Selected quad for the lemma: book_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
book_n	church_n	holy_a	read_v	3,400	5	6.3225	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A81745	The Quakers vvisdom descendeth not from above or a brief vindication of a small tract, intituled, The Quakers folly made manifest to all men, as also of its authour, from the exceptions made against it, and aspersions cast upon him. In a pamphlet called The voice of wisdom, &c. published by George Whithead, Quaker. / By Tho. Danson, M.A. late fellow of Magd. Coll. Oxon. And now minister of the Gospel at Sandwich in Kent.	Danson, Thomas, d. 1694.	1659 (1659)	Wing D217; Thomason E2255_4; ESTC R210142	19,984	42

credible Witnesses as Mr. and Mrs. Hooke and divers others And at Aldermanbury on a Lords day June 12 1659. whilst the Psalm was singing a Quaker gat up into the Pulpit with his Hat on his head and setting his Breech upon the Cushion fell to sewing Anoth●r example as remarkable as the former was in Christ-Church Octob. 6 1659. It being a Day of publick Thanksgiving the Parl. L. Major Aldermen Com. Coun. Officers of ●he army being there met together to hear Dr. Homes and Mr. Caryl who were appointed by the Parl. to preach before them Mr. Caryl being the last that preached it so fell out that when he was in his last Prayer there were two Quakers made a very great disturbance in the publick assembly in the very presence of authority This will be testified by many Witnesses that were present And they seem to regard their own Worship as little as they do ours For March 6 1659 one Mary Todd of Southwark Quaker at the Bull and Mouth in Aldersgate-street an usual Meeting place whilst her Friends as they call one another were speaking pull'd up all her cloaths above her middle Mr. Tho. Cress●t Chirurgion exposing her nakednesse to the view of all that were in the Room and walked so up and down a while using several expressions about her practise as sutable to a state of innocency and perfection This I had from an eye and ear-witnesse who is named in the Margin and what a beastly and abominable practise this was especially in a woman besides the unseasonablenesse of it being in the time of their Worship such as it is I leave to thee to judge And whereas 't is an usual thing for the Quakers to call Ministers of the Gospel Liars it is well enough known that besides the Lies of their Doctrine they have not so much moral honesty as to speak Truth in matters of Fact In May last there having been some discourse one day between one Howard of Dover Quaker Mr. Russel Min. in the Marsh and a Minister in Rumney Marsh the next day was appointed for further discourse between them two but over-night the said Howard sent his horse and man for Mr. Fisher sometime a Minister now a Quaker and suspected to be a Jesuit and going with him to the place of meeting told the people that seeing S. Fisher came accidentally thither he would now leave the discourse to him whereupon one among the people stept out and told Howard that he lied for he did see his horse and man go out over-night and see the said Fisher ride into the Town on the morning upon the same horse by which it was manifest that he sent for him on purpose All that they could say in justification of themselves was that the said Fisher came accidentally in respect of the people or Minister who was to discourse they knowing nothing of his coming To conclude I desire thee Reader to peruse the Quakers answer to certain questions proposed to them hereto annexed wherein thou wilt find them denying the Scriptures to be the Rule for judging matters of Faith asserting that they should have had knowledge of God sufficient to salvation if they had never heard of the Bible and their words and writings are as infallible as the Scriptures and again denying the Persons in the Godhead the Humane Nature of Christ and that Christ is a distinct Person from the Saints and that there hath been a true Church since the Apostles till now and that one day is more holy than another And surely by these Principles in conjunction with the rest which thou hast an account of in the Book it self to which this Narrative is annexed the Quakers have for ever forfeited the name of Christians and are to be reputed Heathens Sandwich Octob. 10 1659. Questions proposed to and answered by Joseph Fuce Quaker Quest VVHether the Holy Scriptures of the Old and New Testament be the Rule of trying and judging all matters of Faith and obedience towards God Answ And now I shall set down these Proofs to prove the Scriptures are not to be the Rule for to try and judge all things or matters of Faith John 5.22 c. Q. Whether the Light within you so much speak of be suffici●nt to guide you to Salvation if you had never heard of the Bible Ans I do believe if I had never seen the Bible yet believing the Witnesse which God hath given which is Christ the Light hope and Glory in us which we so much speak of and preach freely as we have received to the offending of those deceivers that preach for hire and so make merchandise of the people I say I should have attained to the knowledge of God if I had never heard of the Bible Q Whether the teachings or writings of any of your way be infallible or of equal authority with the Scriptures of the Old and New Testament Ans I say we do not erre in speaking or writing the Truth as it is in Jesus and that of God in all Consciences shall one day witnesse this to be true and infallible and the Scriptures and our writings hath and will most certainly come to passe Q. Whether the Father the Word and the Spirit be three distinct Persons in the self-same Godhead Ans As for thy words three distinct Persons that I deny till thou provest them by plain Scripture It is like the Bishops in Rome may own thee in them for that is some of their unfruitful works of darknesse Qu. Whether J●sus Christ hath a Divine and Humane Nature in one person Ans Thy words Humane Nature I return them with those words Three Persons into the Pit of confusion from whence they came Qu. Whether Jesus Christ remains for ever a distinct Person from all the Saints Ans But as for being a distinct Person from all the Saints he is not Qu. Whether the true Church hath failed upon earth since the death of the Apostles of Jesus Ch●ist mntil these times if not in what age or ages or among what people hath it continued Ans He caused all both small and great rich and poor bond and free to receive a mark in their forheads or in their right hand Read Rev. 13. And thus the true Church ceased or failed upon earth since the death of the Apostles of Christ until ●he raising up of Gods own seed out of the earth to stand a witnesse against wicked murderers and Persecutors of the Saints and true Church of Christ Qu. Whether the first day of the Week be more holy than any other day of the Week Ans All the daies of the Week as the Lord created them are holy unto the Saints who are redeemed from observing daies and moneths and times and years These things are expresly asserted and subscribed by Joseph Fuce FINIS

THE QUAKERS VVISDOM descendeth not from Above Or a Brief VINDICATION Of a Small TRACT Intituled The Quakers Folly made manifest to all men As also of its Authour from the Exceptions made against It and Aspersions cast upon Him In a PAMPHLET CALLED The Voice of Wisdom c. Published by GEORGE WHITHEAD Quaker By THO. DANSON M. A. Late Fellow of Magd. Coll. Oxon. And now Minister of the Gospel at Sandwich in Kent And if it be not so now who will make me a Liar and mak my speech nothing worth Job 24. ult What have I now done Is there not a cause 1 Sam. 17.29 London Printed for J. Allen at the Rising Sun in Pauls Church-yard 1659. THE EPISTLE to the READER Reader I Am once more come upon on the Stage not without a Blush yet not because I am unwilling to have my Doctrines brought to Light as G. W. G. W. voice of wisdom p. 3. would make thee believe For I am so far from being ashamed of them that could the whole world be brought within the reach of my voice upon a due call I would make a Confession of my Faith Nor yet because I am conscious to my self of wronging the Quake●s in my relation of the Disputes between us either by laying down things in their Names which they never spoke or diminishing from their words or making false constructions to use the very words of G. Whithead's Charge For let any understanding man peruse the Book In Epist to the Reader which occasions this Reply and he will find that either I am charged with falshood in such passages as have many and credible witnesses to attest the●r truth or else in particular words as in putting Sanct●fic●tion for righteousnesse w thin by which alteration if any such there were no wrong was done to their meaning And as for any false construction of their words if thou thinkest it worth the while to compare my false and this mans true construction either thou seest not with my eyes or thou wilt see that they have no cause of complaint I have followed my present Antagonist step by step and omitted nothing that hath the least colour of Scripture or ●eason unless where I make a reference to my former Book to avoid repetition lest he should say that like a child I Skip what I cannot read Only I confess I am not able to match him at his Billingsgate Rhetorick nor wo●ld I with Jonah be as hot as the Sun that scaldes me For I make account as once a Learned man said that so much as there is of undue passion so much of nothing to the purpose For there Reason spends upon a false sent and forsakes the Question started I trust that thou wilt be more confirmed in thy bad opinion of the Quakers and that the dust which they raise with their feet I shall blow away I mean crosse their endeavours to hide their meaning in doubtful words either out of ignorance not being Masters of their own Notions or which I rather believe out of design it being true of them which Job speaks of the Thief If one know them they are in the terrours of the shadow of death Job 24.17 I hope thou wilt not be byassed by their seeming humility for pride may be the root that bears that Branch The Apostle speaks of a voluntary humility which was the effect of being vainly puft up by a fleshly mind Col. 2.18 And sure I am that if one part of the character which the Bishop of Alif in the Council of Trent gave of the Protestants viz. that they had Orthodoxos Mores i. e. an Orthodox Conversation be as true of the Quakers as it was of the Protestants yet the other part viz. that withal they had Haereticam Fidem i. e. an Hetorodox or Heretical Belief is as true of these men as it was false of those And thou wilt find In the ●●●ep that particularly G. W. laies the most innocent Truths under the odious imputation of Anti-Christs deceits That thou maist not know the depths of Satan as they speak Rev. 2.24 But maist hold fast that Doctrine which thou hast already v. 25. is the Prayer of Thy Servant in the work of the Gospel Tho. Danson Sandwich Aug. 15 1659. QUESTION 1. Concerning the Light of Christ. THO Darson saith the Lights mentioned viz. natural and supernatural are two and though all have the one yet but few have the other G. W. Ans The life of Christ is the Light of men and that is not natural but spiritual and thou might as well count the Life of Christ natural as count it the Light so T. D. Reply 1. The distinction of natural or supernatural or spiritual Light we have Rom 1.17 20. Where the revelation of righteousnesse in the Gospel is opposed to the knowledge of the God-head which men attain to by the Creation Ch 2.14 The Gentiles are said by nature to do the things con●ained in the Law and are said to be a Law to themselves when yet withal 't is affirmed that they had not the Law viz. revealed or the Oracles of God for they were committed to the Jews only at that time ch 3.2 2. And to that silly Argument that I might count the life of Christ natural as well as the light I answ●r that there is a life of Christ natural viz. whereof Christ is the author as God as well as spiritual whereof he is the author as God-man John 1.3 All things were made by him with all their qualities and properties and whatsoever goes to the making them what they are wh●ch so far as it intends life may be explained by Acts 17.25 He God giveth to all life and breath Or if there be not such a n●●ural life then Plants Bruits and all Man●●nd have a spiritual life an absurdity to grosse to lodge in the brain of any other man but a Qua●er T. D charged R.H. with saying the true Light hath not co●e over and comprehended thee G W. Ans That 's false he said no such thing for the Light hath comprehended thee but thou art not come into it nor hast comprehended it T. D. Reply My credit will go further than thine G W. R. H did say as was related but perhaps he meant as thou saiest that I was not come over to c●mprehend the true Light Tho. D. charged us with consenting that the knowledge o● the Gospel is vouchsafed to every man G.W. Ans No such thing d●d we consent to but that there were some in darknesse so that their ignorance of the Gospel does not argue that they had not that light in them that was able o b●ing them to know the Gospel but rather that they disobeyed the l●ght of God in them and liked not to retain God in their k owledge T.D. Reply My words are If you meaning be that the Gospel is vouchsafed by Christ to every man I expect your proof And R. H. by silence consented tha● that was

the Father who merits and makes satisfaction for our sins The Spirit gives Faith to lay hold on Christ for Justification and seals the souls interest when obtained I have proved that we are not justified by the work of Grace or good works in the discourse upon Justification Quakers Folly p. 15. c. And so that the work of Grace cannot be meant in that place if by Spirit must be meant the meritorious cause of Justification as you assert I do not divide the Grace of God from the Spirit But I affirm that the G ●ce wrought in us by the Spirit is no meritorious cause o● Justification As for that passage justified fre●ly by his Grace which is in Rom. 3.24 It intends not grace 〈◊〉 us but the grace or favour of God in giving Christ for our propitiation v. 25. As for your accusation of ignoran●e I value it not but look upon it as a justifiable ground 〈◊〉 account you a blasphemer for 't is an implicite denying of what I expresly affirmed viz Persons in the Godhead T. D. p. 16. The Apostle asserts ●he holinesse of mans nature as a work of the Spirit confo●ming it to the Law to be the meritorious cause of our f●e●dom from sin G.W. Ans And yet he hath d●al d good works of obedience to be a deserving cause o● justification What is not justification a freedom from in Acts 13.39 And where doth he prove the holinesse o● mans nature is a merito●ious cause of our freedom from sin T D. R ply I see G. W. thou art so far from perfect that thou wantest moral honesty Thou shouldst have added what I did in the same period to make up my sense but mark withal 't is not that holinesse of mans nature which is in us but in Christ And then thou might'st have answered thy own Questions The righteousnesse of Christs humane nature or active obedience as we usu●lly call it in opposition to passive is asserted to be the cause of our freedom from sin and death Rom. 8.2 But not righteousnesse inherent in the same nature as it subsists in our persons As for Acts 13.39 I find nothing to the purpose it asserts not your Popish Doctrine that justification is sanctification or that the righteousnesse whereby we are justified is infused or inherent The words are And by him all that beli●ve are justified from all things from which ye could not be justified by the Law of Moses And it proves that by Faith men are freed from the guilt of all their sins And what of that T. D. sai●h Rom. 8.4 5. It impo●ts the end for which God sent Christ that his righteousnesse might be imputed to us as if it had been inherent in our selves G. ● Ans If the Apostle had not meant the righteousnesse of the Law fulfilled in their own persons he would not have said fulfilled in us neither would he have counted Christs righteousnesse inherent in themselves if he had not counted it ●● h●m nor needed he to speak of the ●ighteousnesse of the Law being ●o be fulfilled in Christ as if it had not been fulfilled in him T. D. R●●ly Bold man Who art thou that teachest the Apostle how to speak who canst not speak sense thy self as appears by the middle clause of this thy answer If thou didst understand thy self thou wouldst say that the Apostle would not account that righteousnesse in the Saints which was not in them Nor indeed do●s the Apostle so mistake but he asse●ts that the righteousnesse of Christ redounds to their benefit as if it had been their own inherent righteousnesse As the principal is discharged from the debt when the surety paid it though the cred●tor cannot nor does say that the principal did make payment Nor does the Apostle speak of Christ's fulfill●ng the Law as i● he had not done it but he tells of what Christ ha●h already done and to what end viz that we might have the benefit of it as if it had been our personal act T. D. Supposed S. F. to mean when he acknowledged degrees among Believers that some of these Bel●evers have a mixture of sin with their Grace G.W. Ans This is a false supposition grace is pure the mixture of sin is in that which goeth from the grace T.D. Reply Reader If thou dost not judge this latter clause in the answer to be unintelligible non-sense thy judgment and mine must part her● Mixture doth suppose at least two ingredients but what ●hat is which goes f●om grace to mingle with sin I cannot divine He should mean that when grace decreas●s corruption increases and gathers strength As for my words they intended but that sin and grace are in the same subj●ct or in each faculty of the soul not successively but together at the same time which Paul expresses by anot●er Law in his members rebelling against the Law of his mind Rom 7.23 Reader G.W. quotes a passage p. 18. l. 17. of my Book wherein he saies I wronged S. F. But I ref●r you to the place where you may read it and judge as thou seest cause T. D. saies p. 19. Conscience in the Saints being but in part cleansed as a witness it te●tifies falshood ●o them also G. W. Ans This man laies falshood and badness to the charge of the Saints Consciences ●he●eas they witn●ssed truth to them Sanctification throughout 1 Thes 5.23 and holinesse perfect●d in the fear of God T. D. Reply I do still affirm that no faculty in the Saints ●s sanctified wholly but only in part And that place you bring 1 Thes 5.23 is a distribution of the subjects of Grace it intends not pe●fection of deg●●es in each subject And if no faculty ●he● no● C●nscience As for 2 Cor. 7 1. which you f●●m ●o quo●● y●● w●ong that Scripture The words are not 〈◊〉 s●● p●●f●cted but perf●cting holiness And the Apostle ●o not suppos● th●ir holinesse to be perfected but exho●● them to end●avour after degrees of Grace nearer perfection which he expresses by cleansing from all filthinesse of flesh and Spirit in the former clause of the verse which supposes that there was filthiness remaining in both and then in Conscience for that is partly intended under Spirit See Quakers folly p. 19. T. D. saith p. 21. As Christ was made sin for us so are we the righteousness of God in him but the former was by imputation not inherence and therefore so the latter G.W. Ans If our being made the righteousness of God in Christ be but like Christ's being made si● for us then this Pr. might as well say that we shall have no righteousness in us at all for Christ was made s●n for us who knew no sin T.D. Reply There is not the same reason G.W. for saying the one as for saying the other For 2 Cor. 5. ult asserts such a proportion as I mentioned but no Scripture such a one as you vainly suppose Yet this I say that as there was no necessity of inherent