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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
body_n	dead_a	faith_n	true_a	7,023	5	6.6884	4	false

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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

Righteous whilst such as if God's Righteousness or Workmanship were impure This Doctrine has led many in the way to Hell and Destruction But T.V. in 2 Cor. 5. should have read vers 17. If any man be in Christ he is a new Creature old things are passed away behold all things are become new Which is a real change in that man that is in Christ from sin and transgression and not a Justification therein for the Spirit of God both discovers to man his sin and reproves him as a transgressor and one Guilty whilst therein and surely God does not accept of men as his own Righteousness and in Christ whilst his Spirit in them judges them to be both unrighteous and out of Christ for if he did that were to make God contradict himself and to speak quite contrary to his own Spirit which were very absurd and blasphemous to assert But had T.V. rightly minded and understood that of Rom. 8.1 2 3 4 he might have seen how contrary it is to his Doctrine before and himself therein confuted For 1st They that are in Christ Jesus walk not after the Flesh but after the Spirit and it s to such only to whom there is no Condemnation therefore Justification and this is not a sinful imperfect or guilty state 2dly The Law of the Spirit of Life in Christ Jesus hath made such free from the Law of Sin and Death 3dly God sending his Son to condemn sin in the Flesh was not to look upon man Justified in the sinful state or whilst he walks after the Flesh. But 4thly That the Righteousness of the Law might be fulfilled in such who walk not after the Flesh but after the Spirit and this doth absolutely confute T.V. and his Brethren And whereas for the proof of his Doctrine of Guilty Persons being the Righteousness of God he citeth Rom. 4.6 7. where it is said David described the blessedness of that man to whom God imputeth Righteousness without Works to which I say not without the Works of the True and Living Faith in Jesus nor yet without a subjection to the Law of Faith but without that the Works or Deeds of the Law of Works chap. 3.19 20 21 24 25 26 27 28. the Apostle did not exclude the Works Obedience or Righteousness of the true Faith from a justified state for if Paul had so done it had been contrary to James his Testimony who said Was not our Father Abraham justified by Works when he had offered up Isaac See Jam. 2. And Abraham believed God and it was counted to him for Righteousness We say That Faith was reckoned to Abraham for Righteousness Rom. 4.3 9. which Faith was not without its own Works although it be not the Works of the Law as Circumcision and others that were Types or Signs wherein the Righteousness of Faith doth not consist which they that are in the uncircumcision as the Gentiles that were the ungodly spoken of Rom. 4.5 11. chap. 3.29 do receive through Faith in Christ and become really partakers thereof being Justified from all those things from which they could not be Justified by the Law of Moses And so such are Justified or made Just or truly so Accepted of God not in sin or ungodliness but as Redeemed out of it and Sanctified from it See 1 Cor. 6.11 And blessed are they whose Iniquities are forgiven and whose sins are covered Blessed is the man to whom the Lord will not impute sin This is no Proof for T. V. his sinful Doctrine for them whom the Lord doth bless and imputeth not Iniquity to are in the way of God and partakes of his Righteousness through Faith cannot feed upon an imagined Imputation or Justification in sin for in Psal. 32.2 David describeth the blessedness of such in these words Blessed is the man to whom the Lord imputeth not Iniquity and in whose Spirit there is no guile These words in whose Spirit there is no guile the Priests use to leave out in their talk of Imputation but as their Faith without Works or a real Obedience on the Creatures part is but a dead empty and feigned Faith So their laying a claim to and pretending a Justification by the imputed Righteousness of Christ whilst they are sinners and polluted pleading for Imperfection whilst here 't is but a false imagination of their own for though we confess that Justification is in the Righteousness of Christ by Faith in him and that this True and Living Faith and the Righteousness of it is reckoned to the true Believer yet we do not therefore grant that Sinners or Polluted Persons in that state are cloathed with this Righteousness nor that 't is imputed to them as theirs whilst they are out of it for they that have put on Christ are translated from sin and unrighteousness and so are made partakers of the Righteousness of Faith which T.V. saith is without us and so puts it a far off and yet cites Phil. 3.9 which plainly Contradicts his Doctrine for Paul having confessed Christ Jesus to be his Lord and suffered the loss of all things that he might win Christ it was that he might be found in him not having his own Righteousness but that which is through the Faith of Christ the Righteousness which is of God by Faith that said he I may know him and the Power of his Resurrection and the Fellowship of his Suffering being made conformable to his Death vers 9 10. Mark his winning Christ being found in him his not having his own Righteousness but that of Faith extends to a real injoyment of Christ and his being in him and not to an imagined Imputation in sin but to his knowing Christ and the Power of his Resurrection Fellowship of his Suffering and Conformity to his Death this was a blessed estate which all you that plead for Sin and Imperfection and a Justification whilst you are out of Christ or strangers to him being both unacquainted with his Power and Fellowship of Suffering and never came ye so to be conformable to his Death you being yet alive in your sins And as to T. V. his Argument or Syllogism it proves nothing of his Doctrine of impure or guilty Persons being Justified by Imputation for Justification by Faith in Jesus Christ and his Righteousness we never denied but this Faith is not a dead Faith nor without its own Works for it purifieth the heart but so does not your Faith who plead for sin by which you apply Christ's Righteousness whilst you are out of it and it without you as T.V. confesseth pag. 17. How hath he and the rest of you that own this his Doctrine soothed and daubed People up in their sins flattering them with a Pretence of Imputation and Justification therein when your Faith is but dead and empty as a body without a Spirit is dead That we are Justified by Faith without Works By what Faith and without what Works is mentioned and manifest according to Scripture both

without any just cause both then and when we were afterward at their Meeting to clear our selves from T. V's and W. M. their malicious and slanderous accusation of Blasphemy yea even in the time when I sate silent amongst them some of their Hearers both Men and Women would be railing and clamouring against me when I gave them no seeming much less real occasion at all I being silent So that of all the Assemblies I have been in I never met with any that shewed less Christianity Civility or good Education And whereas T. V. is neither so honest nor yet so ingenious as to acknowledge his apparent and palpable Contradictions in his Sermon set down and observed by W. P. but rather would out-face us and the Readers as though they were no Contradictions Let the Reader therefore take a short review of them as first That a Person that is born of God overcomes the World and yet the Victory in this Life incompleat Is not here an evident inconsistency and contradiction is his Doctrine and ignorance of the Child of God and the Saints Victory which was their Faith 1 Joh. 5.4 For if he have alwayes enemies or sins unsubdued in this Life how are they overcome and victory obtained Or is there a Victory over Enemies and they not overcome What false glosses would he set upon his Contradictions And his instance of the Canaanites among the Children of Israel being like Thorns doing them mischief This was when they did not as God commanded drive them out before them which is no proof in this case to him that is born of God for the wicked one cannot touch him much less mischief him And T. V. his saying That such as are in Christ and cast off the old Man and known a change altogether New and yet worldly Lusts cannot be extirpated out of God's People in this World Do but mark his plain Contradiction again here and how doth he clear himself by questions May not Have not Worldly Lusts a being and some power to oppose in God's People where they have lost their rule But how then are they in Christ and have cast off the old man and known a change altogether new what must the old worldly Lusts still remain unextirpated in this Life in Christ Where then is the newness of Life altogether or the Grace of God in its teaching to deny those things obeyed And how then are such as be in Christ new Creatures Or how have they that are his crucified the flesh with the Affections and Lusts Which to accuse all God's People of worldly Lusts all their life time what an abuse is it to them Did not Paul see and attain a state beyond that wherein he had seen a Law in his members warring and leading him captive c. Did not he see the Law of the Spirit of Life in Christ to make him free from the Law of Sin Death when through Christ he became more than a conqueror And could he be in all those states he mentioned to the Romans then at one and the same time to wit carnal sold under sin led captive having a will to do that which was good but knew not how and also to be freed from the Law of Sin and Death by the Law of the Spirit of Life in Christ Jesus one dead to sin that could not live any longer therein and more than a conqueror c. could these states be consistent or all his at one and the same time viz. To be Carnal Wretched a Captive ignorant of his Duty and yet a Delivered Freed Spiritual man more than a Conqueror and an Apostle that then knew how to write that Epistle Instruct others and Preach to them in the Fulness of the Gospel Were not these Latter his Attainments at that time wherein he shews his deliverance from the former Bondage Servitude and Thraldom under the power of Sin and the Law and Body of it which is not to remain alwayes but to be ended abollished and destroyed by the Power and Operation of Jesus Christ in them that believe For if Christ be in you the body is dead because of sin but the Spirit is Life because of Righteousness And where the old man is crucified with him it is to the destruction of the body of sin that henceforth sin should not be served Rom. 6.6 chap. 8.10 And Paul speaking to the Romans after the manner of men because of the infirmity of their flesh ch 6.19 And his so condescending to speak of several states that he had passed through was not to encourage any to plead or contend for sin term of life as most injuriously his Intention is perverted by these Ministers of Sin and Antichrist whilst that he also shews his Deliverance and Conquest but rather that men should believe as he had done in order to their obtaining perfect Victory and Conquest by the same Power and Spirit of Christ in which true Believers confide and trust against all the powers of Darkness Temptations and evil Motions knowing that Christ's Power is stronger than the Devil's power And it 's for Christ's Power and Work that we contend both against the Devil his Work and Messengers who dispute and contend for sin term of life which is their great injury both against Christ his Work and People and that which hath greatly strengthened the hands of evil-doers And T.V. his telling That Sin may tyrannize over Believers and yet not have Dominion but be in Captivity in Chains Who is so blind that cannot see his Contradiction herein and his silly come off in instancing that a Slave in Chains may sometimes break loose and Tyrannize what then is this Captivity and these Chains under which the sin is held and how doth it tyrannize and yet not have dominion what silly work is this But his saying You must kill or be killed either you must overcome the world or the world you What must they kill but sin and worldly lusts Surely this is further than an incompleat Victory and further than an Enemy breaking loose if he be killed for if he be slain he hath neither power to break loose lead captive and much less to tyrannize over Believers It is strange how T.V. can so far shut his eyes or endeavour to blind others as to seek to gloss over these notorious Contradictions as if they were in unity and then lightly to say Can you forbear smiling at the man he calleth these Contradictions How shallow and ridiculous hath he rendered himself herein CHAP. II. In Answer to W. Madox together with several Contradictions between him and his Brother T. Vincent and their Absurdities manifested and detected which shews also their ignorance of the True and Living God c. THese men having prostituted themselves to an Idol of their own brains The Light within which is their Christ Saviour count the Doctrine of the true God a strange Doctrine Answ. The Light within which we do own witness