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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

make man righteous as his condemning Sin in the Flesh was that the righteousness of the Law might be fulfilled in us that walk not after the Flesh but after the Spirit which righteousness fulfilled in us T. D. formerly said was to be meant in Christ's Person and not in ours by which likewise he hath both excluded man from the real enjoyment of Christ and his Righteousness and from that obedience and sanctity which he requires and answers the end of his coming and manifestation and by this means the Professors have made the Law and Commands and Teachings of God ineffectual as to the Creature whilst Christ only is made the subject of them and not man and this gives a liberty to people to live in sin all their time and to pervert Gods Laws and neglect the teachings of his Grace and vainly to excuse themselves in their disobedience like as T. D. hath done as where the Grace of God and his pure Law requires perfect obedience from us and that denying ungodliness and worldly lusts and that we should live godly righteously and soberly in this present world now if any man should say that this was not intended to us but to Christ as if God did require him to deny ungodliness and worldly lusts to forsake all sin and live righteously when he never did nor could sin nor had the Prince of the world any thing in him this would be a strange put off and gross perversion of the Law of God to lay it all upon Christ and put it from themselves whereas Christ's Example is perfectly to be followed and where he is manifest and his Life brought forth in man there is a conformity to his Heavenly Image and not a living in sin nor to the lusts of the world but to the Will of God Pag. 42. But as to T. D's confessing to the Creditors cancelling the B●nd letting the Debtor out of Prison giving a legal Discharge upon the Sureties payment of the Debt as he could have done upon his personal payment First Hereupon I do enquire if man that hath been in Prison and bondage under sin and corruption be let out of that Prison upon Christ's Obedience if he be then he must not remain in personal bondage all his life time from partaking of Christs Righteousness and Obedience for if he be released from the servitude of sin and be let out of that bondage then he is made free from it by the Law of the Spirit of Life to serve obey and walk in the Law of Righteousness by Faith and this is not an imagined fixion or conceit of Freedom or Justification whilst people are in real bondage which your Doctrine tends to keep people in Though it be true as amongst men that the Act of one Person may by contract or Act of Law become the Act of another as the Sureties payment of the Debt is accepted for the Debtor yet in this case it doth not reach the real and full intent of Christ's Coming Obedience and Righteousness which is to bring man into his Image and to fulfil the righteousness of the Law in man that he may follow his Steps and have the same Mind Spirit and Righteousness in him that was in Christ that he may walk after his Example in all purity and holiness of conversation Yet so far as releasement out of Prison is imported in the comparison or any thing tending to a real Deliverance of the Creature out of Sin and Corruption and so from Condemnation it may be admitted of so for then it contradicts their pleading for sin and imperfection term of life and surely God doth not legally declare any to be righteous whilst his Spirit and Law within reproves them for sin and declares them unrighteous for God and his Spirit do not contradict one another neither doth God declare people to be out of Prison whilst they are really in bondage to their sins lusts and vanities as the carnal Priests and Professors have falsly done but the Liberty which Christ proclaims to the Captives is really to be injoyed and received by every one that believes and receives him his Message and Testimony And this is not a false Imputation or an imagined Application of Righteousness and Freedom to People in their personal bondage of Sin and Corruption such as T. D. and such false Guides have led people into And that of Ezek. 18.20 the Son shall not bear the iniquity of the Father T.D. saith Imports Gods gracious recession from his right because of their more then ordinary Audacity in charging his Ways with inequality This is his false construction For God sheweth his Way to be equal vers 25 26 27. which is no recession from his right as his condemning such as turn from righteousness and Justifying and giving Life to such as turn from wickedness for both Graciousness Mercy and Judgement are his right and he rewardeth every man in Righteousness according to the Equality of his Wayes T. D. Nor doth God Justifie what is opposite to his pure Nature in Justifying a person who in himself is impure upon the righteousness of another imputed to him Reply Is not a person that is in himself impure opposite to God's pure Nature Surely purity and impurity are opposite and whilst the impure Person is rendred the subject of Justification upon another's righteousness imputed he then it seems is accounted pure by T. D. and not opposite to God's pure Nature though he be personally impure but surely God doth not then account him pure whilst in impurity for God cannot lye nor account as the Wicked and Hypocrites do who are pure in their own eyes though not washed from their filthiness and here we may see T. D. and his Brethrens false notion and conception of Imputation and Justification and how contrary it is to Justum facere which the word Justifie signifieth as by him before confest viz. to make Just when now he falsly renders an impure person not opposite to the pure Nature of God from his notion of Imputation and Justification in that state Pag. 44. Arg. 3. Sin came not by Imputation but by actual Transgression This is laid down as the Quakers To which T. D. Answers The sin of Adam was made his Posterities by Imputation Rom. 5.12 14. Adam was a common Root of Mankind by nature Reply Herein hath he perverted the Scripture which doth not say that the Sin of Adam was made his Posterities by Imputation neither doth he hereby prove his notion of Imputation of Righteousness to impure persons for sure he cannot prove that all Adam's Posterity were pure and sin not actually theirs but only imputed to them whilst not partakers of it this is contradictory and as false as their Imputation of Righteousness and Justification to men whilst unjust but the Scripture he mentions Rom. 5.12 saith As by one man Sin entred into the World and Death by Sin so Death past upon all men for that all have sinned mark that for until the Law Sin was in the World but

then sayes suppose as a subsistent or Person c. But which of these terms it is this Notionist hath not declared to us in his 13th page And this Notionist goes on in the said 13th page and sayes Nor can we say that the Notion of the Father as one Person in the God-head includes the Son nor the Notion of the Son as one Person in the God-head includes the Father Reader Didst thou ever hear the like This is but a Notion of the Father and a Notion of the Son indeed And are these Presbyterian Priests like to interpret Scripture with their Notions Conceptions and Suppositions no no. No one knows the Father but the Son and he to whom the Son reveals him Nor none knows the Son but the Father and to know God and Jesus Christ is Life Eternal and none can call him Lord but by the Holy Ghost And so this Knowledge is beyond all your false Conceptions Suppositions and Notions And if the Holy Ghost the Saints bodies be the Temple of it which Holy Ghost leads them into all Truth And if the Holy Ghost be a Person then have not the Saints a Person in their bodies And why did not the Apostle say That their bodies were the Temples of a Person according to your Doctrine and Rule the Holy Ghost is a Spirit and so let us see that Scripture which gives the Holy Ghost the Name of a Person And he speaks again in his 14th page of Three distinct Persons are one with the God-head Now Reader is not here Four to wit Three Persons and the God-head But Reader we charge him to give us Chapter and Verse for this Doctrine for we must order him with the Rule And then he tells us of a Notion of the Father and including the Son it 's but his own Notion for if he had known him he would have spoken in a form of sound words whereby he might not have been reproved And again the Presbyterian sayes the Three Persons are distinct and the Rule is to be understood that they are One among themselves only in respect of that wherein they agree not simply Answ. Reader take notice he sayes The Father and Son and Holy Ghost which he calls Three Persons doth not agree simply Is not this contrary to Scripture What agreement is this which is not simply What! separate distinct Persons not agreeing simply Come what is this agreement then if it be not an agreeing simply Tell us what it is by Chapter and Verse thou sayes the Scripture is the Rule Where doth the Scripture say That the Father Son and Spirit doth not agree simply Didst thou not say That God was so simple that he admitted of no parts what agreement is this if it be not simple What is it then tell us Dost thou not abuse the Father Son and Spirit and Scriptures clear thy self and make this good That the Father Son and Spirit doth not agree simply if not simply then tell us how and give Chapter and Verse for it out of the Scriptures or else acknowledge thy self to be of a Sandy Foundation Seeing thou sayst A Man is a Person and God is a Person and the Scripture saith God is a Spirit and Christ was conceived by the Holy Ghost the begotten of the Father Was Christ the Image of the Father as he was of the Generation of Abraham or David or Adam or according to the Spirit Whether of these was he the express Image of his Father's substance because thou calls the Father a Person And the Scripture sayeth He suffered according to the Flesh which he did not die as he was God and the Scripture calls him Son of Man and Son of God and he being the express Image of his Fathers substance see the Old Translations And dost thou not in thy 16th page of thy Synopsis bring the Greek Philosophers to prove the Persons Yes How now Presbyterian Priest thou hast run beside thy own Directory and Scripture both but the Greek Philosophers must be thy Rule and Leader surely People will not alwayes have their Eyes blinded by you Christ is come to open them And in the 17th page of his Book the Presbyterian saith that Hypostasis must be rendred Person or Subsistent or some word to that Effect he sayes So People see it must be some word but what it must be he knows not and so in this manner they are giving Names to Christ and God besides the Rule of Scripture we charge thee shew us a Verse in Scripture that speak such Language and where one word may be put for another by Metalepsis and so leave People in Doubts and Questions you are going beside your Scripture and Rule that at last People shall not know what to call God and Christ. So the Presbyterians and Independants must give us Scripture For we will not be satisfied with your Notions and Whymsies and false Conceptions which you have from Aristotle and the Greek Philosophers and the Papists and Cardinals We do command you to give us Scripture Chapter and Verse Presbyterians and Independants for these things plainly seeing you are of late perked up in a way of scolding against us not like the Holy Men of God Patient and Meek and apt to Teach as you may see in the latter end of your Brother Vincent's Book Is that the Language of a Christian No He hath declared what spirit you are of Rabshecha's spirit railing and speaking evil of the way of Truth he thinks to overcome by Railing and complaining not by Love nay the Lamb must have the victory Whether or no was Christ's Blood shed for All men and by it Justifies All men they living in their sins and not believing in it are they saved by their saying they believe in the Blood and not believing in the Light which Christ Commands and become Children of the Light and they say they believe and yet not pass from Death to Life and from sin that brings Death And whether or no any are cleansed from all sin by the Blood of Christ but such as walk in the Light of Christ as in 1 Joh. 1. And so whether or no are those Justified who believe not in the Light of Christ nor passes from Death to Life nor walks not in the Light whether or no are those Justified by Christ's Blood and have not the Testimony of Justification in them as in the accompt to God Christ's Blood was shed for All men but for a man to come to partake of this Justification is it not to feel the Blood sprinkling the Heart and Conscience For the outward Jewes in the Figure had Blood sprinkled upon them in the outward Offerings Come answer us by Scripture Do not daub up People with untempered Mortar do you know the Mortar that is tempered Whether or no was Christ an Offering for the sins of the whole World and died for the sins of the whole World Whether or no all the sinners and ungodly of the whole World

are Justified by his Death and by his offering up once for all answer in plain words And whether or no you will make a Sect that he died for some ungodly and some sinners only for the sons of Adam were the sinners and ungodly But he that believes is born of God and they receive Christ and he gives them Power to become the sons of God and they know he died for them and have the Testimony of it and have the Benefit of his Death and Resurrection And what was the Light that shined in the Darkness and the Darkness comprehended it not What was the Spirit that the Wicked grieved vexed and quenched Where is it and what is the Spirit of Truth that reproves the World of sin Where is it that leads the Saints into all Truth Come we must have plain Scripture for these things What is the Law that God will write in the Heart and put in the Mind that all shall know Him from the greatest to the least that they shall not every one teach his Brother and shall all know the Lord What is that Light that shines in the Heart to give the Knowledge of the Glory of God in the face of Christ Jesus 2 Cor. 4. What is the Word of God in the Heart the Apostle Preached and the People was to obey it and do it And what was that Rule that Adam had and all the Holy Men in the Old World And what was the Rule of Enoch's Faith by which he was translated And Abraham's Faith who obeyed God and forsook his Countrey Answer these things by Scripture because you say The Writings the Scriptures are the Rule of Faith And Presbyterians and Independants have you forgotten all your Petitions and Addresses you Petitioned and made to the other Powers against the Quakers If you have forgotten them read William Caton 's Book of your Petitions and Addresses gathered up and down the Nation What you said of Oliver and Richard and how the People of God in scorn called Quakers the first beginning of calling them so was at Darby by one Bennet an Independant about 19 year since and then when the People called Quakers were gathered together in divers places to Worship God then you said they were Plotting together against Oliver whom some of you called the Light of your Eyes and breath of your Nostrils to bring in King Charles and Oliver said We would not hurt a Mouse at that time though he did cast many of us in Prison through you after that and then you Baptized us in your Prisons by cruel sufferings Of all men you should hold your Tongues in bawling so against us seeing the Light of your Eyes and breath of your Nostrils is gone And what was it not through some of you That the Act against Sturdy Beggars came forth upon which Friends at that time could hardly travel three or four miles from their own Houses but they were Whipped men worth three or four-score pounds or an hundred a year were Whipped for Beggars and Vagrants And then did you not get another Act That we must not speak to you in going or coming from a Steeple-house And how Friends were thronged in Prison up and down in the Nation by you Answer these Queries And thus you may see what a Havock you made in your Day but when Persecution came you durst hardly look out with your heads your selves And was there ever the like known or seen how your Brethren turns from North to South and from South to North and there they can turn and chop and change And yet you could tell us then That the Common-Prayer was Hell and Egyptian Bondage And we could hardly have a Meeting but you were incensing the Rulers against us That we were Plotting to bring in King Charles and how many in those dayes were put in Prison upon that account by you because we went to Meetings We can tell you we have a List of them And yet the Quakers were House Creepers said you when you had gotten the Mass-houses and Tythes and your Easter-Reckonings and Midsummer-Dues and straining our Goods for your Bread and Wine And who are become the House Creepers now Then you had gotten the old Mass-houses Oh! your filthiness comes to be made manifest to all men and you have made your selves ridiculous who are fighting against an innocent People that wishes hurt to no man but the good of all men And do you think that the Lord will nor remember and reckon with you for all these things Dare you look into the Book of your Actions and Consciences and see what is written there and see if they be not Recorded How now Presbyterians High Priests What is this your Doctrine that you now Preach up for your Hearers to go to a Bawdy-house as Thomas Vincent speaks What Liberty here do you give to Youth and your Hearers who sayes It 's worse to go to the Quakers Meetings than to a Bawdy-house You pleaded for a body of sin as long as you live but now it 's com'd out indeed when you plead for a Bawdy-house rather than Quakers Meetings it 's like the Presbyterian Priest knows where they are it appears as if he thought more of a Bawdy-house than of Christ and Vertue So it 's clear here you are Them that turn the People to Vice and from the Lord and his Truth Ellimas like seeking to pervert For the Quakers Meetings are in the Fear and Power and Spirit of God who meet together in the Name of Christ Jesus so it 's like you love Meetings at Bawdy-houses more then the Meetings of the People of God who meet to Worship God And if this be your Doctrine then you must enlarge your Brothel and Bawdy-houses as they do at Rome Legorn and Venice and other parts in Italy and then they will give you Tythes and Easter-Reckonings and Midsummer-Dues For have you not called Bawdy-house People good Church Members And have you not taken Tythes of them And would you not say The Peace of God to them for paying you Tythe Who would have thought that we should have had such Unvertuous Expressions from the Presbyterians that this stinking savour should have lyen covered under their Weeds Well the Quakers must Declare against all your Bawdy-houses which thou Vincent sayes Thou hadst rather thy People should go to than to the Quakers Meetings where the Word of God is Preached And so Presbyterians if this be your Doctrine to your People to send them to Bawdy-houses rather then to send them to a Meeting of the People of God we utterly deny you and your Bawdy-house too And is it not a shame to put in Print to tell the World That thou wouldst rather have thy People go to a Bawdy-house than to a Quakers Meeting For it 's like if thou wilt set up that House thou mayst have a yearly Revenue like thy Father the Pope out of your Bawdy-houses it 's like if you were there you might

get some gain if you had Bawdy-houses but if you go to the People of God's Meetings then you will get no gain Well might William Pen say the Priest prayed whiningly and looked pale when you had lost your Easter-Reckonings and Midsummer-Dues Is not the Great Bason holden at Door What this is a new way Is it Whether brings in more profit to the Priests mouths Tythes and Easter-Reckonings and Midsummer-Dues or the Great Platter Now do you not cry up Bawdy-houses or any way so that you can get gain I wonder for all this idle time you have had that you could not Answer Samuel Fisher's Book amongst you for it stands upon your heads he hath Answered all your Principles and more then you have questioned Have you forgot your Regiment of Fighting Priests and how the Presbyterians and Priests beat the Quakers Read the Book of Fighting Priests how they tore the Cloaths off Lasses and young Men and drew their Rapiers upon them and broke their heads and shed their blood and yet you must have the Title of Gospelers but more like unto raging Heathens who imagine vain things against God and Christ and his People but the Lord hath broken your horn the wild beast and put him under a chain So we looked you would have given out a Book of Repentance for all your wicked Actions in the other Powers dayes and shewed forth a work of Reformation Do you not remember how you came with your Drums and Fiddles Independants and Presbyterians Is it not clear here to all People That you deny God and Christ and the Doctrine of the Prophets and Apostles in your saying That God hath ordained some Persons to be damned when God saith Ezek. 18.32 He desires not the death of him that dieth And in Isa. 1.18 it 's said Come let us reason together saith the Lord though your sins be as scarlet they shall be as white as snow and though they be red like crimson they shall be like wooll And vers 16. Wash ye make ye clean put away the evil of your doings from before mine eyes cease to do evil learn to do well And the Apostle saith in 1 Tim. 2.4 God would have all men to be saved and to come to the knowledge of the Truth And Christ hath given himself a Ransom for all to be testified in due time And Christ tasted death for every man and is a Propitiation for the sins of the whole world And his Blood was shed for all men And the Gospel is to be Preached to every Creature And Go and teach all Nations Matth. 28. Now is it not clear That these Presbyterians and Independants who say That Christ died but for some and offered but for some Have they not denied Christ's Blood for all men and his Propitiation for all men And in doing this they deny God's Will who would have all men to be saved and to come to the knowledge of the Truth And would they not lay the fault in God when the fault is in man by not believing And do they not make Sects here in saying he died but for some and would have but some to be saved and he shed his Blood but for some And the Scripture saith That all are gone astray both Jew and Gentile that he might have mercy upon All See Rom. 11.32 And they say That he will not have mercy upon all and do not you say That he will have mercy upon some contradicting the Apostle and the Rule For the Scripture saith Christ enlighteneth every man that cometh into the World and you say that he enlighteneth but some And the Scripture saith That the grace of God that bringeth Salvation hath appeared to all men and you say The Grace of God that brings Salvation hath appeared but to some and all have not received Grace And the Scripture saith God so loved the World that he gave his only begotten Son into the World that whosoever believeth in him should not perish but have everlasting life And do not you say he gave him but for a few and loved some of the World And do not you Contradict Scripture and God and Christ and the Prophets and Apostles words and so are found in an Erronicus Principled Spirit And so is it not clear that you deny Christ who died without the Gates at Jerusalem whose Blood was shed for all men and denies the Propitiation and Attonement for all men and denies Jacob's Prophecy who prophesied That the gathering of all Nations shall be to Shilo And you say That some of the Nations shall be saved not all and here do you not deny the very Scripture it self and God and Christ and the Prophets and Apostles words and denies their Doctrine And also Is it not clear that you deny the true Faith of God's Elect that the Just lives by And is not Faith the Gift of God And do you not say That Faith is not perfect Do not you hold Justification without and that it is without Man and Woman And doth not Faith heal See Matth. Mark Luke and the Acts. And was not the Church Established in the Faith Acts 16.5 Is it not called the Righteousness of Faith Rom. 4.13 And how that the Saints are Heirs by Faith and it is called the Word of Faith Rom. 10. And it is called the Spirit of Faith 2 Cor. 4.13 Gal 5.6 and Faith that works by Love So it 's clear that you are out of this Faith that lives in malice and hatred And the Scripture speaks of one Faith one Baptism Eph. 4. and the Unity is in the Faith and Faith gives Victory over that which hath separated from God And Faith is the Shield And the Saints was to strive together for the Faith of the Gospel 1 Thes. 3. Remember your work of Faith and put on the brestplate of Faith 1 Thes. 5.8 The work of Faith with Power and holding Faith and a good Conscience 1 Tim. 5.19 And have not you made shipwrack of this Faith in Christ Jesus and God to say Christ's Blood was not shed for all men and God would not have all men to be saved and hath ordained some to damnation Is not Faith called a Mystery 1 Tim. 3.9 Were not the Saints to fight the good Fight of Faith 1 Tim. 6.12 Are not you among them that have erred concerning the Faith and have overthrown the Faith of some in not believing the one Offering once for all his Blood for all his Death for all and so are become Reprobates concerning the Common Faith Tit. 1.4 And without Faith it is impossible to please God who is the Author and Finisher of our Faith which you made yours at Savoy in eleven dayes time in Oliver's dayes And the Just shall live by his Faith Heb. 2. and hearts purified by Faith Acts 15. and Sanctified by Faith Acts 26. Rom. 3. a man is Justified by Faith So it 's clear Reader that Faith Justifies Sanctifies and Faith purifies rhe heart and so this

unto himself and Christ is the Son of his Love and it was out of his Free Love that he sent him into the World His sending Christ surely was his own Free Grace and no man's Purchasing and then his Love was openly testified of when Christ was come who came in that Free Love of God which was testified and held forth in Christ Jesus to man and he gave himself a Ransom to Redeem and Purchase man out of Transgression and not to let him lye in sin and imperfection all his life time the Good Will of God in sending Christ in delivering him up for man and giving him for a Propitiation for the sins of the whole World and his tenders of Free Pardon Remission and Redemption in him was that man might receive Christ and come into the Living Faith and be partaker in himself of those precious benefits Heavenly Priviledges tendred in Christ not that man should live in sin all his time for an Act of Free Pardon is not granted that men may take liberty to live in Sedition and Treason all their life but for those Offences past Nor that men should Plead that all Offences past present and to come are Pardoned therefore they cannot be free from Rebellion Sedition and Treason all their Life time this were a sad Consequence and not to be born then you that plead a Satisfaction made to God extending thus far your sin and imperfection term of Life being in you the ground of this Plea and also that which you cover and maintain by it and then when God and Christ require true Repentance perfect Obedience Righteousness c. you tell God the Debt is paid and all satisfied by another without you How then do you Answer the pure Law and requirings of God within Priests and Professors their Answer viz. We indeavor and strive and press after perfection as much as we can but we don't believe it is attainable here Reply Then your indeavouring and striving is all in the unbelief How do you indeavour and strive Priests We Pray and seek God in Ordinances and perform Duties Query But what doth all your performances amount to while Perfection is denied and Sin contended so much for by you Pr. All our best performances are sinful we had need to ask forgiveness for the sins of our best Duties of our Prayers and all other Performances See our Directory Catechism c. So that all our Righteousness in our best state are but polluted and filthy Raggs Dross Dung c. Query How now Professors Do you thus requite God for his Love and is this the use you make of your Plea for a full Satisfaction and Debt paid for you do you thus requite the Lord and answer his requirings will he accept of these things at your hands Pr. God looks not upon us as we are in our selves but upon Christ's Righteousness in his Active and Passive Obedience whereby he fully satisfied for us Query What then Do you think that God will be satisfied on your parts with your filthy Raggs rotten Clouts Dross and Dung which you offer to him or will he not rather take it as a mockery or wrong at your hands thus meanly to requite him what do you signifie for him Was this the end of Christs suffering for Man and his being a Sacrifice well-pleasing to God and a Propitiation for the sins of the whole World did he appease Wrath fulfil Righteousness bear the Sins or the burthen of them in his own Body that men might take this liberty to Sin Pollution Rebellion term of Life and so live all their time in Disloyalty and without subjection to him and then when he requires Obedience of you and to answer his pure Law in the heart you go and offer a few rotten Clouts filthy Raggs Dross and Dung and such nauceous stuffe to him will not he return it upon your own faces as a mockery and contempt done to him Behold I will spread Dung upon your faces even the Dung of your solemn Feasts Mal. 2. So it may be justly said Even the Dung of all your best Performances feigned Humility feigned Confessions feigned Prayers feigned Pretences feigned Applications feigned claiming an Interest in the Satisfaction and Imputation of the Righteousness and Obedience of Christ whilst you are out of it cloathed with your own rotten Clouts and filthy Raggs And if a People should deal thus with their Prince after he has granted and given an Act of Free Pardon and Indempnity that they should both take liberty to Rebellion and Treason and not only so but Plead for it as you do for sin term of Life and tell People they must lay hold and apply this Pardon but they must not expect to be free from actual Rebellion against their Prince while they live How would this be taken and what ungratefulness and unworthiness would this import on their parts How would they be acquitted before him Nay if they should go to requite their Prince by spreading a deal of rotten Clouts before him and a deal of Dross and Dung under his Nostrils every day upon his Table and not only so but publickly in the sight of the People once or twice a Week at least as you do your sinful Prayers and Performances would not this be taken as an high Affront and Indignity put upon a Merciful Prince Judge what would be the effect hereof Nay if you should present an Oblation before him mixt with Poyson and Infection and he know it to be so what would be your recompence And do you not present your sinful Prayers and Performances before the Lord from your sinful polluted hearts which are deceitful and desperate wicked above all things and therefore full of deadly Corruption and Poyson will your feigned Humility feigned Applications stand you in any stead herein Bring no more vain Oblations before the Lord go offer it to thy Prince and see if he will accept thy Person Mal. 1. That the Son of Man came to give his Life a Ransom for many and that he is the Propitiation through Faith in his Blood and that in due time he died for the ungodly bare our sins in his own Body upon the Tree that he was wounded for the Transgressions of the People that he hath loved us and given himself for us an Offering and Sacrifice to God for a sweet smelling savour See Matth 20.28 Rom. 5.6 1 Pet. 2.24 Isa. 53.5 Rom. 3.25 yea we own and confess to Christ in his Suffering being an Offering dying for the ungodly more than you Presbyterians do First as to the Universal Love of God shewed forth therein Secondly As to the Vertue Power and Effects of his Death Sacrifice Blood c. First In that he Died for All men for the Ungodly in general tasted Death for every man gave himself a Ransom for All to be testified of in due time that he is the Propitiation for the sins of the whole World which you say is

but for a few only for a select number the World of Believers c. as both T. D. and other Professors both Presbyterians and Independants both in Words and Writings and T.V. brings 1 Tim. 2.6 and mentions only gave himself a Ransom and leaves out the words for All pag. 56. And thus minces as if he had no mind to hear that Grace is free for All as well as himself but only for a few perhaps Presbyterians and such-like whom there is no reason or equallity for God to take such special notice and regard of more than others for their Spirits and Hearts are as perverse and corrupt as others if not more ridged and envious and their Garments of Self-Righteousness are as polluted ragged and filthy as others or worse Thus much they will acknowledge in their Prayers but perhaps they 'l take it ill that another should tell them of it Then Secondly The Power of Christ and his blessed Effects in his Death acceptable Sacrifice c. we own more than they for he gave himself to Redeem Man from Sin and Transgression and the servitude of it and his Blood purgeth the Conscience cleanseth from all sin his Flesh is given for the Life of the World that Man may come to rise out of sin and live again to God in perfect Righteousness God hath set him forth to be a Propitiation through Faith in his Blood to declare his Righteousness for the Remission of Sins past through the forbearance of God Rom. 3.25 He doth not say for sins past present and to come and that all must be sinful and imperfect all their dayes and yet all forgiven God being satisfied in Christ for all whilst he is not satisfied in them but his Spirit daily grieved where as Christs Appearance was to put away sin by the Sacrifice of himself and if it was to put sin away to cleanse man from it and not that he should say that only the Guilt is done away but not the Act and Pollution of Sin which is the gross corruption and false construction of Presbyterians and others And as to T.V. his wonder at W.P. his challenging any Person to give him one Scripture phrase which doth approach the Doctrine of Satisfaction But T.V. has deceitfully left out his following words viz. Considering to what degree it is stretched the degree whereto it is stretched by these Priests is mentioned before not that we do deny but really confess that Jesus Christ in Life Doctrine and Death fulfilled his Father's Will and offered up a most satisfactory Sacrifice but not to pay God as otherwise being unable to save men he saith And further adds And for a Justification by an imputative Righteousness whilst not real it 's meerly an Imagination not a reality and therefore rejected otherwise that which is real which is the Righteousness of Faith really received and injoyed in the true and Living Faith is confessed and known to be justifying before God because there is no abiding in Christ's Love without keeping his Commandements I therefore saith he Caution thee in Love not longer to deceive thy self by the over-fond imbraces of Humane Apprehensions for Divine Mysteries but rather be informed that God hath bestowed a measure of his Grace on thee and me to shew us what is good that we may obey and do it which if thou diligently wilt observe thou shalt be led out of all unrighteousness and in thy obedience shalt thou receive Power to become a Son of God in which happy estate God only can be known by Men and they know themselves to be justified before him whom experimentally to know by Jesus Christ is Life Eternal So that the infinite God in his infinite Love Good Will Kindness Patience Forbearance Long-Suffering fully expressed declared and signified by Christ Jesus the Son of his Love and express Image of his Divine Substance not a separate Person from him and Gods good Pleasure and real Satisfaction in him and all for the regaining restoring redeeming and saving of lost man to himself out of the fallen estate out of sin and corruption and from Wrath to come this we know really own and confess in the Light and Life of the Son of God bestowed upon us which is that alone that can give the true knowledge of the blessed Effects of Gods Love in Christ and of the Righteousness of the true and Living Faith in his Name and Power as also of their true Peace and Satisfaction receiving the Attonement Reconciliation and union with God in Jesus Christ who is the Way Truth and Life to all that truly believe in him T. V. In the Scriptures he alleadgeth against Christ's Satisfaction W. P. Not that we do deny but really confess that Jesus Christ in Life Doctrine and Death fulfilled his Fathers Will and offered up a most satisfactory Sacrifice Obs. This clears him from alleadging Scripture against Christ or what was really his satisfaction as he is falsely accused T.V. God proclaims himself to be gracious and merciful whereby be declares what he is in his Son whom he had before promised to give and in whom alone all Nations of the Earth that ever should obtain his favour were to be blessed Reply His giving his Son and his Favour and Blessedness in him proceeds from the Graciousness and Mercifulness of God How then does this agree with that of Impossibility freely to Pardon and with that of his being oblieged to take Vengeance upon all and yet ready to forgive and that he hath ingaged himself to do it pag. 60. Can this be deemed to be of the Nature of Debt full Payment c. by the rigour and punishment of Law Secondly If that it be in the Son of God alone in whom God declares what he is and in whom alone his Favour and Blessing is obtained then in him is the knowledge both of his Judgment and Mercy and if blessed in Christ it is not blessed out of Christ nor meerly for what he hath Suffered in the Flesh without being in him for we are accepted only in the Beloved as is confessed and God is well pleased with us only in Christ then not with us in sin And if so be God proclaims himself to be Gracious and Merciful in his Son how was God's infinite Wrath that sinners deserved inflicted upon him as a Person distinct from him Where does the Scripture say so Or were it good Doctrine to say that God so loved the World that he hated his only Son How then was he the Son of his Love who freely gave himself to bear the sins sorrow and burthen of all T.V. Pag. 62 63. I grant that God's Love of Benevolence or Electing Love is not the Effect of Christ's Satisfaction from whence it was that he sent his Son into the World for our Salvation but his Love of Complacency was the Effect of Christ's Satisfaction Matth. 3.17 Reply Where doth the Scriptures use these Expressions or this distinction of an Electing Love and

Their own mouths will Condemn them when they charge God with laying impossible Lawes upon Mankind Yet such is the unlimited Nature of Divine Goodness and the exceeding Riches of God's Grace that he makes a large and free offer of Assistance to all those who are so senseable of their own infirmity as to beg it of him And can men then say the Command is impossible when he hath promised an assistance sutable to the nature of the Duty and infirmities of men pag. 23. Hath he not made use of the most obliging motives to perswade us to the Practice of what he requires by the infinite discovery of his own Love the Death of his Son and the Promise of his Spirit and what then is wanting but only setting our selves with a serious Obedience to them to make his Commands not only not impossible but easie to us pag. 24. Thus far E.S. Obs. Here observe That E.S. hath Asserted Truth contrary to the Presbyterians and Independants 1st On the behalf of the Freeness and Sufficiency of God's Grace to Mankind for the Fulfilling or Obeying of God's Commands 2dly In his Asserting the Possibility of man's Obeying them thereby which amounts to Perfection and Freedom from Sin as being attainable by those Divine Helps that God affords man for that end 3dly In Reproving them that being sharply rebuked in their Consciences for sin do charge God with laying impossible Lawes on men which is no less than to charge him with Cruelty or Tyranny The CONCLUSION The sum of the Controversie between us and our present Opposers consists in these following Heads 1st FIrst I Affirm That their distinguishing the Deity or God-head into Three separate or finite Personalities and to reckon the Father Son and Holy Ghost not Infinite is Anti-scriptural Erroneous and Blasphemous 2dly That their Affirming Christ not to be Innocent but Guilty of our sins when he Suffered is Blasphemous and so their deeming that the Suffering he underwent was the same Revenge or Vengeance from God which they term Vindictive Justice that 's due to Wicked men Reprobate Angels and Devils this is false also and that upon that ground their stating the matter of Satisfaction to Divine Justice as otherwise It being impossible 〈◊〉 God to Pardon c. All this is to charge God with Injustice and Cruelty against his Innocent Son and is in the first place Blasphemous against Christ and in the next its Impious to the dishonour of both Father and Son 3dly Their Affirming Christ but to have died but for a few and not for all men and that his being a Propitiation or Sacrifice is but for some of all sorts of Jewes and Gentiles and not for the sins of the whole World is contrary to plain Scripture and repugnant to the free Grace and gift of God to all 4thly Their Affirming That Christ doth not enlighten every man with a spiritual saving Light but with a natural insufficient Light is an Erroneous Doctrine of Darkness and Antichrist and repugnant both to Christ and God's free Grace and Love in him to Mankind 5thly Their Affirming Perfection or freedom from sin not to be attainable in this Life and so their arguing for sin term of Life is Antichristian and of the Devil being against the Commands and Promises of God and against the Power and Coming of Christ and frustrates the end of his Suffering Sacrifice and Manifestation 6thly Their Notion of Imputation of Christ's Righteousness to impure sinful rebellious Persons who are not partakers of it in themselves nor yet in that Faith which purifies the heart and thereupon their reckoning them Righteous in God's account is a false Notion and none of God's nor Christ's Imputation but as Gross Erroneous and Impious as their imputing sin to Christ as not being Innocent when he Suffer'd but Guilty c. 7thly And their Affirming men to be Justified or in a Justified state by an Imputed Righteousness whilst actually sinful and unjust is as false and as great abomination as he that Justifieth the Wicked and he that Condemneth the Just or as they are that Condemn Christ as not being Innocent and Justifie sinful men or Hypocrites as being Righteous whose Faith is but empty dead and feigned 8thly So their Affirming men to be Imputatively Righteous when inherently and actually sinful or Imputatively saved when actually damned And all their Doctrines that tend to dishonour God or Christ and to give People ease and liberty in sin are to be denied as Erroneous Antichristian and Devillish And here in opposition to our Ridgid Opposers both those of Presbyterians and Independants concerned in these Doctrines I further Affirm as followeth First That the Three that bear Record in Heaven the Father the Word and the Spirit or the Father Son and Holy Ghost are One and inseparable no where in Scripture called Three separate Persons nor finite in Personalities though three in manifestation and so testified of as Three Witnesses for the Confirmation of the Testimony of the Gospel Secondly That Christ was Innocent and not Guilty when he Suffered he was Just that Suffered for the Unjust seeing he freely in the Love of God to man gave and offered himself by the Eternal Spirit a Lamb without spot to God so that he was an Offering well pleasing a sweet smelling savour and so a most acceptable and satisfactory Sacrifice to God for all men It being also possible for God and he doth Pardon men upon Repentance for Christ's sake without either accounting Christ not Innocent or Guilty of men's sins and without either exercising the same Rigour of Punishment Eternal Death or Vengeance upon him that 's due to Reprobates and Devils For it was in one and the same Love mutual Condescention and a Spirit of Compassion and Forgiveness both in the Father and in the Son towards Mankind that Christ was given a Ransom or in which as it 's said God sent his Son and Christ gave himself c. Thirdly That Christ gave himself a Ransom for all men and by the Grace of God tasted Death for every man being a Propitiation for the sins of the whole World to shew forth and give Testimony of God's Love and Grace towards all Mankind Fourthly That Christ inlightens every man that cometh into the World with a spiritual saving Light which they that believe in and follow do receive Life in him the true Light however Darkness oppose or deny it and they that reject or hate his Light are condemned and left without excuse before the Lord by it Fifthly That Perfection and freedom from sin is attainable in this Life to all that believe in the Power of Christ for that end what ever the Devil and his Ministers say to the contrary Sixthly That while Persons are impure or sinful not experiencing the Work of God in them nor the Living Faith in it's Operation nor Sanctification in them God doth not impute Christ's Righteousness to them nor reckon it theirs they being out

the Eternal Word And as to thy telling of another Comforter i. e. Another as to subsistence or manner of being What manner of being and wherein can it differ from Christ's spiritul manner of being Had he another manner of being distinct from his own Who cannot see the ignorance and confusion of thy blind distinction For it appears that thy distinction of three distinct Persons subsistences or manners of being is attributed to the Father Son and Holy Ghost before Christ's Bodily or Personal Appearance in the form of a Servant thou telling us they being of an infinite nature are three persons Is this a good Argument for thy turn whereas T.V. saith Christ as man was not fifty years old pag. 31. whilst thou argues from John 14.16 for their being three distinct persons subsistences or manners of being For were they three distinct Comforters of an infinite nature Or three distinct separate persons of an infinite nature And was Christ's manner of being in the Flesh of an infinite nature Or was he therein a Fourth Person Surely when Christ had taken upon him the form of a Servant and that he said My Father is greater than I now W.M. confesseth that the form of God was his divine nature which is above the form of a Servant and he being in the likeness of sinful flesh made a little lower than the Angels in respect of his Sufferings humbling himself to the Death of the Cross. In this manner and in these capacities he was not declared to be from Eternity but as he was equal with God in his Glory before the World was neither can three coeternal coequal distinct persons be argued from thence for the Controversie runs higher as before they being of an infinite nature are three increated persons he should rather have said are one divine substance or being which is of an infinite nature But in plain Contradiction these Presbyterians tells us in their 45. pag. That in the abstract infiniteness is not aplicable to the subsistence what then is become of their three infinite increated persons or subsistences Are they now chang'd from infinite to finite What sad work is this Where are the Blasphemers now Are they not herein found guilty of that which most unjustly they have charg'd on us viz. Of that which is plainly derogatory to the Glory of the Infinite God by going to fasten the limitations of finite Creatures upon him For if there be a subsistence or personallity or manner of being as he defines subsistence in the God-head which is not infinite then something finite is in God which is no less than blasphemy to affirm And if there be three such distinct subsistences in the relative Property of the Father Son and Holy Ghost as W. M. saith pag. 19. to which infiniteness is not aplicable Then have they denied the Father Son and Holy Ghost to be Infinite and by this the Reader may see what their unscriptural distinctions of Persons and Subsistences in the Deity amount to and how most derogatory to the Glory of the Infinite God they are But the remarkableness of their gross Contradictions is so obvious that he that runs may read it for one while the Father Son and Holy Ghost being of an infinite nature are three distinct persons three increated persons which renders them three distinct Infinite and so Three Gods Another while infiniteness is not aplicable to them as such or as subsistences which renders them under the limitations of finite Creatures Do you think that the wiser sort either among Papists or Protestants or Church of England own these men's management of this matter or will their Work stand them in any stead or be to the advancement of the Christian Faith in other Nations If these men should go into Turkey and also among the Indians and pretend to Preach the everlasting God or the Father the Word and Spirit under such Names Terms and Distinctions as being three distinct and separate persons or subsistences to which infiniteness is not aplicable what would be the effect and consequence of such Preachings do you think Would it not bring a reproach upon the Name and Profession of Christianity and render the Christians as believing and expecting Salvation from finite Persons or Creatures Or else if they should Preach them to be three distinct or separate Persons as being of an infinite nature might not they reasonably conclude that they were Preaching three Gods Would not this kind of Preaching more stumble the Jewes and Turks from believing in Christ than ever and the more strengthen the Heathen in their Idolatrous Imaginations especially whilst they oppose the Light within as an Idol for whilst a Doctrine is Preached implying three Gods may they not suppose many more As also how have many ignorant People in the time of Darkness been begotten into vain Imaginations touching the God-head by such Doctrine aforesaid contrary to Scripture-language as to think God to be like unto a Man or Person whereas he is a Spirit he is Invisible even that Eternal Word or Spirit which made all things and Christ is the Image of the Invisible God not divided nor separate from him whose Image he is And though in the World there are Gods many and Lords many yet to us there is but One God the Father of whom are all things and we in him and One Lord Jesus Christ by whom are all things and we by him 1 Cor. 8.6 So that it was never any Design or Plot of ours to endeavour to prejudice the minds of any against the Deity of Christ and the Holy Ghost as falsely and blasphemously we are accused by this our prejudiced Opposer W. M. What you mean by separate I know not if you mean so separate as to destroy the unity and simplicity of the divine Essence I own no such separation if you take it to be all one with distinct then it was no begging the Question And in their 39. pag. it 's said viz. The word Separate Person I disown any further then we may conceive it to signifie no more then dictinct Answ. It appears then that T. D. and their using the word separate persons was to explain their meaning of distinct persons for it was used after distinct viz. distinct and separate persons which word separate persons they know I chiefly reflected upon at the Dispute I proving the contrary from Scripture viz. both the Oneness and Inseparability of the Father Word and Spirit but seeing they own no such separation as to destroy the Unity of the Divine Essence why did they make use of the word Separate at all in the case telling us the Father Son and Holy Ghost are three distinct and separate persons which they confess are of one divine Essence Now they disown separate any otherwise then it signifies distinct but they should not have own'd it at all in this case Is it not sad Doctrine that supposeth any Separation Finiteness or Limitation in this Divine Being

Spirit Christ perfectly obeyed offered up himself a Lamb without spot to God and we know that it is the Law of the Spirit of Life in Christ that makes us free from the Law of Sin and Death Romans 8. which Freedom is effected with in Pag. 53. If there be a connexion between Justification and Sanctification and that the same Christ Jesus that Justifieth by his Blood Sanctifieth by his Spirit as is confest from Calvin c. in Loc. 2. then men are not Justified whilst in an unsanctified state seeing that it is also evidenced by a holy life but then herein T. D. seem doubtfull as rather enclining to lay it upon the active obedience of Christ but then is not he that is Sanctified and Justified being in an holy life a partaker of Christ's Righteousness Obedience and Subjection in the Spirit of Life and the pure Law of it seeing that makes free from the Law of Sin and Death But then he wavers again to the understanding of some who suppose the end of Christ's coming into the World is that God's Righteous Laws might not be absolutely contemned but might be observed though imperfectly by Believers others saith he of the Imputation of Christ's Surety Righteousness c. This imperfect observation of God's Righteous Laws is that he would fain center in and which indeed the tenor of most of his discourse amounts to though it be not the end of Christ's sending into the World nor yet the work of the Spirit and Law of Life within for the end thereof was to destroy sin and to work mans perfect freedom from it which they that experience are only the true and real subjects of Christ's Righteousness and know the true imputation thereof and effect and real benefit of his being a Surety of the new Testament wherein the Promises of God are fulfilled to and in man and man brought under the obligation of that Law and Covenant which tends to the exaltation of Truth and Righteousness in the Earth and the bringing the Creature into a perfect and peaceable subjection unto its Maker So Christ's being both our Surety Advocate Intercessor and Mediator betwixt God and man is to make both Unity Reconciliation and Peace betwixt them a Mediator being not a Mediator of one but betwixt two c. to bring into mutual agreement T. D. Our good and our evil works are not perfectly contrary for our evil works are perfectly evil for malum fit ex quilibet defectu any one defect make our works evil but our good works are but imperfestly good Answ. If good works and evil works be not perfectly contrary where and what then are the good works whilst defect and imperfection is pleaded for which makes them evil Surely good and evil are perfectly contrary but by this man's consequence there is no good works whilst defects and imperfections remain in them and then why doth he call them good works It appears he gives them that name which is improper to them but if good works be really acknowledged as we know they are in Scripture and that they that are truly so are wrought in the Light and so in God these are perfectly contrary to evil but such T. D. his Brethren with their sins and imperfections are strangers to whilst they shew themselves to be out of the Light wherein the good works are wrought and as to the condignity he speaks of or worth as with relation to the infinite reward we do as before place it in that Heavenly Image Spirit and Life which brings forth the good works which were ordained of God and it is that Spirit which leads its Followers to the infinite reward of Life and Salvation Arg. 4. Rom. 2.13 Not the Hearers of the Law are Justified before God but the Doers of the Law shall be Justified to this T. D. saith The words give a reason of the Jews perishing who had the Law viz. the old Covenant Reply The reason of their perishing was their Disobedience unto the Law but this of the Doers of the Law wherein both the Just and Justified state is intimated according to the Gospel verse 14 15 16. relates to those Gentiles which had not the Law outwardly and yet did by nature the things contained in the Law which the Apostle renders as a reason and proof of their Justification who shewed the Work of the Law written in their hearts which Law was pure and Spiritual converting the Souls and here it is also evident that the matter or things contained in the Law they had both in Power and Operation who had it not in the Letter of it but the extent of this is and hath been much opposed by T. D. and such as he who have grosly perverted the Scriptures for their own sinfull and corrupt ends to their own and others destruction And now that a state of Freedom from sin is attainable in this life this T. D. erroneously sets down as an Error and argues against it as followeth Arg. 1. If no meer man ever attained to any such state then it is not attainable but no meer man ever did c. Answ. His term meer man is his own and not ours what he means by meer man is a question for it may be taken variously as first he may be deemed a meer man that is without God Christ or the guidance of his Spirit who lives to himself in which state we never said that freedom from sin was attainable by any meer man for without Christ we can do nothing Secondly if meer man be taken singly as purus homo or man purely or intirely without mixture of those things which are either contrary to him as Man or not proper to his being Man as sin and transgression were improper to him for so he was in his first Creation in Innocency and primitive Purity as so considered to deny him Perfection or Freedom from sin were to deny him that which God did invest him with whilst he was in his Maker's Image which was proper to him and to which Christ comes to restore man again out of the Fall But then T. D. explains what he means by meer man viz. such as the eminently holy Persons in the Scriptures whom he denies to have ever attained a state of Perfection by which he has accused all the holy Men of God at once as but meer men in the worst sence and such were they that were carnal and walked as men 1 Cor 3.3 and he hath therein both opposed God's Commands Promises and Works as also the end of Christ's manifestation which was perfectly to restore man out of sin and unrighteousness unto God see Gen. 3.15 Rom. 16.20 Deut. 6.5 and 10.12 and 11.1 and 13.18 and 19.9 Matth. 22.37 Mark 12.30 Gen. 17.1 Deut. 18.13 2 Sam. 22.33 Psal. 18.32 and 37.37 and 119.1 2 3 4. Isa. 1.16 John 13.8 Isa. 4.4 and 60.21 Ezek. 36.25 26 27 33. Jer. 33.8 Hebr. 8. and chap. 10.13 14 15 16 17. Zeph.

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