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cause_n	effect_n	punishment_n	sin_n	3,729	5	5.7335	4	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A36551	A synopsis of Quakerism, or, A collection of the fundamental errors of the Quakers whereof these are a taste, viz. 1. That there are not three persons in the God-head, 2. That Christ did not make satisfaction for the sin of man, 3. That justification is not by imputed righteousness, 4. That our good works are the meritorious cause of our justification, 5. That a state of freedom from sin, is attainable in this life, 6. That there is a light in every man, sufficient to guide him to salvation, 7. That the Scripture is not the word of God, nor a standing rule of faith and life, 8. That there is no resurrection in the body, 9. That there's no need nor use of ordinances, baptisme, Lords Supper, &c. : collected out of their printed books : with a brief refutation of their most material arguments, (and particularly, W. Pens, in his late Sandy foundation shaken) and an essay towards the establishment of private Christians, in the truths opposed by those errors / by Tho. Danson ...	Danson, Thomas, d. 1694.	1668 (1668)	Wing D218; ESTC R8704	44,296	95

made of a Woman to redeem them that were under the Law Gal. 4. 4 5. which subjection to the precepts of the Law was penal as being a debasement of so great a person a strange metamorphosis of an absolute Soveraign into a subject And therefore 't is spoken of as a wonderful instance of condescention that he was not ashamed to call us brethren Heb. 2. 11. that is fellow-subjects for being one in nature with us he becomes one with us in an obligation to the same Law And if it be weighed the penal nature of what we call penalties or curses lies not barely in the smart of sense but in the brand of insamy thereby set upon us that we rec●ive the due reward of our deeds as the good thi●f gives us his sentiment of his own and fellows case Luke 23. 41. And seeing that Satisfaction in the eye of the Law is strictly not solutio ejusdem but tantidem not of what the letter of the Law requires but of somewhat equivalent therefore it may be made as well agendo as patiendo by doing as by suffering For some actions as they may be circumstantiated may be truly penal to the agent and so equivalent to the corporal punishment which the letter of the Law ex●cts and may be as proper for demonstration of justice maintaining the repute of the Law and example to others 2. Qu. What causality in respect of God's act of forgiveness Christ's obedience was capable of Answ Christ's obedience could satisfie God but in genere causae moralis sc impulsive vel meritoriae as a meritorious cause of which we say that movet aliquem ad talionem reddendam which moves another to recompence the act done by good or ill offices which we thus express popularly One good turn requires another Which kind of cause works on an agent and induces him to produce the effect And that it is such appears by comparing the causality of his obedience in respect of our impunity or freedome from punishment with the causality of sin in respect of punishment which in the latter induces God to punish in the sormer induces God to pardon I● it be said how can this be seeing nothing without God can be said to move him for then somewhat in God should b● an effect of the Creature and so the first cause should have some dependance upon the second which is absurd and impossible I answer There is no cause indeed of the will of God ex parte actus volendi as to the act it self of his will but there may be a cause ex parte volitorum as to the things will'd whence the Schools say Deus vult hoc esse propter hoc sed non propter hoc vult hoc i e. God wills one thing for another but why he Wills one thing for another there 's no cause to be assigned but his Will God wills the preaching of the Word for the production of faith as a means for its end but why he wills that connexion between them no reason can be given but his Will for he can work faith without it And so Christs obedience cannot properly work upon Gods will but if it have the causality of an impulsive cause attributed to it we must understand that properly those terms note but a connexion between means and end Christ's Obedience and the Sinners Pardon which having been joyned together in God's Decree cannot be put asunder in the Execution Quest How does it appear that Christ's Obedience had the Efficacy of a Meritorious Cau●e of our Forgiveness Answ 1. Those places which speak of the turning away of Divine Wrath by Christs Obedience which Wrath is but an Inclination to punish He Christ is a Propitiator for our sins 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Propitiatio 1 J●h 2. 2. It notes the Act of Appeasing and the means whereby God is Appeased Rom. 3. 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Propitiatorium The Mercy Seat so rendred Heb. 2. the true as that was the Typical means of Attonement 2. It appears by those Scriptures which speak of Redemption or Freedom from deserved Punishment purchased by a price of Christs Laying-down 1 Pet. 18. 19. Ye were not Redeemed with Corruptible things as Silver and Gold but with the precious Blood of Christ Where the Antithesis cleerly imports that Christ's Blood is a True and Real Price and of far greater Value than Silver and Gold which Yet answer all things Eccles 10. 19. And it hath made a purchase of Freedom from Punishment for that is included in the Vain Conversation spoken of as an Effect in its Cause and elsewhere it is spoken of as a parcel of Christ's purchase Gal. 3. 13. Christ hath Redeemed us from the Curse of the Law 3. By those Scriptures which speak of a Substitution of Christ for us Mat. 20. 28. The Son of Man came to give his Life a Ransome for many 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Res aut factum quo movetur qu●spiam ut aliquam Incommodo alioqui 〈…〉 liberari Patiatur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which Preposition when applied to Persons Imports the Succession of one into the room of another so used Mat. 2. 22. and rendred in the room o● his Father 1 Tim. 2. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pret●●● Redemptionis a caunter Priae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In Composition notes either Contrarietatem as in the Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Antichrist i. e. one that opposeth Christ or it notes commut ●tionem an exchange of one for another 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Notes something or Act whereby any one is moved to let him go free whom he hath advantage against 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Notes such a kind of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Compensation as in which the Deliver undergoes that Evil in kind or Equivalently which he that is delivered should have undergone And if the Word imports an Exchange from one Life to another then we conclude a Satisfaction from the Nature of the thing Either justly or unjustly we were to die not the latter for we had well deserved Death therefore the former And if Christ hath freed us from that Death we were justly obnoxious to what is that but what we call Satisfaction in the sence of the point in hand Quest 4. Whence Christ's Obedience had the Efficiency of a Meritorious Cause of our Forgiveness 1. It was a perfect Obedience 2 Cor. 5. Last he knew no sin i e. by Experience of the working of it in himself which Peter explains when he says He did no sin 1 Pet. 2. 22. Thence the Denomination given him An holy thing in his Conception Luke 1. 35. An Holy Child Acts 4. 27. After his Birth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and puer in the Three Learned Languages signifie a Child and sometimes a Servant perhaps because the Child is born a Subject to the parent Jure diving Naturali The Holy one of God ●n his Man-hood even by the Devils from whom that

A SYNOPSIS OF QUAKERISM OR A Collection of the Fundamental ERROURS of the QUAKERS Whereof these are a Taste Viz. 1. That there are not Three Persons in the God-Head 2. That Christ did not make Satisfaction for the Sin of Man 3. That Justification is not by imputed Righteousness 4. That our good Works are the Meritorious Cause of our Justification 5. That a State of Freedom from Sin is attainable in this Life 6. That there is a Light in every Man sufficient to guide him to Salvation 7. That the Scripture is not the Word of God nor a standing Rule of Faith and Life 8. That there is no Resurrection of the Body 9. That there 's no need nor use of Ordinances Baptisme Lords Supper c. Collected out of their Printed Books With a Brief Refutation of their most material Arguments and particularly W. Pens in his late Sandy Foundation Shaken and an Essay towards the Establishment of private Christians in the Truths opposed by those Errours By Tho. Danson sometime Minister of the Gospel at Sandwich in Kent LONDON Printed in the Year 1668. To the Reader Reader THe late daring Pamphlet of W. P●n Intituled The Sandy Foundation Shaken wherein he hath attempted but with too Feeble an hand to shake the Rock Christ Jesus in his God-Head and Offices hath occasioned this Vndertakement Seeing God had left him to himself so farr as openly to vilifie Three Grand Truths I judge it not amiss to take this opportunity to mind the World how well he hath Imitated the Leaders of his Party in their respects to other like Truths that so the Christians of these Parts may no longer be Imposed upon by the Quakers seeming Innocence The most referd civil Heathens were given over to the most Fond and Beastly Errours about the Nature of God It was observed of many of our English Hereticks in Queen Elizabeth's dayes that they were Charitably Devout And you know many that look well in the Face have their Inwards Tainted and Decayed I presume Reader thou hast Read over the Frontispiece of this Book and then tell me what you think Do those Principles sound like Christian Doctrine Do you not think your Heart would give your Tongue the Lye if for fear of seeming riged you should venture to sa● of the Teachers of those Doctrines These are the Servants of the most High God who shew unto us the way of Salvation Acts 16. 17. Why then take heed how thou harkenest unto them unless thou art unconcerned in thy self and art indifferent whither Salvation or Damnation fall to thy share I am prevented in a serious Representation of the danger of these Errours by the Pains of my Worthy Friend Mr. Tho. Vincent The mention of whose name puts me in mind of a Query thou mayst make about my Answer to Pens Arguments why I do actum agere The Answer is I was Ingaged in a little Conference with the said Pen and he hath made some Reflections upon me in the same Piece which are not to be wholly neglected Again Experience hath shewn that there is a great difference in Intellectval Gusts The Method Phrafe Notions of scarce any one man are acceptable to all And a President is at hand Biddles 12. Arguments against the Holy Ghost's Deity were first answered by the Learned Estwick and then by the Learned Pool and both to good purpose I hope not without success And if any Quaker shall demand why I do not answer Sam. Fishers Book against me instead of Writing against a new Man I answer that I am guided in my Neglect by the Judgment of ubler Persons than my self that that Book is but a bundle of Impertinent Cavils and none of my Arguments is shaken by his Batteries and that to answer it were but Horas bonas male collocare to spend time with Domitian in catching of Flies I shall only leave two words of Advice with thee and so we will part 1. Be at some pains to understand the positive Grounds of the great Truths opposed by the Quakers Remember that Wisdom is Silver and a Treasure not only for its Excellency but also for the difficulty of Attainment Prov. 2. 4. It was the Observation of Min. Fel. Multi ob●aedium investigandae veritatis divert●nt in proximos Errores i. e. Many men through Impatience of the Pains they must be at to find out the Truth turn into the Errours next at hand As a weary Traveller takes up his Lodging not at the best but at the nearest Inn. Be not thou a new Instance to confirm that unhappy Observation For want of some pains many Christians are strangely Ignorant and through Ignorance uncertain like Glasses which may be blown into any shape you please or Weather-Cocks that are indifferent to any Point of the Heavens To lessen thy pains somewhat I have endeavoured to give thee the most material Arguments by which those Truths are supported in as plain and familiar a way as I could and as the Nature of the subjects would bear Particularly be at some pains to understand the right use of Reason about these sacred Mysteries Namely that it is not to judge of the Truth of the Propositions contained in the Scriptures but of their Connexion Take an Instance 1 Cor. 15. 13. If there be no Resurrection from the Dead then is Christ not risen The Propositions that the dead shall be raised and that Christ is raised from the dead are de fide or matters of Faith but the Connexion o● Consequence of the Apostle is evident to reason as depending upon that Maxime of Reason Sublato effect● tollicur causa Deny the effect and deny the cause if it be necessary and not an accidential Cause and like this if it be not day t is not Sun-rise And therefore 〈◊〉 Socinians who pretend that we are not to believe any thing to be of Divine Revelation which is not evident to our reason do discover but little of that reason which they would be thought to have Ingrossed to themselves For does not Reason tell us that the Nature and Works of God are above our reach And that God were not God if he could be comprehended by a Creature nor are the Creatures ad aequate effects of God their cause And indeed their Principle takes away the difference between Divine Knowledge and Faith Where is there any room for an assent to Truth Propter authoritatem revelantis upon the credit of Gods word if we are to believe nothing but what antecedently to Divine Revelation is evident to reason in its next causes or proper Effects Nor can I see what use Miracles can be of to a Socinian the Intendment of which is to inforce a belief of those Doctrines which are inevident to Reason It being a Principle which no man will contradict that God will not put the Seal of his Immediate Power to a Falsehood 2. Improve the Knowledge which you have I have often thought it a wise sober speech of

in adjecto And observe the Apostle gives us the sum of Davids Words vers 7. 8. which speak not of Imputation of Righteousness in terms but of Forgiveness and not imputing Sin which must be supposed to lie in Imputation of Righteousness as Effects in their Cause Now in absolutely free Forgiveness there 's no Imputation of Righteousness but what is our own inherently according to Pen and other Socinians Three Arguments will suffice to evince the Truth on our side Arg. 1. From the proportion which our Justification by Christs Righteousness bears to our Condemnation by Adam's Sin but our Condemnation was by Imputation of Aams Sin Therefore our Justification is by the Imputation of Christ's Righteousness Rom. 5. 19. points us out to this Collation As by one mans Disobedience many were made Sinners so by the Obedience of one shall many be made Righteous Arg. 2. From the proportion which our being made Righteous bears to Christs being made Sin But Christ was made Sin by Imputation Therefore so are we made Righteous 2 Cor. 5. ult gives ground for Arguing from such Proportion For he was made Sin for us who knew no Sin i. e. by an Experimental knowledge of its Operation in himself Peter therefore sayes he did no Sin 1 Pet. 2. 21. that we might be made the Righteousness of God in him Arg. 3. From the proportion which Imputation of Righteousness to us bear to the matter of our Justification which as we have shewn before being the Righteousness of another cannot be made ours any other way than by Imputation So and no otherwise the sureties payment of the Debt becomes the Act of the principal Debtor This last Argument suggests an Answer to W. P's Cavils about the word Impute that it is altogether used to express what is personally theirs of whom it is spoken p. 29. For supposing it were so ordinarily yet when it is applied to the act of one person by Operation of Law made another it cannot be so meant For it is a good rule Verba intelliguntur secundum Subjectam materiam words are to be interpreted when ambigious according to their Subject matter I shall propose and answer one Objection of another Quakers before I come to Pens Obj. How can God account us to have done what we have not So Whitehead Voyce of Wisdom 3. Head Sol. We must not fancy any misapprehension or false Judgment in God God does not to speak strictly account us to have done and suffered what we did not as the Creditor does not account the principal to have paid the debt which he knows the surety paid for him But God admits of what Christ did for our behoof as if it had been our personal Act. As the Creditor Cancels the Bond le ts the Debtor out of Prison and gives him every way as Legal a Discharge upon the sureties payment of the debt as he could have done upon his Personal Payments Next I shall take notice of Pens Scriptures and Arguments As for Exod. 23. 1. Prov. 17. 15. one answer will serve both God does not no● allowes he Man to justifie the Wicked In sensu composito as we say whilst he is such nor does God justifie the the Wicked in justifying those to whom Righteousness is Imputed for by that Imputation they are first made Righteous and then Justified or Legally declared to be Righteous So that unless you will deny that the Act of one Person may by contract or Act of Law become the Act of another as was above explained there 's no weight in your Allegations As for Ezek. 18. 20. The Son shall not bear the Iniquity of his Father Answ Exod. 34 7. One of God's names is Visiting the Iniquity of the Fathers upon the ●hildren c. Thus then we collect that this place signifies Gods Perpetual and Immutable right which to us seems to be equitable in regard of the neer Conjunction between Parent and Child the Child being but the Parent multiplied That in Ezekiel Imports Gods gracious Recession from his right because of their more than ordinary a●dasity in charging his wayes with inequality vers 25. vers 3. he tells them they should not have occasion any more to use that Proverb vers 2. the meaning whereof was vers 19. The Son bears the Iniquity of his Father which implies they had had occasion to use it See Josh 22. 17. 2 Sam. 21. 9 14. Instances of the Jewes Children bearing the Iniquity of their Fathers But suppose that were Gods standing Rule yet he might in Soveraignty relax his Law so far as to admit of Christ a surety instead of the Malefactors and that he hath done I have proved before As for all the rest they designe to prove we are justified by an Inherent and so not by an Imputed Righteousness The chief I answered before on the Head of Justification The rest are obvious Arg. 1. God cannot Justifie what is opposite to his pure Nature Answ Nor does God justifie what is opposite to his pure Nature in justifying a Person in himself impure upon the Righteousness of another imputed to him For supposing the right of Soveraignty vested in God to admit of Christs Righteousness for our personal Righteousness and an intimate Conjunction between Christ and us as one in Nature and mystically by Faith when God justifies a Person for imputed Righteousness he justifies one as truly though not in the same manner Righteous as if he had been per●onally Righteous Arg. 2. If man were justified by Innocency before the Fall then so must he be justifled after it Answ We deny the Consequence because man having broken the Covenant made with him God was at his free choice how he would deal with him and that God did not think fit to justifie Man by a personal Innocency or Righteousness I shall prove under the 4th Head of Errours which I presume Pen understands for otherwise we are since the Fall justified by Innocency or a perfect Righteousness as before it we should have been only the manner of Communication is different the one by a Physical the other by a Legal Act or Operation Arg. 3. Sin came not by Imputation but actual Transgression Answ The Sin of Adam was made his posterities Rom. 5. 12 14. by Imputation Adam was a Common Root to Mankind by Nature but a Common Person by Divine Constitution in that positive Precept and Threat Gen. 2. 17. and the Promise therein inculded in case of Obedience whence as if he had stood we had all stood in him so he Falling we all Fell or Sinned in him as the Apostles Phrase is Rom. 5. 12. And thence the Apostle argues That as by one mans Disobedience many were made Sinners so by the Obedience of one shall many be made Righteous Rom. 5. 19. Arg. 4. A man cannot be said to be actually Sinful and Imputatively Righteous He may as well be said to be actually Damned and Imputatively Saved Answ Why not as well as to say a

the Gospel Eph 3 4 5 6. The place may be its own Comment it is so plain 2. Luk. 10. 21. Thou hast hid these things from the wise and prudent and hast revealed them unto babes The Father is said to hide the Object because he did not inlighten the Subject i. e. To hide the Gospel which was then openly and plainly preached because he did not inlighten their mindes with a saving knowledge of it 3. 1 Cor. 2. 14. The natural Man receiveth not the things of the spirit of God for they are foolishness to him neither can he know them because they are spiritually discerned 1. Observe here is an opposition between men and men in respect of the knowledge of the things of God The spiritual man judges all spiritual things verss 15. but the natural man knows not nor judges them Yea he accounts the Doct●ine of the Gospel foolishness 2. The natural man not only does not know them but cannot because they are spiritually discerned which imports a disproportion between the object and faculty such for instance as between s●nce and a rational object Whence the Apostle speaks of an understanding given to know Christ 1 John 5. 20. implying that our old understanding will not serve to apprehend Christ after a spiritual though it may to apprehend him after a rational manner The Scriptures which carry any colour for the Quakers Opinion of all that I have met with are these 1 Joh. 1. 9. That was the true Light which lighteth every Man that cometh into the World Ans Christ being spoken of before as the Messias or Saviour to whom John did bear witness vers 7. we must therefore understand the place I think not of natural Light but supernatural not of the Light of Reason wherewith as God he indues men but of the Light of the Gospel with which as the Messias he inlightens Men which light may admit of a double consideration according to the use of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies 1. To shine or to light that is afford light by which the object is made visible whether there be an Eye to see it or no so 't is used Luke 11. 36. 1 Cor. 4. 5. 2. 'T is used to inlighten the eye or faculty Eph. 1. 18. That the eyes of your understanding may be inlightned c. If you take it in the former sence Christ by his powerfull preaching and glorious miracles did not shine on every man Many never heard his Doctrine nor saw his Works As some parts of the World see not the Sun when it shines brightly in our Horizon So that the meaning can be no more than this that the Gospel is taught to all comers without exception by Christ and his Ministers not that every particular person hath the benefit Many in all ages never heard no nor perhaps heard of the Gospel 2. If we take the word in the other sence for inlightning the Eyes of the mind 't is certain that many who are lighted as our phrase is when a Candle is carried before us are not inlightned but are like a blind man so lighted that sees never the better And then the meaning can be no more than this that whosoever are inlightned are inlightned by him and answers in sence to Jam. 1. 17. Every good gift is from above and cometh down from the Father of Lights And lest we may seem to impose upon the Objector we will turn to a parallel place Psal 145. 14. The Lord upholdeth all that fall and raiseth up all them that be bowed down 'T is evident enough that however the words sound the sence can be but this that all that are upheld from falling or raised again after a fall are in God's debt for the help of his hand 2ly Rom. 2. 15. The Gentiles are said to have the Law in their Hearts Whitehead Voyce of Wisdom Answ They are also said to be without Law and are imposed to them that had the Law vers 12. viz. of Moses vers 17. Called the Oracles of God Chap. 3. 2. and made the Priviledges of the Jewes above the Gentiles vers 1. in this respect because hereby Salvation was of the Jewes John 4. 22. i. e. the knowledge of the way of Salvation therefore it cannot be understood of a saving Knowledge without a Contradiction 2. It is not the Law in their hearts but the Work of the Law viz. these two effects mentioned accusing and excusing For though t is true the Gentiles having some knowledge of the Law the Law may be said to be in thei● hearts me●ning their understandings yet in the Apostles use of th●t Phrase Heb. 8. 11. he seems to include if not mainly intend a sutable disposition to the Law or a delight in the Law after the inner man Rom. 7. 22. Whereas the Gentiles in this sence had not the Law in their hearts For they liked not to retain God in their knowledge Rom. 1. 26. but as he was an unbidden so an unwelcome Guest to them so that they could scarce forbear to say to God Depart from us for we desire not the Knowledge of thy Wayes Job 21. 14. 3ly Rom. 1. 19. That which may be known of God is manifested in them for God hath shewed it unto them viz. the Gentiles Answ The next Verse suggests an answer viz. that which might be known of God by arguing from the Effects to the Cause from the Creation to the being of God and his Eternal Power the first Divine property that appeared in giving Being to all things out of nothing and the uniform event of this knowledge is said to be the leaving them without excuse not the leading them to Salvation 4ly Isa 49. 6. I have set thee for a Light to the Gentiles c. Spoken of Christ Answ That is but a Prophecy of the Gentiles mercy in the time● of Christs actual Exhibition in the flesh which was not fulfilled till the Jewes rejection of Christ as appears by Act. 13. 46 47. And the same Apostle Rom. 11. The casting away of them the Jewes was the reconciling of the World viz. the Gentiles vers 15. Errour 7. The Scriptures are not the Word of God but only a true Declaration of it nor are they the only Rule of Faith and Life G. Whitehead Voyce of Wisdom p. 20. Sam. Fisher Quaker● Folly p. 28. TO bring any testimony of Scripture concerning it self were Petitio principii a begging of the Question and were insignificant for their conviction who deny it 's Divine Authority And to urge Arguments drawn from the purity of Scriptures Precepts Sureness of Principles of Trust Excellency of Rewards Sublimity of Doctrine Prediction of future Contingents the Secresy and Efficacy of it's Operation on the hearts of men being such as no other Writing can give us a single instance of the like the Miracles whereof multitudes of Adversaries were eye-Witnesses able and willing to discover th● Impostures if any had been Wrought for the