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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	justification_n	law_n	work_n	3,179	5	6.5237	4	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A65863	The divinity of Christ and unity of the three that bear record in heaven with the blessed end and effects of Christ's appearance, coming in the flesh, suffering and sacrifice for sinners, confessed and vindicated, by his followers, called Quakers : and the principal matters in controversie, between them, and their present opposers (as Presbyterians, Independants, &c.) considered and resolved, according to the scriptures of truth, and more particularly to remove the aspersions ... cast upon the ... Quakers ... in several books, written by Tho. Vincent, Will. Madox, their railing book, stil'd The foundation, &c, Tho. Danson, his Synopsis, John Owen, his Declaration / which are here examin'd and compared by G.W. ... ; as also, a short review of several passages of Edward Stillingfleet's ... in his discourse of the sufferings of Christ's and sermon preached before the King, wherein he flatly contradicts the said opposers.	Whitehead, George, 1636?-1723.	1669 (1669)	Wing W1925; ESTC R19836	166,703	202

until the Law Sin was in the World but Sin is not imputed where there is no Law verse 13. But now mark there is a Law transgressed whereby Sin and Transgression is imputed to them that are guilty of transgression as all in Adam in the earthly state and nature are and therefore on the other hand righteousness is not imputed to persons out of Christ or to such that are not partakers of his righteousness Pag. 45. Arg. 4. Quaker A man cannot be said to be actually sinfull and imputatively righteous he may as well be said to be actually damned and imputatively saved To which T. D. answereth Why not as well as to say a man is actually poor and not worth a groat but imputatively rich as having by Surety paid his debt of thousands Reply Here he hath plainly discovered their notion of Imputation and the falseness of it viz. that a man is imputatively righteous when actually sinfull or actually damned and yet imputatively saved what gross Corruption and Ignorance is this and what an improper Comparison doth he bring to back it let the wise judge and we do not admit of it in this case as that a man should be actually damned and imputatively saved or actually guilty and yet imputatively innocent but that such to whom righteousness and true riches are reckoned as being theirs have right therein and are partakers thereof and what he asserts herein by his simile is but a beging the question and taking that for granted which is still opposed as both unscriptural and unreasonable viz. men being actually damned and imputatively saved or actually guilty and imputatively innocent by the same reason he might as well say persons really Theeves are innocent or persons really and actual trecherous and rebellious are true and good Subjects or actually Devils and imputatively Saints But Christ being or becoming our Suerty was not to impute righteousness to men in transgression but to bring them into Covenant and Peace with God which stands in everlasting righteousness and not in sin for he was also a perfect example to be followed as well as profest and he is the Surety of the new Testament and Covenant which is spiritual and is manifested and enjoyed in his people And T. D's instance that nine men throughout a mutinous Army are actually guilty and yet imputatively innocent when the tenth man is admited to sustain the punishment due to the rest is as sottish and impertinent as the rest before for neither is a mutinous Army innocent nor is Christ any of the mutinous or guilty Persons And where proves T.D. that Imputation is an Act of Law and makes a Relative and not a real change I ask what Law it is an act of is it real or true or no if it be of God it must be true if not then false and it is a false imputation which is not real and contrary to the Apostles Doctrine who knew that Abraham's Faith was imputed or reckoned to him for righteousness and to that state to which there was no condemnation but justification which was a state of being walking in Christ and not a walking after the Flesh but after the Spirit and this they that experience and witness know a real change from death to life from condemnation to justification from sin to righteousness from the wayes of death and darkness to the wayes of Life Light and Peace Pag. 45. T. D. saith There is no need of inherent Righteousness for Justification bu● yet there is need of it for other ends as to make us meet for Heaven Col. 1.12 Answ. It appears that he means by this inherent righteousness that of Sanctification or the work of Gods Spirit within which he afterwards calls personal righteousness and is there no need of this for Justification what darkness is here as if men were justified while in the unsanctified state this is like the rest of his sottish stuff quite contrary to the Apostles Doctrine which is But ye are Sanctified but ye are Justified in the Name of our Lord Jesus Christ and by the Spirit of our God 1 Cor. 6.11 And also what contradiction hath T. D. brought to himself herein whilst he hath confessed that the word Justifie signifieth to make Just as also he hath confessed that inherent Righteousness as he call it gives a fitness of enjoying the Heavenly Inheritance it lying in Communion with God pag. 46. then it follows that it gives a fitness for Justification whilst Justification and Sanctification are unseparable Companions and God loves his Image in his People freely saith his Brother T. V. Thus without Washing Clensing and Sanctification men are not Justified seeing the unrighteous shall not inherit the Kingdom of God and they that live in unrighteousness cannot be accepted of him It being not the Hearers of the Law but the Doers that shall be Justified Pag. 46. And now concerning good works that are acceptable to God which T. D. accuseth us with placing Merit for Justification or as a deserved cause thereof c. Concerning this particular that faithfull Servant of the Lord S. Fisher hath very fully answered T. D. and his Brethren and it hath been manifest how he did wrong and abuse S. Fisher about this point and how contrary to his intent he construed good works as being ours relating to self works or imperfect obedience which S. Fisher never intended but with Relation to those works which are perfect which Christ is the Author of which if Christs Works be not deserving whose are and to those which God hath wrought in us who having ordained Peace for us hath wrought all our works in us Isa. 26. now we never placed a merit upon self-acting nor upon mans best works in the faln sinfull and corrupt state so that there is not a correspondency betwixt us and the Papists in this particular as falsly we have been accused see S. Fisher's Rusticus ad Accademicos where the point is fully explained which you Presbyterians and Independants are never able to answer Where did we ever profess or hold forth that we were able or could fulfil the Law our selves or merit or deserve Salvation by any thing that we could do but we do profess and witness that through the Power of Christ we are enabled to faithfull and sincere obedience not of our selves knowing that good works how ever rejected and undervalued are ordained of God and without them your faith is dead as a body without a Spirit is And it is true enough as T. D. saith That you are averse to obedience through corruptions who plead for sin term of life and yet would cover over all your filthy raggs with a pretence of Christ's Righteousness Satisfaction Imputation Justification and Merit whilst you are yet in your sins and corruptions and in the weakness of your flesh but as under the Law of works wherein you are in no perfect obedience Pag. 47. Seeing the Law of Faith is acknowledged I ask how far it

was the Word and all things were made by the Word and were all things made by the Scriptures And we say the Scriptures are a better Rule than your Directory for if the Scriptures be the Rule why do you set up a Directory to be your Rule What! will you bore out Peoples eyes that they shall not see how you dissemble And why did you make a Church Faith at Savoy in eleaven dayes time if the Scriptures be your Rule But it seems the Scriptures are not a sufficient Rule for you but your Directory and your Church Faith it seems is your Rule Scriptures are not sufficient to be your Rule And why do you deny Common Prayer and set up a Directory and a Church Faith of your own making And there in your Directory do you not set up your Imaginations and Meanings above Scriptures Come People will not sell their Wits Reason and Understanding Come People you all know that when you come to discourse with these Presbyterians or Independants about Scriptures who say it is their Rule they will presently fall and give it a meaning and say it is their Opinion and Judgement and conceive it to be so And so then the Presbyterians and Independants Meanings and Opinions and Thinkings and Conceivings and Imaginations and Judgements this must be the Rule and not the Scripture then you must not take it as the Scriptures speake The Quakers will take it Literally cry they and these have been the Presbyterian and Independant tricks this long time What think you do we not know your tricks And so you would make People believe what an Esteem you have of Scriptures when it is nothing but Meanings and old Directory and Church Faith Do you think we have forgot your old Malice and Envie when you haled above three thousand of us to Prison in the other Powers dayes and persecuted to Death about thirty three which stands upon Record to this day whose Blood you have drunk and mingled with your Sacrifice and whose innocent Blood lies upon your heads Was the Scripture your Rule to do thus Nay Christ bids you love Enemies let Scripture be your Rule Have you not been like Judas and the Persecuting Jewes and the Heathen that Persecuted the true Christians You have banished the Rule which is to love Enemies and love one another And Christ saith Freely ye have received freely give But you will not give freely for you have not received freely You will have the Club and the Bagg For what havock have you made of them that could not put into your mouths what Imprisoning and spoyling of Goods did you make when you had Power this is not Gospel this is besides the Rule You are worse than the outward Jewes for where did they ever take trebble damages of them that did not hire them It was time for the Lord to bring you down who are judged by your own Rule 10 thly And why do you belye the Quakers with saying That your good Works that is of self are the Meritorious Cause of Justification Answ. Christ Works all our Works in us and for us who is our Justifier S. F. hath sufficiently cleared this matter and answered you 11 thly And where doth the Scripture say The Works of Faith and the Works of Grace and the Fruits of the Spirit are sinful 12 thly And where do the Scriptures hold forth the Sprinkling of Infants and call it an Ordinance and tell of a Sacrament and call it an Ordinance Let us see Scripture for these things and that the Apostles practised them as you do and whether your practises were according to theirs And have you the same Power and Spirit as they had that gave forth Scriptures Answer plainly in plain words of Scripture that you do not err from the Words and Rule which you say is your Rule But do you not remember you Presbyterians and Independants what havock you made of the Goods of the People of God whom in scorn you called Quakers because they would not pay for the Bread and Wine you eat and drunk you drunk it your selves and eat it your selves and made them Pay for it did the Apostles ever do so to spoyl any ones Goods because they would not pay for their Bread and Wine they eat and drunk Come let us see your Scripture your Rule which you boast so much of for these things who make People believe it is your Rule let us see a Rule for this But you grumble because you have not Power to fall upon the Quakers to make them pay for your Bread and Wine you eate and drink as you have done formerly and then when you have done boast that Scripture is your Rule and you say this is Gospel this is Glad Tydings is it and then you spoyl their Goods for your Bread and Wine Where were you in the time of Persecution we could see but few of you then for then you slunk into Holes and Corners had out your Scouts and now when you have a little Liberty what a bawling you make against Quakers You are a little hungry bitten because you have not Tythes and Easter Reckonings and Midsummer Dues and Money of the Quakers for your Bread and Wine will you avenge your self of the Quakers 13 thly And do you not say That your Sanctification and Justification and your Prayers and Graces and Faith all are imperfect as manifest in you Is not Christ Justification and Sanctification And must you not Pray in the Spirit of God And is it not perfect What darkness is this Must not Christ be in you And is not he in you and Faith in you and the Spirit of God in you to Pray by And so if it be imperfect then it is your own Praying and your own Justitication and Sanctification and Faith and Application it 's of your own making and not Christ's for Christ is perfect who Sanctifies and Justifies and his Spirit is perfect Priest Danson Presbyterian how now Dost thou not bring Cardinal Pool and Aquinas and Aristotle to prove thy Assertions and thy Imaginations it seems Scripture is not sufficient Thou wouldst make People believe that the Presbyterians were against the Papists and Heathen both but now they must be the Presbyterians Patrons and yet could make People believe that the Scriptures were their Rule but this must be their Rule the Papists and the Heathen Read Danson's Synopsis of his Quakerism what a bundle of Lyes he hath drawn up together he may take them home to himself 14 thly And why do you Presbyterians cry against the Quakers Light which is Christ as being but an Heathenish light and now to oppose them you are fain to run to the Heathen and to the Papists to find Arguments and then tell People the Scripture is your Rule O Deceipt 15 thly Where doth the Scripture speak of an Humane Nature of Christ in Heaven Is not Christ and his Body Glorified and he the Lord from Heaven for is not

incommucicable properties wherein they are not Infinite as they have told us Is there finiteness in each person and yet each person God what gross darkness and blasphemy is this But then to mend the matter T. V. tells us This is such a Mystery as doth exceed the weak and narrow understandings of most inlightned and clear sighted Christians fully to comprehend Some by gazing too long upon the Sun become blind Surely then if it be such a Mystery as exceeds the understanding of the clear sighted it must needs exceed the dark understanding of T. V. and his Brethren And seeing as appears he was conscious to himself of his own dimness or darkness herein as by what follows also he should have let it alone and not troubled his head with things beyond his reach for he has confounded and marr'd his cause and not at all mended nor cleared it but if he hath assayed to demonstrate this Mystery as he calls it as one more clear sighted than the most inlightned his Work doth manifest the contrary And that God cannot represent himself otherwise than he is It 's true but where doth he thus represent himself as these men do with such invented terms vain tautologies and confusion We do not read such in all the Scriptures of Truth howbeit T. V. takes the boldness to Assert his Doctrine herein to be of Divine Authority and to be the Truth of God revealed in his Word and that if the Scriptures have revealed that there are Three distinct Persons in one Divine Essence it is a certain Truth c. This is sooner said than proved if that Word of God and Scripture could be produced that doth so reveal their Doctrine and say there are three distinct Persons in one Divine Essence Produce us such a Scripture among all the Writings of the Holy men of God in all the Bible and it shall end the Controversie otherwise let T. V. be ashamed of his Asserting it to be revealed in the Word of God And of his saying that in his Sylogism pag. 13. There is not a word but what is to be found in the Scripture whereas neither the matter manner nor expressions of his Arguments are to be found in Scripture As for Instance his Argument Pag. 13. The Father the Word and the Holy Ghost are either three Substances or three Manifestations or three Operations or three Persons or something else but they are not three Substances nor three Manifestations nor three Operations nor any thing else therefore they are three Persons To the first part Indeed they must be something to the Minor if they be neither three Substances Manifestations c. nor any thing else this renders them nothing and contradicts both the Major and Conclusion where they are something else which is three Persons he saith so the tenour of his Argument runs thus they are something but they are nothing he meant nothing else but three Persons therefore they are three Persons It would have held better thus but against himself If the Father the Word and Spirit be not three distinct Substances then not three distinct Persons but they are not three distinct Substances Ergo. unless he can shew us a distinct person without its own substance But his Brother T.D. saith A person is rationalis naturae individua substantia an individual substance of a rational nature see how flatly T.D. and T.V. have Contradicted one another herein one affirming they are three Persons because not three Substances the other That a person is an individual substance But if T. V. by saying There is not a word in his Syllogism but what is to be found in Scripture intends that every word particularly is to be found in Scripture the word Substance the word Manifestation Operation Person c. abstractively what proves this of his matter for the contrary may as well be asserted from bare words I never met with more silly kind of Arguing before And if so be his other Argument from the Property of the Father to beget of the Son to be begotten of the Holy Ghost to proceed from them both c. be an Argument sufficient to prove Three distinct Persons in the God-head with three incommunicable Properties c. Then doth it not follow as well That every spiritual perfect Gift that proceeds from God to man must needs be a Person and then so many Gifts or manifold Graces as proceed from him or are begotten by him are so many Persons in him which would be numerous indeed and amount to a Plurallity of Trinities for the Spitit is given variously and in divers Manifestations and the graces gift of God are many and manifold but the shallowness of this mans arguing who is it cannot see besides that Christ being the express Image of the Fathers substance and the Spirit the Life of both it 's neither scriptural nor reasonable to say that the Image and Life of One and the same thing should be either Two distinct and separate Persons from it or from their own substance so that still it follows that if the Three bearing Record in Heaven be One divine substance and not Three substances then not Three distinct or separate Persons As also God is called both the Word and Spirit Farther Mark the manner of T. V. his expressing his Doctrine viz. The Trinity of Persons in the Unity of the Divine Essence and the Unity of the Divine Essenee in the Trinity of Persons that three should be one and that one should be three that three should be distinguished but not divided that one should not be another the first should not be the second nor the second the third nor the second or third the first and yet the first second and third the same that the first should be in the second and the second in the first and both first and second in the third Thus far T.V. for his separate persons Reader Do but mark his Jigg here and what a whirling he has made like one distempered but where is his Scripture for all this see how he manages it pag. 26. he saith Reason it may be will leave us in our search after the Deity in the Trinity and the Trinity c. but where Reason faileth Faith must supply its room And then tells us of Mysteries which Reason cannot demonstrate to us and that in this Mystery of the Trinity we must Exercise our Faith though we cannot clear it to our selves by demonstration c. But sure whilst Reason hath so much failed T. V. and his Brethren in this matter that thereby they cannot clear it to themselves by demonstration it s very strange and unreasonable they should make such a stir in the dark as they have done to Impose it on the Faith of others and what tends this to but to force People to Exercise an implicite Faith whilst they have neither Scripture Reason Demonstration nor Revelation for that 's ceased they say to ground a Faith upon

Complacing Love in God Is there any Love in God that is not well pleasing unto himself or that is not of his Good Will or Benevolence which is confest to be saving Or if this Love of Complacency so termed was the Effect of Christs Satisfaction and not the other then was it not in Being in God before But if you say his Love of Benevolence so called or Good Will was only intended for a few or a certain select number and for them only he received Satisfaction or was Pacified doth not your Doctrine herein render him partial and unequal in his wayes whereas he willeth not the Death of sinners but rather their Return that they may Live and God's Love Good Will Patience Long-suffering Forbearance and Goodness is towards all in the first place till men reject it and is manifest in Christ towards Mankind and evidently testified both in his Sufferings Dying for all men and giving himself a Ransom for all to be testified of in due time and that by his Righteousness the free Gift of God came upon all men It 's not said in Scripture that God's Love of Benevolence was to the Elect only or that Christ died for a few only or was given a Ransom for Believers only but for All though All do not accept of the Good Will of God towards them nor of the Offering or Price which would purchase them to God out of their sins and thraldom T. V. Whether is it any absurdity to say that God should be at the Charges of his own Satisfaction Job 33.24 I have found a Ransom Reply In that place cited he should have set down all the verse where it 's said He is gracious unto him and saith Deliver him from going down to the Pit I have found a Ransom or an Attonement So that it 's manifest that this Ransom was all from the Graciousness of God manifest in God's delivering Man from going down to the Pit after that Man is chastened with Pain vers 19 20. and his Flesh consumed under the sence of God's Judgments then a Ransom is found through God's Graciousness to him who delivers his Soul from going into the Pit that his Life shall see the Light v. 28. Lo all these things oftentimes worketh God with Man to bring back his Soul from the Pit to be inlightened with the Light of the Living vers 29 30. Surely Elihu knew more of God's dealing and of his inlightnings thereby than they do who put his Work a far off from them and oppose his Light within being neither willing to wait under his Corrections nor bear his Judgments till they feel his Graciousness and partake of a Ransom thereby from the Power of Sin Death and Hell and to tell of God's being at the Charges of his own Satisfaction how does that agree with the former Doctrine That he never will nor can Pardon without Satisfaction made c. If the Graciousness and Satisfaction was in himself before surely what was performed by Christ for man was an effect of God's Graciousness to bring man to himself and it 's without Controversie that all that is in God and all the Gifts and Benefits proceeding from him to man-wards as also all his Works are acceptable and well pleasing to himself but his Works man ought not to put a far off from himself since that those things which are for man's deliverance and preservations of his Soul out of the Pit God worketh with man and he hath wrought all our works in us Isa. 26. And as for Believing and Obeying his Precepts as a Concurring Cause of Remission T.V. calls this Rank Popery as importing Justification by Works Reply What was said in that case was sufficiently proved from Scriptute and not at all refuted by T. V. when upon man's Return to God forsaking his evil way and believing in Christ the Lord has promised Pardon not to turn away his face but to shew Mercy c. 2 Chron. 30.9 Isa. 55.7 Jer. 31.31 33 34. Joh. 3.16 Acts 10.34 This is no Popery at all to assert Scripture and to confess the receiving of Remission through Repentance and Justification through Faith and that God hath wrought all our works in us and this we confess to and truly own though unjustly we are accused for Popery And if Grace and Justice be very well consistent as is confess'd from Rom. 3.24 25 26. I ask how this consists with your sence of Vindictive Justice else where And the Lord saith I am a just God and a Saviour there is none beside me Isa. 45.21 So he that is a just God is a Saviour and in this was manifest the Love of God towards us because God sent his only begotten Son into the World that we might Live through him herein is Love not that we loved God but that he loved us and sent his Son to be a Propitiation for our sins 1 Joh. 4.9 10. Now we knowing the Life and Power of Christ and having partaken both of the saving Vertue and blessed Effects of his Sufferings in the fellowship thereof in Spirit as also of the benefit of his Mediation and Intercession we must needs Confess him in all and the Love and Graciousness of God through all And whereas T. V. accuseth W. P. That his enumerating some of the Ends of Christ's mission into the World doth reach no higher then by his setting him forth as a perfect Example Reply Herein he hath wronged and belyed W.P. For in his Book pag. 9.16 17 18 19. W. P. brings several Scriptures both to prove God's Love and Graciousness in giving Christ as also the benefit of Christ to man for his Reconciliation Redemption through his Blood Salvation and Eternal Life through him which is higher or more then being a bare Example for hereby its evident that he was not only a perfect Living Example of Good to Man but a Minister and Giver of it as also the Worker and Author of mans Salvation As also W. P. in his 19. pag. Confesseth That Christ as being Attributed in his Doctrine Life Miracles Death and Sufferings to God as the Gift and Expression of his Eternall Love for the Salvation of men 1. In abolishing that other Covenant which consisted in External and shadowy Ordinances and that made none clean as concerning the Conscience 2dly In promulgating his Message of a most free and universal Tender of Life and Salvation unto all them that believe and follow him the Light in all his Righteousness the very end of his Appearance being to destroy the works of the Devil the which every man comes to experiment as he walks in a holy subjection to that measure of Light and Grace wherewith the Fulness hath enlightened him 3dly In seconding his Doctrines with Signs Miracles and a most innocent self-denying Life 4thly In Ratifying and Confirming all with great Love and holy Resignation by the offering up of his Body to be Crucified by wicked hands who is now ascended far above all

in that to the Romans as also in that to the Galatians See Rom. 3 4. chap. and Gal. 2 3 4 5. chap. that they were the Works of the Law and not the Works of Faith without which they were Justified And as of his telling of the Deficiency of Righteousness inherent I say that Christ's Righteousness within is not Deficient who works both perfect Sanctification and Righteousness in true Believers and what is the end of seeking for a Righteousness without as T.V. saith if they must not really injoy Christ's Righteousness within And where do the Scripture say That they may seek for Christ's Righteousness Imputed without themselves How proves he this by Scripture c. his saying they can be Justified only by Faith whilst he excludes its Works it 's contrary to the Apostles Doctrine Jam. 2. Faith if it hath not Works is dead being alone and ye see how that by Works man is Justified and not by Faith only vers 17.24 T. V. Which Faith he putteth in opposition to all Works not only of the Ceremonial and Moral Law but also to all Works wrought in Faith which are works still such as Abraham's Works and David's Works were pag. 70 71. Reply The Justifying Faith which is Living and Real was never put in opposition to its own Work by either Christ his Apostles or Ministers nor to all or any Works wrought in it self by any but Antichrist and his Ministers such as T. V. and his Brethren have manifestly shewn themselves to be in this and other particulars For the Apostle Paul was so far from putting Faith in opposition to all Works wrought in it that he saith Do we then make void the Law through Faith God forbid yea we Establish the Law Rom. 3.31 And if while we seek to be Justified by Christ we our selves also are found sinners is therefore Christ the Minister of sin God forbid and I through the Law am dead to the Law that I may live unto God Gal. 2.17 Now this Living unto God being Crucified with Christ was by the Faith of the Son of God which Living unto God was in the Righteousness of Faith and not in sin for Christ is not the Minister of sin so that he doth not set Faith in opposition to its own Works as most falsly is affirmed but to those Works whether of the Law or other self-Works or Righteousness that were out of the True Faith which purifies the heart gives Victory Sanctifies and Justifies and the Saints knew the puting off the body of the sins of the Flesh by the Circumcision of Christ so that they did not carry a body of sin all their time about with them and a being buried with him in Baptism wherein also they they are risen with him through the Faith of the operation of God who haith Raised him up from the dead Col. 2.11 12. And that God would fulfil the Work of Faith with Power 2 Thes. 1.11 This Paul prayed for so he did not set Faith in opposition to its own Work As also Heb. 11. how amply is the true Faith without which it's impossible to please God demonstrated by the many Works and blessed Effects of it which did attend it in God's People in their acceptable obedience and subjection to him both in Doing and Suffering concerning which both Abel Enoch Noah Abraham Sarah Isaac Joseph Moses and many others are instanced for their faithful obedience and subjection As also the Apostle James chap. 2.20 21 22. plainly Contradicteth T.V. his putting Faith in opposition to its own Works wherein he might as well have put it in opposition to it self Who farther adds from Rom. 4.2 5. touching God's Justifying the ungodly That no Persons being the subjects of the Gospel Justification but as ungodly Reply Herein again he has wrested Scripture for the Apostle doth not say he Justifies them AS ungodly but he that believeth on him that Justifieth the ungodly it 's not as ungodly which were the believing Gentiles that were so ungodly there intended before they came into the Work of Faith and to partake of its Righteousness within for they were not Justified in ungodliness but from it Justifieth is not Justified the one being the Work a doing the other done which where it is so Effected by Faith that purifieth the heart therein the real Subjects of Gospel Justification are manifest not as ungodly but as Righteous being Washed Sanctified and Justified by the Spirit of our God and that in the Name and Power of the Lord Jesus 1 Cor. 6.11 Moreover T.V. hath Confessed That God doth not leave them ungodly where he removeth the guilt of sin he removeth also the filth of sin Justification and Sanctification being inseparable companions and that Justification is never without Sanctification pag. 70. Reply It 's well he has somewhat inclined to Confess to Truth though to the manifest break-neck and overthrow of his own Cause For now What 's become of his Justification of the ungodly of the Guilty as ungodly c. by the imputed Righteousness of Christ as his words are And when was that performed or wrought Now not till Sanctification be known that the filth of sin is removed Justification and Sanctification being inseparable companions and the one never without the other And surely people are not the subjects of Sanctification or Sanctified as ungodly or as in the filth or pollution of sin let the Readers but mark here how flatly this T. Vincent hath overthrown and contradicted himself and his corrupt Doctrine for an Imputation of Righteousness to the Unrighteous and a Justification in Sin and Transgression as ungodly c. whereas he that Justifieth the Wicked and he that Condemneth the Just they both are abomination unto God Prov. 17.15 And of this our Adversary is greatly guilty And as for Tho. Danson's Synopsis which he so highly commends as that the use of it may be great for the Establishing of Christians in the Truths c. By this he does but shew his own shallowness and weakness to Commend thus highly of such a silly confussed piece which hath also many Lyes and Falshoods in it as that sorry Pamphlet of T. D's as it will further be manifest and how apparently both T. V. and T.D. have Contradicted themselves and each other even in their principal Points And as for his putting off S. E. his Challenge to Fast and Watch as a Tempting of God and a God provoking sin to endanger self-murther And judges him as being Mad and numbred amongst distracted People Indeed this is as smooth a put off and excuse as he could readily have imagined to excuse himself from Fasting c. so that his Accusing S.E. as being Mad Distracted c. does neither prove him to be so nor does it destroy either S.E. his Confidence or Motion in the matter but sets it the more over T. V. and his Brethrens heads who are afraid their God should fail them and to enter upon this

Presbyterian Teachers give such occasion by their light and vain contests confusions and contradictions to stir up the minds of people into such disputations about things which both they themselves are yet to seek in and by which they do the more darken the Enquirers J.O. should seriously review and examine his Bro. Vincent and T. Danson their contests in their late Pamphlets and see how lightly and sorrily they have contended and how they have contradicted themselves and whether such as they be fit Champions in the management of their Cause it concerns them to pause upon their work and examine it and compare their Books together for they have very palpably contradicted one another in divers passages of principle concernment and if several of them write Pamphlets again against the Quakers they had need to compare them very diligently for otherwise in all probability they will contradict one another as they have done as is the nature of Babel's Builders so to do Pag. 150. J. O. For the term of Satisfaction the right understanding of the word it self defends on some notions of Law that as yet we need not take into consideration Answ. It appears J. O. and his Brethren's understanding of their Doctrine herein depends on notions of Law not yet taken into consideration and not on any living experience of the Gospel of Gods Divine Power wherein the Righteousness of Faith is revealed and the living and blessed effect of Christ's suffering and death and here they bring us their notions instead of Gospel so that what they tell us in this matter it is not from a saving knowledge or sence of the work of God in themselves but notions received by tradition from one another though they intermix many Scriptures among their notions and therefore would have all go for Gospel that they divulge but who knows the Power of God within and the fellowship of Christ's Sufferings will own the Scriptures of Truth as we do and not relie upon their uncertain notions about which so much of their confusion and contradiction amongst themselves doth appear that little of their work can certainly be laid hold on as with any confidence of their stability howbeit J. O. has in several things consented to the Truth in words which we do own though we do not believe that he or his Brethren do experience the Life and Power of what they profess as where J. O. Confesseth That God out of his infinite Goodness Grace and Love to mankind sent his only Son to save and deliver them viz. from their sins and that this Love was the same in the Father and Son and that Christ gave himself a Ransom for all to be testified in due time 1 Tim. 2.6 And gave himself for us that he might redeem us from all iniquity Titus 2.14 And to finish Transgression and to make an end of Sin to make Reconciliation to bring in Everlasting Righteousness Dan. 9.24 And that God had provided himself a Lamb for a Sacrifice And God doth not pardons Sins freely without requiring Faith Repentance and Obedience in them that are pardoned and it is certain that the prescribing of Faith and Repentance in and unto Sinners antecedently to their participation of it c. We are to be discharged upon Gods terms and under a new obligation unto his Love c. Thus far J.O. Observ. In all which observe that J. O. has confessed unto the Truth much more then some of his Brethren For first to the infinite Goodness of God and his Love the same in Father and Son which declares the freeness of both towards man kind and their union therein for mans deliverance from Sin Death and the Curse Secondly That God sending his Son was to save and deliver from Sin to redeem us from all Iniquity It s well if J. O. truly believes what he sayes herein for his Brethren T. V. and T. D. have pleaded the contrary in their contending for Sin and Imperfection in all Believers term of Life Thirdly Christ giving himself a ransom for all to be testified of in due time instead of For All Presbyterians and Independants were wont to say it was but for a few that he died only for a certain select number wherein they have denied the universal Love and Grace of God in Christ to mankind Fourthly His coming to finish Transgression to make an end of Sins and to bring in Everlasting Righteousness is both beyond and contradicts their sinfull Doctrine for sin and imperfection and their notion of imputation of Christ's Righteousness to sinfull persons whilst they are not at all really partakers of Christ's Righteousness Holiness or Purity in them no more then Christ was guilty of sin when he knew no sin according to T. D's instance and erroneous Argument for a proportion in that case Fifthly And seeing that without Faith Repentance and Obedience on the Creature 's part God doth not pardon sins freely it appears it is not peoples bare application and belief of what Christ hath done and suffered for them that will free and acquit them without the knowledge and sence of his Power which works living Faith and Repentance and makes willing to obey the pure Law of God in the heart and the new Covenant in the inward parts for as J. O. confesseth it would altogether unbecome the holy God to pardon Sinners that continue so to live and die in their sins pag. 179. this is a truth which he and his Brethren had need to look to that they be not found guilty both in Principle and in Practice as namely both contending and preaching up a continuance in sin and imperfection all their dayes as T. D. and T. V. hath done and as it s said by many some of the Presbyterian Teachers do more of late revile the Quakers for holding Perfection and Freedom from Sin attainable in this life and to perswade people against the belief of such a state more then they have done heretofore wherein they work as if they would hasten people to Hell and Destruction and do but strengthen the hands of the Evil-Doers that they may not forsake their sins by promising them life as the false Prophets did and promising them pardon and peace on the account of all being fully paid and satisfied for them they living and dying in sin or telling them that perfection is not attainable till after death as namely till the Resurrection as T. D. and others of them have affirmed but they had little need to preach up such Doctrine for their Hearers and Followers are prone and apt enough to run on in sin and transgression without their Leaders tutering them in it they had not need to drive them on to Hell and Destruction the Devil can lead them fast enough thither who continue Sinners to live and die in their sins wherein it does not become the holy God to pardon them as is confessed And now touching your Explication Declaration and Confession