which have been vâ—ry beneficial to many such fain'd Preachers and Temporizers who can make a florish in fair Weather but eiâ—her â—lee Sculk or Comply when a Storm or a Pinch comes or otherwise drive a Trade more privately and have the Platters rattle more secrâ—tly with their Watchers and Spies at eaâ—h Corner to give them warning lest they should be surpriz'd for driving a Trade unlicens'd that they may escape out at Back-doors â—or By-wayes which hath been the manner and practice of such as R. G's Tutors notwithstanding their severely pressing their Hearers to Faithfulnâ—ss and to Stand fast c. when they are no Example thereof themselves but on slite Occasions ready to flee like Hirelings and ready to give their â—locks the â—â—ip And now as to the Doctrinal part of his Book he having affirm'd a Justification aâ—d Redemption of men even while no good is wrought in them by any Light or Spirit whatsoever and when no qualificatâ—on is wrought in man by any Spirit whatsoever to mend the matter he adds in order to the perfecting the Purchase of Redemption c. Which word purchase he thus explains in an Unscriptural and Nonsensical stile viz. That God man purchased and compleated Reconciliation Justification c. with God at once without us which is as good sense as to say God Purchas'd them of God and for Proof thereof he very many times over repeats that Scripture Rom. 5.10 If when we were Enemies we were reconciled to God by the death of his Son not so much minding the following words much more being reconciled we shall be sav'd by his Life And verse 11. We have now received the Attonement c. This he hath made a Cloak for his justification of men even while no good is wrought in them one while saying they are reconcil'd to God another while God
no God but me for there is no Saviour besides me Hos. 13.4 Deut. 6.4 I even I am the Lord and besides me there is no Saviour Isa. 43 11. and 44.6 8. and 45.15 And all Flesh shall know that I the Lord am thy Saviour and Redeemer the Mighty One of Jacob chap. 49.26 and 60.16 Jer. 50.34 I will mention the Loving-kindness of the Lord c. for he said Surely they are my Children People that will not Lye So he was their Saviour Isa. 63.7 8. Thy People shall be all Righteous c. chap. 60.21 O the Hope of Israel the Saviour thereof in time of Trouble Jer. 14 8. He Saved them from the hand of him that hated them and redeem'd them from the hand of the Enemy by this he made his Power known Psa. 106.8 10 21. With the Lord there is plentious Redemption and he shall Redeem Israel from all his Iniquities Psa. 130.7 8. See also Psa. 19.14 and 20.6 and 28.8 and 34.22 and 49.8 Draw nigh unto my Soul and Redeem it Psa. 69.18 He shall Redeem their Souls from Deceit and Violence and precious shall their Souls be in his Sight Psa. 72.14 The Redemption of their souls is precious Psa. 49.8 And Mary said My soul doth Magnifie the Lord and my spirit hath rejoyced in God my Saviour Luk. 1.46 47. see also 1 Tim. 1.1 2.3 4.10 Tit. 1.3 2.10 God so loved the World that he gave his only begotten Son that whosever believeth in him should not perish but have everlasting Life Joh. 3.16 Our Saviour Jesus Christ gave himself for us that he might Redeem us from all Iniquity and purifie unto himself a peculiar People Tit. 2.14 But after that the Kindness and Love of God our Saviour towards man appeared not by Works of Righteousness which we have done but according to his Mercy he Saved us by the washing of Regeneration and renewing of the Holy Ghost which he shed on us aboundantly through Jesus Christ our Saviour Tit. 3.4 5 6. I and my Father are one Joh. 10.30 Jesus of Nazareth was a man approv'd of God by Miracles and Wonders and Signs which God did by him Acts 2.22 The Son can do nothing of himself but what he seeth the Father do Joh 5.19 30. We have seen and do testifie that the Father sent the Son to be the Saviour of the World 1 Joh. 4.14 He is the Propitiation for our sins and not for ours only but also for the sins of the whole World 1 Joh. 2.2 Lord thou wilt ordain Peace for us for thou also hast wrought all our Works in us Isa. 26.12 The Nature of Christianity in the true Light c. In Answer to Robert Gordon The first Part. The Title of R. G's Pamphlet CHristianity Vindicated or the Fundamental Truths of the Gospel Concerning the Person of Christ and Redemption through Faith in him maintained Answer These are covertly and deceitful Insinuations implying that we deny Christianity or deny Redemption through Faith in Christ both which are very false for it is Antichristian Sin pleasing-doctrines which oppose and slight the inward Work of Christ in his People that we oppose And what we have said on this account are neither Cavils nor groundless Exceptions as we are falsly accus'd R. G. to the Reader saith Having lately published a Book intituled A Testimony to the true Saviour Concurring with the Voices â—f all the Prophets and Apostles to the Man Christ Jesus c. Answ. Nay it was a heap of Confusion which could add nothing to the credit of the Prophets nor Apostles if they had been question'd but their Testimonies of the Man Christ Jesus we never doubted of nor oppos'd as wickedly and falsly he hath mis-represented us R. G. And unto Reconciliation Justification and Redemption as already in being in him purchased compleated and perfected with God for Sinners by the price of his whole entire and perfect Obedience in his crucified Body without us to be made effectual by the operations of his Spirit c. Answ. That perfect Reconciliation and Redemption c. were in being both in God and his Son for us while Enemies we assert but not receiv'd by us till we were made Friends and so reconci'd in our Minds by the Spirit or Word of Reconciliation operating within But R. G. to thy matter I query first How and of whom Reconciliation Justification c. are purchas'd for Sinners and so perfected whilst not made effectual by the workings of the Spirit within Or are men justified when no good is wrought in them by any Light or Spirit whatsoever as thy Doctrine was and is And thou shouldst have plainly spoke-out and told us what thou meanest by the words Purchased with God whether in the sence of Satisfaction and Payment to God in our stead as thy Tutors the Presbyterians and Independants hold yea or nay And whether the Love which is infinite was not the cause of his sending his Son into the World that the World through him might be sav'd and so the coming and manifestation of Christ in his Life Works Doctrines Sufferings tasting Death for every man c. Effects of the Love of God to Mankind yea or nay And tell us plainly where doth the Scripture say That Justification and Redemption are purchas'd of God and perfected without us by the crucified Body when no good is wrought within And if all these things are so purchas'd and perfected without for Sinners or the whole World what must be the Spirit 's operation within And how then can God condemn any for sin if thy Doctrine be true If thou sayst it is because of their Unbelief then this hath respect unto the Work of the Spirit and Faith within without which men cannot be sav'd nor justify'd wherein thou R. G. dost plainly contradict thy self whatever thou or carnal Professors imagine of your Justification c. being purchas'd and perfected without you you are not yet purchas'd nor redeem'd from Iniquity nor from a deceitful spirit wherein thou hast shew'd thy pretended love to be Enmity and Falshood against us and the Truth as will further appear R. G. That there are some pretending to be Teachers among them under the disguise of the names of Light and Power within thereby bring in damnable Errors to pervert the Faith among whom these four Men have numbred themselves by their voluntary opposition against the plain Truth left us upon record by the Prophets and Apostles and testified by me c. Answ. It s our Testimony of the Light and Power within that perplexeth thee and such dark and lifeless Professors as thou art who are in the spirit of Enmity And why dost thou Envy and Belye us call'd Quakers or those for whom Christ died as well for thy self If we had oppos'd the plain Truths of the Prophets and Apostles in Scripture as thou hast most falsly accus'd us it had been thy part and duty to have prov'd the Scriptures true if we had
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
1st God had never any such Wrath nor Revenge against his Innocent Son to execute upon him nor will he so clear the Guilty in their Sins 2d It pleasing the Lord to bruise him was neither in Wrath nor to take Vengeance on him nor yet actually or immediately by himself to bruise him but permissively for though he was deliver'd by the determinate Council of God yet he suffer'd wicked hands to afflict and put Christ to death who did bear and suffer under the Load and Oppression of the Sins and Iniquities of the World yea he hath born our Griefs and Sorrows the Iniquity of all being so made to meet upon him But a gross sense hast thou given to the Prophet's words for neither were these Sufferings of Christ that the Guilty might go free for that divine Justice admits not of as to condemn the Righteous and justifie the Wicked that 's an abomination neither are God's Chastizements by way of Revenge nor a taking Vengeance on his Innocent Son who is the Delight of his Soul the Son of his Love Chastizement and Revenge are two differing things and so are Forgiveness and the Rigour of the Law R. G. Jesus Christ is a Propitiation for the Sins of the whole World may I not thence in truth assert him to have been a Propitiation for all Sins past present and to come pag. 15. Answ. That Christ is the Propitiation for the Sins of the whole World I own and that his Blood that cleanseth from all Sin bears record in the Earth but thy words for all Sin past present and to come are added to the Scripture by thy Teachers the Presbyterians and Independants and have given much liberty to sin contrary to the Apostles words who saith of Christ Whom God hath set forth to be a Propitiation through Faith in his Blood to declare his Righteousness foâ— the Remission of Sins that are past through the Forbearance of God Rom. 3. He does not say for the remission of sins past present and to come nor that men are perfectly justified and redeem'd by the Sacrifice of Christ who commit sin all their dayes which is imply'd in thesâ— words for all sins past presâ—nt and to come whereas his bâ—ing a Sacrifice for the sins of the whole World is intended for the sins past of every man committed before Believing or Conversion or otherwise through Weakness after Conviction not for wilful sins against Knowledge if we sin wilfully after that we have receiv'd the Knowledge of the Truth there remains no more a Sacrifice for sin but a certain fearful looking for of Judgment and fiery Indignation which shall devour the Adversaries Heb. 10.26 27. R. G. But that these Works of the Spirit wrought in us are the Attonement the Propitiatory Sacrifice or any part of it or the Ground and Cause of our being Redeem'd that I deny pag. 17. Answ. What 's Attoneing but making Peace and Quietness and Redeeming but a delivering from Sin and Bondage or rescuing from the Enemâ— And must the Spirit of God have no Hand or part in this Or he in his working within be no cause hereof strange doctrine Mayst thou not herein as well exclude Christ as his Spirit who are One Whereas the work of Righteousness shall be Peace and the effect of Righteousness Quietness and Assurance forever Isa. 32.17 And the Fruit of the Spirit is Love Joy Peace c. Gal. 5.22 It is the Spirit that both quickens sanctifies and justifies and leads the true Believer into all Truth And what 's this short of Redemption I pray you if it be a freeing from Iniquity But these inward works of the Spirit we dare not call the Propitiatory Sacrifice as falsly thou imply'st but he Christ the Worker who is made unto us Wisdom Righteousness Sanctification and Redemption and is not this spiritually oâ— by his Spirit And are not his Works in his People as acceptable to God as ever being true in him and in us from the dignity of him that worketh them R. G. God hath purchas'd his Church by his own Blood G. W. his confus'd doctrine renders this Purchase as a work daily doing in every Generation in many Bodies as every man comes to be renew'd by the Spirit a fine dress of new coyn'd words pag. 17. Answ. Whoever comes to be a Member of the true Church as he doth experience the Work of God and his Will fulfilling in him must feel and witness even in the Body a saving purchasing redeeming and cleansing c. from Iniquity and Bondage by the Blood of God And as it s written After that the Kindness and Love of God our Saviour toward man appear'd not by works of Righteousness which we have done but according to his Mercy he sav'd us by the washing of Regeneration and renewing of the Holy Ghost Tit. 3.4 5. See now how contrary to plain Scripture and Saints Experience this R. G. hath argu'd and how the work of the Spirit or inward Renewing and Washing by it which saveth is slighted by him and such as he who never knew what it is to be purchas'd unto God nor to be of his purchas'd Church And they who are not yet come to be Mâ—mbers of that Church to know his Blood or Life both to sprinkle sanctifie and redeem them from sin and iniquity in their Bodies which have been defiled or else they are never like to be a true Church nor to inherit God's Kingdom And herein I do not bring a Sacrifice without Blood nor without Spirit nor like that of Rome as blasphemously R. G. reproach'd me for the Spirit and the Water and the Blood do bear record in the Earth and except ye eat the Flesh and drink the Blood of Christ ye have no Life in you and Jesus Christ the Righteous is the Propitiation c. Mark is in the time present he â—eâ—ains a Sacrifice his Soul being made an Offering for all that have not wilfully sinned against Knowledge or that have not rejected Christ and sinned out their day R. G. Christ as form'd within thâ— Hope of Glory dwelling in us by Faith is manifest within us this Manifestation of him as in us thou calls the true Christ our only Saviour which the Apostles never did pag. 19. Answ. Strange Dâ—ctrine Did the Apostles preach a false Christ or another then the true Was not Christ within the Mystery And was not the ingrafted Word that which sav'd the Soul And he that hath not the Son hath not Life How amply hath both Christ and his Apostles testified of his being in his chosen Ones And hast thou not in pag. 22. granted to his appearance in Believers through Faith by his Spirit for Salvation Will this man never leave his Confuâ—ion and self-Contradiction R. G. From Acts 2.36 God hath made that same Jesus adding not him that was manifest in that Body of Flesh but the same Jesus whom ye have crucified both Lord and Christ pa. 19. Answ. What a
strange Addition and Parenthesis is this that in effect denies him to be Christ that was manifest in that Body of his I ask if it be not true Language to say that Christ was manifest in the Flesh seeing that every spirit that confesseth not that Jesus Christ is come in the Flesh mark that is not of God but is the spirit of Antichrist R. G. And to him as Saviour and to this Way of his Appearance in Believers throâ—gh Faith by his Spirit for Salvation and Remission of sins through him I have in plain words testified and you have oppos'd p. 22. Answ. Nay thou hast rather oppos'd it and not we for we own that God our Saviour according to his Mercies sav'd us by the washing of Regeneration and renewing of the holy Ghost Tit. 3.4 5 6. But thou thinkest Reconciliation Justification Redemption and Salvation are all compleated perfected and done at once by the crucified Body without but now it must be by his Appearance in Bâ—lievers through Faith by his Spirit See thy manifest Contradiction viz. A perfect Justification and Redemption of Sinners without them when no good is wrought in them contra But now it must be done by Christ's Appearance in Believers through Faith by his Spirit As also thou grantest that his appearing the second time is without sin to Salvation But when thinkest thou that must be is it in this life or hereafter Thou sayest that after the bodily death you shall be rais'd out of the Grave and made Partakers of that Salvatioâ— pag. 13. 'T is strange the Salvation of Sinners yea of the whole World as thy word is should be compleated at once above sixteen hundred Years since from whence thou shouldst look upon us whom thou revilest and condemnest to be in as good a state as thy self as yet to be so long after Death look'd for how long is not known to thee or dost thou look for Christ as the Son of Mary to appear outwardly in a bodily Existence to save thee according to thy words pag. 30 if thou dost thou mayst look until thy eyes drop out before thou wilt see such an Appearance of him THE Second Part Further asserting The Nature of Christianity c. WHereas G. K. did truly assert that the works of the Law excluded by the Apostle from Justification is when the Law is done without Life or Spirit the first Covenant or Law coming before the Seed be rais'd so the Works not done in Christ the Seed do not justifie and that the Righteousness by Faith is when the Law is perform'd in us by the Works of the Spirit Righteousness in the Elect Seed c. To this R. Gordon answers These are strange Vnscriptural Expressions in effect renewing again the old Popish Trick And further saith Scriptures do indiffinitely exclude all Works wrought in us or by us as the Ground and Cause of our Justification with God c. Also addeth That which requireth Works to be wrought in us as the ground of our Righteousness and Justification though wrought in and through the Spirit of God whether by obedience to a Law without us or in us before the Seed be raised or in the elect Seed is a Law of Works still This Doctrine is no other then the old Law-working spirit he saith pag. 23. Reply The Ignorance of this scornful man between the righteousness of the Law as immitated by Self and the Righteousness of Faith and so between Death and Life how obvious is it and how manifestly contrary to Scripture hath he here excluded all Work wrought in us even those of the Spirit and of the elect Seed from Justification Thus laying all the stress upon a suppos'd Purchase without or on the Suffering of Christ's Body without in opposition to his Works within as if the Seed of God and its Work in his Children had lost the Dignity it had in Christ's Person Oh sad doctrine and what gross Antinomianism and liberty in sin would this man lead People into In answer to whom I say That God sent his Son in the likeness of sinful Flesh and for sin condemned sin in the Flesh that the Righteousness of the Law might be fulfill'd in us who walk not after the Flesh but after the Spirit Rom. 8.3 4. Now is not Christ fulfilling the Righteousness or Justness of the Law in us unto Justification it being both for the removing of sin which he hath already condemn'd and to make us Righteous And further the Apostle saith The Unrighteous shall not inherit the Kingdom of God and such were some of you but ye are washed bâ—t ye are justified in the Name of the Lord Jesus and by the Spirit of our God Mark that Was this any Popish Trick in the Apostle to assert the Operation of the Spirit of God within for Justification 1 Cor. 6.9 10 11. And was not this in the Name of the Lord Jesus who is the Elect the promis'd Seed It appears this man is a Stranger both to the elect Seed which abides in him that is born of God and to the Righteousness thereof And why doth he so Scoff at plain words of Truth concerning the Seed being rais'd and the Righteousness and Works thereof which are those of the Spirit those of Faith and the Law thereof But that a contrary seed to wit that of the Serpent shows its dominion in him and such as he is who like the old Antinomians and Lybertines exclude the Works of the Spirit and of the Elect Seed from Justification caâ—â—ing it an old Law-working spirit as the Antinomians use to do And what is his then but an old Devil-working spirit For can any be justifâ—ed or made Righteous without the work â—f the Spirit or Seed of God within Is not the Seed sown to bring forth the Fruits of Righteousness And do not the Heavens drop down and the Lord rain down Righteousness that the Earth may open and bring forth Salvation and that Righteousness may spring up together Isa. 45.8 But you Sin-pleasing-Preachers have neither sown in Tears have not gone forth Weeping bearing pretious Seed nor reaped the Fruit thereof Your fallow ground is not plow'd up your Earth doth not open either to receive or bring forth Righteousness in the seed or fruit thereof your Earth is hard and barren Sin and Unrighteousness dwells in it whereby you have caus'd the Heavens to be as Brass and the Earth as Iron Again To oppose the Righteousness of the Elect Seed and Works of the Spirit within as unto Justification this R. G. scornfully tells us That in plainer words they of Rome thus express that the Apostle excludes from Justification works which we our selves do by our strength without the help of the Grace of God not those Works we do by the aid of the Spirit Now if he hath truly represented what they of Rome say in this case I must needs say However they may hold that and other Truths in Unrighteousness that they of
Rome have given a better definition of Justification then R. Gordon hath and in words at least shown a better esteem of the works of Grace and of the Spirit of God then he hath done which Works are above those of self and surely the Apostle James did not exclude the Works of Faith which are done by the aid of the Spirit of God from Justification when he said But wilt thou know oh vain man that Faith without Works is dead and was not our Father Abraham justified by works when he had offered Isaac his Son upon the Alter Jam. 2.20 21. Now was this an old Popish Trick or the old Law-working spirit as he calls it No sure it was before the Law was written and it was the Spirit of Faith by which Abraham obey'd God for Abraham believ'd and it was imputed to him for Righteousness and he was called the Friend of God Gal. 3.6 Jam. 2 23. And they that are of Faith are of Abraham and Partakers of the Righteousness of Faith wherein they are justified and accepted of God Now if I be exclaimed against herein for Pâ—pery I must say That wherein Papists hold any Truth though in unrighteousness I must not therefore deny it If the Pope and the Devil also confess there is a God and a Christ must I therefore deny it or be counted a Papist Nay I must speak the Truth in Righteousness however I be villified and scorned for it Again Our asserting the Righteousness of the Elect Seed rais'd in us and Obedience of Faith therein for Justification and Acceptance with God This doth neither deny nor oppose the Sacrifice of the crucified Body of the man Christ Jesus nor yet blot out of our hearts either the Name or Remembrance of him who is the great Propitiation for sin as unjustly the Elect Seed and its Righteousness within is accus'd p. 23. For the Appearance of Christ within and his Manifestation in Spirit doth neither deny nor oppose his Manifestation or Suffering in the Flesh but rather answereth and fulfilleth the Intent and End thereof for the outward Manifestation of the Son of God in the likeness of sinful Flesh as it did condemn sin in the Flesh so his inward Manifestation in Spirit doth destroy sin worketh Justification and Redemption in them who obey his Light within for he is the Author of Eternal Salvation to as many as obey him and it is through the Obedience of the Spirit that the soul is purified unto unfained Love c. And if ye through the Spirit do mortifie the deeds of the Body ye shall live so here is Righteousness Redemption and Salvation receiv'd in Christ the Light through obedience to his Light within however this be slightly stiled A Law-working spirit and falsly judged A Principle agreeing with all the false Religions in the World by this Antinomian Presbyterian Independant R.G. p. 24. who thus further preacheth as in the Name of the man Christ Jesus Receive the Attonement be ye Reconciled to God Believe and be saved the Man Christ Jesus having already slain the Enmity in himself the power of Sin and Death and the Law for us And thus he is our Saviour c. To which I say These Exhortations Receive 〈◊〉 Attonement which is the Peace be ye Reconcil'd to God Believe c. imply some Qualification and Good must be wrought in men before they be in Peace in a reconcil'd or justify'd Estate But how agrees this with those doctrines which wholly exclude the works Qualification and Good wrought in us by the Spirit of God and all Obedience done by the aid of the Spirit from Justification Reconciliation c. it being done at once as he saith by the Sacrifice of the crucified Body of the Man Christ whom he saith hath slain the Enmity in himself the power of Sin Death and the Law for us and thus saith he he is our Saviour to wit when no good is wrought in us by any Light or Spirit whatsoever so then is follows its only our Priest's Belief that all this is already done how much void of Good and full of Evil soever we be of our selves this R.G. hath prescrib'd an easie way to Heaven a broad way for Hypocrites to sooth and flatter themselves up in their sins but a way that is never like to lead them to Heaven though Christ bore the sin of many and suffer'd for the unjust even when in the Flesh and through suffering did both triumph over the Law of Ordinances and Shaddows which was the Enmity he slew or abolished Eph. 2.15 For he had no sin nor enmity nor power of it in himself to slay seeing by the eternal Spirit he offer'd up himself without Spot to God by all which though he by his Innocency condemn'd sin in the flesh and in himself became a Conqueror and Triumpher through Sufferings yet if R. G. and others come not to experience of the enmity and power of sin and death slain in themselves they are not actually reconciled nor sav'd by Christ neither yet freed from the condemnation of the Law nor Judgment of the Son of God who hath all Judgment given to him and Power to execute Judgment because he is the Son of Man but where he is receiv'd as a Saviour he saveth from Sin Death and Enmity in man and redeemeth from all Iniquity For for that end he gave himself It s not enough to say he hath slain the enmity in himself and the power of sin for Hypocrites make that a Cloak for the continuance of sin and enmity in themselves who know no Good wrought in them by any light or spirit whatsoever And such are the Corrupters of the Earth Destroyers of Souls Deceivers of the Simple and Perverters of the right Wayes of God such think themselves secure and safe in their sins while they Unscripturally and Antichristianly oppose the Work and Light of Christ within as not being of a justifying Nature to the Obedient and so they falsly apply reckon and impute Christ's Righteousness to themselves while they are actually rebellious against his Light within and I see no better tendency that R. G's work hath it being strictly examin'd and compar'd however therein he covers himself with a pretended applause and extolling of the Dignity and Suffering of Christ's Person but they that are sav'd and redeem'd from sin and enmity by him can say with the Prophet I will mention the Loving kindness and Praises of the Lord for he said Surely they are my People Children that will not Lye so he was their Saviour Mark So he was their Saviour as having sav'd them from Sin Iniquity and Falshood such are the People that are sav'd by the Lord who are Children that will not Lye in whom Deceit and Enmity is slain by the Power and spiritual Appearance of Christ Jesus within though I grant in general that he is the Saviour of all men as he affords them Preservation by his Power as Men and Creatures in
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