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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A47156	The light of truth triumphing over darkness and ignorance, error and envy manifested in Robert Gordoun's late pretended testimony to the true Saviour : wherein every one whose eye is open may see his seat, and who have salt in themselves may favour his words, work and spirit and discern his deceitful dealing by smitting the innocent in secret, yet not with that subtilty which is able to cover in this day wherein light is manifesting the works of darkness : so, the Devil was here deficient but envy slays the foolish man : given forth in the 2 moneth 1670 / by George Keith, & G. White-head.	Keith, George, 1639?-1716.; Whitehead, George, 1636?-1723.; Gordon, Robert, fl. 1669-1675. Testimony to the true Saviour.	1670 (1670)	Wing K179; ESTC R2048	34,830	44

excuse on the day of his righteous judgement but thou gives no shadow of proof for it that this Light is another for though 〈◊〉 quenched the part●cular measure o● his light in him at his transgression yet he had to wit Ch. a residue of light to reach forth unto him again though Adam changed yet Chri●t remained the same and shined a light in his conscience in the midst of all that darkness he had let in by hi● transgression and who was it that convinced him of his sin but Christ to whom all judgement is committed and who was it that first p●eached the Gospel to him was it not Christ was not God in Christ reconciling even Adam unto himself after the fall and did not Christ come again to give light and life unto Adam behoved not Adam to know Christ within him else he had been a reprobate was not the word of Faith brought near to him even in his heart was not the seed sown in him which hath its fruit eternal Life and did not this seed in him bruise the Serpents head and i● Ab●l Enoch Noah and though we say that the seed of the woman which bruiseth the Serpents head be Christ within yet we do not limit your words to him as only within for they may be partly understood of his coming within and also of his coming w●thout for in both he bruizes the serpents head what pittiful ignorant reasonings is it in thee as to say he to wit God did not direct him to tha● ligh● in his conscience c. in pointing out to him a remedy but I ask thee was not Adam saved or to be saved as other men to w●om Paul th●s saith Say not in thy heart who shall ascenà into He●ven c. For the word is very n●ar unto thee even in thy heart and this said he is the word of Faith which we preach and Mose● directed the J●ws to the 〈◊〉 word ●eu 30 and was not the voice of Go● in the Garden heard in Adam and the same word also in his heart which is call●d the ingrafted or implanted word that is able to save the soul. And that Law and Nature by which the Gentiles did the things contained in the Law thou will not have it to Be the Law and Nature of Christ but some other thing but what thou tells not but this hath been so oft over again and again confuted in our friends printed books that herein I need say little or nothing to it which thou hast borrowed from the blind and dark Priests which have so taught thee though some time ago thou came by this Light which now thou disputes against to be in some measure convinced that it was the true and sa●ing Light alas for thee that thou hast let the darkness so blind thy understanding after it was a little ope●ed God be merciful unto thee and give thee a sight of thy folly and enmity against the truth and a heart to repent therefore Only shall propose a few Queries unto thee which may serve to show that the Nature and light by which these Gentiles did the things of the Law and knew God was that of Christ for 1 How could they do the things of the Law but by the Divine Nature of Christ seeing without him men can do no good thing 2. How could they be excused but by Christ as some were yea 3. How could they be without excuse who dis●beyed if they had no principle given them sufficient whereby to perform their obedience which is only Christ for an insufficient principle had been a sufficient excuse for them 4. How did some of them perfect the Law and judged the circumsion and was Jews inwardly and had praise of God if not by Christ. 5. How could they clearly see the invisible things of God but by Christ the Son seeing it is said none knows the Father but the Son and he to whom the Son reveals him and though these invisible things are clearly seen in or through the things that are made yet not without that which is to be known of God manifest in them which God had shewed unto them which gave them an eye or understanding to see his invisible power and Godhead in these things And thus I have gone through all these things in thy book which deserve any consideration so far as they relate to us and our 〈◊〉 the other pages in thy book being spent almost wholly in provi●● that which none of us deny nor any called Christians that I know of 〈◊〉 thou setst up a man of straw to create work unto thy self to knock 〈◊〉 down as to prove that Christ is outwardly come in the flesh and suffered and died and offered up himself and his body and life unto God for a sacrifice of attonement all which the Scriptures approve better then thee and who among Christians deny it but under all this it may appear that thou secretly labours to prove that the Name of Jesus Christ Redeemer and Saviour belongs only to the word as it was manifest in that particular body and form of man born of the Virgin Mary but no to him as manifest in the Saints which both contradicts the Scripture Testimony and also thy own words elsewhere who speaks of Christ within yea of his being formed within and though we do wi●lingly grant that the word as it became manifest in that flesh and form of man and assumed un●o it the seed o` Abraham is called and indeed is Jesus Chri●t yet we may not limit nor confine th● Name on●y to him as manifest in the outward for as he is inward●y revealed in us he is called Christ yea by him even J●sus Christ were all things 〈◊〉 said 〈◊〉 Apostle But I cannot before I have done with thee but take notice how in divers places thou disingeniously represents our 〈◊〉 and words flinging thy scoffs and jears at the blessed and 〈◊〉 seed cal●ing it a stra●ge allegorical mistical Christ but if he be so 〈◊〉 u●to thee● it is because thou hast spent thy eye● upon his light in thee which would have given thee true acquaintance with him But dare th●u deny it is there not a divine and elect seed in the Saints by which he is formed in them and liveth in them and is h● not crucified in some and raized or arizen in others and how could this be but in respect of t●e ●eed for as he is in the Father and was with the Father before the World began he cannot be said to be crucified nor raized And oh how b●dly and disingeniously thou represents us as saying That it is the seed that it is only to be rede●med 〈…〉 as being under the Law sin condemnation Whereas we say indeed that the seed suffers u●der sin and is to be raised from under it yet the soul yea and the who●e man is also to be saved within and through the s●ed whoever believe in Christ and are joyned to him but we do

The Light of Truth Triumphing Over Darkness an●●gnorance Error and envy Manifested in Robert Gordouns late pretended testimony to the true Saviour Wherein every one whose eye is open may see his Seat And who have Salt in themselves may favour his words work and Spirit and discern his deceitful dealing by smitting the innocent in secret yet not with that subtilty which is able to cover in this day wherein Light is manifesting the works of darkness SO The Devil was here deficient BUT Envy siays the foolish man Given forth in the 2 Moneth 1670. By George Keith G. White-head Printed in the year 1670 R. G. Having had knowledge of thee from the beginning and acquantance with thee through many years and a love for the● ●nd regard to thee I found a readiness in 〈◊〉 to signifie My sense of thee and sorrow for thee in that spirit and mind which could d●light to do thee a service in Love But indeed thou appearest before me as one very uncapable in that spirit and state wherein thou stands of a return to the Lord or of a steady Conductor to thy bewildred minde the traversing of which without a guide hath centred it in a Whirle pool And in thy reelings thou art now resolved thou wilt fight neither with great no● small but with the King of Israel The Light of 〈◊〉 I have often wisht thee to come under its banner that it might have become thy covering then had not darkne●s covered thy understanding nor the Fogs of lirror so confounded thee but that thou might have seen thy way out of the mire and clay wherein thou art toyling thy self travelling in pain and bringing ●orth th● wind It did not a little astonish me upon a view of thy book to find thee whom I judged had attain'd a measure of reason setting up thy own shaddow in thy own immagination and then cudggelling it down again as though thou wert encountring an Army for where did 〈◊〉 the people called Quakers deny that body prepared of God to do his will in which suffered at Jerusalem by wicked hands which thou seems to take for granted and then labours like a man in a sweat and indeed thy labour is in the fire to prove its existence in that day of its service and its necessity as to mankind which by them was never denyed and I dare thee and all men upon the earth to prove they did or do I take notice of thy acknowledgement in the 4 pag. of thy book that the manifestation of God in the flesh of Christ was that their by way might be opened for the ministration of the other mistery 〈…〉 separating them and making the one subservient to the other and yet after runs against it ●n the whole scope of thy work which is m●nifest beyond all gain saying 〈…〉 qualification and a work to be wrought and that by a Spirit too ●ven as though the words had been expresly written to give thy words th● lyc I am really sorry for thee and my very 〈…〉 d●sir●d and doeth thy good and mark thy self that if possib●● thou might see the confusion ●hy enemy drives thee into fo● within ten lines after on the same page thou says seeing the travel of his soul rested well pl●ased that he might make it effectual within every man end yet before no work to be 〈◊〉 in any man by any light or spirit Oh Robert whether drives thou whether art thou driven I marke one thing more pag. 4. thou says He hath already subdued all made an ●nd of sin compleated the work of 〈◊〉 redem●tion dyed for Us and reconcil●d Us to God c. and as I was weighing it in my mind what or whom thou did intend by the words Our and Us That other part of thy book came before me pag. 13. where thou says he did bear Our sins in his body on the tro● Propitiation for the sins of the 〈◊〉 world past present and to come so then it appeared by the word Us thou intends the whole world Nevertheless to go round again thou pleads with a generation saying that their pleading a faith in his death and sufferings interest in the satisfaction and attonement made to God through his blood pag. 6 Will not shelter them from the wrath of the Father pag. 7. What I not shelter them and yet Christ a propitiation for their sins past present and to come what incongruous work is this which they that runs may read Several other pass●ges in thy book are observable and I do not charge thy intention with blasphemy but thy work unawares Vergeth near it for pag. 22. thou says of Christ who was never defiled having the iniquities of us all in h●s body c. how unsound are thy words and in pag. 24. thy words are Spiritual m●sticall ●l●goricall Christ light within us Spirit and po●er in the man Christ. And now does thou know what thou speakes to Catigorize a Spiritual and an Alegoricall Christ identically and so in effect mak● them both one Thou hast sometimes accused some for Alegorizing his body of flesh but now thou darest do it to his Spiri● I wish thou knew the weight of this and what tendency it hath to make void the faith converting its object into a Chimaera In the same page thou says if in every man this seed or Christ is not saved doeth it remain for ever under condemnation There is a supposition and a question from it of thy own forming and presently thou concludes it a doctrine of some others saying oh how contrary is this doctrine First it is gross confusion in thy self to call a supposition and question a doctrine and secondly it is a smitting in the dark by thy implying and raking for granted there is a people that hold it If thou meanest the people called Quakers a●cuse them openly if not then clear them of the many inconsequent implycations of thy book which many do and will understand to be against them until thou put off thy Viza●d But it is enough to me and I wish it may be serviceable to thee for good that some faith●ul friends of truth have in love to truth and to thee set thy work before thee as in a glass that happily thou may see thy self by their labour of Love which after followes else I might have found in my heart to have dealt with thy book throughout and I am satisfied in due time thy own words will become thy burden but still I wish it may be for thy good for I have a real Love to thee and regard for thee as I said at first A. Robeson Light set over Darkness In somewhat writ in answer unto a printed paper published by R. G. so far as it Concerns us the people called in deri●ion Quakers and our principle wherein he hath both difing enuously represented us and darkly and ignorantlly opposed our principle even Iesus Christ the true light w●h enlightning every man that comes into the world that

one without 〈◊〉 of the Virgi● Mary and another within formed within but it is one and the same Lord Iesus Christ who in the fulness of time took upon him the form of ● servant and was found in the true form of a Man born of the Virgin Mary who was also in the beginning with God and was the Gift of the Fathers love unto man from the begi●ning to be in them and unto them Light and Life to enlighten ●nd quicken them unto God But now let us a little weigh the weight of those arguments which thou 〈◊〉 against th●s Doctrine of the Light within being the Saviour and saving them who become joined a●d obedient thereunto First thou s●ys this Doctrine is of no less consequence then to establish agai● the Covenant of wor●● which speaketh thus do this and live thereby making void the Righteousness which is of Faith in Christ which speaketh on this wise believe and thou shalt be saved To which I say nay this Doctrine doth not est●blish the Covenant of the works of the Law mentioned by the Apostle by which no flesh can be justified no● doth it make void the Righteousness which is of Faith Chri●t for the Righteousness which is of Faith in Christ doth well consist 〈◊〉 stand with obedience to Christ the seed and with works which are wrought in the vertue and strength of him the seed formed within raised within living ●ithin ye● their consistence is so necessary that they cannot be divided for ●aith without works i● dead but thou art ignorant of the Nature of the New Covenant or Righteousness of faith as if it excluded works and doing and as if doing were prop●● only to the Old or first Covenant in order to justification which is false for both th● first and the second Covenant require●h doing and works but after a different manner the first Covenant putt●th man upon doing without giving unto him that grace and life which ●s sufficient to make his works acceptable unto God perfectly and ●hroughly which i● o●ly ●dministred in the incorr●ptible seed of ●ife in its arisings and springings up in the heart and so the first Covenant or Law comes before the seed be raised or brought forth and requires man to do such things in th● state ●ut man can giv● no prefect obedience to this law for it onely condemns him and g●ves him the knowledge of sin but gives him no spiritual life for the life is in the ne● Covenant and springeth up in the seed thereof and so the first Covenant or Law is called in Scripture the Carnal Commandment and it● seed and birth is Carnal o● accor●ing to the flesh which cannot give unto man to perform perfect obedience unto God for the Law makes nothi●g perfect but the bringing in of a better hope which is the power of an endless l●fe in the incorruptible immortal spiritual and heavenly seed not onely requireth p●rfection and perfect obedience but bringeth to it and giveth power to answer and perform it for the new Covena●t ●ath a se●d and birth that is not carnal and weak but spiritual and powerful and requireth obedience and works of and from men in this even in the virtue power and life of this spiritual seed and of this Ishmael and Isa●ck Esa● and Jacob were figures as the Apostle declares in the Epistles to the Galla●ians and Romans Ishmael and Esau sig●ifie the chi●dren of the ●lesh or fleshl● seed who are the child●en of the old or first Covenant who cannot attain unto the blessing of full and perfect justification and acceptance with God through all they can do but the ●lection attaineth it the elect seed and the children thereof who are born not of the flesh but of the ●pirit not of a fleshly seed but a sp●rit●●l not of the first Adam but of the second who are the children of Abraham according to the spirit of whom Is●●ck and Jacob were figures and though the new Covenant requireth faith or beli●ving yet it requireth not onely faith but works also in order to a full and perfect justification with God for Abraham was justified by works and not by ●aith only so Rachab so Phir●ha● and the Apostle saith R●m 8. 13. If ye thro●gh the spirit do mortif●e the the deeds of th● body yee shall liv● so th● new Covenant requireth both ●aith and works too believing and doing but believing is the first thing it requireth men not simply to do without respect to ●aith in Christ the seed but requireth each in their order as ●hat men should believe and do for its faith which draw● life from Christ and expresseth it in works which render them living and acc●ptable unto God otherwise they are dead so people must first believe and then to their faith they must adde vir●ue c. and this believi●g is a winni●g of the very heart and soul of man unto the Light and ●pirit and power of Christ within manifest in the ●eed through which strength is rece●ved to give perfect obedience to God Moreover that the new Covenant requireth doing is plain from D●ut 30. 14. But the word is very near unto thee even in thy mouth and in thy heart for to do it which word the Apo●tle Paul expounds to be the wo●d of Faith and ●ighteousnes● of Faith Rom. 10. 8 which ●e preached and that was the new Covenant I have been the more large in ope●i●g this matter because it will give occasion unto me to return a clear and full answer in very few words to all thy other ca●nal and unlearned objections and reasonings against the Truth in this particular as in that thou brings for a second Argument that Paul said b● the works of the L●w 〈…〉 c. And here thou adds by way of exposi●ion that is by our obedience to the Law either written in Tables of stone or to the Law or Light in the Conscience but this exposition has ●o ground from Scripture and it s but a figment of thy own invention of darkness for its clear by the works of the Law Paul understands the law of the first Covenant as the Jews imitation of the Letter are outward●y administred before the spiritual seed of Lif● be raised which hath in it the Law of the Spirit of Lif● in Christ Jesus for the justification is in the seed and these works only are j●stified which are done in the Life and vertue thereof nor is thy third objection of any more weight as wh●re the Apostle saith Had there been a Law given wh●ch co●ld hav● given life ve●ily right●ousn●ss should have been by the Law for it is manifest he understands the Law of the first Covenant which was the ministration of death and no● of Life but the Law of Christ or the Law of the spirit of Life in Christ Jesus giveth life and so justification is by this Law and yet fai●h is not made void nor the promise made of none effect 〈◊〉 the reward reckoned not of Grace

but of debt for this law is of Grace and of promise and the whole obedience giv●n to it is all of the free Grace of God in Christ Jesus and the same answer may serve to that other Scripture cited by thee ● man is ju●●●fied by ●aith without the deeds of the law and to him that worketh not c. Which excludes the deeds and works of the law of the first Covenant or the works of any law from justification which is not given forth and administred in the E●ect noble and royal and ●●mortal and incorruptible ●eed of life for before this seed be raised all are under transgre●●ion 〈…〉 further says Th●t the Apo●●le concludes them ign●rant of and not submi●●i●g to the r●ght●ousness of God who go about to establish th●ir own righteousn●ss by the works of the Law so say we also but the r●ghteousness which is in the elect seed and the works thereof are not that self righteousness but the righ●●ousness of God and is our righteousness as Christ is ours ev●n by the free grace gift of the Fat●er So having thus cut the 〈…〉 seeming strength thy carnal objections may have with weak people I shall not ne●d further to answer particularly thy other words hereab●ut seeing they contain no force of Arguments but are only thy bare assertions and positions which wanting a sufficient foundation fall of themselves Thou further alleadges page 15. That to affirm just●f●cation to b● in obed●ence to the Light 〈◊〉 is to make him who is indeed the good Samarita●e to be no better th●n the Priest and ●he Levite who looked upon the w●●●ded man and so passed by but hast thou not here gross●ly manifested thy weakness and shallowness does he not the part of ●he good Samarita●● in coming i●to our wounded souls in powring in the Wine and Oyl of his blessed spirit life and vertue to cleanse and 〈◊〉 them yea if he did not appear in us and justifie 〈◊〉 within work Redempt●●on ●nd Salva●●on from sin in our hearts he might ●e said rather to pass by us as the Priest and th● Levite But that both here and oft elsewhere thou insin●ates as if we had no respect to his outward coming and sufferings in order to justification is a ●●lfe and disi●genious alleadg●nce of thin● we dearly own and respect him in bot● the way● of his coming an● do not set the one in opposition to the other nor divide them for they are in Unity and work together according to the Eterna● pu●pos● of God for the full and per●ect deliverance and Sa●vation of Man and who receive him in his inward coming and become subj●ct to him receive the ●enefit of his ou●ward coming receive the ben●fit of his sufferings and death his suffering and death is thei●s and they who witness him to live in them may 〈◊〉 it is Christ who dyed who can cond●mn who have hi● Lif● in them have any interest in his death and his blood cleanseth them from all sin but who seeks to rely upon his outward coming and suffering● and deny and crucifi● his appearance of Light and Life in their heart● have no p●rt in him But thou altogether excludes his inward coming by his Life and Spirit in mens hearts from havi●g any share in mens Redemp●ion and Salvation whereas the Apostle speaks of being sav●d by his Life and mentions ● day of Redemption that was yet to come after his outward sufferings u●to which those who first believed in him were 〈◊〉 and though the Apo●●le says if while we were enemies we were reconciled to God by 〈◊〉 death of his Son yet he adds much more shall we besaved by his Life and though thou use● thi● Scripture to prove that men are fully and perfectly reconciled with God sing●y and solely upon the account of what Christ did suffered without us in his cru●ified body excluding so much as any inward quallification wrought by him in u● ●et it is but an abuse of the place ●nd a wresting the word● beyond the true int●nt and sence of the spirit nor need I go any further then thy own confession to alleadg● a more safe way of understa●ding that Scripture as whe●e thou says page 13. Al●h●ugh in the day● of Isaiah Ch●ist was not 〈◊〉 come in our flesh y●t the prop●●● spe●ks ●f ●t as a 〈◊〉 al●eady done it being so i● the purpose of God and so why 〈…〉 said that 〈◊〉 speak● of being reconcil'd after this manner it being so in the purpose of God to reconcile them fully unto him not as they remain in enmity to him but turned from it and so become friends and love●s of him and we do willingly acknowledge the full and perfect Redemption was in Christ while we were enemies yet we did not receive it while we continued enemies but now since we believed and were turned to him in our hearts we have received it as said the Apostle by whom we have now received the attonement or reconciliation so mark the word 〈◊〉 we have now received the reconciliation now since we believed and were turned to him in our hearts but not before In the 17 page whereas thou accuses us With denying the true Christ and asserting another ye● thou art found in the same guiltiness thy self which we are free of for we believe and acknowledge him who was manifest in that body of flesh to be the true and only Christ and Saviour and yet we believe him also to be the only true Christ and Saviour as manifest ●n us for he is not two Christs but one though he has had two manners or ways of coming as without us and within us both useful and needful yea both concurring unto our full and perfect deliverance and sa●vation from sin and the consequences thereof in soul and body and we believe that his outward coming was not a bare and naked example but hath a real influence and service in its place in and upon all who are saved though all have not that express knowledge thereof yea will thou not confess that infants are saved by Christ who yet have not this express know●edge of him But that I may make it appear that thou denyes the true Christ I shall bring th● own words page 17. Where thou expressly denyes that this light which enlightens every man tha● comes into the world is Christ and what is this to deny Christ and to deny the Scriptures Testimony of him for said he himself I am the light of the World and said John of him he was the true light that enlightens every man that comes into the world that all through 〈…〉 believe and if all through him might believe which was Johns Testimony then all through him might be saved But thou wilt have this light not to be in Christ but some other light which remained in Ad●m after his transgression and before the promise of the M●ssiah and stands in every man as a witness for God whe●●by he shall be left without

not say the seed is condemned unless by such a spirit as thine as drowns it calling it but a Natural thing as the Iews condemned Christ calling him but a Man the Carpenters Son and then in thy ignorance and envy thou asks if in eve●y man this seed or Christ is not saved doth it remain for ever in some under condemnation I answer nay for though for a time it suffer yet in the time appointed of God it is raised up in all even the most ungodly over all their ungodliness to minister in them the Wrath and righteous judgement of the Lord against them without mercy as thou wilt find by sad experience if in time thou repent not which I wish from my heart even that repentance may be given thee for all thy enmity and hard speeches against him and his truth Again how grosly and disingeniously thou wrests the words of some of us viz. That Christ was sometime preached a● crucified to the Iews but more generally a light to the Gentiles as if there were one Christ says thou to wit a crucified Christ preached to the Iew● and another Christ to wit a Light enlightning every man that comes ●nto the World prea●hed unto the Gentiles but this is a most piteous and abominable wresting of these words aforesaid which do not import 2 Christs but but one and the same in a twofold way of manifestation or appearance and though Prophets and Apostles preached him as in the form of a man yet they preached him also and that more generally as a light to the Geutiles yea and to Iews also Thou would also perswade simple people as if we did separate the benefit of Christs outward coming from inward while thou speaks after this manner How are you thus iniferably be beguilded to preach up the Light enlightning ●vory man that comes in●o the World for 〈◊〉 Christ to cry up a light within 〈◊〉 cry down the blood without to preach him as an example to cast out the 〈…〉 but though we preach him as the sight that enligh●ens 〈…〉 and cry up the light within yet we cry not down the blood without no● in preaching him as an example do we deny the a●●onement 〈◊〉 are bu●●hy false and groundless insinuations and as touc●●ng our preaching him as the light that enlightens every man that comes in●o the world that all though him might believe and so be saved thou 〈◊〉 as well have bespoke Iohn after that manner saying O● thou miserable begui●ed John who preaches the light that enlightens every man that com●s into the world to be Christ for so he preached him and so did others I shall yet take notice of two or three passages 〈◊〉 in thy book and so leave it for to trace and follow thee in all thy confusions and dark imaginations were neither worth the travel nor the time for by these few hints the weakest of any true judgement may perceive what a bulk of confusion thy book is Pag. 27. thou says That light and salvation of the Gentiles prophesied ●f 49. 6. Isa. is not said I will give it the light that enlightens every man that comes into the world for that was already given to every ma● as he came into the worl● but it is I will give speaking of one to be given that which was not actually given for a lig●ht to the Genttles but this is a most weak and shallow manner of reasoning for though Christ was given in some measure for ● light from the beginning and even in the darkest times yet afterwards he came to be given in a greater measure of light and manifestation so here is not another light then was given at first but a further measure of the same for in ●he beginning was the word Christ Jesus and in him was life and the life was the light of men And thus all thy other empty shallow reasonings may be answered in many other place which speaks of Christ as a light a Prophet c. which thou would confina onely to him as outwardly come as particularly that of Moses a Prophet shall the Lord your God raise unto you like unto 〈◊〉 which thou would onely hint and confine to his outward coming and becoming many in the land of Judea for otherwise thou says it could not be said that he should be raised up l●ke unto Moses for Moses was a man But the light and power and spirit within is not a man as Moses was But if we go to scan too narrowly upon this word like unto me as if it did import every way a like it will not answer thy intent for Christ even as man in divers weighty circvmstances was unlike to Mos●s Christ was bo●n of a Virgin so not Moses Christ never sinned so not Moses and many others migh● be named but if thou say Moses and Christ were like to one another in that likeness understood by the spirit so say I which yet is not confined simply or onely to his manhood for even Christ in spirit was and is raised up like unto Moses insomuch that as Moses was given of God as an outward deliverer of the out●ard Israel from out of Egypt and from under Pharoah in the outward destroying their enemies without and leading them through a red sea and wilderness outward into a good outward land and giving them Laws and Precepts from God c. So Christ even in Spirit is given of God as an inward deliverer of the inward Israel from out of spiritual Egypt and from under spiritual Pharoah destroying their inward and spiritual Enemies leading them through an inward and spiritual sea wilderness into a good spiritual land giving them spiritual Laws Precepts from God and stoning them to death with a spiritual stone who do not observe them and is this no likeness at all intended by the spirit of God as the sense of these words of Moses How has thy prejudice blinded thee in this and many other things Last of all I cannot but reprove thee for thy disingenuous and deceitful insinua ion in the last page of thy Book in these words How much sor●r punishment shall he be thought worthy of that hath trod under foot the Son of God and counted the blood of the Covenant an unholy thing 〈◊〉 the blood of any ordinary man ●r beast But did thou ever read or hear from any of us as if we counted the blood of Christ even in the outward as the blood of any ordinary man or beast or thinks thou to infer such a conclusion from our principle as because we say Christ the light within us is precious and saving that therefore we account his blood as the blood of any ordinary man or beast but I must tell thee thy inference is bad and deceitful and doth no wise follow from our principle as is evident from what is aforesaid yea the spilt blood of his Saints and their death is of great account with the Lord when brought to it