false Ministry Priest My words were that the Gospel is an external light as that of the sun Answ That also is false for the Gospel is the power of God which is invisible Rom 1 16 20 and not external as the light of the Sun for that is created but the Gospel is Eternal Priest That I denied that the Saints were justified by that Christ that was in them To which he replies to Rich. Hub. Thou lovest lying rather then to speake righteousness Psal 52.3 Ans Rich. Hub. hath not belyed thee at all for when I asked thee whether the Saints were justified by that Christ that was in them yea or nay thou answeredst no as many heard thee so seek not to blind people with covering thy errors as now thou wouldst in pretending that it is but one and the same Christ that justifies and sanctifies wherein thou hast flatly confuted thy self for if it be the same Christ that justifies and sanctifies then it s but one and the same righteousness which effecteth both these in and for the Saints And see how again thou hast contradicted thy self in owning but one Christ when in page 23. thou hast plainly affirmed two Christs Christ personal and Christ mystical and so hast shewed thy self to be of Antichrist for the Saints preached but one Christ which was in them their hope and he it is whose fulness is thorow all filling all things so he that preacheth another Gospel or Christ then the Saints preached let him be accursed Gal. 1.9 Priest The righteousness which God works in us is but finite as well as other effects p. 39. Ans And yet this said Priest in p. 37. hath owned that the righteousness whereof Christ is the subject and that whereof he is the efficient are of one species or kinde see his confusion then I say the righteousness which God effects in us is not finite but infinite for Christ is Gods righteousness and Christ is formed in us Gal. 4.19 and so that righteousness which God works in us by his Spirit it s of the same kind and nature with that which worketh it for the Saints are made partakers of the divine nature 2 Pet. 1.4 which this Priest being ignorant of he confutes himself and such would divide the justifying righteousness from being in the Saints and would make that righteousness in them but finite when as Christ his infinite righteousness and the Saints are in one another in one Covenant and he that sanctifieth and they that are sanctified are one Heb. 2.11 and whatsoever God doth it shall be for ever Eccles 3.14 then Gods righteousness in us is not finite but infinite In page 40 and 41. the Priest saith I affirmed and do among those that hear the Gospel salvation is offered to more then to whom it is intended I should rather think our preaching is to more purpose because we know not who are elected for the ignorance of that gives us a ground to hope well of any man Ans Here people may see the Priests Ignorance concerning Salvation and how their hope is grounded upon their Ignorance but Christ is Gods salvation to the ends of the earth offered to all men with an intent that they might beleeve and be saved and for them that are condemned it is not because Salvation was not intended of God for them but because that when Salvation was offered and intended to them they beleeved not in it as a promise of entring into Gods rest may be left unto a people and yet they not enter into the rest because of their unbelief Heb. 4. And men are not condemned for want of having a saving light given them or because God hath afore purposed their destruction and thereupon deprived them of saving grace as the Priests imagine but this is the condemnation that light is come into the world and men loved darkness rather then the light John 3.19 And Christ came not to condemn the world but to save the world so that these Priests who are ignorant of the elect and have their hope of any mans welfare grounded upon that Ignorance their hope is a false and a blind hope for how can they hope well of any man when they know not who are elected and do not beleeve that salvation is intended as free for all men so herein have the Priests largely made manifest their blindness and their blind hope and their preaching and praying for people to be of none effect for if salvation be not free or not intended for all to what purpose is the Priests bidding all their Hearers lay hold upon Christ and putting them all into a hope for that which they say was never intended for many of them but herein is their ignorance and blind hope which they strive to beget people into plainly manifested for the true hope is not grounded upon Ignorance but in that spirit whereby the precious is discerned from the vile and the sheep known from the goats by the true Shepherds and Ministers Priest That the Spirit was not wont to be effectual without the Letter or that he wrought upon the souls of men in and by the Letter of the Word and I gave you that instance Rom. 10.17 Faith comes by hearing and hearing by the Word of God Ans He might as well have said That the Apostle Pauls Ministry was not wont to be effectual as to say That the Spirit was not not wont to be effectual without the Letter for Paul was not a Minister of the Letter or Writing but of the Spirit or of the thing declared of 2 Cor. 3 6. and as for that of Rom 10 17 that hearing comes by the Word of God that is against this said Priests principle for there is a difference between the Word and the Letter The Word liveth and abideth for ever 1 Pet 1 23. so doth not the Letter and the Spirit was wont to be effectual among the Saints Patriarcks and Prophets before the Letter was written or given forth and the Spirit or Word was effectual among the Gentiles who had not the Law or Letter of it outwardly so how Ignorant these Priests are of the Spirits efficacy all that know it may easily judge and how would they ever convince the Turks or Heathens of Christ with their preaching if the Spirit be not effectual without the Letter Priest That the works of Christ in some respect are not perfect I spake these words in reference to sanctification which I affirmed to be imperfect in this life p. 44. Ans Here he hath falsely charged the works of Christ with imperfection for all the works of God are perfect And by one offering God hath for ever perfected them that are sanctified Heb. 10 14 And Christ perfecteth the work of sanctification in them that beleeve as Christ said Sanctifie them through thy truth thy word is truth and the glory which thou gavest me I have given them that they may be one even as we are one I in them and
the 1 Cor 6 11 as his instancing the Dogs returning to Rent not the Swine when as the Swine are not onely known to trample under foot but also to rent and tear and here he would divide the spirit of God from the name of Jesus when as his name and spirit are one his name is called the word of God and the Father the Word and the Spirit are one Rev 19 13 1 Joh 5 7 And where doth he prove that Justified by the Spirit which he ignorantly calls the third Person in the Trinity is not the work of Grace here he would divide the Grace of God from the Spirit was there ever such confusion for the Saints were Justified freely by his Grace which was one with the Spirit Priest pag 16. For the Apostle assents the holinesse of mans nature as a work of the Spirit conforming it to the Law to be the meritorious cause of our freedome from sin Answ And yet he hath denyed Good works of obedience to be a deserving cause of Justification see his confusion what is not Justification a freedome from sin See Act 13 39 And where doth he prove that the holinesse of mans nature is a meritorious cause of freedome from sin seeing it is the same Spirit which frees man from sinne and brings him and his nature into conformity to the Law of Righteousnesse through its Sanctifying and Justifying him from the transgression of the Law Thomas Danson saith pag. 17. from Rom. 8.4 5. It imports the end for which God sent Christ that the righteousness of the Law might be fulfilled in us not in our own persons but in Christ his righteousnesse Imputed to us as if it had been inherent in our selves Answ Here again he hath perverted the Scripture by his false meaning as if the Apostle had meant quite another thing then he spoke when as 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 righteousness Inherent in themselves if he had not counted it in them as this Priest doth and the Apostle needed not speak of the Righteousness of the Law being to be fulfilled in Christ as if it had not been fulfilled in Christ but that it might be fulfilled in us who walk not after the flesh but after the spirit Rom. 8.4 so away with these false meanings this Priest hath given And to S. Fishers speaking of degrees among believers as in 1 Joh. 2.13 14. This Priest Danson saith I suppose that you mean that some of these have a mixture of sin with their Grace Answ This is a false supposition for the Grace of God which the Saints have is pure and not mixed with sin for the mixture of sin is in that which goeth from the Grace Thomas Danson saith pag. 18. to S. F. you maintained that our Justification was by personal fulfilling of the Law and now you Grant some persons to be Justified who never did fulfil it personally Answ In both these sentences he hath wronged S. Fisher for that which he vindicated was what the Apostle witnessed that was the Righteousness of the Law being fulfilled by the spirit in the persons of believers without which work of the spirit in them they were not Justified Thomas Danson pag. 19. saith And Conscience in the Saints being but in part cleansed as a witnesse it testifies falsehood to them also in that their estate is bad when it is good Answ See the folly and confusion this man is in who would lay fals-hood and badnesse to the charge of the Saints Consciences and their good estate as one that calls good evil Isa 5.20 but the Consciences of the Saints witnessed truth to them and not falshood for they witnessed Sanctification throughout in body soul and spirit 1 Thess 5.23 and holinesse perfected in the fear of God Thomas Danson saith pag. 21. As Christ was made sin for us so are we the Righteousnesse of God in him but the former was by Imputation not Inherence and therefore so the other Answ This proves nothing against being Justified by Christs Righteousnesse within but rather against him that hath perverted that Scripture 2 Cor 5 21 for if our being made the Righteousnesse of God in Christ be but like Christs being made sinne for us as this Priest Imagins then he might as well say that we shall have no Righteousness of Christ in us neither must we do Righteousnesse at all for Christ was made sin for us who knew no sin neither can he sin that we might be made the Righteousnesse of God in him in whom their is no sin so that men are not made the Righteousnesse of God in Christ while in their sinnes but as they are translated into Christ through death being baptized into the death of Christ by putting off the body of the sinnes of the flesh for Gods Righteousnesse is pure without sin and so are the believers made his Righteousnesse See Rom 6 4 5 6 7 Col 2 11 12 1 Joh 3 5 6. Priest And to prove two Righteousnesses of Christ this said Priest saith do you think that the Righteousnesse which the Apostle calls his own was not Christs Answ See this mans ignorance of Christ's Righteousnesse which the Apostle desired to have and not his owne Phil 3 9 Now he that counts the Apostles own Righteousnesse which he denyed to have Christs Righteousness he might as well say that the Apostle desired not to have Christ's Righteousnesse which is but one but herein his folly is discovered And whereas at our dispute Thomas Danson denyed that the Saints were Justified by that Christ that was in them now to excuse his matter he saith he will Answer me more punctually and his Answer is Priest pag. 22. The Scripture by Christ within us understands not the person of Christ but his operations the cause is put for the effect by a Metynomy Compare Collos 1.26 Christ in you with Ephes 3.17 that Christ may dwell in your hearts by faith and therefore it followes not that we make two Christs Answ To deny that the Saints were Justified by that Christ within is to Preach two Christs seeing he hath owned that Christ is in them And to say that the Scripture by Christ within us understands his operations what darknesse is this where did ever the Apostle say that the operations or works of Christ are Christ or put a Metonymy upon his words as thou hast done who falsly hast called that a word too hard for my Capacity And Faith Repentance Regeneration are opperated or wrought by Christ but doth the Scripture say that Repentance is Christ or Regeneration is Christ this Priest hath made it appear that he neither rightly knowes Christ nor his workes who discernes not the one from the other And again he hath confuted himself the Priest in pag. 23. he saith The Scripture speaks of two Christs Christ Personal and Christ
Mystical if I should say not Christ Mystical but Christ Personal is our Saviour would you not speak wisely think you to say Oh! you make two Christs this distinction you may finde and to prove a Christ Personal he brings Colos 2.8 9. and Christ Mistical he brings 1 Cor 12 12 Answ He hath here perverted these Scriptures in going about to prove two Christs which before he denyed and in denying Christ Mystical to be our Saviour for Christ is but one and the same for ever who is the Mystery hid from Ages and Generations Christ in you the hope of Glory Col 1 27 and ye are saved by hope Rom 8 24 And Christ saith I in them and thou in me that they may be made perfect in one c. Joh 17 23 So now they that heard Thomas Danson at the dispute deny that he Preached Two Christs may now see that he hath preached two Christs and how therein the Truth hath contradicted him and where this said Priest in George Whiteheads name saith Priest I will prove by the Scriptures that we are Justified by our Sanctification Answ In this he hath wronged Geo Whitehead as in several other things for the words were not so spoken by George Whitehead but what if the words had been so spoken Christ is made to us Wisedome Righteousnesse Sanctification and Redemption and by this Christ are we Justified and no other 1 Cor. 1.30 IV. Concerning the Scriptures Priest THomas Danson hath gone about to prove the Scriptures the word of God and the rule of Faith and Life and in page 29. he saith their is no other standing rule but the Scriptures Answ The Word of God is in the heart of every one that believeth in Christ and such are taught how to walk by that Word or Anointing in them and that is their standing rule and the Spirit of Truth leadeth them into all Truth and of this Word or Spirit which this Priest hath shewed his Ignorance of the Scriptures are a true declaration but are not the Word or Spirit though Words of God be Recorded in them and if there be no other standing rule but the Scriptures as this said Priest ignorantly hath affirmed Then what was their rule who spoke forth the Scriptures and what was the Gentiles rule who not having the Law yet did those things contained in the Law Rom 2 14 and what must be their rule who cannot read the Scriptures they have souls to be saved as well as others and are not to be condemned because they cannot read the Scriptures but if they be disobedient to the light in them which manifests in them the righteous Law of God then they are condemned and do the Priests believe that all that could not read the Scriptures without were without a rule and were all condemned seeing thus they have affirmed no other standing rule but the Scriptures which by the Scriptures they cannot prove Priest Joh 20 30 31 And many other signes truly did Jesus in the presence of his Disciples which are not written in this book but these are written that ye might believe c. Suppose that we had the signes which are not faithfully Recorded in writing yet were they not our rule because God did not give order for them but has assured us as much as is sufficient to create and preserve faith in the Gospel which we have Answ So then he having owned no other standing rule of Faith and Life but the Scriptures in these his words he intendes these Scriptures that are upon Record are sufficient to create and preserve Faith in the Gospel which how false this is its easie to see for faith is the gift of God not created and preserved by the Scriptures though they were written to be believed but by Christ the author of faith and this is the work of God that yee believe in him whom God hath sent Joh 6 29 And again this Priest in his affirming no other rule but what we have Recorded in Scripture if the fignes that Christ did were all faithfully Recorded which are not he hath plainly contradicted himself in pag. 44. in his saying that those things that were not written might have been useful if they had been written for they were done for the very same end with those which are left us c. so then many things that are not written in Scripture might have been as useful as that which is written in the Scriptures if they had been Recorded See the confusion of these Priests that professe the Scriptures which are Recorded to be the word of God and the onely rule of Faith and Life and how therein they deny the leading of the Spirit of Truth and its sufficiencie Priest saith As for your participation of the Infallible Spirit if that were granted that inferres not a participation of the Spirits infallibility pag. 32. Answ This tends to divide the Spirit from its infallibility as if such as partake of the Spirit do not partake of its infallibility was there ever such folly as this seeing that the Spirit of Truth leads them that partake of it into all Truth which is infallible Priest As for our want of infallibility t is no valid plea against our Ministery page 33. and another such a like Doctrine he hath laid down in page 46. that the Spirit of God may accompany a Ministry and the Minister not have the Spirit and to prove these he hath brought Acts 20.17 also of your own selves shall men arise speaking perverse things c. and Matth. 23.2 3. the Scribes and Pharisees sit in Moses seat c. Answ His falsehood here Appeares plainly for they that want infallibility and have not the Spirit of Christ they are out of the Truth and are fallible and their Ministry is not of the Spirit seeing they speak not from the Spirit but from their own hearts which are deceitful where they want infallibility so out of the abundance of the heart the mouth speaketh And how can ye being evil speak good things Matth. 12.34 and they that ran and the Lord sent them not they profited not the people at all Jer. 23. and the Scribes and Pharisees and them that spoke perverse things against the Apostles the Spirit did not then accompany what they ministred they being out of the Spirit Here followeth something in answer to what the said Thomas Danson hath replyed to Richard Hubberthornes Paper Tituled the difference of that call of God to the Ministry c. PRiest saith None of my people can set to their seal that my Ministry hath brought them to a perfect man T is readily granted Nor was the Ministry intended for that end pag. 35. Answ This is false Doctrine for the true Ministry was for the perfecting of the Saints till all come into the unity of the Faith and the knowledge of the Son of God unto a perfect man Ephes 4 11 12 13. So that Ministry of theirs which is not for the perfecting is a
THE VOICE of WISDOME UTTERED Forth against Antichrists folly and deceits and the freeness of Gods Love to the Creature and the effects of his Righteousnesse in his people truly discovered 1 Concerning the Light of Christ within 2 Of Perfection in this Life 3 Of Justification how it is known 4 Of the Scriptures and the use of them And this is in Answer to a Book falsly Titled The Quakers folly made manifest to all men Given forth by Tho. Danson a Priest at Sandwich in Kent who having begun his Book with a Lye he hath added to it many false Principles and Doctrines in his Book touching these things aforesaid which Principles are generally held forth by the Priests in England But are here plainly confuted and the cause of the Innocent whom he hath falsly accused cleared according to the Scriptures of Truth By a Friend to them that Regard true Instruction and a witness of Christs Righteousnesse George Whitehead Behold he travelleth with Iniquity and hath conceived mischief and brought forth falshood he made a pit and digged it and is fallen into the ditch which he made Psal 7.14 15. LONDON Printed for Thomas Simmons at the Bull and Mouth near Aldersgate 1659. Reader IN the fear of the Lord according to the movings of his Spirit it was upon me to give forth this following Treatise as being occasioned by reason of Th. Dansons imperfect and confused Relation Title the Quakers folly made manifest to all men which he hath given forth chiefly against Sam. Fisher Geo. Whitehead and Richard Hubberthorn touching three Disputations which they had with the said Priest about certaine weighty matters of Religion about which now to clear himself of his false doctrines and confusions he was manifest in at the disputes he hath further both wronged them and the truth sometimes in laying down things in their names which they never spoke and oftentimes diminishing from their words and making false constructions of them as also he hath added to his former false doctrins absurdities self contradictions both in his said Relation and in a pretended Answer he hath given to R. Hubberthorns Book titled The Difference of that call of God to the Ministry c. And besides this Priest hath wrested several Scriptures by his false meanings and interpretations and therein is the said Priests principles concerning the light within perfection and justification which generally are maintained by the Priests of England answered and clearly confuted by the truth and the innocent cleared from the lyes and false aspersions published by the said Thomas Danson in his said Relation and Answer And this my answer is given forth for the truth sake in love to the simple hearted that they may be instructed and their doubts resolved which being read in simplicity with a single eye towards God and his way something may be added to the readers understanding and here he may see that the pitt which the wicked hath digged for others he is fallen into himself Prov. 26 27. Eccles 10 8. And Reader I advise thee let no secret prejudice nor envy lodge in thy heart against us but mind the gift of God in thee which brings out of strife and hard thoughts into the meekness and lowlines of mind and then thou may the better understand the truth and see the difference betwixt us who witnesse of the life of Christ in us and the Priests and Professors of the world who are out of Christs life and then try all things and hold fast that which is good 1 Thes 5 21 G. W. THE VOICE OF WISDOME AND TRUTH Uttered c. THe Wisdome and discerning which the Lord God hath revealed by his Spirit in his people called Quakers standeth over all the folly of the World and over all the subtilty and deceits of the Wisemen and Merchants of Babylon who by their subtilty and deceits have perverted the simple and made Merchandise of souls as these Priests do who have been fighting with their Inventions against us and the Truth which we are raised up to vindicate by the power and spirit which hath discovered unto us their deceits and subtilty and whereby we have overcome them hitherto when they have made war against us both in words and writings because that greater is he that is in us who maketh war for us then he that is in the world ruling in these false Teachers and where we are here charged with folly That shall lye upon his and their heads who have falsely charged us therewith as those that are guilty as the proud covetous heady high-mindedmen and the fierce despisers were whom the Apostle charged with these things 2 Tim. 3.9 And we see that these proud and covetous Priests their folly is so far already made manifest that they can proceed no further in their subtilty against the Truth then they have done but their folly will be manifest for I finde that this Priest Tho. Danson hath brought no stronger Arguments against what we profess then many of his Brethren in iniquity have done heretofore but in many things the very same onely he hath added more to his and their iniquities in spreading his false Doctrines and false Accusations abroad and in laying down several things in our Names which were never held forth by us called Quakers But blessed be the Lord our God who hath indued us with power wisdome from on high that such subtil Foxes cannot hide themselves in all their holes and dens from that eye which the Lord hath opened in us and which he is opening in many thousands who shall see the shame and nakedness of these who have caused people to erre in the times of ignorance and darkness which the Lord God is redeeming his people out of into his marvellous light and wisdome which all they shall have right unto who are mindful of his appearance in his light and power who hearken to his counsel as those that are willing to be led by him And now to thee Tho. Danson who falsly hast called thy self a Minister of the Gospel as hereafter will appear and who hath laid false things to the charge of the Innocent as is also here made manifest Where in thy Epistle to the Reader thou sayest Hadst thou considered the likelihood of the Quakers Printing which would necessitate thine thou thinkst thou shouldst have waved any discourse with them but Repentance is now too late c. So then it appears thou wast not willing to have thy deeds brought to light nor thy Doctrines to publike view but wast afraid to be made manifest as many of thy Brethren have been and are and it appears then that what thou hast done in thy disputing with us is to be repented of but now Repentance is too late as thou confessest and thou sayest Thou chose rather to out-word us which is the reason why thy Answers are oftentimes so large and laxe So here thou hast resolved in thy own will to out-word us but thy
words shall be thy burthen and thou hast here discovered what spirit thou art of who with thy multitude of words which darkens counsel and perverts the simple hast gone about to mannage deceit and those things which are to be repented of which are not of the truth and it is well if Repentance be not too late for thee as thou sayest but if thou hadst been in that Spirit which the righteous are led by thou wouldst have used fewer words and to more purpose and more seasonable then thou hast for in striving in thy will to outword men thou hast shewn thy self one of them whose lips the Lord will cut off whose tongue speaketh proud things who have said With our tongue we will prevail our lips are our own who is Lord over us Psal 12.3 4. And also in thy Narrative upon thy agreeing to dispute with us In a loose or disorderly Discourse which falsly thou hast charged us with which thou wast resolved to speak to us in as thou hast confessed That the Devil might be beat at his own weapon and outshot in his own bow c. Ans To which I answer Then its evident that thou hast taken up the Devils bow to shoot in hast shot in the Devils bow as hereafter appears was ever the like Did ever any of the Gospel-Ministers seek to out-shoot the Devil in his own bowe Nay The true Ministers made war against the Devil with the sword of the Spirit and with the weapons of God which were mighty through Christ to the casting down of strong holds and spiritual wickedness in high places 2 Cor. 10.4 Eph. 6.11 12. So they did not shoot in the Devils bow as this Priest hath done And truly it s no marvel that these Priests and their Hearers are so sinful as they are and plead so much for fin against perfection and freedome from sin in this life as they do seeing that the Priests are but shooting in the Devils bow yet whereby they can never slay the Devil nor cast down wickedness but still he being alive in them his work which is fin remains in them and they are in his work and while they shoot the Devils bow they shoot against the truth and against such as are in it as the wicked do who shoot their arrows even bitter words against the righteous And now omitting many absurdities and unsavory words impertinent matters in this said Tho. Danson the Priest his Book which are not worth the mentioning I shall in short Answer some of his Principles and Doctrines whereon the stress of his whole matter dependeth together with some lyes he hath shot out of Devils bow against us in laying down his own words in our names and answering his own words which he counts ours which we never spoke I. Concerning the Light of Christ THomas Danson the Priest saith The Lights mentioned Viz. Natural and Supernatural Light are two and though all have the one yet but few have the other Answ The Life of Christ is the light of men and that is not natural but spiritual he is the true light which inlightens every man that cometh into the World John 1.9 so if they be come into the World they are inlightned by Christ which light brings salvation to them that love it and condemnation to them that hate it and thou might as well count the life of Christ natural as count it so for it is the Life that was in Christ which lighteth every man in the World John 1.4 9. Tho. Danson And where thou hast charged R. Hubberthorn with saying That the true Light hath not come over and comprehended thee Answ That 's false he said no such thing for I was present and heard what he said for the Light hath comprehended thee but thou art not come into it nor hast comprehended it for darkness comprehendeth not the Light though the Light shineth in darkness John 1.5 Tho. Danson also hath charged us with consenting that the knowledge of the Gospel is vouchsafed by Christ to every man Answ No such thing did we consent to as that every man had the knowledge of the Gospel but that there were some in darkness and yet that which might be known of God was manifest in them Rom. 1.19 So their ignorance of the Gospel doth not argue that they had not that Light in them that was able to bring them to know the Gospel which is the power of God but rather that they disobeyed the Light of God in them and liked not to retain God in their knowledge Rom. 1.28 And as for that of Psal 147.19 20. He sheweth his word unto Jacob his Statutes and Judgments unto Israel he hath not dealt so with any nation and as for his judgements they have not known them So then this makes for what I said for that may be shewn or given to people which they know not and then the light of Christ which was before these statutes and judgements were given to Israel is given to many who know not the Mystery of it because they abide not in the paths of it Job 24.13 And this Priest in saying That by the words statutes and judgements are meant the supernatural light or knowledge of the Gospel here he hath confuted himself for if these statutes and judgements were the knowledge of the Gospel why did Israel not know them who had them And if these Statutes and Judgements recorded in the Scriptures which Israel had which many others had not were the knowledge of the Gospel then he might as well say That the Scribes and Pharisees who had them and read these these Statutes in the Scriptures had the knowledge of the Gospel when as on the contrary they knew not Christ nor the Gospel which is but one though his Kingdome was in them and him hath God afforded a light to the Nations and an Ensign to the people and the Nations of them that are saved shall walk in his light both of Jews and Gentiles who are inlightned by him without exception Isai 42.6 and 49.6 Rev. 21.24 Tho. Danson saith As for that Scripture Rom. 2.15 t is spoken of the natural light for t is opposed to the knowledge of the Jewes and the words are not the Law but the works or effects of the Law written in their hearts Answ Nay that is false t is spoken of the work of the Law which Law was written in the Gentiles hearts and this Law was spiritual and not a natural Light as this Priest saith and the nature by which these Gentiles did those things contained in the Law was according to the Law here 's no natural Light spoken of in that Scripture Rom. 2.15 which makes for us that they that were not Jewes but Gentiles also had the Law of God which is spiritual written in their hearts whether they were excused or accused Tho. Danson Christ was not to be a Light to them till his coming in the flesh Answ What then was
is perfect and the Apostles preached perfection and wisdom among them that were perfect and preached to present every man perfect and said be Perfect be of one minde see Matth 5 48 1 Cor 2 6 2 Cor 13 11 Colos 1 28 And Paul denyed not the State of the Resurrection as this Priest hath accused him for he said if ye be risen with Christ minde those things which are above And Paul denyed not freedome from sin as he hath accused him for Paul said Now being made free from sin and become the servants to God Rom 6 18 22 And in that Phil 3 15 he saith Let us therefore as many as be perfect be thus minded And that of Job 9 20 21 proves not that Job was not without fin when God had delivered him out of that Affliction wherein he said If I say I am perfect my mouth shall prove me perverse though I were perfect yet would I not know my soul I would despise my life But after this Job was Girded up in the power of God and his Righteousness and Innocency did shine with the Lord and he was perfect and feared God And the Saints witnessed Christs appearance in them without fin unto Salvation for they were saved from sin by Christ and John speaking of Christ said as he is so are we in this world 1 Joh. 4 17 So they did not put cleansing from sin nor perfection a farre off as these Priests do who are Ignorant of that birth which is born of God which whosoever is born of sinneth not neither can the wicked one touch him so then he hath not power to lead him into sin because he is born of God and is kept by the power of God 1 Joh 3 9 chap 5 18 which before that state of freedom be witnessed there is a time of Pain in travel and of suffering in Temptations and Tryals which these blinde Guides not seeing would lay sin to the charge of Gods Elect who is born of God and hath overcome the wicked one so away with the Priests false meanings which are for sin and Imperfection in this life for they are quite against the Tenour of the Scriptures T. Danson saith p. 12. A Beleevers person with his works are accepted with God though his works be not perfect Answ Here he would have the beleevers like the Priests who sin in the best of their performances as they confess but to confute his error herein I say the beleevers works are wrought in God and God hath wrought all their works in them Isai 26.12 So these works of God which true beleevers witness are perfect and the beleevers have ceased from their own works which were imperfect and are come into Gods works which are perfect Thomas Danson saith p. 13. Let me hear what answer you can give to that Scripture which hath run much in my minde against this Doctrine There is not a just man upon earth that doth good and sinneth not Eccles 7.20 We say indeed that no such just man as Solomon speaks of is to be found on earth but in heaven Answ The Conversation of the Saints is in Heaven Eph. 2.6 Phil. 3.20 and they are redeemed from the earth and from the vanity where Solomon saw all things in the dayes of his vanity in which state all were sinners and there is a just man that perisheth in his righteousness Eccles 7.15 but there is a just man that walketh in his Integrity Prov. 20.7 And he that doth righteousness is righteous even as Christ is righteous 1 John 3.7 Thomas Danson We are one body with them in Heaven and have the same title with them in possession p. 14. and 38. Answ This confutes his former words for they that are one body with them in Heaven are Members of the body of Christ which is perfect and its members compleat Col. 2.10 Eph. 3.15 to the end III. Concerning Justification WHereas S. Fisher spoke of our good Works as they are wrought in the Spirit being a meritorious or deserving cause of Justification this Priest hath made much adoe about it to prove that S. F. is a rank Papist and to prove it he the Priest saith Our good works are but imperfectly good and Isai 64.6 All our righteousnesses are as filthy rags Answ Samuel Fisher never affirmed that imperfect works and the righteousness which is as filthy rags doe deserve Justification as this Priest hath wronged him and the truth but good works which are the fulfilling of the Law which is wrought in us by Christ as he hath wrought all our works in us and all his works are perfect these are discerning Justification for they are justified as being ordained of God Ephes 2.10 and seest thou how Faith wrought with his works and by works was Faith made perfect Jam. 2.22 And this Priest hath in page 15. confessed That good works which are the fulfilling of the Law deserve salvation and that the desert of obedience arises from the dignity of the Subject by which it is performed So then this makes for what S. F. declared for here it appears then that obedience to God is deserving and upon true obedience there is promises given And further I say that without the Spirit and power of Christ to lead the creature there is no obedience that can be performed either deserving or acceptable to the Lord God so that still these works which are deserving a promise of God are the works of Christ Jesus in us and through us so his spirit and power which is the cause of these works is that which justifieth in them And page 16. Where Justification within by the Spirit of God was proved by 1 Cor. 6.11 And such were some of you but ye are washed but ye are sanctified but ye are justified in the Name of the Lord Jesus and by the Spirit of our God To this the Priest hath given his meanings to prove that we are not justified by the Spirit or righteousness of Christ within in these words Viz. Priest I might say that perhaps the clause should be referred to sanctification as if the order of the words had been but ye are sanctified by the Spirit of our God and he brings his transposition for it from Mat. 7.6 Give not that which is holy to dogs neither cast your pearls before swine least they trample them under their feet and turn again and rent you where saith he turn again and rent you is to be joyned to the dogs or else justified by the Spirit may be meant of the Spirits application I mean the third Person in the Trinity not of the work of grace whereof we are the subject Answ Here you may see how he hath given two meanings to one place and what folly hath proceeded from a Teacher as in his instancing Doggs and Swine for his matter of Justification as he did at the dispute with us speaking of Justification being Referred to the name of the Lord not to the spirit from
thou in me that they may be made perfect in one see John 17.17 21 22 23 and the Apostle witnessed to a sanctification throughout in body soul and spirit 2 Cor. 7 1 1 Thes 5 23 and Christ is come throughly to purge the floor so that his work of Sanctification is not imperfect as this Priest hath falsely affirmed but perfect Priest Not every gift of God is perfect page 44 Ans Here hath the Spirit of Antichrist appeared which hath not only accused the Saints and the work of Christ with imperfection in this life but hath so accused some gift of God with not being perfect when as every good and perfect gift comes from God Jam. 1.17 Then what gift of God is it that he esteems not perfect Pr. The Gospel gives life upon imperfect obedience Answ And yet before he denyed our good works of obedience to be a deserving cause of Justification when now were his words owned for truth then imperfect obedience is so farre deserving that the Gospel gives life upon it where 's the ranck Papist now but here also he is in Errour for the Gospel gives life upon believing in the light which is the work of God and the work of God is perfect saith Christ He that believeth in me though he were dead yet shall he live Pr. To prove Tho. Rumseys false doctrin which was That we preach a doctrine of Devils in saying that men may be free from sin in this life this Priest saith David was not free from the being of sinne but a sad instance of the power of it in real Saints and yet he was a pattern to New-Testament Saints Zech. 12.8 Answ That Scripture Zechariah 12.8 doth prove both Tho. Rumseys and Thomas Dansons doctrines false for the words of that Scripture are these In that day shall the Lord defend the Inhabitants of Jerusalem and he that is feeble among them at that day shall be as David and the house of David shall be as God as the Angel of the Lord before them So then if David was made a pattern to New Testament-Saints and the house of David be as God yea as the Angel of the Lord then was David and the New-Testament Saints freed from sin for in God is no sin and then real Saints had not the power of sin remaining in them as Tho. Rumsey and Tho. Danson hath accused them to their own shame in counting that a Doctrine of Devils which was the Saints Doctrine who witnessed a washing from all filthiness Ezek. 36.25 And Paul witnessed to a freedom from sin Rom. 6.18 22. and for calling this Doctrine a doctrine of devils God will call Tho. Rumsey and Tho. Danson to an account and they will never be clear from the guilt of their blasphemy herein without Repentance and I beleeve that all people that fear the Lord that see this will see their doctrine to be a doctrine of Devils in their pleading for sin and counting that to be a doctrine of Devils which they that were of God owned and which all must come to witness who ever come to be saved for there is no unclean thing must enter into Christs Kingdom therefore people must either expect freedom from sin in this life or never for it was the unbeleevers that died in their sins John 8.21.24 and there is no hope in the grave but as the tree falls so it lyes and every one shall be rewarded according to their deeds done in the body and the soul that sinneth it shall die but blessed are the dead that die in the Lord for their works shall follow them and they that die in Christ die in him in whom there is no sin And now Tho. Danson whereas thou hast made much ado in thy lying Narrative about a man that accused a Minister for saying that Sam. Fisher had received a Pension from the Pope at Rome and thy cavil is about the mans being mistaken concerning the Minister To which I say if thou wert not a man that rejoycest in iniquity thou wouldst never have so far rejoyced in that mans weakness as to publish that thing again since the man confessed his mistake and weakness in laying it upon the wrong party which if thou wouldst as well confess thy Errors as he did his there were the better hope of thee that thou wouldst forsake thy errors and lies and thine and thy hearers lightness and prophaneness was plainly then made appear to your shame And whereas thou confessest That it was the Minister of Staple Viz. Mr. Robert Wilkinson as thou callest him that so accused Samuel Fisher behinde his back with receiving a Pension from the Pope and thou goest about to maintain this accusation against Samuel Fisher in thy saying it s as probably true c. Now that accusation against Sam. Fisher do I return back again upon thee and that Priest of Staple as an invented lye and a slander of your own and God will judge you for it and Samuel Fisher and all who know his innocency and freedome from having any fellowship with the Pope or his corrupt ways may witness against thee and the Priest of Staple to be lyers and slanderers in this thing mentioned so to be in the work of your Father the Devil And here it is evident thou hast shot in the Devils bow as I told thee before according to thy own words and in the latter end of thy matter thou tellest a Story to move the Reader to laughter as thou sayest yea thou hast largely manifested thy folly and thy light spirit who would move people to madness Eccles 2.2 And that thou art one of the false Prophets who by their lyes and lightness made the people light and vain and where thou hast several times spoken to us as if we were put to silence or our mouths stopt at the dispute with thee it appears herein thou wouldst make people beleeve as if thou put us to silence with thy Arguments but thou mayest remember it was otherwise for several times when I or Richard Hubberthorn should have spoken the Magistrates and others of thy hearers made such a howling and a hideous noise whose iniquities thou partookst of in joyning in thy lightness with them that we could not be heard speak and other times with thy lightness thou stirred up lightness in them and at the first days dispute with thee when I began to answer thee after Sam. Fisher had spoken to thee thou offeredst to go away several times because I spoke And at the latter days dispute when thou wast ensnared whilst I spoke to thee some of the Magistrates threatned to break up the meeting if I would not lay down the Dispute and let another take it Priest And whereas thou accusest Samuel Fisher with being silent and thereupon interpretest his silence to be consent to the horrid Arrian blasphemy Answ The same false accusing Spirit in this Priest would have accused Christ with being guilty of blasphemy when he was silent