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
to them Now though plenteous Redemption Salvation and Peace were in being in Christ for us while Enemies and that God commended his Love towards us in that while we were Sinners Christ died for us vers 8. which doth explain the intent of the words If when we were Enemies we were reconcil'd to God by the death of his Son c. yet it is not the nature of Reconciliation for men to be Enemies to God I appeal to the Conscience of both R.G. and all other Professors Whether Enmity and Reconciliation do not differ And whether while Persons are at enmity they be then actually reconcil'd Though while we were Enemies we were reconcil'd by the death of his Son intentionally on God's Terms but not actually in our selves till the Enmity was slain in us as God with reference to his Purpose speaks to Abraham I have made thee a Father of many Nations before he was actually so made For Paul in the following words saith God who quickeneth the Dead calleth those things which be not as though they were Rom. 4.17 And also Zacharias being filled with the Holy Ghost he Prophesied saying Blessed be the Lord God of Israel for he hath visited and redeemed his People Luke 1.67 68. and to the end of the chapter Now though this Redeemed be spoken of as a thing done yet it was spoken of in the Prophesie of Christ the Horn of Salvation whose Salvation is Deliverance and Preservation out of the hands of our Enemies that we may serve him without fear in Holiness and Righteousness before him all the dayes of our life This was not witnessed when the Enemy rul'd and no good was wrought in us Further If Reconciliation and Redemption had been actually finish'd without us when no good was wrought in us what needed the Apostle so earnestly beseech and pray them in Christ's stead to be reconciled to God 2 Cor. 5.20 They might have said that is done and complated already Or to say Tbat Jesus Christ gave himself for us that he might redeem us from all Iniquity and purifie unto himself a peculiar People c Tit. 2.14 They might have said we are redeem'd at once already without us while no good is wrought in us What needst thou to tell us of redeeming from all Iniquity or of being purified We do not expect any such thing while we live here and yet we are redeemed justified and perfect in Christ. This is according to R. G's Doctrine and Sense but the Apostle's Sense is contrary as where he saith You that were sometimes alienated and Enemies in your minds by wicked works yet now hath he reconciled in the Body of his Flâ—sh through Death to present you Holy and Vnblameable and Vnreprovable in his sight if ye continue in the Faith grounded and seâ—tled Col. 1.21 22 23. Mark here the nature and tendency of a reconcil'd stateâ— and how it differs from that of Enemies in the mind as you were sometimes Enemies yet now reconciled viz. Ye Saints and faithful Brethren in Christ which are at Coloss chap. 1.2 But the mind of him that is an Enemy in his mind is not reconcil'd to God or his Truth Drunkards Swearers and Ranters are not in a reconcil'd State nor justified State neither is God reconcil'd to them nor in Union with them Again The words Purchased and Redemption are us'd by R. G. in an Unscriptural Sense while he doth so nonsensically render it as God man having purchased all of God without and so justified man when no good is wrought in him by the Spirit of God and as if Christ's Works without were the previous purchasing cause of the Love of God and also states man's Justification and Redemption as only without and preceeding the work of the Spirit within whereas redeeming from all Iniquity and Bondage under which man was sold is not wrought without the opperation of the Spirit of God within but it is a Work to be fulfilled within where Sin and Bondage have ruled and being Washed Sanctified and Justified by the Spirit are plac'd in their proper order 1 Cor. 6.11 Sanctified being plac'd before Justified And the Apostle Paul saith You are seal'd with the Holy Spirit of Promise which is the earnest of our Inheritance note that until the Redemption of the purchased Possession unto the Praise of his Glory Eph. 1.13.14 So mark here The Holy Spirit of Promise was the Earnest of their Inheritance until the Redemption c. And grieve not the Holy Spirit whereby you are sâ—aled until the Day of Redemption Eph. 4.30 But with R. G. the Day of his Redemption was long since over many years before he was Born he was redeemed and justified above Sixteen Hundred Years ago but then he must suppose or conceit himself an Elect person before that or else the whole World is as much justified as he See how plainly these Scriptures refute R. G. as also God purchased his Church with his own Blood Acts 20.28 So his chosen People were a purchas'd Possession God was in Christ reconciling the World unto himself but the Saints who are hiâ— Friends are actually reconcil'd he hath fulfill'd it in them And now because those terms in Scripture relating to Christ and his Works are mis-understood and pâ—rverted by many Professors and Priests as this man hath done I shall state them with the natural and simple sense thereof as followeth viz. Jesus a Saviour who saveth from sin of whom it was said by the Angel Thou shalt call his Name Jesus for he shall save his People from their sins Mat. 1.21 Christ is Anointed for he was anointed with Power from on High Propitiation a Sacrifice well-pleasing which is to purge away sin and in Scripture sence to make nigh to God and which imports Forgiveness Reconciliation Favour Mercy Kindness c. as Propitious is favouable merciful c. Sacrifice an Oblation or Offering which is to Consecrate or make Holy Reconciliation an Agreement a Peace-making between them that have been Friends and afterwards Foes a setting at One. Covenant an Accord Agreement a Contract a Treaty a Condition c. Attonement Peace Quietness c. between them that are reconcil'd or in mutual Friendship Redemption a Ransoming Buying again Rescuing or Recovering such as were under Bondage or sold under Slavery Salvation a Saving Preserving or a making Safe from the hand of an Enemy Destroyer or Oppressor c. Imputation an Ascribing Attributing to laying to the Charge of or an Accounting Reckoning or Thinking Justification a making Righteous Just Upright Vertuous Good Perfect c. and also an Adjudging Pronouncing and Sentencing one that is made Righteous to be so Now if Professors come not to feel and experience these things or works of Christ fulfill'd within them they are but meer empty Professors and Talkers of them without the true Life and Power of Christianity and true Religion Certain Scriptures touching the Saviour Redeemer Redemption and Salvation c. Thou shalt know
of Jesus You have neither seen him nor known him and many such places could be mention'd And did not thy Darkness and Prejudice still blind thee thou mightest understand better how Christ is seen and how he is not seen We deny not but the names Messiah Jesus Christ c. were given to him as Man even as in the Flesh but they do more eminently and more originally belong to him as he was before he took that Body on him yea more immediately and more originally to the Word the Light the Seed the Life the Quickning Spirit that dwelt in that Body which he call'd this Temple and it was call'd the Body of Jesus Pag. 22. Thou deny'st That either Faith or Works wrought by us or in us by the Spirit of Christ are the previous procuring purchusing Cause of the Love of God to us while Sinners c. Answ. And who ever said that they were This is but a pittiful waving and shifting the state of the Controversie they are needful as qualifications requisite unto Justification and Life or eternal Happiness and that is the true state of the Question And thus I prov'd in my former citing Rom. 8.13 and Rom. 10.8 9. to which thou hast answer'd nothing but art mute as a Fish and these I recommend again unto the Readers and particularly Rom. 10.8 9. compar'd with Deuteronomy 30 14. which require not only doing under the new Covenant but such as is in order unto Salvation summ'd up in these two general heads to wit Believing and Confessing which is a work and that not a bare one but a living practical Confession which includes in it our whole Obedience and not only Faith but Repentance Conversion and a turning from the Darkness to the Light and from the power of Satan to God or requir'd in order to Forgiveness Repent and be converted that your Sins may be blotted out said Peter Acts 3.19 and Acts 26.18 to turn them from Darkness to Light and from the power of Satan to God that they may receive forgiveness of sins and keep my Commandments and live said Wisdom Christ Jesus Prov. 7.2 and Rev. 22.4 Blessed are they that do his Commandments that they may have right to the Tree of Life c. And here the Spirit is not preaching the first Covenant or Law but the new And as for Tit. 3.5 it expresly mentions the washing of Regeneration and renewing of the Holy Ghost which are the Works of the Spirit of Christ in us by which we are sav'd as said the Apostle though in thy Blindness with the Priests thou dost not observe it but bring'st it against us which maketh very manifestly for us and the Works that the Apostle opposeth to Grace are works of the Law and not of Grace which can never be opposite Pag. 24. That with me the first and second Covenant are in effect but one is a false Charge though I must tell thee That the Spirit Life or Light of the New Covenant is universal and was from everlasting and reacheth through all Dispensations of God unto men both before under and since the Law and without it none could ever be sav'd and though the Manifestations and Ministrations of it were various and more and more by degrees came forth yet this Spirit Life or Light is still the same in it self and in its nature extending in some degree to all both Jews and Gentiles to make them capable of Life and Salvation though many harden their hearts against it that it hath not an Impression upon them as upon those who believe and obey it in whose hearts the Life of the New Covenant dwells and the Laws thereof are written or engraven as in Fleshly Tables not stony Tables nor Hearts Pag. 31. As for my Queries which thou only makest a shew to answer but indeed givest them a most pittious and slight go-by I return them upon thee to be directly and plainly answer'd in the tearms propos'd Pag. 34. Thy Insinuations That I seek a Hole to creep out at That I am ignorant of the Scriptures That I assert nâ—w Notions receiv'd from other men tending to the darkning and denying the joynt Testimony of the holy Men of God I reject as false and groundless together with diverse other false Charges against me and my Friends and it is a small matter for us to be judged by one who is over Head and Ears in the Mire of such Confusion and Contradiction as thy Books hold forth But that thou sayest it was none of thy work to prove Christ come in the Flesh or become Man Thou declar'st thy Impudency in so saying for Proof of which let the Reader see in thy Testimony so called from pag. 17. to pag. 35. though to thy own Contradiction G. K. The 3d Moneth 1671. Some of Robert Gordon's corrupt Doctrines 1. THat Christ without us upon the Cross hath already subdu'd all things finish'd Transgression made an end of Sin abolish'd Condemnation and Death pag. 4. of his testimony 2. That the Light that enlightneth every man that cometh into the World is not the true Christ pag. 10. testim 3. That Christ came to justifie and deliver us from the Law or Light in our Consciences pag. 11. testim 4. That Obedience to the Light in the Conscience is but the Work of the first Covenant and Righteousness thereof and that no man is justified thereby p. 10 11. testim 5. That God is fully attoned perfectly reconcil'd to man without any Consideration Qualification or Work to be wrought in any man by any Light or Spirit whatsoever but singly and solely upon the account of the active and passive Obedience of the Man Jesus Christ of Nazareth done in his crucified Body without us pag. 12. testim 6 That Redemption Justification and Reconciliation is finished and compleated by what Christ did and suffered outwardly And so according â—o R. G. all men are redeemed justified reconciled Christ having dy'd for all as he expresly affirmeth in his second Book pag. 12. testim 7. That our Salvation is wrought by Christ in what he did and suffer'd outwardly and our worâ—ing out of our Salvation is only as to Evidence and Manifestation And so according to R. G. all men are sav'd Christ having died for all but it is not made evident to all that they are sav'd pa. 12. testim 8. That Redemption Justification were finished and compleated in the crucified Body in Christ for us not in our persons pag. 3 4. testim 9. That the Lord did not direct man to the Light in his Conscience nor to Light and Power but promis'd him another kind of Saviour p. 18. test That the Worker of Redeâ—ption could not be the Light inlightening every man p. 21. test 10. That the Light in our Consciences that shews good and evil is not given for Righteousness nor able to reveal or give Lâ—fe any more then the Law written in Tables of Stone 11. That a Believer is pure beautiful in Christ
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
in Himself as thou wordst it and misconstrues Eph. 2.15 for thy sinful design against the worth of the Operations and Qualifications of the Spirit of Holiness within Christ had no enmity or sin in himself to slay but the enmity which he abolisht in his Flesh was the Law of Commandments contain'd in Ordinances for to make in himself of twain One new Man Eph. 2.15 or that both Jews and Gentiles might be reconcil'd in one Body Now the new Man hath the inward Qualifications and Fruits of the Spirit which thou wantâ—st and therefore art not in a reconcil'd state nor actually reconcil'd in thy self who reckonest all done purchas'd and paid in thy stead at once without thee while no qualification nor good is wrought in thee by the Spirit of God and yet thou must be qualified with Faith and both Reconciliation Justification and Redemption must be effected or fulfilled in thee or else thou canst not be sav'd according to thy own Concession What Confusion are you still in R. G. I say That the Works wrought for us by Christ in his crucified Body is the first Mystery the Foundation of all our Mercies the ground of the possibility of having any Works wrought in us by the Spirit of God tending to our being made like unto him pag. 8. Answ. The Ground and Cause of all our Mercies is the infinite Love of God in which he sent his Son whose Works for us and Example to us were Effects and Tokens of the Love of God to man and not the ground and purchasing cause thereof nor as by way of Payment and ridgid Satisfaction to vindictive Justice as Presbyters call it as if Christ were more kind to man and his Love more infinite than his Father's which is blasphemous like some of the Popish Fryars that said The Son was better then the Father And what better doth thy doctrine imply then that the Son's Works wrought without us are the previous procuring purchasing Cause of the Law of God to us while Sinners pag. 22. On this erronious stuff depends much of thy Book thou mightest as well say That God and his Love had a Beginning or were inferior to the Man Christ as that Christ's Works without were the previous or foregoing Cause of God's Love to us How then is his Love infinite in it self and free to us and the Cause of sending his Son Joh. 3.16 And darest thou say That God had not Love to Mâ—nkind before he sent his Son in the Flesh Or that the Love of God was not the previous Cause of his so sending his Son and of Christ's Testimony and Works in the dayes of his Flesh R. G. The Works wrought in us who Believe being but the Consequence and Effect of what he did for us even when Sinners pag. 9. Ans. If but the Consequence then men must begin first to learn and believe the History or outward Relation of Christ's Sufferings and not in the Spirit whereas the True and Well-beginning of the Churches of Christ was in the Spirit which is Life and then I ask If none can be saved nor sanctified but they who have that outward Relation or History When as it s confessed that the Operations of the Spirit of Holiness within do bring the Believer into Union and Friendship with God And is noâ— thâ—s absolute Reconciliation or Agreement with God So Justification making Righteous and accepted with God from thosâ— things from which we could not be justified by â—he Law of Moses and Redemption from Iniquity which are Effâ—cted within are the Effects and immediâ—te Consequences of the Operations of God by his Son or Power within who hath ordain'd Peâ—ce for us For note that he hâ—th wrought all our works in us Isa. 26 12. A Testimony whereof and of the Love of God to us was even Christ's outward Manifestation Works and Suffering in the Flesh in which he directed to the Spirit that quickens to God R. G. It hath been the work of the Devil and his Agents to darken this Doctrine of the justification of Sinners through the Death of Christ as already perfected with God c. pa. 9. Answ. By this the Reader may understand thy sense of Justification That Sinners are perfectly justified by the Death of Christ even while Sinners and Enemies But thou shouldst have defin'd what Justification is for if thy Doctrine be true all the World is in a justified State seeing Christ died for all while actually Sinners Polluted and Unjust only it remains for them to believe it is perfectly done without them and imputed to them so they may conceit themselves at peace with God in their sins A pleasant Doctrine to make Hypocrites like thy self who but in the same Page hast confessed That Christ died for our Sins and rose again for our Justification and that the Apostles intreated men to be reconcil'd to God But how agrees this with Sinners being perfectly justified without them by his Death when no good is wrought within them Did he so justifie Sinners by his Death and after rise again either to add to their Justification or do it over again What a Laborinth art thou now in But have not some of thy Brethren confessed That Sanctification and Justification are inseparable Companions R. G. But thou as doth thy Partner G. W. jumbles these things confusedly together speaking of the works wrought for us by Christ as lame and imperfect not as having finish the Work given him to do c. pag. 10. Answ. Thou belyest us for we affirm That Christ's Obedience and Works even in the dâ—yes of his Flesh were all perfect and that he therein finisht so much as the Father sent him to do having left a perfect Example to be followed being a perfect Captain Leader and Conquerer through all his Sufferings and by the eternal Spirit offered himself a Lamb without Spot to God But wherein we testifie That a meer Belief of his Works and Sufferings without are not sufficient to save man but he must know his spiritual Works wrought within and be saved by the washing of Regeneration c. this is no deeming his Works without either lame or imperfect For thou thy self sayest I do not say that he so finished it for us as if no more were to be done within us by his Spirit Now thou wouldst think much if we or any should accuse thee for rendring Christ's Works for us as lame and imperfect Hast thou done by us as thou wouldst be done unto Who also hast granted to the Operations of the Spirit within The living Testimony of Christ Jesus confirmed by him through his Sacrifice and Suffering in the flesh which we truly own is a Mystery to be known and fulfilled within where the Righteousness of Faith is experienc'd which brings the true Believers in the Light into the Fellowship of Christ's Sufferings which were both inward and outward and makes them conformable to his Death the Spirit baptizing them into it a Mystery thou
art yet a Stranger to R. G. Vnwilling to be manifested in the Light not telling us what that further influence and service was more then being a bare Example pag. 11. Answ. Jesus Christ in the dayes of his Suffering was not alone in his Testimony but as he said I and my Father c. and I can of mine own self do nothing He was endu'd with Power from on High whereby hâ—s Coming Offering and Testimony had a divine Influence upon the hearts of them that knew and receiv'd him and still hath And they who attain to the Blood of Sprinkling to have their Consciences thereby sprinkled and purged from dead works and to eat of the Flesh and drink of the Blood of the Son of Man do truly experience the End of his coming who hath given his â—lesh for the Life of the World and Himself a Ransom for all for a Testimony in due time which things are Mysteries hid from all Hypocrites and such who are dead in their sins R. G. Which of all the Prophets or Apostles ever so wrote of a Ransom an Attonement a Propitiation a Price of our Redemption as of a Work to be done in us as it was in Christ or that in these Christ was an Example to us that they might be over again effected in us And which of all those Holy Men ever so wrote of a Believer's being brought through the Ministration of Death Condemnation and Wrath after the Example of the Man Christ c pag. 12. Answ. Thou hast perverted our words by adding as it was in Christ and hast also shew'd thy wonderful Darkness for though we do not suffer in all Points after the same manner that Christ did yet it follows not that he was not a real Example of Obedience and Humility in his Suffering But how contradictory to thy own confession hast thou reasoned which is That Reconciliation Justification and Redemption are to be made eâ—fectual by the workings of his Spirit in all who through Faith receive the Attonement And did not the Prophet say to the Lord Thou hast wrought all our Works in us Isa. 26. And because the Chastizement of our Peace was upon Christ does it therefore follow That we must never be chastiz'd This is like thy doctrine Redemption was in Christ therefore not to be done in us Christ passed through Death therefore we must not be crucified nor perfectly dead to sin in this Life Is not this the very tendency or sum of much of thy Doctrine But is it not Sin and its Enmity within which Christ came to redeem and reconcile man from Thou art yet in Death far from being redeem'd or thus reconcil'd who hast not known the Ministration of Death Condemnation and Wrath but questionest the Believers passing through it though it be a plain Truth that they did and many do so pass they passed from Death to Life and through the Law became dead unto the Law And did not the Commandment which was ordain'd to Life work Death in the Apostle Paul who also knew the Terrors of the Lord But thou hast in thy Imaginations fram'd up a more easie way to Heaven or Redemption c. then through the Ministration of Judgment through which Sion is redeem'd and her Converts with Righteousness or of Death and Condemnation which in its time is glorious which is fulfilled where the Righteousness of the Law is fulfilled within even in them that walk not after the Flesh but after the Spirit R. G. This new-coyn'd Mâ—stery of Faith in the Light in your Conscience or within you as your Saviour â—nd Obedience thereunto to be done and perfected in your bodies c. pag. 12. Answ. It s evident that the true Light and Perfâ—ction by it and in it were ever oppos'd by Darkness and its Children which cannot comprehend the Light of Christ within And this is Darkness to be felt that scornfully calls Faith in the Light a New-coyn'd Mystery But Jesus Christ the true Light that enlightens every man gave a better Testimony of the Light when he said Believe in the Light that ye may be Children of the Light Joh. 12.35 36. And so did his Ministers in these words God who commanded the Light to shine out of Darkness hath shined in our hearts to give the Light of the Knowledge of the Glory of God in the Face of Jesus Christ 2 Cor. 4.6 And if we walk in the Light as he is in the â—ight we have Felâ—owship one with another and the Blood of Jesus Christ his Son cleanseth us from all sin 1 John 2.7 And the Anointing which ye have receiv'd of him abideth in you and even as it hath taught you ye shall abide in him verse 27. See also 2 Pet. 1.19 and Rom. 2.7 10 13 14 15 16. And hath not the Grace of God which brings Salvation appear'd unto all men Titus 2.11 See how manifestly this man hath oppos'd both Christ and his Apostles plain Testimonies which are on the behalf of his Light within and Bâ—lief in it and Obedience to it in order to Perfection Cleansing from all Sin or a perfecting Holiness in the Fear of God Are these New-coyn'd Mysteries Nay they are Gospel Truths which stand against the Devil and his Darkness R. G. We who since we believ'd receiv'd that Attonement shall after our bodily death be rais'd from the Grave and be made Partakers of that Salvation which through Faith and Hope we wait for while in the Body pag. 13. Answ. Thou puttest Salvation at a great distance shewing thy self yet in the Grave of Corruption Is this thy meaning of Salvation that thou hopest and waitest for while in the body to be rais'd from the Grave after thy bodily death What strange Nonsensical Language is this And was this the Salvation that Christ's second Appearance was lookt for to effect Heb. 9.28 If thou livest and diest in thy Sins and be'st not saved from them nor rais'd out of them here thy Resurrection will be miserable and thy State sad hereafter even that of the Unjust which is to Condemnation R. G. It pleased the Lord to bruise him he was he hath left out we did esteem him smitten of God the Chastizements of our Peace were upon him then he adds This man should thus answer the Prophet Isaiah Is that divine Justice to take Vengeance on Wound Smite bruise the Innocent and let the Guilty go free Answ. The Prophet said he was despis'd and we esteem'd him not surely he hath born our Griefs and carried our Sorrows yet we did esteem him Stricken Smitten of God and Afflicted but he was wounded for our Transgressions c. Isa. 53.3 4 5. There are still those that reject and dis-esteem Christ and that esteem him smitten or plagued of God and even to have under-gone the Wrath and Vengeance of his Father in their stead to acquit them from Punishment though they live and dye in their Sins not expecting Salvation till after their Decease Whereas
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
that enlightned Man Jacob Behoman as his words are On which the Observation was thus viz. Observe Hear the tenure and tendency of R. G's Answer how antichristian it is He appears here plainly as owning another Mediator Christ or Saviour then that Christ that said I am come a Light into the World I am the Vine c. And we ask Was not he Jesus of Nazareth And of whom it is testified in Scripture Christ in you Christ the Power and Wisdom of God He that hath the Son hath Life Who gave himself for us that he might redeem us from all Iniquity c. But R. G. doth not own this Christ to be the Lord 's Christ or Jesus Christ of Nazareth but he must have some other christ then this Christ that is descib'd in those Scriptures before But dare he say that Jacob Behoman owns his doctrine herein And I add Surely R. G. grows darker and darker to turn from a Behmanist to an Antinomian Presbyterian and Independant For this Christ who is the Word the Light the Christ in Believers the Power and Wisdom of God speaking in Saints R. G. deems but the Operations of the Spirit and not Christ the Operator Saviour or Redeemer wherein he is greatly mistaken and has out-run himself besides any right Aim For Christ as the Word the true Light the Power and Wisdom of God the Redeemer from all Iniquity and as in his Saints the Giver of Life and Victory over the World c. he is the true Operator of God his Operations within cannot be wrought without him the Operator and the Author of Faith the Worker out of Sin the Saviour and Redeemer from Iniquity and so an Operator as such He is given for a Leader for Light Life and Salvation to all who believe in his Light which will shine live prevail and prosper against all the Darkness Dark-spirits and Enmity which oppose it Now let the Reader judge whether R. G's words be not Antichristian and he an Antichrist and Deceiver yea or nay This R. G. represents some of G. L's Letter to him in these words I find thy Mind in this Book abroad gathering in the comprehension what thou fancy'st and hast heard of others so heaps up Confusion and Contradiction What will avail thee or me that we know abroad of things done abroad Nothing at all If ever thee or I come to know true Peace we must come to know the Life that quickens It is not Names nor Things done without but the Life within that redeems that purges that sanctifies that quickens the Soul to God To this R.G. cavillingly answers Now consider what is testified by the Prophets and Apostles concerning the Man Christ Jesus without them a Name and thing abroad The Saints of old believed in him for Redemption they saw and believed and left it upon Record to us and their Report is true that we also who have not seen might Believe and be Blest Thou hast made the Coming Death Sufferings and Resurrection of the Man Christ for the taking away Sin as quite useless as Redemption Justification Salvation as a Name and Thing done Abroad c. No He hath not made void these things by his owning the Life that quickens the Life within that redeemeth that purgeth and that sanctifieth and quickens the soul to God for this answereth both Christ's Testimony and the End of his Coming He hath only signify'd how void and empty R. G. is of the true and living Knowledge of Christ and his Works within As also Accounting that faith but dead which is receiv'd only by Tradition and Report without either sight or sense of Christ or his Power and Operations within as the Foundation and Author and Object of Living Faith which sanctifies and justifies which is contrary to R. G's dead Faith of Names and Things all without while nothing of Life is felt within The Flesh of the Son of Man he hath not eat and his Blood he hath not drunk of so that Life in him he hath not received And I believe that the Name of Christ Jesus his Power and Works have so little place or reception in him that both Christ his Name the Redemption of the Soul Justification and Salvation are all shut out of doors and so but as Names and things abroad with R. G. and so the End and Effect of Christ's Coming and Sufferings and the Power of his Resurrection these also have no place in such as he who do not experience the Life nor the Power of Christ within to redeem sanctifie or quicken the Soul to God neither is his sin taken away from within while Salvation and Redemption are shut out meerly as things abroad but Christ said It is the Spirit that quickens the Flesh profiteth nothing John 6.63 And the Apostle Paul said Though we have known Christ after the flesh yet now henceforth know we him so no more 2 Cor. 5.16 And did not the Apostle know him to be their everlasting Salvation Justification and Redemption Now that of Jesus the Son of the Highest it s said The Lord God shall give unto him the Throne of David and he shall Raign over the House of Jacob and of his Kingdom there shall be no End Luke 1. Now to this we both confess and assert it But whereas R. G. so very often over speaks of Jesus Christ the son of Mary and that out of the Natural Seed of David is their Saviour c. Now though I grant that according to the Flesh he was born of the Virgin Mary descended of the Linage of David yet he was Miraculously conceiv'd by the Over-shaddowing of the Power of the Highest and therefore was call'd the Son of God not Natural Seed of David that 's not Scâ—ipture He is neither a Natural Saviour nor Carnal Christ as is imported in such like Sayings of Carnal Professors But being the Son of the Most High who proceeded and came forth from God in his Divine Power and Spirit he was and is the Saviour and thereby Raigns over the House of Jacob forever So the Seed which raigns is not Natural nor Carnal but Spiritual for unto the Son it s said O God thy Throne is forever Heb. 1.8 Now I ask Was this a Natural Seed But in that Christ in the dayes of his Flesh said I can of my own self do nothing the Son can do nothing of himself but what he seeth the Father do that he doth Still I imply and grant that he took upon him a real Body of Flesh though methinks R. G. might have ascribed more Honour to Jesus Christ as being the Son of the Most High then by so often calling him the Son of Mary which he doth so very often as if we deny'd his outward Birth of her but that no ingenious man will judge of us how disigeniously soever he hath dealt by us in this and other things whom I query upon his words Jesus Christ the Son of Mary of the Natural seed