Selected quad for the lemma: work_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
work_n	faith_n	good_a	justification_n	34,397	5	9.6570	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A96406	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. ... 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 ... / By a friend to them that regard true instruction, and a witness of Christs righteousnesse, George Whitehead.	Whitehead, George, 1636?-1723.	1659 (1659)	Wing W1972; ESTC R186533	21,823	56

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

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

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