THE NATURE OF CHRISTIANITY IN THE True Light ASSERTED. In opposition to Antichristianism, Dark­ness, Confusion, & Sin-pleasing Doctrines. BEING A Looking-Glass For Sin-pleas [...]ng Professors of all Sorts.

Written upon particular occasion herein signified; By a Servant of Christ, G. Whitehead.

If we say that we have fell [...]wship with him, and walk in darkness, we lie and do not the Truth, 1 Joh. 1.6.

Printed in the Year, 1671.

AN Epistle Explanatory To the Unprejudiced READER·

COntention, especially with perverse spirits, that de­sire it, and seek occasion for it, is not a thing desire­able to me; howbeit, for the living and precious Truth's sake, and that living effectual faith which was once deliver'd to the Saints, I am one necessitated earnestly to contend, being brought forth and rais'd up by the Power of the Living God for that end, against perverse Gainsayers and peevish Opposers: One of whom I find one ROBERT GORDON, in a second piece of Antichristianism, stuft with Confusion, Perversion of Scriptures, Abusing and Be­lying the People call'd Quakers; though he hath given it the Title of Christianity Vindicated, but therein hath discover'd a great deal of his own, and of his Tutor's Ignorance of the very Nature of Christianity, as concerning those weighty mat­ters of Salvation; to wit, Reconciliation, Justification, and Re­demption; which in the true nature and sense thereof are in this Treatise unfolded, according to the holy Scriptures; although this man hath grosly wronged divers of us, by accusing us, as if we did oppose and seek to overthrow the plain Testimonies and Voices of all the Prophets and Apostles, concerning the True Saviour, or the Man Christ Jesus, whom we have frequent­ly confessed, both as to his Divinity, and as to his taking up­on him the Body, prepar'd for him to do the Will of God in, [Page 4] according to the Scriptures of Truth; yea, both his outward and inward Appearance, his Suffering Nature, and Glorified State, and his Divinity in both we have always truly believ'd and confess'd; even his Dignity, Spiritual Out-go­ings from of old, from everlasting;Note: Mica. 5.2. as also his outward Birth, and coming in the fulness of time in that Body, wherein he shew'd forth Innocency, Preacht Righteousness, wrought Miracles, suffered Contradictions, Crucifying, and Death, by wicked hands; together with his Glory, Dignity, Resurrection, and glorious Triumph; as a Captain, as a Conqueror, Leader, and Example through all: These things have a Spiritual and Divine Impression upon us, and a place in our hearts; through that eternal Spirit, by which Christ offered up himself a Lamb without Spot, and a Sacrifice of a sweet smelling Savour to God; which things be­ing so openly and frequently own'd by us, according to the Scriptures of Truth: We cannot but look upon it as a wilful Perversion and wicked Abuse in this R. G. or any others, con­trariwise to represent us, when (as to him) we have only op­pos'd his confus'd dark Testimony, which is without Life, and much of it without Sense or Reason; although pervertedly he hath interwoven some Scriptures, abus'd by him in it: Howbeit, he saith, He hath testified to what he received of the Lord, and witnessed through and under the Ministry of those I ca [...]l Presbyte­rians and I [...]dependants. Now seeing he hath learn'd his Testi­mony or Religion of such, and yet hath pirked up, as if he were [...]ome-body, or could do more against us then his Tutors or Fraternity (although he falls short of many of them, in the manage [...]ent of their Cause) I should think it were more Prudence in the Presbyterians and Indepen [...]ants, to stop such shallow Cavellers and forward Novices, as can scarce write three Pages, without manifestly contradicting themselv [...]s, as this their Disciple R. G. hath done, who will never bring any Honour to the Cause of Presbyterians and Independants: He should have let us known, whether they do approve of this his work against us, yea, or nay; which it he write again, we desire him to signifie, whether he is own'd, and his work ap­prov'd of, by the Presbyterians and Independants, yea, or nay? [Page 5] Some suppose it probable, that what he hath writ against the Innocent and Suffering People of God in this nature, hath some Self-interest and End, as either of some Preferment, or Ap­plause at least; who though he be dismounted with the Times, from his former Place and Preferment, yet is not content to live quietly in that obscurity he is in, but he must Villifie, Reproach and Slander an Innocent People, who have appear'd (and do stand up) for God, and the Testimony of Jesus, in his Divine Power, where such peevish, pittiful, underly Cavellers as R. G. dare not shew their Faces for Christ (nor yet for their own Directory and Church-Faith) for all their pretended Zeal for him, though he and they can carp and quarrel against us, who are under Sufferings: And he having shown himself both an Antinomian, a shatter'd Presbyterian, and Independant, he is the more fit man to insinuate into such, especially the more ignorant sort of them, for some Applause or Name to himself, like many of his selfish Teachers before, who being dismounted from their parochial Bishopricks, Pulpits & Tythes, are now for the rattling of the Platters, which have been v [...]ry beneficial to many such fain'd Preachers and Temporizers, who can make a florish in fair Weather; but ei [...]her [...]lee, Sculk, or Comply, when a Storm or a Pinch comes; or otherwise, drive a Trade more privately, and have the Platters rattle more secr [...]tly, with their Watchers and Spies at ea [...]h Corner, to give them warning, lest they should be surpriz'd for driving a Trade unlicens'd, that they may escape out at Back-doors, [...]or By-wayes, which hath been the manner and practice of such as R. G's. Tutors, notwithstanding their severely pressing their Hearers to Faithfuln [...]ss, and to Stand fast, &c. when they are no Example thereof themselves; but on slite Occasions ready to flee like Hirelings—and ready to give their [...]locks the [...]ip.

And now as to the Doctrinal part of his Book, he having affirm'd a Justification a [...]d Redemption of men, even while no good is wrought in them by any Light or Spirit whatsoever; and when no qua­lificat [...]on is wrought in man by any Spirit whatsoever (to mend the [Page 6] matter he adds) in order to the perfecting the Purchase of Redemp­tion, &c. Which word, purchase, he thus explains, in an Un­scriptural and Nonsensical stile, viz. That God man purchased and compleated Reconciliation, Justification, &c. with God, at once, without us (which is as good sense, as to say, God Purchas'd them of God) and for Proof thereof, he very many times over repeats that Scripture, Rom. 5.10 If when we were Enemies, we were recon­ciled to God, by the death of his Son (not so much minding the fol­lowing words) much more being reconciled, we shall be sav'd by his Life: And verse 11. We have now received the Attonement, &c. This he hath made a Cloak for his justification of men, even while no good is wrought in them (one while saying, they are reconcil'd to God; another while, God 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 [Page 7] 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 Fl [...]sh, through Death, to present you Holy, and Vnblameable, and Vnreprovable in his sight; if ye continue in the Faith grounded and se [...]tled, Col. 1.21, 22, 23. Mark here the nature and ten­dency of a reconcil'd state [...] 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 [Page 8] 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 s [...]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 hi [...] 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 p [...]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 *Propitio ex pro & pio (non imp [...]o) Propiti us ex pro & ito. and which imports Forgiveness, Reconciliation, Favour, Mercy, Kindness, &c. as Propitious is favouable, merciful, &c.

[Page 9] 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 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 [Page 10] 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 [...]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 [Page 12] —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, [Page 13] 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. Its 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 de­nied them; and not to impose thy impertinent Tautollogies upon us, which thy Book is fill'd with; if we were either Jews, Turks, Je­suits, or Papists, which in any thing deny'd plain Scripture, thou takest but a mean course to convince us, by thy imposing and beg­ging the Question: But hadst thou dealt plainly, and only brought us plain Scripture, without thy Confusion, Cor­rupt Glosses, and Sin-pleasing Fancies, we should not have had these Controversies, nor such mudled stuff, and ramblement to deal withal, as thou hast divulg'd.

And as to thy speaking of two Gospel Mysteries, (viz.) What was wrought in Christ, and finished and perfected as once by that Sacrifice of his crucified Body; and the second of what is to be wrought by Christ in us, &c.

Answ. Truly to know Christ crucified, and the Fellowship of his Sufferings, and Conformity to his Death; as also, his Vertue as a Sacrifice by eating his Flesh and drinking his Blood, is a Mystery which none but the Children of the Light know and receive, who only receive Life thereby; and such are they that see and walk in the New and Living Way, which he conse­crated through the Va [...]l (that is to say) his Flesh; and so witness the New Covenant, or Testament, which he the Testa­tor, confirm'd through his Death; who in the Body, offer'd up himself once for all, to end the many Offerings, and often sa­crificing under the Law (that Once is oppos'd to the many) He offer'd up [...]imself by the eternal Spirit, to break down the Partition-Wall between Jew and Gentile, and to abolish that Enmity that w [...]s between them, in putting an end to that figura­tive [Page 14] Dispensation, wherein the Jews gloried against the Gentiles, that they might be reconcil'd in one Body, and by the Spirit come to have the Mystery of Christ within,Note: Eph. 3.5. and Fellowship of the Gospel reveal'd. Now this was not to indulge any in sin, or enmity thereof in themselves; nor yet for any to plead that they are redeem'd, and perfect­ly justified at once▪ without them, while in their sins, and no good wrought within them; for in that state they are so far from receiving the Attonement, that they are Enemies to Christ and to his Cross, and guilty of his Body and Blood, not discerning either: And this is thy state, who thinkest thy self justify'd (be­fore thou wast born, above sixteen hundred Years since) and yet art in thy sins, pretending to the Work of Christ in thee (when otherwhiles thou reckonest all done without thee) but now sayst, It is daily doing in many Bodies, till Mortality be swallowed up of Life: And when dost thou think that will be? Will it be on this side the Grave, yea, or nay? Dost thou not expect a per­fest Sanctification, and Deliverance from Sin till after thou art deceas'd? If thou dost not, how art thou in the Method of the Gospel, and how art thou perfectly justify'd? Its they that are wash'd and sanctify'd that are justify'd. As to the Sufferings of Christ without, though the Scripture-Relation of them be true, yet thou hast but a Traditional and Historical Faith thereof, with some particular Conceits and wrong Constructions, whilst thou coverst thy self in thy sins with a Profession thereof: And so art upon a false Bottom, not sanctified nor justified by the Spi­rit of God, which is the immediate Cause of both unto them that believe in the Name of his Son Christ Jesus, whose suf­ferings for Sinners was two-fold, both inward and outward; he bore the Burthen, and Weight of the sins of the World.

And whereas thou wouldst have G. K. to prove, That Christ doth bear Sins but as he did bear them in his Crucified Body, p. 5.

To which I say, He was a Lamb slain from the Foundation of the World; the Righteous Seed hath suffer'd through all Ages, by the seed of Rebellion; there is a spiritual suffering, as well as there was a bodily suffering; his Soul was made an Offe­ring for sin; he bore the sin of many, and made intercession for the Transgressors, Isa. 53. And said the Apostle, The Spirit it­self [Page 15] maketh intercession for us with Groanings, which cannot be uttered, Rom. 8.26. And do not these Groanings imply an inward and spiritual suffering? And was not Christ spiritually crucified in Sodom and Aegypt? And that he doth suffer, be­sides that in his crucified Body at Jerusalem, is evident to them that know the Fellowship of his Sufferings, though not to thee; as the Apostle Paul witnessed, when he said, Who now rejoyce in my Sufferings for you, and fill up that which is behind of the Afflicti­ons of Christ in my Flesh, for his Body's sake, which is the Church, Col. 1.24.

And whereas thou accusest the Author of the Book intitu­led, The great Mystery of the Great Whore, with saying, That the Soul is infinite in it self, without beginning, more then all the World, a part of God, of his Beeing —coming from God, and returning to God again, the Power of God, &c. And addest, Doth a Part of God infinite, need to be saved, &c? And in p. 27. on the same occasion sayst, This is the very Root of Rantism &c.

Reply, We have alwayes distinquish'd between the Soul of Man, and that which saves it; and between the soul as in death under transgression, and as quickened and united unto God by his Son; as is plain to be seen in that Book accus'd by thee, where mention is, ‘Of the Soul being in Death in Trans­gression, and man's spirit not sanctified, p. 91.’ ‘And of the Soul being immortal, and living in the Covenant of God, where Christ is the Bishop of it; it being in the hand that saves from Transgression: And that Christ brings up the soul to God, whereby they come to be one Soul, page 129.’ In which state the soul is in Union with God, as he that is joyn'd to the Lord is one Spirit: And they that are Baptiz'd into Christ have put on Christ, through whom they come to obtain the answer and end of his Prayer, (viz.) That they all may be one, as thou Father art in me, and I in thee; that they also may be one in us, &c. And the Glory which thou gavest me, I have given them; that they may be one, as we are one, John 17.21, 22, 23.

And its said, That Man is the Image and Glory of God, 1 Cor, 11.7. Now how absurd would it be to question, Doth the Image and Glory of God need to be saved? For man is called so, he partaking of that Image and Glory; and so it is no other­wise [Page 16] intended of the soul (as to Divine, Immortal, and Infi­nite) then as by participation of that Life and Light, which is divine and infinite, wherewith the soul is cloth'd and adorn'd in the renewed state.

But as to its being the Power of God, a Part of God; I find not these words so asserted by the Author of the said Book, nor any thing (like them) with that general intent and conse­quence, as strained by this Accuser; for the Power of God is that which saves the soul, and it is the soul (as in the Power) that is unchangable: And God is not to be divided into parts and particulars (he is not divisable nor separable) It was the Priests words, That the soul is a part of the Divine Essence, [...] in the said Book, pag. 227. And one of them confessed, That there was a kind of Infiniteness in the soul, pag. 90. And in p. 68. it is said, ‘God breathed into man the Breath of Life, and he became a Living Soul; for that which came out from God is the Cause that man became a Living Soul: And is not this of God, &c?’

Now Infinite, Divine, &c. is no otherwise intended to the soul, then as relating to the Breath of Life (which immediate­ly came from God, by which the soul lives and subsists in its Beeing) which (figuratively) some have put for (or called) the Soul, as being the Soul or Life of it, by which it lives and is upholden, whether under a sense of Anguish or Peace: And this hath no accord with Rantism, but is a Testimony against it and thee too.

And it had been well for thee, to have cleared thy self of Rantism, ere thou hadst charged it on others; for, indeed thy doctrine hath a direct tendency to it; as, That men are perfectly ju­stified and reconciled in the sight of God, G [...]d with them, and they with him, while Whoring, Killing, Stealing, Cursing, Roaring, Ranting; yea, that Ra [...]ters (if all, while En [...]mies, wicked, no good wrought in them, &c.) are perfectly justified, reconciled with God, and G [...]d with them: Doth not this tend directly to strengthen the Ranters in their Rantism?

And as touching G. F's. words; the places have been look'd, and its found that thou hast disorder'd them, and left out what was necessary [...]o clear their sense, and his Intent.

[Page 17]R. G. If their Consciences accuse them not, neither have I, who have not so much as mention'd them.

Answ. Our Consciences do not accuse us, but thou hast co­vertly and deceitfully, when thou didst not mention us by name; and now hast openly revil'd us, and wrong'd our Principles, contrary to that love so much pretended by thee. So now thou appearest in thy own shape, and for all thy shuffling and shifting in this matter, I appeal to thy own Conscience, if thou didst not chiefly mean the Quakers in thy other Pamphlet, more than Turks or Jews, Arians, Papists, Socinians, or Ranters? Will these Pretences excuse thee? And as to thy not finding a plain consistency in our Principles, nor a unanimous reception of them by every Person among us; no doubt but thou hadst us'd thy skill to make an inconsistency in our Principles (but art dis­appointed) and to stumble the weak by thy unde [...]ly Insinua­tions against us: But I ask, What persons among us are so far from the reception of our Principles, as to receive thine, or own thy spirit?

R. G. What an inconsistency is there between thy words, and this work, published by you four against my Testimony, and that not by the youngest among you.

Answ. Thou knowest in thy own Conscience that it was G. K. that chiefly answer'd thy Book, A. R. and G. L. were little concern'd in it; and it was thy irreconcilable Contra­dictions that I chiefly took notice of: What a silly ambitious Boaster art thou then, to seek to make the World believe, that four of us were so deeply engag'd against thee, and thy self to be such an eminent Champion against us? Thy Testimony is so much of it false and confus'd, that many more then us four, would have testified ag [...]inst it; and what we did, it was not so much to wage War with thee, as to answer the Truth in our selves, and clear it in general. However, through thy Ambition thou shewest thy Vapouring spirit and Ostentation against four o [...] us; the least of which, yea, the youngest Child of Truth may see thy weakness.

Whereas G. K. said, ‘Though Redemption is wrought with­in by the Spirit of Christ.’ To which thou sayst, Here I take [Page 18] notice of thy slighting that great Work of man's Redemption, as al­ready purchas'd by Christ for Sinners, by that one Sacrifice of his crucifi­ed Body.

Answ. We do not slight that one Sacrifice, nor the Dignity thereof, by confessing to Redemption, as wrought within by the Spirit of Christ, if thou wilt own Redemption in the true sense thereof; as Christ gave himself for us, that he might re­deem us from all Iniquity, whi [...]h is not remov'd without his spi­ritual Operation within. But thou contradictest thy Tutors th [...] Presbyterians, and Independants, in saying, That man's Re­demption is purchas'd by his Crucified Body; for they say, He did not satisfie as Man simply, but as God and Man, or as God Man (which is all one as to say, that God satisfied and paid God, or that God purchased Redemption of himself) for they say, That his Suffering being finite could not purchase an infinite Re­ward; for nothing but an infinite Price could procure that; there must be an equiv [...]lency between the Price, and the thing purchas'd, &c. Whereas it was the Love and Good-will of God, to send his Son into the World, to redeem man from Sin and Corruption, which is a work inwardly effected; and Christ giving himself a Ransom for all, was for a Testimony of Gods Love to all.

R. G. The Operations of the Spirit of Holiness, being necessary for bringing the Believer into Vnion and Friendship with God, &c. p. 8.

Answ. This confuteth much of thy work; for then men are not in a reconcil'd state, while out of that Friendship; for where the mind is reconciled to God, it is brought out of the enmity and evil works, into union with God; and so there is mutual union between him and the Creature.

R. G. He slew the Enmity in himself; God reconcil'd us to him­self, through the Death of his Son, while we were yet Enemies; so no qualification wrought in us by any spirit whatsoever, in order to the perfecting of the Purchase and paying the Ransom for Sinners, pag. 8.

Answ. Here is still thy old Story, with thy additional Ex­cuse of purchasing and payment to lessen the dignity and worth of the Spirit of God, and its Qualification and Work within [Page 19] [...]s; as if God did not value the same Spirit of his, and its work in his People now, as formerly in Christ and his Followers; whenas it is the same Spirit by which Jesus Christ offered up himself a Lamb without Spot to God, and that rais'd him up from the dead, which also quickeneth true Believers: But thou preferest the Suffering of the Body before the Spirit, and layest all the stress upon it, as the only cause of Redemp­tion, Justification, &c. and the Works of the Spirit but as the Effect thereof: How darkly hast thou herein consulted (and set the Flesh above that Spirit, which is the cause of Spi­ritual Effects) for without the eternal Spirit, his Body could not be offer'd nor rais'd, nor the Saints quickened. And concer­ning his Slaying the enmity 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 want [...]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 [Page 20] 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 M [...]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 its confessed, that the Operations of the Spirit of Ho­liness within do bring the Believer into Union and Friendship with God: And is no [...] th [...]s absolute Reconciliation or Agree­ment with God? So Justification (making Righteous, and ac­cepted with God) from thos [...] things, from which we could not be justified by [...]he Law of Moses, and Redemption from Iniquity, which are Eff [...]cted within, are the Effects and im­medi [...]te Consequences of the Operations of God (by his Son or Power) within, who hath ordain'd Pe [...]ce for us; For, (note that) he h [...]th wrought all our works in us, Isa. 26▪ 12. A Testi­mony [Page 21] 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 d [...]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 [Page 22] of his Works and Sufferings without, are not sufficient to save man, but he must know his spiritual Works wrought with­in, and be saved by the washing of Regeneration, &c. this is no deeming his Works without either lame or imperfect: For thou thy self sayest, I do not say that he so finished it for us, as if no more were to be done within us by his Spirit. Now thou wouldst think much, if we, or any, should accuse thee, for rendring Christ's Works for us as lame and imperfect: Hast thou done by us, as thou wouldst be done unto? Who also hast granted to the O­perations of the Spirit within.

The living Testimony of Christ Jesus, confirmed by him, through his Sacrifice and Suffering in the flesh (which we tru­ly own) is a Mystery, to be known and fulfilled within, where the Righteousness of Faith is experienc'd, which brings the true Believers (in the Light) into the Fellowship of Christ's Suffe­rings (which were both inward and outward) and makes them conformable to his Death (the Spirit baptizing them into it) a Mystery thou art yet a Stranger to.

R. G. Vnwilling to be manifested in the Light, not telling us what that further influence and service was more then being a bare Ex­ample, pag. 11.

Answ. Jesus Christ, in the dayes of his Suffering, was not alone in his Testimony; but as he said, I and my Father, &c. and I can of mine own self do nothing. He was endu'd with Power from on High, whereby h [...]s Coming, Offering, and Testimo­ny had a divine Influence upon the hearts of them that knew and receiv'd him (and still hath.) And they who attain to the Blood of Sprinkling, to have their Consciences thereby sprink­led and purged from dead works, and to eat of the Flesh and drink of the Blood of the Son of Man, do truly experience the End of his coming, who hath given his [...]lesh for the Life of the World (and Himself a Ransom for all, for a Testimony in due time) which things are Mysteries, hid from all Hypocrites, and such who are dead in their sins.

R. G. Which of all the Prophets or Apostles ever so wrote of a Ran­som, an Attonement, a Propitiation, a Price of our Redemption, as of a Work to be done in us, as it was in Christ; or that in these Christ [Page 23] was an Example to us, that they might be over again effected in us?— And which of all those Holy Men ever so wrote of a Believer's being brought through the Ministration of Death, Condemnation, and Wrath, after the Example of the Man Christ, &c? pag. 12.

Answ. Thou hast perverted our words by adding [as it was in Christ] and hast also shew'd thy wonderful Darkness; for though we do not suffer in all Points after the same manner that Christ did, yet it follows not that he was not a real Example of Obedience and Humility in his Suffering: But how con­tradictory to thy own confession (hast thou reasoned) which is, That Reconciliation, Justification, and Redemption, are to be made e [...]fectual by the workings of his Spirit, in all who through Faith receive the Attonement: And did not the Prophet say to the Lord, Thou hast wrought all our Works in us? Isa. 26. And because the Cha­stizement of our Peace was upon Christ, does it therefore fol­low, That we must never be chastiz'd? This is like thy doctrine, Redemption was in Christ, therefore not to be done in us; Christ passed through Death, therefore we must not be crucified, nor perfect­ly dead to sin in this Life: Is not this the very tendency or sum of much of thy Doctrine? But is it not Sin, and its Enmity within, which Christ came to redeem and reconcile man from? Thou art yet in Death, far from being redeem'd, or thus reconcil'd; who hast not known the Ministration of Death, Condemna­tion, and Wrath; but questionest the Believers passing through it [though it be a plain Truth, that they did (and many do) so pass] they passed from Death to Life, and through the Law, be­came dead unto the Law: And did not the Commandment which was ordain'd to Life, work Death in the Apostle Paul, who also knew the Terrors of the Lord? But thou hast in thy Imaginations fram'd up a more easie way to Heaven (or Re­demption, &c.) then through the Ministration of Judgment (through which Sion is redeem'd, and her Converts with Righte­ousness), or of Death and Condemnation, which in its time is glorious, which is fulfilled, where the Righteousness of the Law is fulfilled within, even in them that walk not after the Flesh but after the Spirit.

[Page 24]R. G. This new-coyn'd M [...]stery of Faith, in the Light in your Con­science, or within you, as your Saviour, [...]nd Obedience thereunto to be done and perfected in your bodies, &c. pag. 12.

Answ. Its evident, that the true Light and Perf [...]ction (by it and in it) were ever oppos'd by Darkness and its Children, which cannot comprehend the Light of Christ within: And this is Darkness to be felt, that scornfully calls Faith in the Light, a New-coyn'd Mystery: But Jesus Christ (the true Light that en­lightens every man) gave a better Testimony of the Light, when he said, Believe in the Light, that ye may be Children of the Light, Joh. 12.35, 36. And so did his Ministers in these words, God, who commanded the Light to shine out of Dark­ness, hath shined in our hearts, to give the Light of the Know­ledge of the Glory of God in the Face of Jesus Christ, 2 Cor. 4.6. And if we walk in the Light, as he is in the [...]ight, we have Fel [...]owship one with another, and the Blood of Jesus Christ his Son cleanseth us from all sin, 1 John 2.7. And the Anointing, which ye have receiv'd of him abideth in you— and even as it hath taught you, ye shall abide in him, verse 27. See also 2 Pet. 1.19. and Rom. 2.7, 10, 13, 14, 15, 16. And hath not the Grace of God, which brings Salvation, appear'd unto all men? Titus 2.11. See how manifestly this man hath oppos'd both Christ and his Apostles plain Testimonies, which are on the behalf of his Light within, and B [...]lief in it, and Obedience to it; in order to Perfection, Cleansing from all Sin, or a perfecting Holiness in the Fear of God: Are these New-coyn'd Mysteries? Nay, they are Gospel Truths, which stand against the Devil and his Darkness.

R. G. We, who since we believ'd receiv'd that Attonement, shall after our bodily death be rais'd from the Grave, and be made Partakers of that Salvation, which through Faith and Hope we wait for, while in the Body, pag. 13.

Answ. Thou puttest Salvation at a great distance, shewing thy self yet in the Grave of Corruption: Is this thy meaning of Salvation, that thou hopest and waitest for, while in the body to [Page 25] be rais'd from the Grave after thy bodily death? What strange Nonsensical Language is this? *He now hopes and waits for Salvation after the bodily death: see his Sottishness and Confusion; at other times it was perfectly wrought at once without, or else purchas'd (he knows not which) at Jerusalem; but now he hope for it after his bodily death. Ah! the Hypocrites hope shall perish. And was this the Salvation that Christ's second Appearance was lookt for to effect, Heb. 9.28. If thou livest and diest in thy Sins, and be'st not saved from them, nor rais'd out of them here, thy Resurrection will be miserable (and thy State sad hereafter) even that of the Unjust, which is to Condemnation.

R. G. It pleased the Lord to bruise him, he was (he hath left out [we did esteem him] smitten of God—the Chastizements of our Peace were upon him—(then he adds) This man should thus answer the Prophet Isaiah, Is that divine Justice to take Vengeance on, Wound, Smite, bruise the Innocent, and let the Guilty go free?

Answ. The Prophet said, he was despis'd, and we esteem'd him not; surely he hath born our Griefs, and carried our Sor­rows; yet we did esteem him Stricken, Smitten of God, and Afflicted; but he was wounded for our Transgressions, &c. Isa. 53.3, 4, 5. There are still those that reject and dis-esteem Christ, and that esteem him smitten or plagued of God, and even to have under-gone the Wrath and Vengeance of his Fa­ther in their stead, to acquit them from Punishment (though they live and dye in their Sins, not expecting Salvation till af­ter their Decease) Whereas 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 [Page 26] 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 fo [...] 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 thes [...] words [for all sins past, pres [...]nt, and to come] whereas his b [...]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 Enem [...]? And must the Spirit of God have no Hand or part in this? Or he in his working within, be no cause hereof? [Page 27] (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, o [...] 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, Note: Note 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 its 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 M [...]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. [Page 28] 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 [...]e [...]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, th [...] Hope of Glory, dwel­ling in us by Faith, Note: Note 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 D [...]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 Confu [...]ion, and self-Contradiction?

R. G. From Acts 2.36.—God hath made that same Jesus (adding) (not him that was manifest in that Body of Flesh, but the same Jesus) whom ye have crucified, both Lord and Christ, pa. 19.

Answ. What a strange Addition and Parenthesis is this! that in effect denies him to be Christ, that was manifest in that Body of his: I ask if it be not true Language, to say, that Christ was manifest in the Flesh; seeing that every spirit that confesseth not that Jesus Christ is come in the Flesh [mark that] is not of God, but is the spirit of Antichrist?

R. G. And to him as Saviour, and to this Way of his Appearance in Believers, thro [...]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 B [...]lievers, through Faith by his Spirit. See [Page 29] 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 Salva­tio [...], pag. 13. 'Tis 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 [Page 31] 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, b [...]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, ca [...]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 justif [...]ed, or made Righteous, without the work [...]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 [Page 32] drop down, and the Lord rain down Righteousness, that the Earth may open and bring forth Salvation, and that Righ­teousness may spring up together? Isa. 45.8. But you Sin-pleasing-Preachers, have neither sown in Tears; have not gone forth Weeping, bearing pretious Seed; nor reaped the Fruit thereof; Your fallow ground is not plow'd up; your Earth doth not open, either to receive or bring forth Righteousness in the seed or fruit thereof; your Earth is hard and barren, Sin and Unrighteousness dwells in it, whereby you have caus'd the Heavens to be as Brass, and the Earth as Iron.

Again, To oppose the Righteousness of the Elect Seed and Works of the Spirit within, as unto Justification, this R. G. scornfully tells us, That in plainer words they of Rome thus ex­press, that the Apostle excludes from Justification, works, which we our selves do by our strength, without the help of the Grace of God; not those Works we do by the aid of the Spirit.

Now, if he hath truly represented what they of Rome say in this case, I must needs say, However they may hold that, and other Truths in Unrighteousness, that they of Rome have given a better definition of Justification, then R. Gordon hath, and in words at least shown a better esteem of the works of Grace, and of the Spirit of God, then he hath done, which Works are above those of self; and surely the Apostle James did not exclude the Works of Faith, which are done by the aid of the Spirit of God from Justification, when he said, But wilt thou know, oh vain man, that Faith without Works is dead; and was not our Father Abraham justified by works, when he had offered Isaac his Son upon the Alter, Jam. 2.20, 21. Now was this an old Popish Trick, or the old Law-work­ing spirit (as he calls it) No, sure it was before the Law was written; and it was the Spirit of Faith, by which Abraham obey'd God; for Abraham believ'd and it was imputed to him for Righteousness; and he was called the Friend of God, Gal. 3.6. Jam. 2 23. And they that are of Faith are of Abraham, and Partakers of the Righteousness of Faith, wherein they are justified and accepted of God: Now if I be exclaimed against herein, for P [...]pery, I must say, That wherein Papists hold any [Page 33] 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 [Page 34] 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: Its 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 [Page 35] 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 order to give them a day of Visitation, wherein the tenders of Life and everlasting Salva­tion may be held forth unto them, that believing and receiving the Son of God, they may be sav'd from Sin and Death in them­selves; for he is the Saviour of all men, but especially of them that believe, whose Faith is not a meer Historical Faith of things only done without, but a FAITH in the Name and Power of the Son of God, a Heart-purifying Faith, a justifying Faith, a Faith that worketh by Love, a Faith that is victori­ous over the World; by which Faith, we being justified, we have Peace with God; and by which Faith we have received Christ in Spirit, and know him after the Spirit. The Traditio­nal Knowledge, Faith; and outward Profession of him (as meerly after the Flesh) will neither save nor justifie. The Pope and Papists have as much of these as Robert Gordon, who hath only his Tradition and Faith or Credulity for his Religi­on and Profession.

Although the concurring Testimonies of the holy Prophets, and the four Evangelists, and true Apostles, and Ministers of Christ, concerning his outward Birth, Life, Miracles, Suffe­ring in the Flesh, Death, Resurrection, and Assention, we [Page 36] never deny'd, nor hereby (in the least oppose, by treating of the Nature and Effects of Faith in him as the Son of God, the Foundation, the Power and Wisdom of God; the Light, Life, Salvation, Righteousness, Sanctification, and Redemption of true Believers: For he that believeth in, and hath the Son, hath Life; but he that believeth not in him, the Wrath of God abideth upon him: How then is he, or such, perfectly ju­stified with God, Reconcil'd and Redeem'd at once without them, a [...]ording to R. G. while the Wrath of God abides upon them, and while no Good is wrought in them? Is it good Do­ctrine to say, That men are perfectly justified while under the Wrath of God? And that th [...]y are perfectly Redeem'd, and reconciled, and so at Peace, and imputatively Righteous while actually under the Wrath of God in themselves? Were it not as good Doctrine to say, That they are imputatively saved while actually Damned? But this is something like the Do­ctrine of R. G. and his Teachers or Ministers, the Presbyterians and Independants, under whose Ministry he hath receiv'd what he hath testified, which he deceivedly thinks came from the Lord.

And whereas R. G. having deny'd that this Light which en­lightens every man is Christ, in which G. K. and I oppos'd him; and to our saying, So John Preacht him, &c. R.G. again answers in scorn, Thou should rather have added, So G. F. Preacht him, and so others among the Quakers. And further addeth, John, or any of the Pen Me [...], never so wrote of Christ; neither canst thou show me one place of Scripture, wherein it is inserted of Christ, that the Light enlighteneth every man that comes into the World—is the true Christ.

Rep. What is this, [...]u [...] to deny the Divinity of Christ, or to deny him to be that Word or Life which was the Light of men, testified of, John 1. which Word became Flesh, and tabernacl'd in us? Was not this still [...]ist that John testified of, that was the true Christ that enlig [...]s every man that comes into the World? Is it not Anti-christian Doctrine, to deny this enligh­tening true Light to be Christ, and to scoff at us for asserting it? And because I distinguished between Christ the Enlightener, [Page 37] and his Gift of Light or Illumination in man, R. G. hath judg'd me severely, as to be in Self-contradiction, for my say­ing, That we affirm a Spiritual Divine Light to be in eve [...]y man, yet we do not say that Christ is in every man, or that eve­ry man hath the Son; though still I own the Son to be the En­lightner of every man: This he counts a Contradiction, but herein he hath but slightly overlookt and censured my words; for there is no Contradiction in them, any more then in say­ing, Christ the true Light, enlighteneth every man; so that there is Christ and his Illumination, yet every man is not a Child of Light, walks not in the Light, hath not the Son, is not attain'd to the Revelation of Christ, and yet hath a degree of his Light and Illumination in them; wherein is his power and capacity of believing and receiving the Son of God; or other­wise, it is sufficient to leave them without Excuse; yea, the least Measure of Christ's Light is sufficient in each respect, although this Opposer most ignorantly s [...]ights the Work of any Law or Light in man, or Obedience wrought thereby, as not able to deliver him from the Condemnation and Curse of the Law, so as to obtain Justification with God the [...]eby, pag. 25. Whereas the Law of the Spirit of Life in Christ makes free from the Law of Sin and Death; and this Law of the Spirit of Life is within; this Law is Light; this being obey'd thus freeth man from the power of Sin and Death, where true Obedience to the Light is; sin is not obey'd, neither sin nor death doth raign in the Creature, but Righteousness raigns within unto Life; sin being forsaken, the cause of Condemnation and the Curse is remov'd; and where there is no Condemnation there is Ju­stification, even to them that walk not after the Flesh but after the Spirit: And is not this a state accepted of God, seeing its the Doers of his Will that are just and justified?

But after this, R G. hath oppos'd and scoff [...]d at that saying, That this Light that enlightens every man that comes into the World is Christ (having deny'd this) he, in plain Contradicti­on to himself, is forc'd to acknowledge the Truth in these words, I also acknowledge that it is said, John 1.9. of Christ Jesus, that was the true Light, which [...], illuminat, enlighteneth every man, [...], venientem, coming into the World, for so it is in the [Page 38] Greek; and that every man is enlightened by Jesus Christ, as he is the Word that made the World &c. pag. 27, 28.

See here, R. G. against R. G. one while the true Light which enlighteneth every man is not the true Christ (with him) another while, Jesus Christ was the true Light, which enlighteneth every man that cometh into the World: Do you think this is a trusty man to give credit to? let the unprejudic'd Readers judge. And further, We do not call the enlightening in every man the Christ, but the Light of Christ, having already distinguished between the En­lightener and the Illumination, and between the Giver and the Gift.

And now as concerning the Law and Nature by which the Gentiles did the things contain'd in the Law; R. G. saith, This Law or Enlightening thus planted in man' [...] nature by generation, is by Generation convey'd into every man as he cometh into the World; and that it is called by Solomon, the spirit of man, which is the Candle of the Lord, &c. Pro. 20.27.

Answ. This Law and Light, that inwardly taught the Gen­tiles, was 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 ma [...], it being the Light of him that made it, p. 29. So that the [...]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 th [...] Law, R. G. gives this expl [...]nation of it, [Page 39] 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 fa [...]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 [Page 40] 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 ma [...] 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 behol [...] 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 o [...]n'd him (that was the true Christ) either as the Root or Off-spring of David. But Christ ask'd these Pharisees and Scrib [...]s (who said Christ is the Son of Da­vid) this Questi [...]n▪ saying, What think ye of Christ, whose Son is he? They said unto him, The Son of David: He said [Page 41] unto them, How then doth David in Spirit call him Lord, saying, The Lord said unto my Lord, Sit thou on my Righ­hand, 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 its 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 Mary, as now (imaginary he saith) existing outwardly bodily without us. *Why did he not call Mary the Mo­ther of God (as Papists do) which to be sure is not Scripture Lan­guage?Whereup­on I ask him, If he hath so considered him to be God the Saviour, or the Son from the Sub­stance of the Father, (as some of his Brethren have confessed the Son is?) And that he Existeth outwardly bodily without us, at God's Right-hand: What Scripture Proof hath he for these words?) And then, What, and where, is God's Right-hand? is it visible, or invisible? within us, or with­out us only? And is Christ the Saviour as an outward bodily Existen [...] or Person without us, distinct from God, and on that considerati­on, to be worshipped as God, yea, or nay? And where doth the Scripture say, He is outwardly and bodily glorified at God's Right-hand? Do these termes express the Glory that he had with the Father before the World began, in which he is now glorified? But did not Mary express a higher Praise and Worship then R. G's [Page 42] (and the Multitudes) Hosanna to the Son of David, when she said, My Soul doth Magnifie the Lord, and my spirit doth Re­joyce in God my Saviour, Luke 1.46, 47.

And whereas concerning the Law or Light in every man, he instanceth, Doth not even Nature it self teach? either to prove this Law or Light natural, as mans Nature, insufficient or far below the Teachings of the new Covenant; and yet in pag. 31. confesseth, That it show'd them (to wit the Gentiles) that which may be known of God, being manifested in them—They are left with­out Excuse, saith he; and that of God, which is manifest in them, gave them an Eye to see his Invinsible Power and Godhead; to know God, and glorifie him as God, page 32.

A large Confession to his own Confusion: And was that of God in them, or that which might be known of God in them Natural, as of man's Nature, or but the form'd spirit of man, or something proceeding from Natural Generation? Oh gross Ig­norance! That ever a man should pretend to vindicate Chri­stianity, and shew so much Contradiction to himself, and so much Ignorance of that Divine Light and Power, which gives both to see the invisible things of God, and to glorifie him as God; surely this is not natural, nor of corrupt nature, that is sufficient to bring men into this good Estate; or to leave them without excuse if they abide not in it, retain not God in their Knowledge, or glorifie him not as God, see Rom. 1.19, 20, 21, 28. How contrary to plain Scripture and Reason hath this man reason'd against the Light of God and Christ within; as also, ignorant of the Seed within, and its being rai­sed; and of the Righteousness in the Elect Seed. For he calls these, New imagined Notions, whereof there is no mention made in the Scriptures of Truth, pag. 32.

I believe they are New to him, and such as he is, in whom the seed of the Serpent is so highly risen, and raigns as so; openly to oppose this blessed seed of God where it is raised, though they cannot prevail against it (for, though it be sown in Weakness, its rais'd in Power.) And yet in contradiction to himself, in the same page, confesseth, That the ingrafted Word [Page 43] which is able to save the Soul, which is called the Seed of the King­dom; which, in the Children of Faith takes deep root downward, and brings forth fruit upwards. Neither of which it hath done in this, and such like confus'd Gainsayers, who can talk much of the outward Birth of Christ, but know nothing of his spiritual Birth (this is R. G's. state) but as much as in them lies, bury the Seed, having crucified unto themselves the Son of God, untill by their persisting in their Gainsaying, and wilful Oppo­sition against the Light and Seed of God within, there remains no more Sacrifice for them; though there remains a Sacrifie for them that do not persist in wilful Disobedience, nor crucifie to themselves the Son of God, or Seed of [...]ife and Righteous­ness in its Appearance within, which Appearance being recei­ved and believ'd; and so the Righteous Seed, which abides in him that is born of God, taking place and rule within, this bringeth forth the Fruit of Righteousness unto Life and Justification; and so removes and works out that which is the Cause of Wrath and Condemnation. Let him that can, re­ceive it.

AND as to R. Gordon's Part against Gawen Lowry; It ap­pears an impertinent Flam and a piece of Cavil, much like the rest of his stuff against us.

He seems to be offended, That G. L. should communicate to others his private Letter; and yet he himself hath published some Passages of G. L's. Letter to him in Print, with his own impertinent Cavils and Pervertions. Now if he thinks G. L. did not well in communicating his Letter to be publish'd, why did he publish G. L's. with such cross and peevish Aggravati­ons against him? Hath he not herein done that by another, which he would not have done by himself? Where is his Pre­tended-love; or Friendship, or his Equal-dealing? As for what could be sqeezed out of his Letter to his disadvantage, tending (as his words are forc'd to speak) to no less then an owning another Mediator—then Jesus of Nazareth, as he saith, But that we needed not do by his Letter; it needed neither forcing nor sqeezing to make [Page 44] it worse then it was; for we laid down his own very words in it, and did write but little to it, it appear'd so gross and Antichristian: And now because he saith, That he is not asham'd of what he hath written, it is meet his doctrine should be here in­serted again, that the Reader may further take notice there­of.

Some Places of Scripture sent to Robert Gordon, by Gawin Lawry.

John 1.

(from the first verse forward) In the beginning was the Word.

Chap. 12. verse 46.

I am come a Light into the World, &c.

Chap. 15. ver. 5.

I am the Vine, ye are the Branches.

Rom. 8.10.

If Christ be in you, &c.

1 Cor. 1.24.

Christ the Power of God, and the Wisdom of God.

2 Cor. 13.3.

Seeing you seek Experience of Christ speaking in me.

Tit. 2 14.

Who gave himself for us, that he might redeem us from all Iniquity.

1 Joh. 5.12.

He that hath the Son, hath Life.

Chap. 4. vers. 4.

Greater is he that is in you, then he that is in the World.

Robert Gordon's Answer to these Scriptures.

I have considered the Scriptures thou mentionest; and I find that in none of them it is testified who the true Christ our only Saviour is, but what he is through the operations of his Spirit in Believers, called therefore the Anointing within, or Christ within; but these Operations of his Spirit within, are no where in Scripture called the Lord's Christ, our only Saviour: And if thou own no other Mediator, Christ, or Saviour, then what is described in these Scriptures thou mentions, then necessarily thou disowns the Lord Jesus Christ of Nazareth, a Man approved of God, &c. Thus far R. G. telling us also of the Writings of that en­lightned Man Jacob Behoman, as his words are.

[Page 45]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, [Page 46] 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 [Page 47] 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, its 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 Sc [...]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 its 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 [Page 48] 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 of David, shall Raign over the House of Jacob forever.

First, Whether or no the Throne of David, which was promised to be given him to sit upon, be an outward Throne?

Secondly, Whether or no he shall outwardly Raign in Per­son?

Thirdly, Whether or no his Kingdom, that shall have no End, be an outward Kingdom; seeing Christ said, My King­dom is not of this World?

And now R. G. thou showest thy self in a most inveterate Rage against me, as one highly angry'd at me, in thy parcel of Confusion, and Ignorance, and Reviling; wherein thou hast not at all clear'd thy self, nor reconcil'd thy manifold Contra­dictions, which I laid upon thee in my Part of the Book, about which thou hast but made a meer Scraffling Bundle of Confusion against me and us, instead of candidly answering our Book▪ Thou begin'st to charge my Part, as that of a clamorous Woman, having only brought forth a meer Libel, stuffed with a bundle of (curri­lous Expressions; which is but thy own Clamour and Malice against me, and it doth not touch me, nor what I writ; for, the Truth asserted by us, stands over thy head, and thy Con­fusions and Self-contradictions remains on record against thee to thy own perplexity; which beca [...]se I have so plainly manifested on my Part, thou appear'st (instead of clearing thy self there­of) as if thou would'st be reveng'd of me at once, by seeking to make People believe, That not only I have contradicted my self; but G. F. also, in these Passages, viz.

Where I s [...]id in my Answer to Newman, That though we do affirm a Spiritual Divine Light of God and his Son to be in every man, yet not that Christ is in every man, or that every man hath the Son: And yet I said thus of thee, Let the Impartial Rea­der judge of R. G's. Confusion and Ignorance, not owning the Light, that enlight [...]ns every man, to be Christ or the Son of God; contrary to Scriptures. To which thou add'st, Oh strange! be [...]sham'd, &c.

[Page 49]Truly thou may'st be asham'd of thy Ignorance, to attempt to fasten a Contradiction upon me, without either right Judg­ment, Sense, or Consideration; for I do still assert, That Je­sus Christ, the Son of God, is the true Light, that enlightens eve­ry man that comes into the World; and that it is R. G's. Ignorance and Antichristianism, to deny that it is Jesus Christ that so en­lightens: And yet I say, it is no Contradiction in me to say, That the Light, Gift, or Illumination of Christ, that is in every man, is not Christ himself, the Giver, or Enlighterner, his universal Illumination being consider'd as a Measure of his Light, Grace, or Gift; for there is the Giver, and the Gift, which is given in divers Measures and Degrees, as the Creature is capable of receiving from the infinite Fulness of Light and Life; so there is a distinction (as to the Creature) between the Giver and the Gifts, as every good and perfect Gift comes from God; who by his Enlightnings enlightned the World, and the Earth trembled and shook, Psa. 77.18. Now here is God the Fountain of Light, and his Enlightenings, which do enlighten, and yet he is Infinite and Omnipresent; and so I may say of Christ, as God over all, he is without and beyond Limitation or Bounds, of Place; the Heaven of Heavens cannot contain God; his Presence filleth Heaven and Earth, although his Light or Life appears and shews it self by Degrees to the uni­versal capacities of Mankind,Note: Job 36.26. Psa. 1 [...]9.6, 7, 8, 9, &c. and not in the ful­ness thereof, that being beyond the reach of the Creature's capacity. But to come to R. G's. Ob­jection, as neer as I can, to make him understand my clearness of contradicting my self, or G. F. as also to see his own Ignorance; I say, Jesus Christ the Living Word, is the true Christ, that enlighteneth every man that cometh into the World; here is the true Light and its Enlightening distin­guish'd, as plain as Lux and Lumen, he being that vera Lux quae illuminat, &c. as to speak in a low similitude (not for proof nor absolute comparison *The Sun and its Light being under Limitation; so is not the Light of the Son of God. but illustration) there is the Shining, the Beams, or Illumination of the Sun, in [Page 50] Houses, which are not the Sun it self; though this is but a P [...]rable limited to the word Enlighten. Much might be said in these Matters.

But whereas thou add'st, That thou supposest there may be so much Honesty in G. F. to rebuke me openly, and bring me to a publique Con­fession before him, thereby at least to vindicate his own Book, Printed 1659. wherein, thou say'st, it is often affirm'd, That the Light in every man is Christ, and that Christ is in every man, see page 9, 10, 19, 20.

Now by the way it is observable, That thou hast rather justi­fied that Asse [...]tion, That Christ is in every man; in pressing to have G. F. rebuke me openly, which Assertion thou hast not only deny'd at other times, but also deny'd that the true Light, which enlighteneth every man, is Christ: But thy Scorn, and Falshood, and Wronging us both in this matter, is very mani­fest from his said Book, and the very Pages cited by thee: For as G.F. with me, often asserts, That Christ is the true Light, which lighteth every man that cometh into the World: Yet he also asserteth in the said Book, and pag. 9. in answer to John Bunion, these very words, Thou never knew Christ form'd in thee, nor the raigning of the Seed; and how was the Lamb slain from the Found [...]tion of the World, but amongst such as thou art? And Reprobates may talke of Ju­stification, in whom Christ is NOT, who witness him NOT with­in; he is not [...]our Justification. M [...]rk now, where is the Con­tradiction between G. F. and I? D [...]th this contradict that Saying, that it is not our Principle to s [...]y, T [...]at Christ is in every man (intending as form'd, rev [...]al'd, or u [...]ited to man) or that ever [...] man hath the Son; and yet a spirit [...]al divine Light of God and of his Son is in every man? See now how thou art deceiv'd in thy Conceits and Bragging, as if thou had'st fasten'd such ir­reconcilable Contradictions on us; who, notwithstanding thy In­sinuation, to make G. F. rebuke me openly, thou would'st have such among us, who have known any thing of the Teachings of the Spirit, to cease from us, as if we were all Deceivers, and yet supposest Honesty in G. F. as to rebuke me for a Contra­diction, as thou falsly imagin'st; but now would have People cease from us, as if we both taught Untruths, which thou thus [Page 51] represents, That Christ is not in every man; yet that he is in every man: if neither of these be true, shew us another Truth between them; but thou rather showeth thy own Confusion still.

Again, I neither clamour, nor am angry at any Scripture Proofs, concerning Christ, as falsly thou accusest me; but thou dost not answer my matter, where I question thee concer­ning thy words, God Man and his Purchasing all with God; so I must still leave the Question upon thee: For, whom dost thou reckon hath he compleated and purchas'd all? And of whom did God purchase Salvation, according to thy strange manner of Expre [...]sion?

Whereas thou go'st so often over with these words, Jesus Christ the Son of Mary, whom thou call'st, God-Man: I ask thee, If this be not of kin to the Papists, calling Mary the Mother of God? and where did the Apostles so often (or ever) use those Expressions, Jesus Christ [God-man, the Son of the Virgin Ma­ry?] And who were they that said, Is not this the Carpenter, the Son of Mary? To whom Jesus said, A Prophet is not without Honour, but in his own Country, &c. Mark 6.3, 4. Now what think'st thou? Did they Honour him in those Expressions? And which hast thou more Honour'd, Him, or Mary? But Peter gave a higher Testimony of him, when he said, Thou art Christ the Son of the Living God: To whom Jesus answer'd, Bles­sed art thou, Simon Barjona; for Flesh and Blood hath not reveal'd it unto thee, but my Father which is in Heaven, Mat. 16.16, 17. But do not the Papists honour him as much as thou, in their frequ [...]nt calling him the Son of Mary, as thou hast done? Who also hast grosly wrong'd my words, where I said, Nor was the Son of God, nor his Light, under such a Limitation, either as to Time or Place, a [...] a finite Creature; but his Out-goings were of Old, from Everlasting, &c. from which thou infer'st, If that Holy Thing, conceiv'd [...]f the Holy Ghost, and born of Mary, was not there­fore the Son of God—Then the Man Jesus Christ of Nazareth, who w [...]s the So [...] of the Virgin Mary, was not the Son of God (thou say'st.) Whereby [...]hou falsly add'st, That I have given the Angel Gabriel the Lye, and am in union with those Jews, who reckon'd him but a meer Man, the Carpenter's Son, &c. John 10.33.

[Page 52]To be sure thou art in union with a Lying spirit, and art a gross Perverter; for though I do not own that the Son of God, and his Light, is under such a Limitation, the Holy One and his Light being unlimited: I did neither thereby intend, nor do my words bear any such Construction, as that The Holy Thing conceiv'd by the Holy Ghost, was not the Son of God: Besides, thou having confest, that his Out-goings were from Everlasting, hast thereby granted to what I said, That the Son of God and his Light are not under a Limitation as to Time and Place, espe­cially if thou wilt own his Divinity, or that he ever was the Son of God before he took a Body in the Womb of the Vir­gin; but if thou dost not own that the Son of God was before then, then thou dost not own his Divinity, nor him no more then a finite Creature: And herein the Heathen may judge thee as Nebuchadnezar, when he said, Lo I see four men loose, walking in the mid'st of the Fire, and they had no hurt; and the form of the forth is like the Son of God, Dan. 3.24, 25. How came he to speak of the Son of God then? And by what Scripture, and how much, hast thou exceeded those Jews, that call'd Christ the Carpenters Son; or those that call'd him the Carpenter, the Son of Mary, Mark 6.34. who therein did not truly honour him as a Prophet, much less as the Son of God, no more then thou hast in thy frequent calling him the Son of Mary, the Son of Mary, the Son of Mary, &c. as the POPE and PAPISTS do? But when one said unto Christ, Behold thy Mother and thy Bre­thren stand without, &c. He answer'd, who is my Mother, and who are my Brethren? Behold! whosoever shall do the Will of my Father, which is in Heaven, the same is my Brother, my Sister, and Mo­ther, Mat. 12.47. to the end. Mark 3.33, 34, 35. Luke 8.21. and 11.29, 30.

And now to what thou say'st pag. 41. Of Sinners, Vngodly, Vnjust, Enemies, even while Enemies and no Good wrought in them by any light or spirit whatsoever; that for these Christ made an end of Sin, abolish'd Condemnation, Curse, and Death, &c. And this is thy Explanation, Of God-Man having at once without us wrought, com­pleated, and purchas'd all with God (as thou nonsensically word'st it.)

[Page 53]For which I query, If all this be done for the whole World, when no Good is wrought in them by the Light or Spirit of God; then why are any condemn'd? Can it be just with God, to con­demn any, or with-h [...]ld Salvation from any, if it be so purcha­sed, paid for, or he satisfied for, and, with men in their sins, when no Good is wrought in them? But what absurdity is it to say, That Transgression is finish'd, and Sin made an end of, and Con­demnation, Curse, and Death abolish'd; where (yet in thee, and other such empty and dead Professors) both Transgression and Sin actually remains, and Death raigns, for which you are lia­ble to Condemnation; the Wrath of God being reveal'd from Hea­ven against all Vngodliness and Vnrighteousness of men, who hold Truth in Vnrighteousness, and his Wrath abiding on him that believes not in the Son? But if thou reckon'st that men's Transgression is finish'd, and their Sin made an end of, and that they are reckon'd Righ­teous, when no Good is wrought in them; then it must thus be taken, That they are imputatively Righteous, while actually Sin­ful; and though Sin be in them, God sees it not, Note: Job 10.14. or takes no notice of it, as to condemn them or reprove them for it; which is still corrupt Antinomianism, and contrary to reason or Truth: Though he [...]eby I do not oppose, but real­ly confess Christ to have given himself for us, an Offering and Sacrifice to God, for a sweet smelling Savour, Eph. 5.2. Yea, and that God hath set him forth to be a Propitiation through Faith in his Blood, to declare his Righteousness for the Remission of Sins that are past, through the Forbearance of God: Now though there be an Appeasment of Wrath, and Remission held forth in this Propitiation for sins that are past; yet this Righteousness of God, declar'd thereby, doth not admit of sin to be continu'd; or of sins past, present, and to come, as thy words are. This Righteousness will not indulge thee, nor other [...] in Unrighteousness all your dayes; neither is it the Nature of this Blood of his Sacrifice, nor of Faith in it to cover or excuse thee in thy sins; for Faith puri­fies the Heart, and the Blood of Jesus Christ cleanseth from all sin, where it is receiv'd in the Living Faith: Neither will thy Pro­fession of sin being ended without thee, and Righteousness brought in, in Christ's Person without thee, be any Cloak for thee in thy sin and enmity; nor yet will thy confus'd Talk (of God-Man [Page 54] having Purchas'd all with God for thee) stand thee in any stead in God's dreadful Day. Although thou professest Victory and Per­fection in Christ, while in Sin and Imperfection in thy self, as thou re­presents the Believer's state, p. 43. which shews thy Ignorance both of Perfection, Victory, and being in Christ; for Perfecti­on and Imperfection are two contrary things, as being in Christ, and being in Sin are: And as the Warfare against Sin, and the Victory over it, are different; so he that is in Christ, is a New Creature, old things are done away, though there is a time of War­ring, and a time of Victory; a time of Groaning within our selves for Redemption, where the First Fruits of the Spirit are receiv'd, and a time of Triumphing and Rejoycing in Victory; for First Fruits imply that there are Second Fruits: But thou, in citing that of Rom. 8.23. hast left out the word FIRST (for it makes against thee) and set the Fruits of the Spirit, instead of the First Fruits of it: But why dost thou talk of the Warfare, whil'st thou reckon'st Transgression and Sin made an end of; and Justification, and Salvation, and Redemption purchas'd and perfected with God without thee, when no good is wrought in thee? And after what man­ner dost thou pray to God? Dost thou ask Forgiveness for thy sins? Or rather, Doth not thy Doctrine tend, not only to streng­then People in Sin, and to make them so stout in their Rebelli­on, as not to need to ask Forgiveness of God for their Sins? For what need that, if such a Purchase, Pa [...]ment, or Satisfaction be made without them, for sins past, present, and to come, as thy Do­ctrine imports? For that is [...]ot of the Nature of Forgiveness: And what doth Christ make intercession for? Is it for some­thing he hath purchas'd and compleat [...]d with God already? Which (if so) cannot justly be detain'd from the Creature, no, not from any in what state soever, if thy Doctrine hold: For i [...] a m [...]n's Debts pasts present, and to come, be all aforehand paid at once, and his Release purch [...]s'd by his Surety; would it not be absurd in him still to pray to his Creditor, Oh! I beseech thee forgive me my Debts? and would it not be as unjust if the Creditor should still de­tain him in Prison after such a full compensation or rigid satisfaction of th [...] Law is made? *Such as the Presb [...]ters and Independants suppose Christ to have made in our stead, b [...] undergoing vin­ [...]ictive Justice at the Hand of his Father, as they vainly imagine. O [...]ght [Page 55] there not rather to be enjoy'd a Deliverance upon it, Ipso Facto? But thou, and such as thou art, make Christ's Sufferings a Cloak for Sins past, present, and to come; pleading your Perfection, Righ­teousness, and Compleatness in him; and all as done at once without you, while yet imperfect, actually Vnrighteous, and Incompleat in your selves in your Lives and Conversations, and no good wrought in you by any light or spirit whatsoever: Dost thou think that God is therewith satisfi [...]d? or that Christ and his Sufferings will indempnifie and acquit you, living and dying in your Sins and Pollutions? No, no; God will not be put off, nor his Wayes slighted by such Hypocritical Flams and Mockeries.

And whereas in pag. 44. thou falsly accus'st me, Of pleading for a being perfected in my self; and to prove the contrary of me [as not having attain'd the end of Faith (which is the Salvation of the Soul) which thou reckon'st, is not till men be as Angels, neither Marrying nor giving in Marri [...]ge] And thou say'st of me, Why is he then like unto us M [...]rtals, Marrying, and giving in Marriage; Eating, and Drinking, and not above Sickness and Death? Is this a suffici­ent Argument against Perfection? Is Marriage an Argument of Imperfection? Was Adam imperfect in Paradice, when Eve was given an Help-Meet for him? Or is either Eating, Drink­ing, Bodily Sickness, or Death, an Argument of Imperfecti­on? By this thou may'st accuse many of the Servants of the Lord, if not all, and Christ himself, with Imperfection; for he did Eat, and Drink, and suffer'd Death in the Flesh: But as for my Particular, I do not tell thee my state, whether Perfect, or Imperfe [...]t, nor argue from thence against thee; though I plead for the Principle (of Truth) of Perfection, or Freedom, and Salvation from sin, being attainable in this life, by vertue of that divine Power and Faith, which overcomes sin, and is able to subdue all things to it self. And thy accusing me of giving in Marriage, is a meer Falshood; for though I own Marriage as being an Ordinance of God, and Witness bear to the honoura­ble Marri [...]ge and Joyning in him; yet it is not our Principle to make, or give in Marriage; but we do own the Lord's Joyning, and the Marriage that is according to his Will. And as for not be­ing above Sickness and Death, which I am accus'd of, as a Token of Imp [...]rfection: This is a very mean Argument against me; and [Page 56] how I am in such a State or Tryal of Sickness, thou dost not know how my spirit is; nor what Injoyment of God, or Re­newing in the inward Man I have, when the outward man is in Weakness: However, such as thou art, be ready to rejoyce and insult over me, or others of us, when you hear of our Afflictions or Tryals; and its probable thou, and such, would rejoyce much more in our Death or Dissolution, if that might come to pass according to your minds: But I thank God, he hath given me Peace and Patience, and hath afforded an increase of Conso­lation to me in Sickness; and Death I have not feared, but in my spirit have been over it, when in outward appearance nigh unto it: I confess I have had Sickness, and many outward Tryals, for the Work of the Lord and his Truth's sake; as that Servant of Christ in the Gospel, Ep [...]phraditus, Paul's Brother and Compa­nion in Labour and Fellow-soldier, was Sick nigh unto death for the Work of Christ, not regarding his Life, Phil. 2.25. to the end: Now if thou should upbraid him, or such, with being imperfect because of such Sickness, what a peevish pitiful Argument would it be? Nay, doth it not rather make more against thee; that the Servants of Christ meet with such Exercises for the Work's sake, which is not for sin? And that some do the more witness Patience to have her perfect Work, and Faith its exercise under Tryals; and as Job said, When I am try'd, I shall come forth as Gold, Job 23.10. Do not these all make against thee, and argue that God will have a pure and perfect People, and they shall be manifest to be such through their manifold Afflictions and Tryals.

And now whereas I said, That thou hadst shown thy self one while like a Quaker, having gotten many of their words (in thy other Pamphlet) and another while like a Presbyterian and Independant: Note: Note To this thou answer'st, That thou hast therein testified to, in thy measure, what thou receiv'dst of the Lord, through and under the Ministry of those I call Presbyterian and Independant, pag. 44. What didst thou think to gain such a great Conquest over us, by thy beggarly Scraps and poor Re­liques, that thou hast gather'd and learn'd under the Ministry of Presbyterians and Independants, when many of them (thy Tutors) have been confounded and overthrown, and their Mouths stopt by the Power of Truth in us, when they have gone about to over­throw [Page 57] it, and villifie us, by their perverse Gainsayings? Thou mightest have taken warning from them, to have kept back and sav'd thy self from this cumber which by thy Perversness and bu­sie meddling in thy false spirit, thou hast brought upon thee, had not Conceitedness, Pride and Presumption blinded thee; and seeing thou hast been but a Pedant, under the Tutoring and Mi­nistry of Presbyterians and Independants: What Conquest think'st thou now to gain? And what Name or Title dost thou go un­der? Art thou a Presbyterian, or a Presbyterian-Independant, or both? May we not rather look upon thee to be an Antinomian, Presbyterian, and Independant? But indeed, thy spirit appears to be that of a ridged reviling Presbyter: However, thou should'st in Policy and Prudence have sit in silence, to have seen what suc­cess and end thy Tutors or Masters would have had in their war­ring against us, before thou hadst thus busied thy self, or taken upon thee thus severely to judge us; and Me in particular, that I am not in any measure a Partaker of that Living Faith the Holy Men lived and died in; Which Judgment I value not, but trample up­on it in the Power of the true Light, and am over all thy Confu­sion and Nonsensical Scribbling, or what thou canst scribble against me, or the Truth testified by me, which stands over thy head, and the heads of all such peevish, perverse, and pittiful Gainsayers as thou art, who hast sufficiently manifested whose off-spring thou ar [...], and whose work thou ar [...] in; and accordingly shall be rewarded. I pass by much of thy fruitless stuff, and impertinent Tautologies (whereof a Vollumn might be made) as not worth repetition, or divulging.

G. W.

A Postscript.

IF R [...]bert Gordo [...] will devise and frame any thing, for R [...]ply to what is here written; I only desire this Civility and Reason [...]ble thing of him, That he wou [...]d be ple [...]sed, not to inter-line nor mistake my words, nor [...]y down things in my Name, which I never writ nor i [...]tended, as he h [...]th done in divers Particulars (to the great [...]buse both of Truth, and Me as one concerned in it) mo [...]e th [...]n I have (as yet) mentioned: But I request, th [...]t he would state my own words (as I have his, both in Sentences and Clauses) and not divulge Forgeries in my Name to Fight with. For we perceive by his two Pamphlets, and his many vain Repetitions, and I [...]pertinencies therein; that he is as in a Whirle-Pool, and hath already brought forth the bottom of his matter (as to Doctrine and Vindication) and can bring forth no profounder Opposition, but a vain Re­petition of the Old, unless that some more Reproach­ful Rusty stuff remaineth behind in him, and his Associate Apostates, to be brought forth, as further to give occasion [Page 59] for his and their Inveterate Revengeful spirits to be made manifest.

However, Though 'tis not my Principle to st [...]ive for Strife, nor for the last Word; yet I am not wil­ling to acq [...]iess under such Abuses, wher [...] TRUTH is so deeply concerned. Though (I thank God) I can both pass by, and bear, many Personal R [...]flections and In­juries.

G. W.

An Aditional Postscript, BY George Keith to Robert Gordon.

R. G.

ALthough thy Part to me be answer'd by another, yet there are some things which I find fit a little to touch; I had indeed much in my heart, for Truth's sake, to lay open the Emptiness, Weakness, and Inconsistency of this thy work against us; but being prevented by another concern'd with me therein, much of what I have to say may re­main unto a further occasion.

Thy way of Reasoning against me, as having nothing from the Lord to answer thee, or proving rebellious, in not deliver­ing it, because I did not communicate it unto thee, by word of Mouth, or writing, is vain and frivolous; it was deliver'd thee in Print by one of my Friends, viz. G. L. and seeing thou camest forth in Print against us (though under a Cover) what ground hadst thou to expect another way of answering, then by Print? And although I was in the same Town with thee, yet I left the Town, and the Nation also, before it was Printed; so I could not send thee it in Print, and in Writing it was not convenient; but I left it with Friends, to be given thee in Print, as was accordingly done: And however thou so positively de­ny'st that I had any thing from the Lord to answer thee (in thy presumptious carnal Confidence) yet in the Day of the Lord, [Page 61] that shall over-take thee, it shall be known unto thee, that I had it from the Lord, in Love to thy Soul.

Thy alledgance that our Principles are inconsistent (without further probation) will have no more weight with sober men, then that the Earth is inconsistent, because it may seem so to a man Drunk with Wine, to whom all things seem to reel and stagger; so Principles, never so consistent and solid, may seem as inconsistent to thee, and such as may be Drunk with a spirit of Giddiness and Levity; whereas the inconsistency is in such men's spirits, and not in our Principles.

What thou writest of a Fourfold Combination against thy Testi­mony, as thou call'st it; and our making such a stir about it, and printing together against it, as for our very lives; and thy giving us names in a vain and scornful mind, as if thou seem'st to glory; is weak and groundless. G. L. p [...]lish'd nothing of his in Print against thee: A. R. only writ a few Lines to thee, as being thy old Acquaintance, rather indeed regrating thy Condition, then entring into a Dispute with thee; and but touching at two or three things passing by: And G. W. did lit­tle more but set thy Contradictions before thee, which as yet stand over thy head unanswer'd; thou having not so much as assay'd any Answer unto them (but telling us, He or we might no less charge Contradictions upon the Apostle Paul; thus fathering thy gross Confusion, and Contradiction upon him) So thy Book was upon the matter almost wholly left upon me, that thou need­est not have made such a Noise of a Fourfold Combination; and there was no great stir made about it by us; however, thou may'st have apprehended so, by the stir in thy own spirit; not unlike a man diseas'd with the Megrum in his head, that imagins he hear­eth great Noises and Stirs abroad (when all is quiet) because of the Distemper within himself.

The whole substance and strength of my Answer unto thy first remains in force against thee, who hast wav'd the most material things in it; only nibling at some things, when thou seem'st to thy self, thou wouldst get something to say; for Proof of which, I refer the Readers to one impartial Examination of both.

[Page 62]In thy fourth Page, Part 1. to A. R. thou abusest my worde, taking occasion from a small Error in the Printing, which is a disingenious way of dealing; and had not thy prejudice blinded thee, thou might'st easily have corrected it by the sense: Thy abuse of me is in these words, that thou citest my words thus, Yet the Soul, yea and the whole man, is to be saved within; whereas my words were thus, Yet the Soul, yea and the whole man, is to be saved, with, in, and through the Seed, whoever believe in Christ, and are joy­ned to him—The Error in Printing is, that within was put for with, in; and upon thy own Mistake and Abusing me, thou rais­est a Callumny, as if I held, That the full Salvation was only from sin within; whereas I said, The whole man was to be sav'd; and I say still, not only the Soul, but the whole Man is to be sav'd, both from sin, and all the effects and consequences of it, whether in­ward or outward: And the Redemption of the Body, and the Resurrection, I do believe according to Scripture, contrary to what thou falsly insinuatest against me.

And whereas thou queriest, By what Scripture can I prove that Christ died for a Seed in man that needed Redemption, which Seed is Christ in every man?

Answer, Thou abusest our words herein, which are not that Christ needed Redemption, but that he redeems his Seed which he taketh upon him; but Christ died for men, that men who were dead might become alive; and no other way can men live, but by having Christ to live in them, Gal. 2.20. And the Life of Christ in the Saints is in a rais'd Seed; he who was crucified in them (who could not be crucified in them, but as in the Seed) coming to live in them; but if thou wert not ignorant of this Birth, thou wouldst not propound such an ignorant Question; and the Scripture speaketh expresly of Christ, as having been cru­cified in some, as Gal. 3.1. crucified in you; and 1 Cor. 2.2. cruci­fied in you; for so are both places in the Greek [...]; And said Christ, Joh. 6 39. This is the Fathers Will, which hath sent me, that of all which he hath given me, I should lose nothing, but should raise it up again at the Last Day. Now what it is that whereof he should lose nothing, but should raise it up at the Last Day?

That I slight the Work of Man's Redemption, or what Christ did or suffer'd in order thereunto is falsly charg'd upon me, nor dost thou [Page 63] produce the least ground for it: Did I slight his Redemption, be­cause I said, in Contradiction to w [...]at thou didst alledge on us, That it was not without respect to Christ, as outwardly Born and Cru­cified; I said also more, and could say more; but what was said, was enough to clear us of thy false Accusation.

Pag. 10. Thou alledgest, I did not in my first, tell what further ten­dency the Sufferings, Testimony, and Example of Christ had unto our Reconciliation, then that of Paul's, or any other Martyr's.

Answ. That is false; both G.W. and I expresly affirm'd, That he was a Sacrifice (most acceptable and satisfactory; so said G.W. yea, and W.P. in his Book, said as [...]uch, whom thou falsly hast accus'd) and a Ransom, a Propitiation, and Offering for the sins of the whole World (but not that men should be justified while in their sins, but in having forsaken them) yea, in the very next two pages thou confessest, That we have mention'd him an Attonement, a Sacrifice, a Propitiation for Mankind in his Sufferings and Death in the outward; and this is more then Paul, or any, or of all the other Martyrs were; and had a greater and more weighty service and tendency then the Sufferings of all others; for of none else can it be said, that is true of him, who is the universal Offering, Attonement, Propitiation. How [...] art thou not asham'd thus falsly to charge us, and yet a few Lines after, in contradiction to thy self, to clear us again?

Pag. 13. Thou accusest me, as unfaithfully repeating thy words, to make them speak what thou intend'st not; but thou dost not mention one particular, wherein I have so done, nor canst thou; only thou tell'st m [...], That I leave out that part of the Sentence, in the Apostle's words, that is most weighty against me, viz. Being Reconciled.

In Answer to which I say, That I did not leave out these words, as making against me; and that I mention'd them not, was not on any such design; but that the mentioning, or not mentioning of them, was not material to the thing in hand; nor dost thou gain the least by these words, being reconciled; for he doth not say so of any, while remaining Enemies, as being reconcil'd.

And for a confirmation of thy false and confus'd doctrine, as, that Men, while yet enemies, and so remaining, before and without re­spect to any inward Operations of the Spirit of Holiness, are reconcil'd to God, and God to them: Thou abusest that Scripture, Rom. 5.10. both corrupting it as its in the English, and wresting it to a wrong sense; [Page 64] 1st, in that thou addest the word (yet) as importing, A remaining Enemies, which (yet) is not in that verse, Rom. 5.10. 2d, that thou draw'st from this place, That God is fully reconcil'd to them, while yet remaining Enemies: Whereas the Scripture saith not, When we were Enemies, God was reconcil'd to us; but thus, as it is in the English, When we were Enemies, we were reconiled to God: And that the Apostle cannot understand, that they were reconcil'd to God, while remaining Enemies, is manifest; because he inviteth Enemies to be reconcil'd to him; which imports, they were not already reconcil'd to him: Yea, thou grantest, That it is a Quali­fication on our part, as to receiving the Attonement, that we be reconcil'd to God. But because the English Translation, at first view, seemeth to favour thee, I shall therefore refer thee and others, who have any skill in the Greek to the Greek Text, and you will find the words run thus, If we being Enemies (Graece [...]) were reconcil'd to God, &c. this doth not import, that they were both Enemies and recon­concil'd at one and the same time, more then it imports that, where it is said, Eph. 2.1. And you, being dead in your sins, &c. hath he quick­ned (for so it is in the Greek, [...]) that they were dead and quickned at one and the same time; both Expressions importing, not a remaining Enemies, & dead; but a passing from being Enemies, and dead, to be quickned and reconcil'd: And that it is said, We were reconcil'd by his Death, implyeth, that his Death had an influ­ence in order thereunto; but not that we were then, at his Death, fully and perfectly reconcil'd, as R.G. affirmeth; for we are said to be sanctified through the offering of the Body of Jesus, &c. Yet who will say, we were then sanctified?

Pag. 15. Thou desir'st me to ask the Boyes in the Grammar School, whether was reconciling, and hath reconciled, do not both denote a time past? Saying, that I am very hard put to it.

Ans. If thou (not I) hadst not been put hard to it, thou wouldst not have fled to such a weak Refuge; and seeing thou appeal'st to the Boyes of the Grammar School, let them determine, whether was reconciling (though denoting a time past) doth denote or signifie, the imperfect time, or perfect, yea, or nay; and whether it sig­nifieth the action perfectly done, ended, & compleated, as thou in­sinuatest, that our Reconciliation was then d [...]ne sixteen hundred years ago? Will not the Boyes of the Gammar School tell thee, that [Page 65] that it is in imperfect time; and signifieth the Action begun, but not ended or perfected? And God was in Christ, reconciling men to himself ever since the Fall in all Ages, both before and since Christ suffer'd in the outward; having given them, or put in them, the Word of Reconciliation; by which they, who became renew'd there­by, were reconcil'd and justified in all Ages: But according to R.G's. doctrine, no men were justified nor reconciled, until Christ suffer'd Death in the outward; because then, and not till then, was Reconciliation and Justification wrought, done, &c.

And here in thy 15th page I take notice of another piece of thy Self-confusion and Contradiction, as that thou say'st, Our Re­conciliation and Justification was fully done, perfected, accomplish'd at Christ's Death without us, and is not to be done or wrought over again in any man: And yet in Contradiction thou say'st, To make our Re­conciliation effectual in every man, we are as a Qualification on our part, &c. requir'd, invited to be reconcil'd to God. Then according to thee, it must be made effectual in men; and yet thou deny'st, that it is to be made or wrought within any men, it being alrea­dy fully done; And if it was fully done before, was it not ef­fectual, before? Or if it be not effectual, till it be made so in us, was it not in-effectual before? And if it was in-effectual, it was not fully done: What Confusion and Contradiction! Effectual in-effectual, all done, wrought, yet not made effectu­al; we reconcil'd to God, yet as a Qualification on our part, we are to be reconcil'd,

Pag. 16. Thou chargest me with a Self-contradiction, because I said, The full and perfect Redemption was in Christ, while we were Enemies: But herein thou show'st thy self weak; for I say still, Our full and perfect Redemption was in him, while we were E­nemies, so was our full and perfect Sanctification, Wisdom, Righ­teousness; yet it followeth not that we are Redeem'd, Sanctifi­ed, Wise, and Righteous, till (as it is in him so) it be receiv'd by us; for it is the receiving it that giveth us the denomination of Redeemed, Sanctified, Wise, Righteous, as the Cloth becometh co­lour'd, by receiving the Colour, and not otherwise.

Pag. 17. That the Works and Fruits of the Spirit, as Humility, Meekness, &c. are reckon'd by us, as the Ransom, the Price, the Mediaton, the Saviour, is a most false and unjust Charge; nor do [Page 66] our Friend's words give thee the least ground for it: As for W.B. he said, Humility, Meekness, was a Mediator to asswage and stop Wrath in the Enmity-Seed; but he said not, it was our Mediator betwixt God and Vs: So thou canst not be excus'd, from being a gross and unjust Perverter of his words: And if any have called Christ the Humility, it is not more then Paul said, That he, to wit Christ, was made unto us Wisdom, Righteousness, Sanctification, &c. and when Christ is call'd Humility, Righteousness, are not understood those particular Effects and Fruits of the Spirit, but that original & pri­mative Righteousness, Verity, Humility, Truth, and Goodness, &c. that is Christ, as he is God, the fountain, goodness, truth, righteousness, &c.

Pag. 18. Because Christ is call'd the One Offering, and that be once of­fer'd up [...]is Body &c. Thou wouldst exclude him, as in us, from being one Offering, but herein thy work is vain; for Christ Jesus is the one Offering still; and though he offer'd up his Body outwardly but once upon the Cross, yet he remains still an Offering for us, within us: For he is a Priest forever, and every Priest hath somewhat to offer; and he is both the Offering and the Priest, who liveth forever to make intercession for us.

That thou alledgest of our Testimonies as dissagreeing, is false, nor hast thou ought to prove it; but to corrupt G. W's. words by a deceitful interlining of them, as alledging on him, That he calls it a blasphememous opposing the omnipotency of God, &c. To assert any such necessary respect our Redemption hath to the Death of Christ, which last words are thine, not the words of G. W.

Pag. 21. Thou cry'st out on it, as strange Doctrine, that I said, The Apostles preach'd Christ in the form of a Man; yet they preach'd him al­so, and that more generally a Light to the Gentiles: Then thou ask'st, Was he not a real Man.

Answ. Yea, he was a real man, and is; and it is a most false and unjust Charge, That we neither confess nor preach him as a man; and that thou askest, Tell us plainly, what is become of that Man? I say, he remains to judge thee for thy Lyes and false Ac­cusations, against the Innocent; and as for his Body, that thou queriest, he hath his Body, which is Spiritual, and Heavenly, and Glorious, to which our low body is to be made conform; and the Body of Christ is but one, yet having many Members: and this An­swer is given, not to gratifie thy bad spirit, but for the Truth's sake, and for a service to the Simple-hearted.

[Page 67]And that thou deny'st, That that was Christ, that took on him the form of a Man, and was manifest in Flesh: Do'st thou not herein plainly deny the true Christ? For did not he, even Jesus Christ, take on him the form of a Servant, according to plain Scrip­ture? Did he not come in the Flesh? and if he came in it, was he not in it? and if he was in it, was he not manifest in it? And if thou deny'st him come in the Flesh, art not thou an Antichrist? Thou say'st, Not he manifest in that Body, but thou art the Son of God, p. 19. Oh blasphemous and contradictory to thy self! Do'st thou not expresly say, in thy Testimony, pa. 38. That he is a Christ near us, wrap'd up in our very flesh and blood, the Seed of the Woman, meaning in that Flesh he appear'd in outwardly: And that thou deny'st, that he that was manifest in that Body, was the Son of God: Do'st thou not plainly deny his divinity? Was he not the Son of God, before he took Flesh in the Virgin's Womb?

Pag. 21. Thou bely'st me, that I said, The Apostles preach'd one way of Appearance of Christ to the Jews, and another to the Gentiles: whereas I said, He was preach'd a Light more generally both to Jews and Gentiles; and the Apostles preach'd him as within men; 2 Cor, 13.5. Know ye not, how that Jesus Christ is in you?

That thou challenge it that one said, Christ was never seen with any carnal Eye; thou hast no more ground then to challenge Himself, who said, He who hath seen me, hath seen the Father; and yet he said to the Jews, who saw the outward Body 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 [Page 68] 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 [Page 69] 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 n [...]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 [...]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 wor [...]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.

[Page 71]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 Rede [...]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 L [...]fe, any more then the Law written in Tables of Stone.

11. That a Believer is pure, beautiful in Christ, walking in Rest, Victory, and Perfection; yet in himself in his body he hath a Law of sin; he is in the Earth in Warfare and Imper­fections, pag. 16. testim.

12. That Redemption, &c. and all things, are wrought, purchas'd, &c. for us, without the help of any thing to be wrought in us, pag. 3, 4, 5, 20. testim.

13. That Christ did break through, fulfil, and satisfie stirred up Wrath in God; which, he saith, would hold me captive in Death; intending that thereby they might be acquitted and justified,Note: Deceit. and so escape with their Imperfections and Sins past, present, and to come, pag. 19, 20. testim. pag. 15. 2d Book.

14. That to Question, if it could be an An­swer of divine Justice,Note: Blasphe­my. to take Vengeance on the Innocent, and let the Guilty go free, with their sins past, present, and to come; and then from this to ask, How can God, then in justice, execute Wrath, on any for sin, [This R. G. counteth an arguing against God] p. 14. 2d Book.

15. That the Law, Sin, and Death, were charged upon Christ's crucified Body; and that he buried them in his Grave, and thus abolished sin out of the sight of God, pag. 39. test. And that therein he vanquish'd and buried in his Grave all the pow­ers that were against us, p. 26. test.

[Page 72]16. His Argument for Imperfection or against Perfection in this Life) is Marrying, Sickness, Mortality, &c. as in his 2d Book and Part to G. W.

17. He insinuates, as if what Christ did and suffer'd with­out us, was the previous, procuring, purchasing Cause of the Love of God to us, while Sinners, pag. 22. 2d Book.

18. That he that was manifest in that Body, born of the Virgin Mary (and within us) is not (the true Christ Jesus) the Son of the Living God, pag. 19. 2d Book.

Also most of these aforesaid corrupt Doctrines are repe [...]ted over again in his 2d Book.

Some of R. G's. Lyes and false Accusations against us.

1. That we deny the Mystery of God in the Flesh of Christ, as a matter of any necessity to us, as to R [...]demption, Reconciliat [...] on and Justifica [...]ion, pag. 5. testim.

2. That we hold our Justification to be without respect to the true Christ, and our only Saviour Jesus Christ of Nazareth, and without respe [...]t to what Christ did for us, in his Body without us, pag. 5. testim.

3. That we make Christ to be no better then the Priest and Le­vite, only looking upon us and passing by, leaving us an Example, wherein, if in p [...]rfect Obedience, we follow'd him, we should live; and so departed, leaving us undone, as he found us, to cure redeem, and reconcile our selves to God by obedi [...]nce to the Light plac'd in our Consciences, convincing us of sin, pag 15. testim

4. That our Doctrine asserts another Christ, another Saviour, then him, Jesus Christ of Nazareth, pag. 17.

5. That according to our Doctrine, Redemption is only of the Seed within, that lies under condemnation, p. 24. test. & p 4. 2d book.

6. That we make our selves equal with Christ, pag. 36. test.

7. That we reckon it a poor low thing to believe in the Lord Je­sus Christ of Nazareth, as our only Saviour, pag. 40. testim.

[Page 73]8. That we suppose our selves to find access to the Glory of the Father, without this man Christ Jesus, our Mediator, p. 41. test.

9. That we have trod under foot the Son of God, and counted the Blood of the Covenant an unholy thing, as the Blood of any ordinary Man or Beast, p. 24. testim.

And in his second Book.

10. That Christianity it self, in its very Foundation, is struck at by us, and deny'd, Preface; and that some among us bring in damnable Errors, to pervert the Faith of some.

11. That the n [...]w present glorified existence of that Body (or Man Christ) that suffer'd at Jerusalem, is deny'd by some Teach­ers among [...]s, pag. 2.

12. That the full and compleat Salvation, is only a Salvation from sin within [False; for it is both from sin, and all the effects and consequences of it, within and without] pag. 4.

13. That according to G. F. the Soul needeth no Salvati­on, as being infinite, without beginning, a part of God [which G.F. speaketh not all these things of the soul of man, but of the Breath or Spirit of Life, that made Adam a living soul, that is the Soul or Life of the soul] pag. 5.

14. That it agreeth with the Doctrine published by G. F. That the Life in Man and Beast is God, and all in us is God; denying the real individual Existences of Angels, Saints, Devils, or wicked men in Eternity, pag. 27. 2d book. [a most gross Slander; for all that is in men is not God, neither that which defileth, nor any part of man, that is or can be defiled; nor deny we either the real or particular Beeings of Angels, Saints, Devils, or wicked men in Eternity, as most wickedly he doth scandalize us.]

15. That it is not allowed to our Friends, to question and exa­mine the doctrine deliver'd to them, by the antient Friends of the Ministry, pag. 8.

[Page 74]16. That Christ, in offering up himself, is an imperfect insuf­ficient Propitiation, pag. 16.

17. He insinuateth, That we hold, that the Works wrought in us by the spirit, are the Ransom, the Attonement, the propitiatory Sacrifice, and ground of our h [...]pe for eternal Life, p. 17. & 12.

18. That the man Christ Jesus of Nazareth, to be the true and only Christ, G. K. doth not confess, pag. 19.

19. He alledgeth, That our Friends have put some out of their Synagogues for openly confessing Christ, calling them Pharisees, and in a vain and evil mind thus bespeaking G. K. is it because he was hanged upon a Tree that thou art asham'd to own him as Sa­viour, &c? or rather, art thou affraid to confess him, because of the Pharisees? pag. 20.

20. That according to G. K. the first and second Covenant are in effect one and the same, pag. 24.

21. That G. K. is against the holy Law of God, p. 25. [False; is he or we against it, because we say, it is writ in the heart, and doth bind unto obedience, as is written there, and that the obe­dience only acceptable unto God, is that which is given in the newness of the Spirit, and not in the oldness of the Letter.]

22. That th [...]re is a Light in every man, as he cometh into the world, by natural Generation, that is saving, pag. 28.

23. That we would preach to the Indians nothing, but what they knew already, pag. 43.

G.R. for these thy lyes and thy many gross abuses against the Truth and its Witnesses, the Righteous God will rebuke and judge thee.


Some other Friends, who are R. G's Country-men, have a further re­serve against him, whereby he may be further discover'd in his false Co­lours, Turnings, Twinin [...]s, Hypocrisies, Shiftings, Self-contradictions, as he shall again further appear against the Truth, and them concerned in it.

G. K.
Ingenious Reader,

KNowing that the Errors of the Press, ought not to be impu­ted to the Author; thou art desir'd to correct these, as here directed.

 4dignitydivinity & itoprope & ito
1929are youart thou
 33to knowmust know
2913as yetand yet
3422dele of 
359our Priestsyour priestly
 33one sentence is printed twice, dele the latter.
5614Ep phraditusEpaphraditus
651dele that 
7119hold mehold men
  the word Blaspemy in the Margent, place opposite to these words, viz. Arguing against God.

This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal. The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission.