The nature of Christianity in the true light asserted in opposition to antichristianism, darkness, confusion, & sin-pleasing doctrines : being a looking glass for sin-pleasing professors of all sorts / written upon particular occasion herein signified, by a servant of Christ, G. Whitehead.

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, im∣plying that we deny Christianity, or deny Redemption through Faith in Christ, both which are very false; for it is Antichri∣stian 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 Ex∣ceptions, 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 Obedi∣ence

—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 Recon∣ciliation 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 what∣soever, 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 Redemp∣tion 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 pur∣chas'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, ima∣gine of your Justification, &c. being purchas'd and perfected without you, you are not yet purchas'd nor redeem'd from Iniqui∣ty, nor from a deceitful spirit; wherein thou hast shew'd thy pre∣tended 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 op∣position 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 Be∣lye 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 A∣postles, 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 de∣nied them; and not to impose thy impertinent Tautollogies upon us, which thy Book is fill'd with; if we were either Jews, Turks, Je∣suits, or Papists, which in any thing deny'd plain Scripture, thou takest but a mean course to convince us, by thy imposing and beg∣ging the Question: But hadst thou dealt plainly, and only brought us plain Scripture, without thy Confusion, Cor∣rupt 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 conse∣crated through the Va••l (that is to say) his Flesh; and so witness the New Covenant, or Testament, which he the Testa∣tor, confirm'd through his Death; who in the Body, offer'd up himself once for all, to end the many Offerings, and often sa∣crificing 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 figura∣tive

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,* 1.1 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 perfect∣ly 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 (be∣fore 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 per∣fest 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 Spi∣rit of God, which is the immediate Cause of both unto them that believe in the Name of his Son Christ Jesus, whose suf∣ferings 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 Offe∣ring for sin; he bore the sin of many, and made intercession for the Transgressors, Isa. 53. And said the Apostle, The Spirit it∣self

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, be∣sides 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 Afflicti∣ons 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 intitu∣led, 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 Trans∣gression, 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 other∣wise

intended of the soul (as to Divine, Immortal, and Infi∣nite) 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 conse∣quence, 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 immediate∣ly 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 ju∣stified 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 co∣vertly 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 dis∣appointed) and to stumble the weak by thy unde••ly Insinua∣tions 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 Contra∣dictions 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 with∣in by the Spirit of Christ.

To which thou sayst, Here I take

notice of thy slighting that great Work of man's Redemption, as al∣ready purchas'd by Christ for Sinners, by that one Sacrifice of his crucifi∣ed 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 re∣deem us from all Iniquity, whi••h is not remov'd without his spi∣ritual Operation within. But thou contradictest thy Tutors th•• Presbyterians, and Independants, in saying, That man's Re∣demption 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 Re∣ward; 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 him∣self, 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 Ex∣cuse 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 Redemp∣tion, 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 Spi∣ritual Effects) for without the eternal Spirit, his Body could not be offer'd nor rais'd, nor the Saints quickened. And concer∣ning 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 Holi∣ness 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 him∣self 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, pur∣chas'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 Re∣conciliation, Justification, and Redemption must be effected or fulfilled in thee, or else thou canst not be sav'd, accor∣ding 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 Mer∣cies, 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 infi∣nite 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 vin∣dictive 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 Begin∣ning, 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 Suffe∣rings, and not in the Spirit; whereas the True and Well-be∣ginning of the Churches of Christ, was in the Spirit, which is Life; and then I ask, If none can be saved nor sanctifi∣ed, but they who have that outward Relation, or History? When as its confessed, that the Operations of the Spirit of Ho∣liness within do bring the Believer into Union and Friendship with God: And is no•• th••s absolute Reconciliation or Agree∣ment with God? So Justification (making Righteous, and ac∣cepted 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 im∣medi••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 Testi∣mony

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 dark∣en 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 Ju∣stification, 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 im∣puted 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 with∣out 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 in∣separable 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 Obe∣dience 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; be∣ing 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 Be∣lief

of his Works and Sufferings without, are not sufficient to save man, but he must know his spiritual Works wrought with∣in, 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 O∣perations of the Spirit within.

The living Testimony of Christ Jesus, confirmed by him, through his Sacrifice and Suffering in the flesh (which we tru∣ly 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 Suffe∣rings (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 Ex∣ample, 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 Testimo∣ny 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 sprink∣led 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 Ran∣som, 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 con∣tradictory 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 Cha∣stizement of our Peace was upon Christ, does it therefore fol∣low, 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 perfect∣ly 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, Condemna∣tion, 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, be∣came 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 Re∣demption, &c.) then through the Ministration of Judgment (through which Sion is redeem'd, and her Converts with Righte∣ousness), 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 Con∣science, 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 en∣lightens 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 Dark∣ness, hath shined in our hearts, to give the Light of the Know∣ledge 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? * 1.2 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 Sor∣rows; 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 Fa∣ther in their stead, to acquit them from Punishment (though they live and dye in their Sins, not expecting Salvation till af∣ter 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 determi∣nate 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 Re∣venge, 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 Tea∣chers the Presbyterians and Independants, and have given much li∣berty 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 In∣dignation, 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 rescu∣ing 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 Righteous∣ness 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,* 1.3 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, pur∣chasing, redeeming, and cleansing, &c. (from Iniquity and Bon∣dage) 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 accor∣ding 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 King∣dom: 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 Offe∣ring) 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, dwel∣ling in us by Faith,* 1.4 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 cho∣sen 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 Re∣demption (of Sinners) without them, when no good is wrought in them: (contra.) But now it must be done by Christ's Appearance in Be∣lievers, 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 Salva∣tio••, 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.

Notes

• * 1.1

  Eph. 3.5.
• * 1.2

  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.
• * 1.3

  Note
• * 1.4

  Note