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
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
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
the Immediate Gift of God Christ as the Word being confessed to enlighten every man whose Light is not natural nor by natural generation convey'd as most grosly R.G. words it neither is it the spirit of man which simply knows but the things of a man but it is that Light which lighteth kindleth and stirs up the spirit of a man whereby it is the Candle of the Lord neither is it a Light or Thing form'd or made as the spirit of man is Za. 12.1 but a divine and spiritual Light manifesting the Good-will of God unto the Creature Again It is R. G's gross Error That the Law or enlightening in every man is the form'd spirit in man and yet in contradiction adding enlightened by him that made it pa. 29. So that the Law or Enlightening is not the form'd spirit of maâ— it being the Light of him that made it p. 29. So that the â—aw or Enlightening is not the form'd spirit of man it being the Light of him that made it that enlighteneth man's spirit Thus this R.G. is involved in his own Confusion as one in a Labyrinth Now concerning the nature by which those Gentiles did the things contain'd in thâ— Law R. G. gives this explâ—nation of it viz. As being born of the Seed and after the kind of Man they are naturally or by nature Men so being born of the seed of Man they do naturally or by Nature the things contained in the Law being written in their Hearts c. pa. 29. Answ. I would ask this man Whether this Nature he speaks of was pure or impure corrupt or incorrupt These Gentiles had not the Law outwardly but they had the Law inwardly written in their hearts according to which they should be either accus'd or excus'd in the Day when God should judge the secrets of men by Jesus Christ this Law or Light in them was not Natural but Spiritual excusing the Obedient and accusing the Disobedient before God unto which Law the awakened and convicted Conscience doth bear witness and testifie either a mans Condemnation or Peace These Gentiles who obey'd it shew'd the Effects of it they had more of the Life of Christianity in them then many of the Professors of Christianity who are disobedient to his Law and Light within placing Christianity meerly in a dead Faith and Profession of Christ without the Knowledge of his Work of Righteousness within or the Obedience of Faith or Effects of his Law in the heart the Christianity of such is but meerly pretended and faâ—n'd and not real And the Life State and Nature of those Gentiles who obey'd the Law written in their hearts as they witnessed against the Jews outward so shall these Gentiles rise up in Judgment against you Hypocritical and Fain'd Professors of Christianity who are Strangers to the true Life Power and Nature thereof And what Confusion doth this R. G. show in saying That the Law or Light in every man is neither the Light of the Gospel nor the ingrafted Word within that is able to save the soul And yet confess That by it the Eternal Power and Godhead may be known How hath he broke the Neck of his own Cause Is there any higher Power then the Eternal Power and Godhead And can any Law or Light then what is Divine and of a Gospel Nature discover it For the Gospel is the Power of God unto Salvation to all them that believe and it is the Gospel of God show'd forth or manifested by the Light of his Son and Preach'd in every Creature under Heaven And by this Light of Christ within is the Love Good-will and Grace of God to Mankind declar'd and signify'd both in its being so universally given and in its living Testimony in maâ— against sin and corruption and for Truth and Righteousness in order to direct man to Life and Salvation in the Son of God who is the Power and Wisdom of God the Brightness of his Fathers Glory and the express Character of his Divine Substance who proceeded and came forth from God whose Power and Glory is Eternal and Divine seen Spiritually not Carnally his own Royal and Peculiar Off-spring do in his Light beholâ— his Glory as that of the only Begotten of the Father As to R. G. his saying His Apostles and all his Ministers in all Ages all in one joynt Voice pointing to Jesus the Son of Mary this Son of Man with an Hosanna to this Son of David and to none before him or to any ever since Answ. That the Holy Prophets Apostles and Ministers both pointed and testify'd unto Jesus Christ both as man born of the Virgin or to his coming in the Flesh and unto his Divinity and Manifestation in Spirit this is own'd But that they all cry'd Hosanna to the Son of David is a Mistake for it was the Multitudes that went before and that followed when Christ rid to Jerusalem that cry'd Hosanna to the Son of David Matt. 21.9 Mark It was the Multitude that cryed Hosanna to the Son of David Many can now cry Hosanna who never knew his Salvation within nor believ'd in his Power but rather spiritually crucify him And the Scribes and Pharisees could talk of Christ's being the Son of David and some calling him the Carpenter's Son when they neither truly believ'd nor oâ—n'd him that was the true Christ either as the Root or Off-spring of David But Christ ask'd these Pharisees and Scribâ—s who said Christ is the Son of David this Questiâ—n saying What think ye of Christ whose Son is he They said unto him The Son of David He said unto them How then doth David in Spirit call him Lord saying The Lord said unto my Lord Sit thou on my Righ-hand till I make thine Enemies thy Foot-stool If David then call him Lord how is he his Son And no man was able to answer him a word neither durst any man from that day forth ask any more Questions Matt. 22. and Mark 12.35 36 37. Now was not this the true Christ whom David in spirit call'd Lord before he took upon him Flesh or came of his seed And what is Hosanna Is it not Save now I beseech thee And did not David call to and beseech God to save him and to shew Mercy unto him long before Christ as of Mary was born How ignorant and confus'd doth this our Opposet shew himself see Psa. 3.7 6.4 28.9 I perceive he is ignorant of Christ both as the Son of God and as the Son of Man for according to the Spirit he was the Son of God and as the Son of man it s said of him that no man hath ascended up to Heaven but he which came down from Heaven even the Son of Man which is in Heaven John 3.13 And what if ye shall see the Son of Man ascend up where he was before John 6.62 But it appears further that R. G's Hosanna and pretended Adoration and claim of Salvation is only to him as the Son of
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
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
1st God had never any such Wrath nor Revenge against his Innocent Son to execute upon him nor will he so clear the Guilty in their Sins 2d It pleasing the Lord to bruise him was neither in Wrath nor to take Vengeance on him nor yet actually or immediately by himself to bruise him but permissively for though he was deliver'd by the determinate Council of God yet he suffer'd wicked hands to afflict and put Christ to death who did bear and suffer under the Load and Oppression of the Sins and Iniquities of the World yea he hath born our Griefs and Sorrows the Iniquity of all being so made to meet upon him But a gross sense hast thou given to the Prophet's words for neither were these Sufferings of Christ that the Guilty might go free for that divine Justice admits not of as to condemn the Righteous and justifie the Wicked that 's an abomination neither are God's Chastizements by way of Revenge nor a taking Vengeance on his Innocent Son who is the Delight of his Soul the Son of his Love Chastizement and Revenge are two differing things and so are Forgiveness and the Rigour of the Law R. G. Jesus Christ is a Propitiation for the Sins of the whole World may I not thence in truth assert him to have been a Propitiation for all Sins past present and to come pag. 15. Answ. That Christ is the Propitiation for the Sins of the whole World I own and that his Blood that cleanseth from all Sin bears record in the Earth but thy words for all Sin past present and to come are added to the Scripture by thy Teachers the Presbyterians and Independants and have given much liberty to sin contrary to the Apostles words who saith of Christ Whom God hath set forth to be a Propitiation through Faith in his Blood to declare his Righteousness foâ— the Remission of Sins that are past through the Forbearance of God Rom. 3. He does not say for the remission of sins past present and to come nor that men are perfectly justified and redeem'd by the Sacrifice of Christ who commit sin all their dayes which is imply'd in thesâ— words for all sins past presâ—nt and to come whereas his bâ—ing a Sacrifice for the sins of the whole World is intended for the sins past of every man committed before Believing or Conversion or otherwise through Weakness after Conviction not for wilful sins against Knowledge if we sin wilfully after that we have receiv'd the Knowledge of the Truth there remains no more a Sacrifice for sin but a certain fearful looking for of Judgment and fiery Indignation which shall devour the Adversaries Heb. 10.26 27. R. G. But that these Works of the Spirit wrought in us are the Attonement the Propitiatory Sacrifice or any part of it or the Ground and Cause of our being Redeem'd that I deny pag. 17. Answ. What 's Attoneing but making Peace and Quietness and Redeeming but a delivering from Sin and Bondage or rescuing from the Enemâ— And must the Spirit of God have no Hand or part in this Or he in his working within be no cause hereof strange doctrine Mayst thou not herein as well exclude Christ as his Spirit who are One Whereas the work of Righteousness shall be Peace and the effect of Righteousness Quietness and Assurance forever Isa. 32.17 And the Fruit of the Spirit is Love Joy Peace c. Gal. 5.22 It is the Spirit that both quickens sanctifies and justifies and leads the true Believer into all Truth And what 's this short of Redemption I pray you if it be a freeing from Iniquity But these inward works of the Spirit we dare not call the Propitiatory Sacrifice as falsly thou imply'st but he Christ the Worker who is made unto us Wisdom Righteousness Sanctification and Redemption and is not this spiritually oâ— by his Spirit And are not his Works in his People as acceptable to God as ever being true in him and in us from the dignity of him that worketh them R. G. God hath purchas'd his Church by his own Blood G. W. his confus'd doctrine renders this Purchase as a work daily doing in every Generation in many Bodies as every man comes to be renew'd by the Spirit a fine dress of new coyn'd words pag. 17. Answ. Whoever comes to be a Member of the true Church as he doth experience the Work of God and his Will fulfilling in him must feel and witness even in the Body a saving purchasing redeeming and cleansing c. from Iniquity and Bondage by the Blood of God And as it s written After that the Kindness and Love of God our Saviour toward man appear'd not by works of Righteousness which we have done but according to his Mercy he sav'd us by the washing of Regeneration and renewing of the Holy Ghost Tit. 3.4 5. See now how contrary to plain Scripture and Saints Experience this R. G. hath argu'd and how the work of the Spirit or inward Renewing and Washing by it which saveth is slighted by him and such as he who never knew what it is to be purchas'd unto God nor to be of his purchas'd Church And they who are not yet come to be Mâ—mbers of that Church to know his Blood or Life both to sprinkle sanctifie and redeem them from sin and iniquity in their Bodies which have been defiled or else they are never like to be a true Church nor to inherit God's Kingdom And herein I do not bring a Sacrifice without Blood nor without Spirit nor like that of Rome as blasphemously R. G. reproach'd me for the Spirit and the Water and the Blood do bear record in the Earth and except ye eat the Flesh and drink the Blood of Christ ye have no Life in you and Jesus Christ the Righteous is the Propitiation c. Mark is in the time present he â—eâ—ains a Sacrifice his Soul being made an Offering for all that have not wilfully sinned against Knowledge or that have not rejected Christ and sinned out their day R. G. Christ as form'd within thâ— Hope of Glory dwelling in us by Faith is manifest within us this Manifestation of him as in us thou calls the true Christ our only Saviour which the Apostles never did pag. 19. Answ. Strange Dâ—ctrine Did the Apostles preach a false Christ or another then the true Was not Christ within the Mystery And was not the ingrafted Word that which sav'd the Soul And he that hath not the Son hath not Life How amply hath both Christ and his Apostles testified of his being in his chosen Ones And hast thou not in pag. 22. granted to his appearance in Believers through Faith by his Spirit for Salvation Will this man never leave his Confuâ—ion and self-Contradiction R. G. From Acts 2.36 God hath made that same Jesus adding not him that was manifest in that Body of Flesh but the same Jesus whom ye have crucified both Lord and Christ pa. 19. Answ. What a
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