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 —in his crucified Body without us, to be made effectual by the operations of his Spirit, &c.

Answ. That perfect Reconciliation and Redemption, &c. were in being both in God and his Son for us, while Enemies, we assert, but not receiv'd by us till we were made Friends; and so reconci'd in our Minds by the Spirit or Word of Reconciliation operating within. But (R. G.) to thy matter, I query first, How, and of whom Reconciliation, Justification, &c. are purchas'd for Sinners, and so perfected whilst not made effectual by the workings of the Spirit within? Or are men justified, when no good is wrought in them by any Light or Spirit whatsoever, as thy Doctrine was, and is? And thou shouldst have plainly spoke-out, and told us what thou meanest by the words, Purchased with God; whether in the sence of Satisfaction; and Payment to God in our stead, as thy Tutors, the Presbyterians and Independants hold, yea, or nay? And whether the Love, which is infinite, was not the cause of his sending his Son into the World, that the World through him might be sav'd; and so the coming and manifestation of Christ in his Life, Works, Doctrines, Sufferings, tasting Death for every man, &c. Effects of the Love of God to Mankind, yea, or nay? And tell us plainly where doth the Scripture say, That Justification and Redemption are purchas'd of God, and perfected without us, by the crucified Body, when no good is wrought within? And if all these things are so purchas'd and perfected without for Sinners, or the whole World, what must be the Spirit's operation within? And how then can God condemn any for sin, if thy Doctrine be true? If thou sayst it is because of their Unbelief, then this hath respect unto the Work of the Spirit and Faith within, without which men cannot be sav'd nor justify'd (wherein thou, R. G. dost plainly contradict thy self) whatever thou, or carnal Professors, imagine of your Justification, &c. being purchas'd and perfected without you, you are not yet purchas'd nor redeem'd from Iniquity, nor from a deceitful spirit; wherein thou hast shew'd thy pretended love to be Enmity and Falshood, against us and the Truth, as will further appear.

R. G. That there are some, pretending to be Teachers among them—under the disguise of the names of Light and Power within, thereby bring in damnable Errors, to pervert the Faith—among whom these four Men have numbred themselves, by their voluntary opposition against the plain Truth, left us upon record by the Prophets and Apostles, and testified by me, &c.

Answ. 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 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, 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 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 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.

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 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 • 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 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 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 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 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.

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 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 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? (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 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. 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 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 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.

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.

On which the Observation was thus, viz.

Observe, Hear the tenure and tendency of R. G's. Answer how antichristian it is? He appears here plainly as owning another Mediator, Christ, or Saviour, then that Christ that said, I am come a Light into the World, I am the Vine; &c. (And we ask, Was not he Jesus of Nazareth?) And of whom it is testified in Scripture, Christ in you; Christ the Power and Wisdom of God; He that hath the Son, hath Life; Who gave himself for us, that he might redeem us from all Iniquity, &c. But R. G. doth not own this Christ to be the Lord's Christ, or Jesus Christ of Nazareth; but he must have some other christ, then this Christ, that is descib'd in those Scriptures before. (But dare he say that Jacob Behoman owns his doctrine herein? And I add, Surely R. G. grows darker and darker, to turn from a Behmanist, to an Antinomian, Presbyterian, and Independant.) For this Christ, who is the Word, the Light, the Christ in Believers, the Power and Wisdom of God speaking in Saints, R. G. deems but the Operations of the Spirit, and not Christ the Operator, Saviour, or Redeemer; wherein he is greatly mistaken, and has out-run himself besides any right Aim: For Christ, as the Word, the true Light, the Power and Wisdom of God, the Redeemer from all Iniquity; and as in his Saints, the Giver of Life and Victory over the World, &c. he is the true Operator of God (his Operations within, cannot be wrought without him the Operator) and the Author of Faith, the Worker out of Sin, the Saviour and Redeemer from Iniquity (and so an Operator as such) He is given for a Leader, for Light, Life, and Salvation to all who believe in his Light, which will shine, live, prevail and prosper against all the Darkness, Dark-spirits, and Enmity which oppose it.

Now let the Reader judge, whether R. G's. words be not Antichristian, and he an Antichrist and Deceiver, yea, or nay?

This R. G. represents some of G. L's. Letter to him in these words.

I find thy Mind, in this Book, abroad; gathering in the comprehension what thou fancy'st, and hast heard of others, so heaps up Confusion and Contradiction: What will avail thee or me, that we know abroad, of things done abroad? Nothing at all. If ever thee or I come to know true Peace, we must come to know the Life that quickens: It is not Names nor Things done without, but the Life within that redeems, that purges, that sanctifies, that quickens the Soul to God. To this R.G. cavillingly answers.

Now consider what is testified by the Prophets and Apostles, concerning the Man Christ Jesus without them, a Name and thing abroad—The Saints of old believed in him for Redemption; they saw, and believed, and left it upon Record to us, and their Report is true, that we also, who have not seen, might Believe and be Blest—Thou hast made the Coming, Death, Sufferings, and Resurrection of the Man Christ, for the taking away Sin, as quite useless as Redemption, Justification, Salvation, as a Name and Thing done Abroad, &c.

No, He hath not made void these things by his owning the Life that quickens, the Life within that redeemeth, that purgeth, and that sanctifieth, and quickens the soul to God; for this answereth both Christ's Testimony, and the End of his Coming: He hath only signify'd how void and empty R. G. is of the true and living Knowledge of Christ, and his Works within: As also, Accounting that faith but dead, which is receiv'd only by Tradition and Report, without either sight or sense of Christ, or his Power and Operations within, as the Foundation, and Author, and Object of Living Faith, which sanctifies and justifies; which is contrary to R. G's. dead Faith of Names and Things all without, while nothing of Life is felt within: The Flesh of the Son of Man he hath not eat, and his Blood he hath not drunk of; so that Life in him he hath not received: And I believe, that the Name of Christ Jesus, his Power and Works, have so little place or reception in him, that both Christ, his Name, the Redemption of the Soul, Justification, and Salvation, are all shut out of doors, and so but as Names and things abroad with R. G. and so the End, and Effect of Christ's Coming, and Sufferings, and the Power of his Resurrection, these also have no place in such as he, who do not experience the Life nor the Power of Christ within, to redeem, sanctifie, or quicken the Soul to God; neither is his sin taken away from within, while Salvation and Redemption are shut out, meerly as things abroad: but Christ said, It is the Spirit that quickens, the Flesh profiteth nothing, John ▪ 6.63. And the Apostle Paul said, Though we have known Christ after the flesh, yet now henceforth know we him so no more, 2 Cor. 5.16. And did not the Apostle know him to be their everlasting Salvation, Justification, and Redemption?

Now that of Jesus, the Son of the Highest, 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 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.

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, 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 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 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.

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.)

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, 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 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 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 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 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 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.