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.


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 [Page]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 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 [Page 2]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 [Page 3]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, [Page 4]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 [Page 5]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 its 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 [Page 6]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, [Page 8]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 [Page 9]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. tis spoken of the natural light, for tis 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, tis 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 [Page 10]in the Law, was according to the Law; heres 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 Christs presence in the flesh among all the Gentiles whom he did inlighten? what darkness is this? seeing his out goings have bin from of old as said the Prophet, and he is the foundation of many Generations, and Rock of Ages, Mica. 5.2.

And if this Priests words were true, what became of all these Gentiles that died before the dayes of Christ in the flesh? were they condemned because they had no Light of Christ given them, (dare he say) or because they disobeyed the Light which they had?

Thomas Danson brings the 2 Cor. 4.6. to prove that there are some to whom the light of the Gospel doth not shine, & Matth. 13:11: & Luk. 10:21: that it was given to the disciples to know the Mysteries of the kingdom, not to others.

Ans. Here he hath perverted that of 2 Cor. 4.6. for it doth not say that the light of the Gospel doth not shine unto them, but that the God of the world hath blinded the mindes of them who believe not, least the light of the Glorious Gospel should shine unto them; which if the light were not in them, how could he seek to hinder it from shining to them? for that is his end (who blindes the mindes of the peo­ple) to keep them from seeing the Light, that it might not shine unto them; but he cannot hinder the light from inlightening people, though he and his ministers seek to keep people in blindness, from seeing it in them, and from believing in it; yet it doth shine in their darkness: And as to that of Matth. 13.11. The cause why it was not given to some to know the Myste­ries of the Kingdom, was because they closed their eyes against the light, Matth. 13.15. which manifests, that it sometimes opened them: whereby they might have known those Mysteries, which were hid from the prudent of the world, who did shut their eyes against the light in them, as thou hast done, who contendest against it's being in them, who see it not; and as for the mindes of some being alienated from [Page 12]the life of God, that proves nothing against the light of Christ being in them, but for it; for if their mindes were estranged from it, then it was in them, Ephes. 4.18.

Tho. Danson hath denyed that Christ dyed for all; Counting the phraise, (pag. 6.) Christ Inlightens every man: (Indefinite, as he doth the other: Christ tasted death for every man, Heb. 2.6.

A. Let the Scripture it self stand a witness against this Priests false Doctrine & mean­nings he addes to the Scriptures; for the Scripture saith Christ died for all, & tasted death for every man, and that Christ is the propitiation for our sins, and not for ours only, but for the sins of the whole world, 2 Cor: 5:15: Heb: 2:9:1 Ioh: 2:2: But this Priest saith Christ dyed for a certaine number, onely for those that were converts and Belee­vers. So whether should wee beleeve the Scripture, or Thomas Danson, who so flatly contradict one another, and where the Scripture saith Christ inlightens every man that cometh into the world, Joh: 1:9: this Priest saith, The meaning of those words cannot be as the letter of them doth import.

Again (the Priest hath contradicted himself in pag: 8: he saith) I do not pretend to power, to give meanings to Scripture, by adding any thing [Page 13]to the Scripture which is not in it, but to finde what already is, by causing the Scriptures with the Cherubins to face one another.

Ans. Thats false, for thou hast given mean­ings which are not in the Scriptures, and so art to be reproved for adding to thewords of the Lord, Pro. 30.6. in thy giving such meanings as the letter doth not import (as thou confessest) & so being unestablished in the light, thou wrestest the Scriptures to thy own destruction, not seeing the difference of the states & conditions, which the Scrip­tures are spoken to; so thou would make the Scriptures disagree with themselves; in thy saying thou must reconcile the Scripture to it self: and telling of causing them to fate one another when as the Scripture cannot be broken, Joh. 10.35. And before ever thou, or any of you understand the Scriptures aright, the light which gave them forth, you must come to feel, and own in your selves, which will reprove your de­ceits, & vain imaginations, and appears to convince you thereof: and to condemne you for your perverting the Scriptures, and making a trade of them, and selling your fals meanings for mony to the people, though many of the hearts of you priests are so hardened and your consciences so [Page 14]seared through your covetuosness, pride & deceit, that you know not the appearance of the Light of Christ in your selves; though it doth often appear and break forth upon the unjust to condemn them, so that you not knowing the light in your selves, by your dark spirits and earthly minds you contend against it in others; and you shut up the Kingdome of God in people, as the Pharisees did, who shut up the Kingdom of God against men, and would neither enter in themselves, nor suf­fer others to enter: and so your preaching and praying for all to come to Christ and be saved is of none effect, for its out of the faith, while you do not beleeve that all are are enlightened by Christ, nor that Christ dyed for all men, for you do but flatter and mock the people, whilest you perswade them to lay hold on that salvation which you do not believe that ever they may atttain to. And what do you preach to in people which must receive the word, and lay hold upon the Gospel, if they all be not enlightened by Christ? And what is it that must Reveal Christ in them who are in darkness, and blindness, if there be not a light in them which in­lightens their darkness, and discovers [Page 15]their blindenesse to them before they can see out of obscurity, or see their light shining out of darknesse?

II. Of the doctrine of Perfection in this life, which is opposed by the Ministers of Antichrist.

THomas Danson saith; pag. 9. Your Do­ctrine of Perfection is against the te­nour of the Scripture (and to prove it, he hath given his meanings) and brings that of Job 9.20. If I said I am Perfect, my mouth shall prove me perverse, (pag. 10.) Phil. 3.12. and 1 Joh. 2.2. when he ap­pears we shall be like him (to wit Christ) and Heb. 9. ult: And he saith, (p. 11.) the perfection Paul denies, is the state of the Re­surrection which is to be without sin, &c.

Answ. Here he hath wronged the Scrip­tures, for there is no Scripture that saith that perfection is against the tenour of the Scriptures, for God commanded Perfection, Gen. 17.1. Deut. 18.13. The [Page 16]Prophets of the Lord Preached Perfecti­on, that they might have their sins taken away and be washed from all their filthi­nesse, and do no iniquity: (which was a perfect freedom from sin) Psal: 37: 37: Psal: 119: 1, 2, 3: Ezek: 36: 25: And Christ commanded his to be perfect as their hea­venly father 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 [Page 17]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, [Page 19] 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 [Page 21]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 [Page 22]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 [Page 23]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 [Page 24]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 [Page 26]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 [Page 28]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 [Page 29]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, [Page 31]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 [Page 32]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 [Page 33]leads them that partake of it, into all Truth, which is infallible.

Priest. As for our want of infallibility, tis 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. Tis 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 false Ministry.

Priest. My words were, that the Gospel is [Page 35]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 its 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 [Page 36]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, its 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 [Page 37]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 [Page 38]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 [Page 40]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 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 [Page 41]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 [Page 42]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, [Page 43]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 [Page 44]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 its 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 [Page 45]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 [Page 46]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, and opened not his mouth, be­fore his accusers, the Jews and chief Priests. And as for the rest of Tho. Dansons torn confused language, and several more lyes, and false accusations in his Book and Nar­rative (which I could further make ma­nifest) I let them pass as things not worth answering, but to be trampled under feet by them that are in the light, which dis­covers all such blind Watchmen and Shep­herds that cannot understand, whose naked­ness and shame the Lord God is discovering to the simple-hearted; and if Thomas Dan­son, or any of his brethren in iniquity, proceed to broach their lyes, confusion, and slanders against the truth, or against us who own it, as in his pride and enmi­ty he hath done in his confused Book, they may truly expect that the Truth will further make manifest their folly and deceit.

And now that they that desire any fur­ther to see more of Thomas Dansons [Page 47]Doctrines, which he affirmed at the Di­sputes with us; to the matter of which Doctrines this foregoing Treatise contains an Answer, and which are Answered and Confuted in Richard Hubberthornes book, Titled, (The difference of that Call of God to the Ministry, &c.) they may see and con­sider his false doctrines as followeth; and see how unfit, he is to be counted a Mini­ster of Christ, and how unlikely he is to convert any to Christ, while he preacheth such Doctrines.

1. Priest. Tho. Danson Affirmed, That it is non-sence to say, that a man is made a Minister by the gift of grace.

2. That he pretends to no infallibility in Ministry.

3. That every individual man was not in­lightned by Christ.

4. That the Gospel is an external light, and not invisible.

5. That Christ being the propitiation for the sinnes of the whole world (as John said) 1 John 2.2. is meant onely the world of be­lievers.

6. That they must reconcile the Scriptures to themselves.

7. That the law of the Spirit of life in [Page 48]Christ, was not the law of the Spirit in the Saints.

8. That there were two Righteousnesses of Christ; the one without the Saints to justifie them, and the other within the Saints, that did sanctifie them.

9. That the Saints were not justified by that Christ within them (and since that he hath affirmed two Christs) Christ personal, and Christ Mystical.

10. That David, when he was guilty of adultery and murther, was not in a condemned estate, but in a justified estate.

11. And concerning them in Heb. 12. who were come unto the spirits of just men made perfect (the said Priest) said it was meant, that they were in Heaven, and not upon earth.

12. That, that which fitted men for the inheritance, (among the Saints) did not en­title them to the inheritance.

13. That we cannot contain an infinite Righteousnesse in us.

14. That God offers salvation to all men, but he intends it but to a few.

15. That a Minister of the Gospel doth not know who are elected.

16. That the sword of the Spirit is In­effectuall without the Letter.

[Page 49] 17. That there was no Scripture written, but what is extant, and in the Bible.

18. That the Letter doth ante-cede, and go before the Spirit in all that walked in the Spirit.

19. That Christ chose a Devil to be one of his Ministers, &c.

20. That the Spirit of God may accompany a Ministery, and the Minister not have the Spirit.

And several other such like false Doctrines did the said Priest affirme, which the true Ministers never did, which manifests his want of the Spirit of truth, and the infallibility of it; so that all, that know the spirit of truth, may see him to be fallible.

And indeed, its no marvel, that Eng­land hath so long been in darknesse, and people have long wanted satisfaction to their souls; seeing their Teachers are such as feed themselves, and not the flock; and take money and hire of the people for their preaching, contrary to the example of the true Ministers; and not onely so, but they preach such false doctrines, as this Priest hath done for hire: and truly, long may the people be destroyed for want of [Page 50]knowledge, while they follow such Shep­herds as cannot understand the things pertaining to Salvation, for they being such as rebel against the light, not abide­ing in the path of it, nor knowing the way of it, Job 24.13. they contend against its be­ing in the rebellious: And they being such covetous men as have eyes full of adultery, that cannot cease from sin; they plead for sinne againsts Christs justifying Righte­ousnesse, and perfection, made manifest in the Saints on earth, 2 Pet. 2.14.

And so they being ignorant of Gods Righteousnesse, and his works in his peo­ple, which are perfect, they go about to establish Imperfection; and so many are alwayes learning among them, and loaden with sinnes and iniquities, and never able to come to the knowledge of the truth, nor know freedome from the sinne which doth burthen their souls, so long as they look for help among such miserable Com­forters as these Shepherds are, that plead for sinne, and Imperfection in this Life.

But now is the Lord manifesting his glory, and causing his light to break forth as the morning, that the darkness may be expel'd, & the clouds of ignorance removed from [Page 51]off the understandings of many; that they may be delivered from the mouths of such Shepherds as have made a prey upon them, and escape out of the snares. And now is the star risen in Jacob, and the seed coming forth, that shall smite the false Prophets, and Diviners, and rule over the Nations: And they that come forth from among this perverse generation of the wicked, and wait upon the Lord for his life, to arise and rule, shall see the salva­tion of our God, who is the God of our salvation, who pleadeth our Cause, indu­eth us with wisdome, and fighteth for us; to him be glory for ever and ever. Let all flesh fear before him, and the spirits of all flesh submit to him; and every tongue confesse to his glory, who is abasing the pride of man, and staining the glory of all flesh, that he himself may raigne, and his own Seed may have the preheminence, and raign over Babylon, and over all her confused crew, whose habitation is in darknesse and confusion, though they joyn hand in hand in warre against the Truth: the Lamb shall overcome them, and overthrow their habitation.

Blessed are they that wait, and with pati­ence follow the Lamb through the warre; for they shall raign with him in Glory, and shine in his Kingdome for ever and ever, Amen. Allelujah.

G. W.

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