Vers 3. tells that the Law was weak through the flesh i. e. unable to justifie us in regard of our inability through corruption to fulfill it which were untrue if we were able It follows God sent his owne son to give what we could not attain by our own obedience to the Law And as for vers 4. it imports the end of Christs coming that the righteousnesse of the Law might be fulfilled in us not in our own persons but in Christs righteousnesse imputed to us as if inherent Danson asked Mr. Fisher whether Infants be in a justified state or no He answered there are but two states Justification and Condemnation Danson Before you maintained that our Justification was by a personall fulfilling of the Law and now you grant some persons to be justified who never did fulfill it personally here is a contradiction April 13. §. 4. DAnson undertook to prove our good works are not the meritorious cause of our justification from Rom. 11.6 And if by grace then it is no more of workes otherwise grace is no more grace but if it be of works then it is no more of grace otherwise work is no more worke If justification be of works then grace is excluded for it cannot be of gift and debt in respect of us but grace is not excluded we are justified by grace therefore Again Rom. 10.3 For they being ignorant of Gods righteousness and going about to establish their owne have not submitted themselves to the righteousness of God for Christ is the end of the law for righteousness to every one that believeth The Apostle makes a distinction between our owne righteousnesse and Gods finds fault with them who neglecting Gods went to stablish their own and he makes our righteousness a personall conformity to the Law and Gods righteousness to be Christs made ours by faith you therefore are guilty who make your owne righteousness your justification Whitehead We do not make our own righteousness our justification but the righteousnesse of God made manifest in us Danson Yesturday you did assert our good works are the meritorious cause of our justification Whitehead We witnesse to the righteousness of God according to Phil. 3.9 Not having mine own righteousnesse which is of the law but that which is through the faith of Christ the righteousness which is of God by faith Danson The righteousness which is of Christ and of God by faith is called Christ ver 8. That I may win Christ and how he our righteousness As Christ was made sin for us by imputation So that the Apostle by his own righteousness understands his personall conformity to the law and by Christs that in Christ made the Apostles by faith Whitehead You make two whereas the righteousness of Christ is but one Danson The righteousnesse which the Apostle calls his owne was it not Christs and yet that was never in Christ as the subject and Christ had an inherent righteousness of his own Here are two righteousnesses the one for our justification the other for our sanctification Whiteh Are we not justified by Christ within us Danson By Christ without us Whiteh Then by another Christ and so two Christs Danson Christ within us is not his person but his operations the cause for the effect and therefore it follows not that we make two Christs So that when I deny Justification by Christ within us we deny it by that righteousnesse in us whereof Christ is the Author Whiteh I prove our sanctification gives us a title to the inheritance Acts 20.32 To the word of his grace which is able to build you up and to give you an inheritance Danson 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cannot refer to grace or if it did grace intends not sanctification but o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God Fisher Tit. 3.7 That being justified by his grace it is the same with washing of regeneration and renewing of the holy Ghost vers 5. Danson Grace there is meant of the favour of God manifest in the giving of his son imputation of righteousnesse and acceptance in him Whitehead Rom. 4.3 Abraham believed God and it was counted to him for righteousness Here faith is the cause of our Justification Danson Formerly it was we are justified by a personall conformity to the whole Law and now you will prove that a conformity to a part will suffice Again the Apostle doth oppose faith and workes Now if faith be considered as a worke there is no opposition and does not that opposition exclude faith as a work And is boasting excluded in justification by faith as a work Rom. 3.27 Where is boasting then it is excluded by what Law of workes nay but by the law of faith And Chap. 4.5 to him that worketh not but believeth For the Text the act is put for the object as if it had been Christ whom his faith layd hold on was imputed for righteousnesse but that faith is imputed instead of personal righteousness or as the meritorious cause I utterly deny § 5. April 19. Q. Whether the Scriptures are the word of God Mr. Fisher IF you mean by the Scripture 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the writing we deny it Danson We meane the matter contained whether that be our rule of faith and life Fisher There are severall books which are as much a rule as those in your Bibles 1 Cor. 5.9 I wrote to you in an Epistle Here you have an Epistle of Paul before what you call the first Danson You should have proved that mentioned was intended as much for our rule as those in our books Fisher If written to the same end then it was intended as much but it was therefore Danson I deny the consequence Sermons private religious discourses have the same common end yet Scripture our only standing rule the other as they agree therewith Fisher What character have you of this Epistles being a rule that the other wants Danson Do you know it is extant Fisher No. Danson There is a distinction God hath reserved these for our use the other not Fisher Col. 4.16 And that you likewise read the Epistle from Laodicea a book you have not but we have Danson All that was written by holy men and preserved for our use is not therefore our standing rule then the discourses of holy Ministers left in print but what is the title of that Epistle Fisher The Epistle of Paul to the Laodiceans Danson The place you bring sayes not an Epistle to Laodicea but from But to the quest Whether the books commonly called the Old new Page 28 Testament were appointed by God for a standing rule of faith and life Fisher There is another therefore the Scripture is not it Gal. 5.16 This I say then walke in the spirit in and by the spirit there is our rule Danson That phrase notes the Principle not the rule Fisher You suppose the Letter antecedent to the Spirit whereas the Spirit is antecedent and none can walke in the Letter till in
Kingdome And Luke 20.21 Christ thanks his Father that whilst he hid the secrets of the Gospel from the Scribes and Pharisees he revealed them to others Whitehead Luke 17.21 The Scriptures say the kingdome of God was in them Danson 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 among you i. e. the preaching of the Gospel Hubberth John 1.9 Christ enlightneth every man Danson Every man that is enlightned or some of every nation kindred tongue and people Hubberth The Scripture saith every man Danson The phrase hath a restrained sense Heb. 2.9 Christ tasted death for every man when he died but for a certain number Vers 10. In bringing many sons to glory Hubberth Then thou denyest that Christ died for all Danson Yes Whitehead 2 Cor. 5.14 If one died for all Danson It is spoken of Converts whose sanctification was the end of Christs death and for whom Christ rose and who therefore did rise with him Qu. 2. §. 2. Whether in this life the Saints attain to a state of perfection and freedom from sin HVbberth 1 John 3.9 Whosoever is born of God doth not commit sin Danson It cannot be meant of freedom from sin but either 1. There is an Emphasis in sinne meaning some sort of sin 1 John 5.16 There is a sin unto death or 2. an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which notes to make a trade of sin thus the Saints sin not Again it must be meant of all Saints born again and then none such sin contrary to 1 John 1.8 If we say we have no sin we deceive our selves and this is spoken of such as vers 3. are said to have fellowship with the father and his son Fisher b 1. A Minister 2. an Anabaptist 3. now a Quaker hath been at Rome Read vers ult If we say that we have not sinned we make him a lyar The born of God should lie if they did deny themselves to have sinned before the new birth Danson Vers 8. It is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if the latter were to be understood of sins proceeding the former is de presenti Whitehead Phil. 3.15 As many as be perfect Danson 1. It is used in a comparative sense in reference to others lesse 2. Oft in Scripture perfect is put for upright 3. Phil. 3.12 the Apostle denies himself yet perfect Fisher Psal 119.1 Blessed are the undefiled in the way they also do no iniquity v. 2. Danson The phrases are hyperbolicall David otherwise excludes himself from blessednesse his wish vers 5. and other passages in the Psalm shews he was not free from sin Fisher Luke 1.6 And they were both righteous before God walking in all the commandements and ordinances of the Lord blameless Danson 1. How doth it appear that righteous before God is meant of perfect inherent righteousnesse 2. That blameless is meant otherwise then comparatively Phil. 2.15 Blameless without rebuke in the same sense may Luke use the phrase Phil. 3.6 Touching the righteousness which is in the Law blameless When a Pharisee i. e. in respect of others as Luke 18.10 Not as other men are 3. Zacharias is at this time guilty of unbelief Luke 1.10 Because thou believest not my words Fisher No such thing of Elizabeth Danson Your argument is from the phrases and if applicable to him guilty then they will not argue her to be free Danson Eccles 7.10 There is not a just man upon earth that doth good and sins not Hubberth If meant as thou wouldst then Christ was not just Danson Christ was God as well as man the place excludes any meer man Fisher The just man spoken of is not on c Doctor Sublimis earth for he is redeemed from the earth and in the Revelation he is said to be a dweller in heaven Whereas the wrath of God is said to come on the inhabitants of the earth Danson Can you possibly thinke that the just mans being in heaven in respect of disposition and affection and in Christ excludes his locall abode on earth Hubberth Heb. 12.23 Spirits of just men made perfect spoken of them to whom the Apostle writes Danson The Apostle sayes we are one body with them in heaven the spirits c. Quest 3. §. 3. Wheher our good works are the meritorious cause of our justification FIsher Contraria contrariorum ratio our evill works are the cause of our condemnation therefore our good of justification d Surely he was now newly come from Rome Danson We deny the consequence because our evill works are perfectly evill our good but imperfectly so any one evill is a violating of the Law and deserves its penalty but any or more good works not the fulfilling it Again our evill and good works are not absolutely contrary the one being perfectly evill the other imperfectly good malum ex quolibet defectu bonum ex integris causis Esay 64.6 All our righteousnesses are as filthy rags Lastly our good works are due and so cannot merit our evil violate the Law Fisher I prove the consequence from Gal. 5.18 But if you be led by the spirit you are not under the law Whence if they who are led by the spirit are not under the Law then the leading of the spirit is the meritorious cause of their not being under the Law but they who are led by the spirit are not under the Law Dans This is no proof of the consequence you should have proved there is par ratio for the merit of evill and good works and the leading of the Spirit is an effect not a meritorious cause of not being under the Law that is obliged to its penalty Fisher 1 Cor. 6.11 Such were some of you but you are washed but you are sanctified but you are justified in the name of the Lord Jesus and by the spirit of our God Here the Corinthians are said to be justified by the spirit Danson I might say perhaps the clause should be referred to sanctification thus but ye are sanctified by the spirit of our God or else justified by the spirit may be meant of the spirits application Fisher Rom. 8.2 The law of the spirit of life in Christ Jesus hath made me free from the law of sin and death Now 't is the same law of the spirit of life that is in Christ and the Saints Danson The Apostle asserts the holinesse of mans nature as a work of the spirit conforming it to the Law to be the meritorious cause of our freedom from sin and death but not that which is in us but in Christ It is true the same spirit is in Christ and the Saints yet doth not the spirit conform us fully to the Law nor if it did were that conformity the merit of Justification Fisher Read Rom. 8.4 That the righteousness of the Law might be fulfilled in us who walke not after the flesh but spirit This place says the righteousness of the Law is fulfilled in the persons of the Saints Danson
the Spirit Danson The Spirit is antecedent in respect of the revelation but subsequent the Letter in respect of assistance which he gives to obedience Fisher If there was a rule before the Scripture then that is not a rule but there was therefore Danson It was the same matter since the Gospel preached to Adam no increase of truths quoad essentiam sed tantum quoad explicationem the manner of conveyance different but the matter of Doctrine conveyed still the same Fisher Rom. 10.8 The word is mighty even in thy heart but yours is without Danson It is in thy mouth too For you read not all Fisher This is meant of the light in every mans conscience it is a word which every man hath heard Vers 18. But I say have they not heard Yes verily their sound went into all the world Danson Then the light within is the spirit you pleaded for to be the rule in opposition to Scripture N. B. But vers 18. speaks of the Gospel relating to the Preacher v. 14 15. And though the words are taken out of Psalm 19. yet they intend not that naturall knowledge of God which David speaks of but the Apostle intimates the knowledge of Christ by the Gospel should be of as large extent in the publication as the knowledge of God by the hearers ministry And the word said to be in the heart is meant of the matters conteined in the Scripture that is the word of faith which we preach Fisher Col. 3.16 Let the word of Christ dwel in you richly yours is without Danson It was without as it was the Letter of the Scripture and his exhortation was to get acquaintance therewith and he prescribes means in teaching one another singing of Psalmes which were part of the words of Christ as the matter and author Fisher It is a fond custome to make the people sing Davids conditions who have not his spirit Danson Your objection holds as strongly against the use of them in the times of the Old Testament and yet then they were part of publique Temple-worship nor is it more a lye to sing then read them By this Dispute you have a further discovery of their false Doctrines and that in matters of great concernment how 1. They labour to make the Scriptures imperfect 2. Themselves perfect 3. And the naturall light in man sufficient to salvation 4. How while they would set up Christ in word they would set up a righteousness of their owne to Justification In a word how in many things they plead the Popish cause while they cry down the Ministers of Christ You may also see their weakness and wickednesse in wresting of Scripture how that strength of argument will not satisfie and secure their obstinacy in darknesse under a pretence of light within them God heal them of their blindesse and obstinacy or stop up their way that they may not seduce Soules to destruction and guide them that feare his name in wayes of Truth and holinesse through the Lord our Righteousness Amen CHAP. X. Shewing 1. Quakers instrumental to the introducing of Popery 2. In some of their Tenents dangerous to States The first may appear both by Principles and Practices 1. In their Tenents 1. THat the Ministers of the Reformed Churches are no true Ministers 2. That a man is justified by the merit of his good workes 3. That the Scriptures should not he read by ignorant and unlearned 4. That a man may perfectly keep the Law 5. Denying the imputed righteousness of Christ for justification 6. That Scripture is not the supream rule 7. Pretending to revelations and miracles 8 That H. D. doth not know whether Purgatory be revealed in Scripture or not 9. The infallibility of their Ministry 2. Their practice 1. GEorge Cowlishaw Pryn. The Quakers deny the thing The innocent delivered out of the snare p. 40. and the cry of blood p. 8â— on this reason to affirme no such persons spake among them and they know the names of such as have not railed Ironmonger of Bristol affirms on oath January 22. 1654. that in September before he had some discourse there with one Coppinger an Irish man who told him that he had lived in Rome and Italty 8. or 9. years and had taken the order of a Franciscan and that he had been at London lately for some moneths and whilst there had been at all the Churches and meetings publique and private that he could hear of a How diligent and that none came so neer him as the Quarkers b To their praise And being at a meeting of the Quakers he there met with c A design two of his acquaintance at Rome of the same Franciscan order that were now becom chief d A fair door opened speakers among the Quakers and that he himself had spoken among the Quakers in London about thirty times and was well approved of among them e Marke Coppinger asked him if there had been no Quakers at Bristoll he answered no. He replyed that if he would give him 5 pound he would make it five hundred if some did not come within a moneth and about 18. dayes after there came two probably his two Franciscan Fryars which did much hurt and gained many Disciples As also by what follows c. 11. c. 4. Since which they have there taken root and spread of which you have a full discovery in the story of James Naylor before spoken of who in his answer to Baxter p. 15. takes notice of this story and thus replyes If reason may judge most likely came over to second your envy against us why did you not keep him Seeing the Law required it then might it have been proved if he had been a Speaker amongst us And in the margin read the judgements of God begun on him who took that oath and take warning Answ 1. to the 1. It will not easily be credited unlesse by themselves their tenents and practices have rendred them so bad we need not be put to such unworthy shifts 2. Are all Lawes executed we should then be in a far better condition and they in a worse yea Naylor himselfe through connivance fared better then the Sentence did allow 3. How blind is that in the Margin the thing he hints is so remarkable and making to his purpose that hee should have told what or where 2. Samuel Fisher 1. Quakers folly p. 56. denyed not that he had been at Rome but that he received a pension from the Pope he utterly denyed which is probably as true for it is had from very good hands that in his late travell to Constantinople and thence to Rome he had as good bills of Exchange as most Gentlemen that travell and yet it is well known that he hath no visible estate and the Quakers that came to the dispute did report that he did bear his witness against the Pope and Cardinals at Rome and yet they suffered him not to be medled