one without 〈◊〉 of the Virgiâ— Mary and another within formed within but it is one and the same Lord Iesus Christ who in the fulness of time took upon him the form of â— servant and was found in the true form of a Man born of the Virgin Mary who was also in the beginning with God and was the Gift of the Fathers love unto man from the begiâ—ning to be in them and unto them Light and Life to enlighten â—nd quicken them unto God But now let us a little weigh the weight of those arguments which thou 〈◊〉 against thâ—s Doctrine of the Light within being the Saviour and saving them who become joined aâ—d obedient thereunto First thou sâ—ys this Doctrine is of no less consequence then to establish agaiâ— the Covenant of worâ—â— which speaketh thus do this and live thereby making void the Righteousness which is of Faith in Christ which speaketh on this wise believe and thou shalt be saved To which I say nay this Doctrine doth not estâ—blish the Covenant of the works of the Law mentioned by the Apostle by which no flesh can be justified noâ— doth it make void the Righteousness which is of Faith Chriâ—t for the Righteousness which is of Faith in Christ doth well consist 〈◊〉 stand with obedience to Christ the seed and with works which are wrought in the vertue and strength of him the seed formed within raised within living â—ithin yeâ— their consistence is so necessary that they cannot be divided for â—aith without works iâ— dead but thou art ignorant of the Nature of the New Covenant or Righteousness of faith as if it excluded works and doing and as if doing were propâ—â— only to the Old or first Covenant in order to justification which is false for both thâ— first and the second Covenant requireâ—h doing and works but after a different manner the first Covenant puttâ—th man upon doing without giving unto him that grace and life which â—s sufficient to make his works acceptable unto God perfectly and â—hroughly which iâ— oâ—ly â—dministred in the incorrâ—ptible seed of â—ife in its arisings and springings up in the heart and so the first Covenant or Law comes before the seed be raised or brought forth and requires man to do such things in thâ— state â—ut man can givâ— no prefect obedience to this law for it onely condemns him and gâ—ves him the knowledge of sin but gives him no spiritual life for the life is in the neâ— Covenant and springeth up in the seed thereof and so the first Covenant or Law is called in Scripture the Carnal Commandment and itâ— seed and birth is Carnal oâ— accorâ—ing to the flesh which cannot give unto man to perform perfect obedience unto God for the Law makes nothiâ—g perfect but the bringing in of a better hope which is the power of an endless lâ—fe in the incorruptible immortal spiritual and heavenly seed not onely requireth pâ—rfection and perfect obedience but bringeth to it and giveth power to answer and perform it for the new Covenaâ—t â—ath a seâ—d and birth that is not carnal and weak but spiritual and powerful and requireth obedience and works of and from men in this even in the virtue power and life of this spiritual seed and of this Ishmael and Isaâ—ck Esaâ— and Jacob were figures as the Apostle declares in the Epistles to the Gallaâ—ians and Romans Ishmael and Esau sigâ—ifie the chiâ—dren of the â—lesh or fleshlâ— seed who are the childâ—en of the old or first Covenant who cannot attain unto the blessing of full and perfect justification and acceptance with God through all they can do but the â—lection attaineth it the elect seed and the children thereof who are born not of the flesh but of the â—pirit not of a fleshly seed but a spâ—ritâ—â—l not of the first Adam but of the second who are the children of Abraham according to the spirit of whom Isâ—â—ck and Jacob were figures and though the new Covenant requireth faith or beliâ—ving yet it requireth not onely faith but works also in order to a full and perfect justification with God for Abraham was justified by works and not by â—aith only so Rachab so Phirâ—haâ— and the Apostle saith Râ—m 8. 13. If ye throâ—gh the spirit do mortifâ—e the the deeds of thâ— body yee shall livâ— so thâ— new Covenant requireth both â—aith and works too believing and doing but believing is the first thing it requireth men not simply to do without respect to â—aith in Christ the seed but requireth each in their order as â—hat men should believe and do for its faith which drawâ— life from Christ and expresseth it in works which render them living and accâ—ptable unto God otherwise they are dead so people must first believe and then to their faith they must adde virâ—ue c. and this believiâ—g is a winniâ—g of the very heart and soul of man unto the Light and â—pirit and power of Christ within manifest in the â—eed through which strength is receâ—ved to give perfect obedience to God Moreover that the new Covenant requireth doing is plain from Dâ—ut 30. 14. But the word is very near unto thee even in thy mouth and in thy heart for to do it which word the Apoâ—tle Paul expounds to be the woâ—d of Faith and â—ighteousnesâ— of Faith Rom. 10. 8 which â—e preached and that was the new Covenant I have been the more large in opeâ—iâ—g this matter because it will give occasion unto me to return a clear and full answer in very few words to all thy other caâ—nal and unlearned objections and reasonings against the Truth in this particular as in that thou brings for a second Argument that Paul said bâ— the works of the Lâ—w 〈…〉 c. And here thou adds by way of exposiâ—ion that is by our obedience to the Law either written in Tables of stone or to the Law or Light in the Conscience but this exposition has â—o ground from Scripture and it s but a figment of thy own invention of darkness for its clear by the works of the Law Paul understands the law of the first Covenant as the Jews imitation of the Letter are outwardâ—y administred before the spiritual seed of Lifâ— be raised which hath in it the Law of the Spirit of Lifâ— in Christ Jesus for the justification is in the seed and these works only are jâ—stified which are done in the Life and vertue thereof nor is thy third objection of any more weight as whâ—re the Apostle saith Had there been a Law given whâ—ch coâ—ld havâ— given life veâ—ily rightâ—ousnâ—ss should have been by the Law for it is manifest he understands the Law of the first Covenant which was the ministration of death and noâ— of Life but the Law of Christ or the Law of the spirit of Life in Christ Jesus giveth life and so justification is by this Law and yet faiâ—h is not made void nor the promise made of none effect 〈◊〉 the reward reckoned not of Grace
through the violence of men acted by Sathan and much more the blood of him who as a Lamb offered up himself without spot to God as a sacrifice of a sweet smell who was delivered for our offences and rose again for our justification G. K. Writ 7. 2. mo 1670. Here follows Robert Gordon's answering and confuting himself some of his manifest Contradictions to his Principles being insert in his own words And the Pages of his Book noted where they are R. Gs. Principles GOd man in whom all things pertaining to mans redemption c. were transacted not in our persons or within us but in his crucified body without us before any good wrought in us He hath already subdued all things finished trasgression made an end of sin page 3. and 4. R. G's Contradiction The mystery of Christ by his spirit dwelling in his Saints call'd in the holy Scripture Christ within you whereby God works in us c. God working all things in us by Christ pag. 4. his Spirit working all their works in them pag. 5. Observation See his manifest contradictions How is sin and transgression finished and made an end of without man while no good is wrought in them And seeing God works or transacts all things in Believers by the mystery of Christ and his holy spirit within and all their works in them how is all done and finished without them before any good is wrought in them R. G. Some pretend so much zeal for this mystery of Christ the operation of the Spirit of God in themselves that they deny the mystery of God in the flesh of Christ page 5. Contradiction The mystery Christ within you whereby God works in us through faith the fruit and effect of the work already wrought c. Christ within us whereby through faith we have evidence in our selves c. page 4. Observation We cannot too much own or be over much zealous for the mystery of Christ within or the work of God through his spirit within us nor thereby deny the mystery of God in the flesh of Christ or the effect and benefit of his sufferings in his body as falsly is implied and insinuated against us since that in owning Christ in the mystery we cannot but own the evidence thereof R. G. In the crucified body of Christ perfected and wrought at once Redemption Iustification and Reconciliation finished and compleated in Christ for us pag. 13. not in our persons pag. 4. Contradiction He was delivered for our offences he was raised again for our justification O remember the work of regeneration is to be wrought within thee pag. 9. Observation If Redemption Justification c. be not to be fulfilled by Christ in man or not in their persons what are you redeemed â—â—stified or regenerated from or out of Surely not from iniquity or sin as true believers were and then you hypocriss â—in is remaining in your persons foa all your pretenses of being redeemed justified c. without But take thy contradiction O remember the work of regeneration iâ— is to be wrought within thee R. G. He was made sin for us that we might be made the righteousness of God in him He mentions not any consideration qualification or work wrought or to be wrought in any man by any light or spirit whatsoever A gross errour but singlely and solely upon the account of the active and passive obedience of the man Iesus c. pag. 12. in the crucified body justification c. finished compleated for us pag. 13. Contradiction Who seeing the travel of his soul was satisfied that he might make it effectual within every man that should come to God through him he counted to his Apostles the word of reconciliation as his Ambassadors in his steed to beseech men to be reconciled to God Work out your salvation pag. 12. Observation But first Were the Saints made the righteousness of God in Christ without any inward qualification or work of his light or spirit What a gross errour contradiction and sin-pleasing doctrine is this Is not this the Priests very notion of imputation while men are corrupt and sinful in themselves while they neither partake of the divine nature nor divine image in themselves And then Secondly what need was there for the Apostle to beseeâ—h them to be reconcil'd to God or to work out their salvation if it was already wrought and finished without them before any good was wrought in them R. G. The Lord doth not direct man to that light in his conscience that shewed him his loss nor to light and power c. But promiseth him another kind of Saviour Contradiction A great mystery God manifest in the flesh c. He alone and none else then the very Word the love of the Father must be this great undertaker c. viz. for man pag. 20. Observation See his manifest falshood and contradiction For God the very word or love of the Father which doth redeem deliver and save the soul are not of another kind then the Light and Power But the same divine Light and Power by which the promised Seed did and doth bruise the Serpents head and overcome him that man might be redeem'd from the hand of his enemy R. G. The worker of the Redemption could not be the light enlightening every man c pag. 21 Contradiction Yet the very word pag. 20. God manifest in flesh p. 18. Observation Here his gross error and contradiction in denying Christ the Word and Redeemer to be that light that enlightens every man and yet the very word doth redeem and save And was it not the Word that was with God that was the true Light that enlightens every man coming into the world See Io. 1. 1. 4 9. R. G. Redemption and all things already wrought purchased c. for us in the crucified body not within us but before any good wrought in us pag. 3 4 5 without the help of any thing to be wrought in us pag. 20 Contradiction He to wit Christ ever liveth Mark this man ever liveth to make intercession for them O bear with me a little not satisfie your selves until you have a real evidence of your being particularly redeemed by experimentally witnessing the Living power of truth in your inward parts pag. 7. Observation Note his contradiction here For first if all things be already wrought in the crurified body what doth he interceed for Is it for that which God cannot justly with-hold if this be true Secondly are all things already wrought without the help of any thing to be wrought within And yet we must have a real evidence of our partâ—cular redemption by the living power of truth in our inward parts See how he hath confuted himself herein R. Gs. Erroneous and envious Principle That such as preach and print up the light inlightening every man that comes into the world to be he to wit Christ reject him and set at nought the stone c. pag. 32. Contradiction This is
The Light of Truth Triumphing Over Darkness anâ—â—gnorance Error and envy Manifested in Robert Gordouns late pretended testimony to the true Saviour Wherein every one whose eye is open may see his Seat And who have Salt in themselves may favour his words work and Spirit and discern his deceitful dealing by smitting the innocent in secret yet not with that subtilty which is able to cover in this day wherein Light is manifesting the works of darkness SO The Devil was here deficient BUT Envy siays the foolish man Given forth in the 2 Moneth 1670. By George Keith G. White-head Printed in the year 1670 R. G. Having had knowledge of thee from the beginning and acquantance with thee through many years and a love for theâ— â—nd regard to thee I found a readiness in 〈◊〉 to signifie My sense of thee and sorrow for thee in that spirit and mind which could dâ—light to do thee a service in Love But indeed thou appearest before me as one very uncapable in that spirit and state wherein thou stands of a return to the Lord or of a steady Conductor to thy bewildred minde the traversing of which without a guide hath centred it in a Whirle pool And in thy reelings thou art now resolved thou wilt fight neither with great noâ— small but with the King of Israel The Light of 〈◊〉 I have often wisht thee to come under its banner that it might have become thy covering then had not darkneâ—s covered thy understanding nor the Fogs of lirror so confounded thee but that thou might have seen thy way out of the mire and clay wherein thou art toyling thy self travelling in pain and bringing â—orth thâ— wind It did not a little astonish me upon a view of thy book to find thee whom I judged had attain'd a measure of reason setting up thy own shaddow in thy own immagination and then cudggelling it down again as though thou wert encountring an Army for where did 〈◊〉 the people called Quakers deny that body prepared of God to do his will in which suffered at Jerusalem by wicked hands which thou seems to take for granted and then labours like a man in a sweat and indeed thy labour is in the fire to prove its existence in that day of its service and its necessity as to mankind which by them was never denyed and I dare thee and all men upon the earth to prove they did or do I take notice of thy acknowledgement in the 4 pag. of thy book that the manifestation of God in the flesh of Christ was that their by way might be opened for the ministration of the other mistery 〈…〉 separating them and making the one subservient to the other and yet after runs against it â—n the whole scope of thy work which is mâ—nifest beyond all gain saying 〈…〉 qualification and a work to be wrought and that by a Spirit too â—ven as though the words had been expresly written to give thy words thâ— lyc I am really sorry for thee and my very 〈…〉 dâ—sirâ—d and doeth thy good and mark thy self that if possibâ—â— thou might see the confusion â—hy enemy drives thee into foâ— within ten lines after on the same page thou says seeing the travel of his soul rested well plâ—ased that he might make it effectual within every man end yet before no work to be 〈◊〉 in any man by any light or spirit Oh Robert whether drives thou whether art thou driven I marke one thing more pag. 4. thou says He hath already subdued all made an â—nd of sin compleated the work of 〈◊〉 redemâ—tion dyed for Us and reconcilâ—d Us to God c. and as I was weighing it in my mind what or whom thou did intend by the words Our and Us That other part of thy book came before me pag. 13. where thou says he did bear Our sins in his body on the troâ— Propitiation for the sins of the 〈◊〉 world past present and to come so then it appeared by the word Us thou intends the whole world Nevertheless to go round again thou pleads with a generation saying that their pleading a faith in his death and sufferings interest in the satisfaction and attonement made to God through his blood pag. 6 Will not shelter them from the wrath of the Father pag. 7. What I not shelter them and yet Christ a propitiation for their sins past present and to come what incongruous work is this which they that runs may read Several other passâ—ges in thy book are observable and I do not charge thy intention with blasphemy but thy work unawares Vergeth near it for pag. 22. thou says of Christ who was never defiled having the iniquities of us all in hâ—s body c. how unsound are thy words and in pag. 24. thy words are Spiritual mâ—sticall â—lâ—goricall Christ light within us Spirit and poâ—er in the man Christ. And now does thou know what thou speakes to Catigorize a Spiritual and an Alegoricall Christ identically and so in effect makâ— them both one Thou hast sometimes accused some for Alegorizing his body of flesh but now thou darest do it to his Spiriâ— I wish thou knew the weight of this and what tendency it hath to make void the faith converting its object into a Chimaera In the same page thou says if in every man this seed or Christ is not saved doeth it remain for ever under condemnation There is a supposition and a question from it of thy own forming and presently thou concludes it a doctrine of some others saying oh how contrary is this doctrine First it is gross confusion in thy self to call a supposition and question a doctrine and secondly it is a smitting in the dark by thy implying and raking for granted there is a people that hold it If thou meanest the people called Quakers aâ—cuse them openly if not then clear them of the many inconsequent implycations of thy book which many do and will understand to be against them until thou put off thy Vizaâ—d But it is enough to me and I wish it may be serviceable to thee for good that some faithâ—ul friends of truth have in love to truth and to thee set thy work before thee as in a glass that happily thou may see thy self by their labour of Love which after followes else I might have found in my heart to have dealt with thy book throughout and I am satisfied in due time thy own words will become thy burden but still I wish it may be for thy good for I have a real Love to thee and regard for thee as I said at first A. Robeson Light set over Darkness In somewhat writ in answer unto a printed paper published by R. G. so far as it Concerns us the people called in deriâ—ion Quakers and our principle wherein he hath both difing enuously represented us and darkly and ignorantlly opposed our principle even Iesus Christ the true light wâ—h enlightning every man that comes into the world that
light to be under such a limitation either as to time or place as a finite creature for his out-goings were from of old from everlasting Micah 5. 2. Here follows a further Account of some passages taken out of R. Gordons Book wherein his Confession to the Truth professed by us as to the work of the power and spirit of God within and his erroneous Contradictions to the same are set opposite that his self Confutation and breaking the neck of his own Cause may be obvious to every 〈◊〉 Reader R. G. his confessing to truth R. G. erroneously contradicting R. G. p. 6. First there is a spirit of Error a and its work is to deceive and its end to destroy such in whom it ruleth and its deceit is seen under this fair Covering a pretending to the imputed b righteousness of Christ pleading a faith in his Death and Sufferings interest in the satisfaction and attonement made to God through his blood but under all this retaining the serpents c nature In their soul preserving alive in themselves unmortified corruptions bearing dominion c over them d O be not so easily decieved God will not be thus mocked he sees not as man sees e he trieth the heart and reins Know of a truth such as you sow such shall you reap to whom you yield your selves servants to obey his servants you are whether of â—in unto death e or of obedience unto rightousness and on the day of the Lord every Kingdome shall have its own on the day of that wonderful severation when the Lord shall judge the world by the man Christ Jesus every thing shall be severed to be for ever included in that state whether of light or darkness into which it was sown according to that righteous proceeding of the son of man Matt. 25. He shall sâ—y to the sheep on his right hand Come ye blessed of my Father inherit the Kingdom But to the Goaâ—s on the left hand depart from me ye cursed and on that day your supposed coverings though of the imputed f righteousness of Christ your high pretences though to his death and sufferings your crying Lord Lord will not shelter you from the wrath of the Father you being wholly altogether of the nature of those Goats on Christs left hand though pretending to the Sheeps cloathing Oh! hear with me a little to plead with you in tender compassion to your immortal souls that you might be perswaded Yes intreated to inquire a little into this matter not satisfying your selves to say that you believe there is a Redemption g already purchased you in Christ until through a living faith in your selves h you have a real evidence of your being particularly redeemed by experimental witnessing the living power * of the i Truth in your inward parts which in words you outwardly profess Consider the words of our Lord to Nicodemus Except a man be born again k he cannot inherit the Kingdom of God there lyeth an impossibility in this thing he placeth not Goats remaining such in their state in the same place with Sheep there is a great gulf between these two They are of two contrary natures Two opposite States and Kingdoms prepared for them Therefore without being changed without being in your minds renewed translated out of darkness into sight without dying to the old Nature of Sin and rising in the new nature of Righteousness And so Christ l formed within you you cannot inherit this Kingdom because without this real change wrought in some measure within you through the Operation of the Spirit of God within m there is only a dawbing of the old Sepulchre while rotteness is â—till within a talking of being justifyed through the Redemption already purchased in Christ without wiâ—nessing the Life Power and Virtue of the thing it self within n Therefore I do exhorts thee 〈…〉 Spirit in thy mind thou art subjected to for as many as are led by the Spirit of God are the Sons of God and if any man have not the spirit of Christ â—he is none of his â—o that it will not be enough to say that Jesus Christ dyed for sinners and that his righteousness is imputed to thee as altogether from without thee O remember the work of Regeneration is to be wrought within thee R. G erroneously contradicting R. G. a All things pertaining to manâ— Redemption were transacted in God-man Christ not in our persons nor within us but in his crucified body without us before any good b wrought in us God having already wrought all things for us in the body of Christ as being our rightousness p. 3 4. c He hath already subdued all things finished transgression made an end of sin abolished condemnation and death and so hath for ever in himself compleated the work of Redemption c. with God for us p. 4. d To bear my testimony to the Redemption and Rightousness already purchased in his crucified body for uâ— the son buried our sins in his grave all things are finished sin death and the flesh in the body of Christ p. 5. 16. e It is a mystery of the Gospel the believer to be pure and beautiful as in Christ while weak in many things in himself in his body he hath a law of sin but in the Lord he hath put it off as he walks by sight he is in the Earth in Labours in Groaning warfare and Imperfections c. p. 16. f The Law Sin Death charged upon his Crucified body he buried them in his Grave thus abolished Sin out of the sight of God p. 39. g Redemption c. already wrought purchased in his Crucified body for us without us p. 4. h The light in the Conscience is not able to reveal or give life p. 11. h There is a Spirit in some that declares that we are Redeemed Iustified Saved and made Righteous and accepted with God by the work of the Spirit * of God wrought within us p. 11. i What ever Spirit shall declare Christ now coming or coming to within us to Reconcile to Attone to Redeem us c. is no other than a Denier of Iesus our Saviour notwithstanding its high pretences to light and power and Spirit within p. 15. 16. k But know thou O Man that that Doctrine how misterious soever in shew that teacheth Redemption to be by Operation of the Spirit within us and not by that alone * Operation of God in the man Christ Iesus is it may be agreeable to mans reason but a fearful coâ—tradiction to that blessed Mistery of Grace p. 17. l Vnder this Mental Reservation the seed the light the nature of the Dove in me is he the Christ c. but is this a form of sound words pag. 31. m Come down from the heights of your reason to believe your Redemption already finished the law of sin and death already abolished p. 3. 7. through what he did and suffered without you without respect to any works wrought or to be wrought n within
besides any right aim For Christ as the Word the â—rue 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 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 that believe in his light which will shine live prevail and prosper against all the darkness dark spirits and enmity which oppose it Something further added HEreby it may appear and be very obvious to every impartial Reader how disingeniously injuriously and falsly this R. Gordon hath dealt by us called Quakers whom he chiefly smiâ—es at chiefly for our so much owning and preaching the true light that enlightens every man having in many things he hath writ neither given a true account of our principle nor stated our words nor the Authors nor cited our Books or Pages that it might be seen how he hath wronged us worse then many of the Priests have done insinuating several falshoods against us which were never our principles and then making war against them and drawing false inferences and consequences upon us which have neither natural dependence nor any relation to our principles as may be seen at large in his bundle of impertinencies and confusion And whereas R. G. several times confesseth Christ and his spirit to be within us revealing and evidencing within us what God hath wrought for us in the body of Christ as that love God commended to us in his Son through his suffering and death according to his 1. 4. and 23. pages Now mark herein he hath in some degree assented to the truth of our principle though to his own confusion for that it follows that our preaching Christ and his Spirit in the true Believers doth not oppose nor make void his sufferings without but evidence and make known the benefit and living effects thereof within and bring both into the fellowship of Christs suffering and to a conformity unto his death But this R. G. in contradiction to himself like a malitious injurious person insinuates â—gainst us the dividing and opposing Gospel truths one to another and a denying the mystery of God in the flesh of Christ as a matter of any necessity to redemption reconciliation c. falsly adding these words viz. Râ—ckâ—ing to accomplish this in their own bodies each for himself through obedience to the law or light in his conscience c. pag. 5. This is a false conclusion put upon us and contrary to what this man hath confessed before For it s not of our selves but God that works in us to will and to do by his spirit and power which evidenceth and revealeth in us life and salvation by Jesus Chriâ—t who is our Saviour and Redeemer and by him and in him hath God appeared to reconcile us to himself who hath wrought all our works in us Isa. 26. 12. and to this we testifie in his Son who is made unto us wisdom righteousness sanctification and redemption and against all such dark spirits and opposers of his light and work within as this our Opposer is who saith that God man in his crucified body without us and before any good wrought in us hath already subdued all things finished transgression made an end of sin abolished condemnation and death hath for ever as our head in himself compleated the work of redemption reconciliation with God for us c. God having already finished wrought and accomplished all things for us in the body of Christ pag. 3 4 5 9 12 13. And further he adds pag. 26. vâ—z having already vanquished in his crucified body and buried in his grave sin and death and all the powers that were against us But in contradiction to hâ—s asserting all these things as wrought in his body he layes it otherwhiles upon purchase as redemption reconciliation righteousness c. being already purchased for us in his crucified body without you without respect to any works wrought or to be wrought within you by any light whatsoever Thus far R. G. pag. 4 5 9 23 42. But to go round again in contradiction to this of all this being wrought accomplished and purchased without in his crucified body without respect to his light and work within R. G. confesseth and tells us of God working all things in us by Christ the mystery of Christ within and the operations of his spirit working all their works in them p. 4 5. From whence it then follows that all is not wrought and accomplished without them nor ought the work or light of Christ within thus to be disrespected as this man most blindly doth neither is mens sin and death either vanquished or buried in the grave with Christs body without for sin and death reigns in and over all men till they be quickned and renewed by the spirit of Christ within and raised up out of sins and trespasses and in this sense we own true beleevers and sanctified ones to be purchased unto God and hereby an everlasting inheritance obtained or purchased and that God hath purchased his Church with his own blood Act. 20. 28. And that such as were a chosen or purchased people or generation were a royal Priesthood a holy Nation a peculiar People to shew forth the praise of him who had called them out of darkness into his marvellous light 1 Pet. 2. 9. So such did not 〈◊〉 and oppose the light within nor disrespect its work within as to the purchasing and redeeming man to God as this blind Opposer hath done whose confusion runs after this manner viz. all things are already wrought and compleated for us in the crucified body without nay God works all things in us by Christ the mystery the operations of the spirit of God works all their works in them See here how inconsistent this mans work is and how he hath broke the neck of his own cause But for whom doth R. G. reckon hath this God-man as he calls him or God and Christ in union wrought and compleated or purchased all as redemption salvation righteousness c. was it for all or but for a few See his Answer R. G. pag. 13. For the sins of the whole world past present and to come c. A large confession and latitude to the world indulging them in sins to come as the sin-pleasing professions are wont to do and further to hearten them on therein all their dayes he reckoneth God doth not see their sin in them pag. 39. And surely they cannot be hindred of salvation for all this nor it in justice be detained from them because it s so dearly purchased and paid for and wrought witâ— God by his Son when no good is wrought in man if you believe R. G. which doctrine tends to make a merry world in their sins and not to regard the
work of God within as it hath made many hypocrits and many such merry also over God's witness or light in them which would have wrought good in them had they own'd it to have wrought evil out of them But seeing R. G. hath run into the Priests and Professors doctrine in his confused way and method maintaining their principle of satisfaction and imputation opposing the light and work of Christ or the spirit within as to justification redemption or salvation within Let 's first inquire how he states this satisfaction or work that he thinks was wrought with God by the man Christ but not in man R. G. God said to Adam in the day thou eatest thereof thou shalt dye and because he is God it could not be revoked the justice of God must stand firm in the execution of this sentence he is just and righteous as well as lâ—ving justice to be answered to the full who could break thorough this stir'd up wrath who could have answered the requirings of love and fulfil the requirings of wrath that would hold man captive in death and yet satisfie both Not its light and power in the man Christ or the light enlightning every man that comes into the world not the word alone but Iesus Christ partaking of our flesh and blood as being the Son of the Virgin Mary pag. 19 20. Note his errour in denying the light to be Christ and so opposing Christs Divinity Let the impartial Reader judge of this man's confusion and ignorance herein in these his distinctions about God and Christ and between Christ and the light and power within not owning the light that enlightens every man to be Christ or the Son of God contrary to Scripture whereas the light that enlightens every man is that eternal word that made all things which to say this cannot answer or satisfie love and wrath is a blasphemous opposing the omnipotency and power of God as if he could not satisfie himself in either and his slâ—ghting and debasing the divine light and power of Christ in man and so undervaluing God as if he were no Saviour especially while this man thinks God was so displeased and his wrath so stirred up that it would hold man captive in death unless Christ as the Son of Mary should satisfie and answer this wrath and undergo this death another while in contradiction it was as God man that he satisfied c. which if he take it to be an eternal death or wrath that was threatned on man for disobedience I ask if Christ did undergo that either as God or as man or as both and dare any say plainly that God executed wrath and revenge from himself upon his innocent Son or take vengeance upon the Son of his love or could that be an answering of divine Justice so to take vengeance on the innocent and let the guilty go free with their sins past present and to come and then if all be if all be thus wrought and purchased of God by Christ paid and satisfied for in his crucified body and that for the â—ins of the whole world and in their stead and that for their sins past present and to come then how can God in justice execute wrath or revenge on any for sin if his innocent Son hath undergone it and satisfied it all and that for all men for sins past present and to come And then what manifest contradiction is it for this man to confess to his intercession his ever living to make intercession for them that come to God by him though this we own But how doth this agree with the doctrine of such a rigid or severe satisfaction and payment as before implied For if the Son endured the Fathers wrath to the full and thereby stopâ— it for Priests call it vindictive Justice doth not this â—ender God to be more severe than his Son yea and unjust also As if a Creditor should keep or leave the Debtor in prison and alwaies be interceded to either for his deliverance or forgiveness when his Surety hath paid and satisfied to the utmost farthing that could in the rigour of the law be exacted upon the Debtor which much less can be either mercy forgiveness or remission But if it be granted that forgiveness of sins must be asked at God's hand for Christs sake and that man must repent and be converted that his sins may be forgiven and blotted out and that he may be under God's terms and under an obligation to believe obey and follow the spirit of Christ within in its inward operations and teachings then this confutes this man and all such carnal professors For all is not done without norâ— man absolved or discharged in the Court of Heaven as Priests use to say either from the guilt or punishment of sins past present and to come seeing that all judgment is committed to the Son and men are not acquitted by his sufferings without either from the obligation or obedience of his law within which is that of the spirit or new covenant which is inward but are liable to the censure and judgment thereof if they disobey it and walk contrary to the spirit of truth within wherein we are not without the law to God but under the law to Christ. And God is not satisfied with men in their sins his wrath being revealed from heaven against all unrighteousness of men how ever they may imagine Christ to have satisfied is in their stead and removed it out of God's sight And further as to that death that came over Adam in that day he transgressed it was not the sentence of eternal wrath and destruction given and fulfilled by God but a death from that innocent life and communion which he had with God before as the fruit of his transgression which God foretold and threatned them with before not as from an obligation upon God presently to take full revenge on man or to cut him off for ever the same day he transgressed for that he did not neither was his divine justice such an obligation upon him as to limit him from shewing mercy or forgiveness on repentance and salvation without such a rigid payment or severe kind of satisfaction as is supposed for he said I am a just God and Saviour and besides me there is no Saviour and in his mercy and love to lost man in general he both promised and gave a seed to bruise the Serpents head and to be a ransom attonement and most acceptable and satisfactory sacrifice as a Lamb without spot to God not as the subject of wrath or vindictive Justice but as a sweet smelling sacrifice to God and propitiation for mankind and to be a living example through all not only to end the law and sacrifices without but also to bring the true believer through and beyond the ministration of death condemnation and wrath within into peace and union with Gâ—d who out of his infinite love sent his Son to save man from sin and
death whose suffering sacrifice mediation inâ—ercession and offices with the blessed effects thereof within we own and confess according to the Scriptures of truth as inwardly revealed and evidenced by the spirit which we do not admit either oâ— sins past to be unrepented of nor of sins present to be committed nor sin â—o come to be persisted in however this or other Opposers and Profâ—ssors do sooth and flatter themselves therein under their traditional notion of a satisfaction and imputation without them p. 16. as after R Gs. qâ—estions How can there be redemption where conscience â—hargeth of sin is it not against reason to believe redemption in another for us while sin is within To this he thus answers To this spirit I say who art thou that thus aâ—gues with God Which indeed is no answer nor proof but a meer sâ—lly begging of the question nor any demonstration that such a belief that is both contrary to conscience and the conviction of the light therein is either true or right in the ground of it whereby any are thus credulous either of their being redeemed saved or jâ—stified wiâ—hout them whilst they lie under the guilt and imputation of sin in their own consciences sin being then their burden and bondage which is contrary to a redeemed and justified state but such a blind and dead faith and conceit of redemption and justification as this man hath appeared in hypocritical Professors are wâ—nt to sooth up themselves withal in their sins And R. G. further adds p. 1â— viz. Indeed it is a mystery of the Gospel that man's râ—ason cannot comprehend the believer to be pure and beautiful as in Christ his head while weak in many things in himself in his body 〈◊〉 â—ath a law of sin but in the Lord he hath put it off as he walks by â—ight he is in the earth in labors ingroanings warefare and imperfections but as he walks by faith he is in Christ walking in rest in victory and perfection these â—râ— paradoxes reason cannot fathom Answâ—â— This man thinks hee 's gotten beyond reason in his paradoâ—es which indeed do appear so contradictory confused and unreasonable that every rational man may see his darkness herein to conclude the believer in warâ—arâ— and imperfections in the body with a law of sin while pure beautiful walking in rest in victory and perfection in Christ his head which is all one as to say he iâ— in Christ and out of Christ pure and impure perfect and imperfect at the same instant or as the hypocritical Priests and Professors have said that men are imputatively righteous and justified while inherently and actually sinful and unjust and yet for all this R. G. makes account in pag. 39. that the law sin and death are so charged on Christs crucified body that sin is purged away out of the sight of God while yet he does not believe hâ—s people actâ—â—lly â—reed from it which is corrupt Antinamionisme but these and such like paradoxes â—e cannot own as either reason or truth For how is Christ the Believers and Saints head or they perfect in him if they be imperfect or impure in the body are they not members of Christ and is not their faith their victory over sin and death And is it no perfection they have waâ—ted and travelled to be â—eâ—ewed into the image of the heavenly Where 's the new birth new creature perfect on righteousness and true holiness so much preached and testified of by the holy men of God in the Scriptures of truth if men must be reckoned pure and perfect and in Christ when yet they are not washed from their fiâ—thiness in which state many are when yet they conceit that God counts them pure and jâ—stified Buâ— he that jâ—â—t fieth the wicked and he that condemneth the just they both are aboâ—ination before the Lord. R. G. We find thou hast noâ— brought forth any new thing as to matter or substance in these matters but art pâ—â—nged in the old dark stuff of Priests and Professors who have writ against us though thou art more confused and appearest more malitious against us then many of them â—however thou pretendest love and bowels p. 40 which cannot hide thy dissimulation and enmity and thou hast not methodized nor worded their principles so well as many of them thou being confounded and mangled between truth and their corrupt traditional principles which we perceive thou dost not see the bottom and tendency of however thou thinkest thou art wise but the devil hath blinded thee with prejudice and conceit as he hath all that take thy part and spread thy books or else thou durst never have brought such a piece of folly falshood and mixt mangled stuff to publick view as thou hast done who also to shew thy ignorance of redemption thou usest these words viz The operation of the spirit of Christ within us not to redeeâ—us p. 23. and Christ came into us by the ministration of the spirit not to redeem us pag. 38. Answ. This is contrary to the testimonies of both Prophets and Apostles who witnessed the redemption of their souls from under the bondage and power of sin and death so from the hand of the enemy Psa. 107. 2. David said draw nigh unto my soul and redeem it ps 69 â—8 So he did not put redemption afar off for the God of Israel was near whom the people owned for their Saviour and Redeemer from all inâ—quity Ps. 130. 7 8. And as the Apostle exhorted grieve not the holy spirit of God whereby ye are sealed uno the day of redempt on Eph. 4. 30. So that there was a day of redemption to be expected unto which they were sealed by the holy spirit which redemption was a freedom recovery or purchase from all iniquity which could not be effected without the operation of the spirit of Christ within who gave himself for us that he might redeem us from all inquity Titus 2. 14. But this R. G. would impose on people a faith concerning redemption reconciliation and justification as all being finished wrought or purchased without them without respect to any works wrought or to be wrought within them by any light whatsoever p. 42. See Reader how erroneously he hath excluded the work of God and Christ from within as to the ransoming or freeing of man from sin and making him righteous and so bringing him into unity peace favour and friendship with God which is the true sense of redemption justification and reconciliation which are not effected nor obtained without the operation of the spirit of holiness within though Christs testimony suffering and example without had a tendency thereto 1 Cor. 6. 11. For it was by the spirit of God that the Saints were both washed sanctified and justified how ever tke Devil and his Agents endeavour to exclude and invalidate the inward operations of God Christ or his Spirit G. W. Errata Page 1. l. 37. ' for consider read crucifie p. 4. for 1. r. 4. l. 6. for enlâ—ghtening r. enlighteneth p. 12. l. 27 for any and. p. 14. l. 1. for is this r. is not this c. p. 15. l. 38. for no r. not p. 16. l. 12. for spent r. shut p. 17. l. 39. for hint r. limit p. 18. l. 1 for many r. man Second part p. 2. l. 30. for counted r. committed p. 8. l. 7. r. Christ now come dele to p. 12. l. 2 for Longworth r. Lawrie