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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
love_n	believe_v	jesus_n	love_v	2,543	5	6.2190	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

Three that bear Record in Heaven are not three separate Persons howbeit we are not bound to believe the determinations of Fathers and Councils any farther than they accord with the pure Language of Scripture And whereas T.V. and his Brethren supposing that they have detected the weakness and absurdity of W. P thereupon go to Caution People Not to follow the guidance of the Light which W. P. truly saith is communicated unto all and forsake the true Light of the Word and Spirit which alone can guide men into all truth This is a groundless Caution and false as it reflects upon the Light for suppose W.P. were in Weakness as they say yet the Light is not the cause thereof however his Weakness as they call it hath brought forth much of their Folly for the Light which is communicated unto all which People should follow the Guidance of is the Light of Christ which inlightens every man coming into the World and therefore to render weakness absurdity falshood and folly as the Products of it is both grosse Ignorance and Blasphemy for the Light never changeth however the Creature may neither is this Light contrary to the Word Spirit or Scripture And as for their so much Railing against the Socinians and Arians and malitiously comparing any of us with them it is no reasonable way to Convince either us or them if we were as ill as they render us for they have gone the way to animate and encourage both Socinians and others against them and their absurdities and ridged inveterate Spirits and Railing against many that are of better Spirits as men at least than themselves As for the Socinians they have given ground to some to think the better of them because they have shewn so much hatred and reviling against them howbeit Socinians if there be any that own themselves by that Name may answer to their Accusations it is not my work to maintain anothers Quarrel nor yet to reflect upon their Persons nor either to accuse or excuse them to gratifie such incompetent Judges as these our Revilers I am not going about to gratifie Parties or private Opinions or man's Wisdom on any hand but to vindicate the naked Truth yet it 's true I have heard of some beyond the Sea that went under that Name Socinians who were accused with denying the Divinity of Christ but I know of none here that either deny the Divinity of Christ or Him to be of one Substance with the Father if our Opposers do know of any such they may tell them of it and not accuse the Innocent with the Guilty as they have done to us However it is but a mean way of Arguing to accuse or miscall any for owning any Truth that any sort if they do Err in some things do hold for by that way I may as well be reckoned a Papist a Jew or a Turk Episcopal or Presbyterian or what not because some Truths are held by them all in words But we had not our Principles either from Arius or Socinias neither did we ever deny the Divinity of Christ or his being of the same Substance with the Father as Arius Socinias and others are accused so that therein we are very unjustly compared and mis-represented for which I can say The Lord forgive these our prejudiced Opposers But it is no strange thing for us to be called by nick-Names one after another by these and such false Accusers and incompetent Judges for one while they were wont to Revile us for wanting Learning being Illiterate Lay-men Preachers c. Another while they Railed against us and falsely accused us for Papists and Jesuits Another while they accused us falsely with being Free-Willers Arminians c. because we plead for the Free Grace of God to all men And now we are falsely reckoned Socinians and most injuriously accused with denying the Divinity of Christ the Son of God which we are ever alwayes clear of still Confessing him according to the Scriptures both in his Sufferings Dominion and Glory who is the same yesterday to day and for ever CHAP. IV. Touching the Love of God in Christ the One Offering and how his being a Sacrifice for Sin is owned by us according to the Scripture and for what end construed or applyed by these our Opposers and their corrupt Doctrines and Inferences to cover and maintain Sin and Imperfection tearm of Life under the notion of Satisfaction and Imputation c. SOme Presbyterian Priests and Professors of other sorts also affirming That man having transgressed the Righteous Law of God and so exposed to the Penalty of Eternal Wrath It 's altogether impossible for God to remit forgive or save men without a plenary Satisfaction both by full Payment and Punishment laid on Christ the same that sin and sinners deserved which they reckon extends for sins past present and to come So that though People live in sin all their dayes as Priests plead yet they sooth up themselves in sin under this opinion that all 's done for them at once But whether it be for all men or but for some T. Vincent hath not discovered nor ingeniously opened the extent of their Belief and Principle in this matter but has catched and snatched here and there and then gone to his wonted course of grinning and snarling by Reviling and Railing having not Asserted nor yet minded the End and Intent of his Opposer's Reasons from Scripture and Cautions in this matter on the behalf of God's infinite Love Mercy and Grace towards lost man which is judged and not without cause these Priests Doctrine doth eclipse and lesson which we do not concerning the Sacrifice of Christ as T.V. falsely thinks as their laying an Impossibility on God in the case against which many Scriptures were urged as Exod. 34.6 7. 2 Chron. 30.9 Isa. 55.7 Isa. 31.31 Mica 7.18 Matt. 6.12 Joh. 3.16 Act. 10.34 Rom. 8.31 32 2 Cor. 5.18 19. Eph. 1.7 1 Pet. 5.10 1 Joh. 4.9 whereby with many others is proved 1. The Lord God to be Merciful Gracious to forgive Sin and Iniquity and to pardon Transgression upon man return and forsaking of his evil way and that he retaineth not his anger for ever 2dly That it was Gods free Love and Grace to the World to give his only begotten Son that none should perish but have everlasting Life who believed in him 3dly That it was God's Work to Reconcile the World unto himself in Christ Jesus 4thly That the Benefits and Effects of Free Grace and Love in Christ Jesus as Pardon Remission Reconciliation Redemption through his Blood c. are of the nature and riches of this Grace to all that truly receive it 5thly That this Free Grace of God with its blessed Effects in the true Receivers are not of Debt Purchase or Merit on the Creatures part but Free according to the nature of Free Grace 6thly That the Love Kindness and Goodness of God is perfect and infinite in him and so in its

self not be added to or diminished from 7thly That the Goodness of God where it takes impression or is received in man in the free tenders of it in Christ Jesus it is the principal inducement or cause of Repentance and forsaking of Sin 8thly And the Tenders of Grace and Salvation in Christ are free to all so that man's rejecting and slighting of it and of God's Kindness therein is the cause of his being rejected of God O man thy destruction is of thy self but thy help is in me saith the Lord. 9thly Seeing that many of their own Brethren have confessed God to be infinite in his Power and in all Perfections and to his Divine Attributes as their term is and that he is free in them and so his Love Goodness and Mercy which attend his Judgment being felt in the way thereof by them that wait therein upon him Why should any Doctrine or Supposition be brought forth that doth at least seem to diminish his Love and Good Will by either mis-representing it in its self or render it partially in its extent as only design'd or but free for a few that upon full payment and also the same full punishment and wrath that sinners deserved by a Person distinct and separate from himself as Jesus Christ hath been mis-represented He being One with the Father who said Hitherto the Father worketh and I work and the Son doth nothing of himself but what he seeth the Father do that he doth 10thly Christ being the Brightness of the Glory of God and the express Image of his Divine Substance as also truly called the Son of his Love by him is exprest and clearly signified God's Free Love Goodness and Mercy towards Mankind both in his Life Ministry and Sufferings in the dayes of his Flesh. 11thly It being the Love Patience Long-suffering of God and Riches of his Grace that leads to Repentance Rom. 2. all which were truly expressed signified and bore Testimony unto by Christ Jesus both in his Ministery Suffering and Death on the Cross as also by his Resurrection and most Glorious Ascention The Almighty Power of God which is unto Salvation to the true Believers was shewed forth and born witness unto and blessed are they that receive the true sense thereof in its operation and effects 12thly I also know and confess That it was in God's Infinite and Free Love that Christ gave himself a Ransom for all to be testified of in due time And that in the same Love he hath given himself for us an Offering and a Sacrifice to God for a sweet smelling savour Ephes. 5. and therefore God is to be followed and Christ obeyed by all that receive his Love But now to T. V. his Terms and Assertion seeing he has not been plain nor given any ingenious nor satisfactory Answer I ask and Query 1st WHere doth the Scripture say That it is impossible for God to pardon or forgive without a plenary Satisfaction as an act of Law made to his offended or vindictive Justice by another 2dly And if this Satisfaction depend upon a second Person or God equal with the Father as T.V. saith Christ is proved to be and not upon any finite Creature Is not this all one as to say that God satisfied God and then what non-scence is it to lay it upon a second Person distinct from him and yet coequal with him where doth he prove these words in Scripture Doth not this like the former Doctrine either render them two distinct Gods differing between themselves the one abounding in Judgement the other in Mercy or else God to differ from himself and so to give Christ for his own Pacification and not Man's real Reformation whilst the Notion of plenary satisfaction is made a cover or pretence for Peoples continuing in an imperfect sinful polluted state which the Priests Plead for the continuance of in all term of Life And does not this their Doctrine lead People to trample the Blood of the New Covenant under foot and this is to deny the one Offering 3dly And was that the end of Christ giving himself a Ransom being an Offering and Dying for All that men might live in sin all their time and say they are Pardoned and Redeemed whilst they are still in Bondage 4thly Is God fully satisfied that any should live in sin or is his infinite Justice satisfied so as not to lay hold on them in the sinful state 5thly If the Wrath of God be revealed from Heaven against all ungodliness and unrighteousness of men and every disobedience shall have a just Recompence of Reward How then is Divine Justice fully satisfied and answered for All in that state without their coming under the sence of it in themselves For if so then nothing is to be done within them and then how did the Believers know the terrors of the Lord the sentence of Death in themselves the Law that Ministers Wrath the Ministration of Condemnation which in his time was Glorious and the Righteousness of the Law fulfilled in them by Christ Jesus who came to condemn sin in the Flesh for that end wherein still we confess to the one Offering and the blessed effects thereof 6thly And if All must live in sin all their time does not this tend to settle People upon their Lees and set them at ease in a false security in Sin and Transgression and so to deny the one Offering and Sacrifice that puts away sin 7thly And if such a plenary Satisfaction as it is called be made for some in that sinful state why not for all Do ye not here render God partial whereas Christ died for All tasted Death for Every man gave himself a Ransom for All which you Presbyterians to wit T. D. and others have denyed and so you make Sects and therein have opposed Scriptures and the Extent of God's Love and Good Will to all men but we Testifie to it and own Christ's Death and Sufferings and Effect of his Righteousness to be manifest within by the Spirit to every one that believeth 8thly Why doth T. V. so vilifie a man for Confessing according to Scripiture to the infinite Love and Mercy of God towards Mankind and his reasoning for it from Scripture seeing that he himself confesseth the impossibility of any finite Creature to make any plenary satisfaction to his offended Justice And many of his Brethren have confessed the Divine Attributes to be in God and he free in them as infinite Love Goodness Mercy as well as Justice As also he may find in the Common Prayer Book That the Graciousness and Mercifulness of God is confessed unto more then he has done And whereas T. V. accuseth W.P. with seeming to insinuate that he denys only the impossibility of Gods pardoning sin without satisfaction but that his Arguments are against Satisfaction it self he saith Whereas W. P's own Testimony stands against him in this matter in Pag. 32. which T. V. to his own Contradiction is also made to

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

the benefit whereof they only receive who believe in and obey him in his Light within and to such only he is the Author of Eternal Salvation as do obey him though the free proffers of Gods Love in him towards all mankind God commended his Love to us in that whilst we were Sinners Christ died So that we do faithfully acknowledge the Love and Goodness of God in Christ and would not at all have it diminished or suspected nor yet have Christ's Offices Works or end of his coming brought into question however we do oppose mens confusions and misapprehensions concerning God Christ's Righteousness Faith c. which none rightly know or apprehend but they who are led by the Spirit of God And now touching Justification by Imputed Righteousness where it is known in reallity we never denied or opposed seeing that where God imputes or reckons righteousness as he did to Abraham and still doth to his Seed of Faith that hath a real sence and enjoyment of it as every one hath that is in the exercise of the true and living Faith But we do still oppose and deny the vain Conceits and Imaginations of the Presbyterians Independants and all of their affinity touching their false Imputation and Justification to sinful and wicked men whilst such which he that justifieth is abomination to the Lord as he is that condemneth the Just. Pag. 39. But whilst T. D. grants that the word Justifie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Hebrew Hitzdik signifies Justum facere By this he hath contradicted himself and much of his Brethrens work for Persons being justified whilst the Subjects of Sin and disobedience for if 〈◊〉 Justifie be to make Just then t is a real work effected by the Spirit of God Sanctification and Justification being inseparable Companions as T. Vincent hath confessed which is not their imagined Justification nor pronouncing men righteous whilst they are really unrighteous for whilst such the Spirit of God doth both condemn and accuse and not justifie them in any thing contrary to its own nature neither is it truly said that men are made Just while they continue unjust and Sinners Secondly if the word Impute 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly signifie to cast account and the Hebrew Chashab signifies to think imagine and reason c. as T. D. saith Then first if it hath relation to Gods imputing righteousness to the Believer the account he casts therein must needs be true for he doth not account wicked men righteous Secondly If Impute signifieth to think imagine and reason as to imagining it cannot have relation to God for his Account is beyond Imaginations and his thoughts above mans thoughts and then it is not safe nor true in man to depend upon his own thinking or imagining or imputation for where God accounts a man righteous his Spirit doth evidence it beyond thoughts or imaginations for many imagine and think themselves righteous when they are unrighteous as there is a Generation that is pure in their own eyes yet are not clensed from their filthiness and when Christ's Righteousness is esteemed any ones it is not without the works of her own as it is falsly asserted pag. 39. no more then Abraham's Faith was without its own works or obedience Pag. 40. T. D. Argues first from the proportion which our justification by Christ's Righteousness bears to our condemnation by Adam 's sin but our condemnation was by imputation of Adam 's sin therefore our Justification is by the imputation of Christ's Righteousness Rom. 5.19 Reply This Condemnation that is come upon all men is because all have sinned and partaken of the fall being in Adam in the Earthly state really bearing his Image and this is not a thinking or imagining a condemnation from or for an imputation of Adam's sin according to their notion of it but really a partaking of the disodience of one upon all every man shall die for his own iniquity the Soul that sinneth it shall die c. And if our Justification by Christ's Righteousness bears a proportion to our Condemnation then must we as really partake of Christ's Righteousness being converted as we have of sin being unconverted and this is not a thinking or imagining our selves righteous but a true enjoyment and bearing his Image and being conformable to it as really as we have born and been conformable to the Image of the Earthly 1 Cor. 15.47 48 49. T. D. Argues secondly from the proportion of our being made righteous bears to Christ being made sin but Christ was made sin by imputation therefore so are we made righteous 2 Cor. 5. ult for he was made sin for us who knew no sin i. e. by an experimental knowledge of its operation in himself he did no sin 1 Pet. 2.21 that we might be made the righteousness of God in him Reply Here T. D. hath but brought over his old Arguments long since answered and confuted by that Servant of the Lord S. Fisher as may be seen at large in his Book Rusticus ad Acadaemicos which T. D. J. O. and their Brethren could never answer this I mention that people may perceive his matter to be neither new nor more profound then it was many years ago when it was confuted by Truth And if our being made the Righteousness of Christ bear●● proportion to his being made to be sin for us when he knew no sin by its operation in himself nor did sin then it follows by this proportion that we are made or rather thought or imagined to be the Righteousness of God in Christ whilst we neither knew his Righteousness nor experienced his work in our selves nor did righteousness which is altogether false and contrary to the Apostles Doctrine and intent seeing that it is Christ in whom is no sin that we are made Gods Righteousness having experienced the new Creatures state in Christ which in him is created unto good works which God hath ordained we should walk in them 2 Cor. 5.17 18. Ephes. 2.10 and this is more then thoughts or imaginations of being righteous or in Christ for it is in truth and reallity which admits not of your imagined applications or claiming an interest in that which you are out of and which is none of yours in the true enjoyment And if the word Impute hath relation to Justification and Justifie signifie Justum facere then W. P's definition thereof is true being that which expresseth what is personally enjoyed and not imagined and this was no Cavil as Tho. Danson falsly saith page 41. T. D. God admits of what Christ did on our behalf as if it were our Personal Act pag. 41. Reply This is his apprehension of the Sureties payment of the Debt as appears before which is a very easie put off to evade personal or real and perfect obedience on the Creatures part but it will not be so accepted of God as the end of Christ's Obedience seeing that it was to

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