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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
book_n	new_a	old_a	testament_n	18,420	5	8.4579	4	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A84760	A sober answer to an angry epistle, directed to all the publick teachers in this nation, and prefixed to a book, called (by an antiphrasis) Christs innocency pleaded against the cry of the chief priests. Written in hast by Thomas Speed, once a publick teacher himself, and since revolted from that calling to merchandize, and of late grown a merchant of soules, trading subtilly for the Quakers in Bristoll. Wherein the jesuiticall equivocations and subtle insinuations, whereby he endeavours secretly to infuse the whole venome of Quaking doctrines, into undiscerning readers, are discovered; a catlogue of the true and genuine doctrines of the Quakers is presented, and certaine questions depending between us and them, candidly disputed, / by [brace] Christopher Fowler & Simon Ford, [brace] ministers of the Gospel in Reding,	Fowler, Christopher, 1610?-1678.; Ford, Simon, 1619?-1699.	1656 (1656)	Wing F1694; Thomason E883_1; ESTC R207293	63,879	81

Apostle meanes not such an one as expounds and applies the written Word but either one that preached up the Jewish ceremonies according to the Letter which were the vaile that hid the Gospell instead of Christ the substance of them or else that preached the duties of the Law for justification and so your generation are the Ministers of the Letter who preach up a righteousnesse of workes under the notion of Christ in us to the decrying and blaspheming of the righteousnesse of Faith in Christs person without us And you your selfe speake scornefully enough of it though covertly p. 55. of your Book as of a righteousnesse beyond the Stars and a far off from us so that we feare your heart is the same with them though you be more wary in your expressions In a word if we mistake you you must impute it to your darknesse and ambiguity of expression which you affect in this Epistle that you may like a Carp by running your head in the mud of uncouth and ambiguous language avoid the Net of a just discovery and confutation and to your undertaking which being the justification of the people called Quakers we are necessitated to interpret you by what we know of them To your thirteenth Article concerning the unprofitablenesse Sect. 44 of talking and professing Christ in Orthodox notions except we witnesse we will suppose you understand find and feele by experience the life of Christ in us We would hope you mean as you say and no more and if so we mean and say as you do that it will not availe us or our hearers to talk of Christs dying for us and our being justified by his righteousnesse except we receive a spirit of holinesse from him and be taught by the grace that appeareth to us to deny all ungodlinesse and worldly lusts and to live soberly righteously and godly in this present world But we Tim. 2. 12. must tell you that we do not make our mortification of sin or resurrection to newnesse of life or any of the fruits growing upon those roots though we could be as holy as ever any Saint was upon earth any part of our righteousnesse in the presence of God but in matter of justification we renounce them all as abominable and filthy rags drosse and dung to the righteousnesse which is of God by faith and desire to be found in him alone who Isa 64. 6. Phil. 3. 8 9. Jer. 23. 5. Gal. 2. 16. is the Lord our righteousnesse We say with the Apostle Knowing that a man is not justified by the workes of the Law but by the faith of Jesus Christ even we have beleived in Christ that we might be justified by the faith of Christ and not by the workes of the Law Whether you be of this judgment or no we desire to know more fully in your next Those of your generation are not as we shall shew anon from their own papers which speak out what we see you have a mind to conceale In your fourteenth Article you confesse that you both publish Sect. 45 and practise an unmannerly disrespect of all persons in which because you scruple swearing we would as well as we may credit you without an Oath And that you publish and practise it as truth we will beleive But Omne simile non est idem as you may very well know Many of your quaking doctrines as you colour them are very like truth But we have in part shewn they are not what they shew for and shall do more ere vve have done vvith you Mean while vve will a little dispute it vvith you Whether Religion destroy civility and good manners For our parts vve humbly conceive that the fifth Commandement is not yet repealed that commands us to honour our Fathers and Mothers And Solomon vve suppose walked by that Law vvhen he bowed to his Mother 1 King 2. 29. Nor do vve dare condemne the bowing of Abraham before the Sons of Heth Gen. 23. 7. 12. Nor do vve think that cursed Canaanites are more capable of civill honour and respect then civill Magistrates And how far the examples of Luke dedicating his Book to the most excellent Theophilus Lu. 1. 3. Pauls Titles of King Agrippa and most Noble Festus and Act. 26. 7. 25. 1 Pet. 3. 6. Sarahs calling Abraham Lord practised in the old and commended in the new Testament vvill justifie the practise of those vvho bestow Titles upon men according to their quality from that respecting of persons vvhich the Apostle James condemnes it Jam. 5. 1. may be your own second thoughts will better inform you Surely the Apostle James doth not deny the distinction of Magistrates and others in their Seates and Benches We do not find the Apostles when they were called before Magistrates justle with them for their Chaires and Cushions or set themselves down cheek by joule with them upon the Bench. Nor was 1 King 2. 19. Solomon to be charged with respecting persons for calling for a Chair for his Mother Bathsheba and not for all others as well that came to present Petitions to him For a close we are perswaded that this levelling humour never lasted longer in any person then till he himself got into the Chair of Magistracy We know no Prince in Europe that ever King'd it with that state as John of Leyden did when he acted his part at Munster and yet he and his Generation were as much against respecting of persons a while before as any of our Quakers at this day In a word we are no friends to that great distance which meer wealth makes in the esteem of the world between man and man especially between godly poore and ungodly rich men And we hope we can say in the sincerity of our hearts that we know no godly poor man whom we would not and do not prefer in our esteems and respects as we have opportunity to shew it before any wealthy men that are not so But where the goodness is equall in both we suppose the modesty of the inferiour will not suffer him to be agrieved if his Superiour in any sort sit above him or go before him nor do we think it any token of humility which is one of the most eminent graces in true Saints for such an one to justle for the wall with another to whom in common courtesie and civility founded upon the Law of God Nature and Nations it is more due We shall not dispute against you the consequences of this Sect. 46 your Doctrine if it should take place as they touch our selves Let it follow as you say that we shall hereby be stripped of the Titles of Doctors or Divines we perswade our selves as well-pleasing as you think they are to us we have learned of our Master to be contented to be made of no reputation if God think fit to abase us among those with whom we have to do that vve should receive as little respect from others as vve do from

word as written to have been a rule before it was written Although we shall not doubt to prove that those Patriarchs had the same foundation to build on and the same Law or Rule to walk by though they were not then committed to writing The Apostle tells us Gal. 3. 8. that the Scripture preached the Gospel to Abraham where it is observable that Abrahams light was Scripture light before the Scriptures were written 2. The question between us is not whether the Scriptures be the personall or reall ground of faith but whether as Mr. Thomas well distinguisheth it be the Doctrinall or declarative ground or foundation of faith This distinction whether you will admit or no we must premise because we would not be engaged to fight with a meer shadow If you will own the Scriptures to be a doctrinall foundation or ground of faith i. e. to hold forth from God those Doctrines which and which onely we are bound to beleive our dispute is at an end for we are of a mind we owne Christ alone to be the foundation or ground of faith personall or reall that is to be the person or thing that our faith is built on and the Scriptures to be the onely ground and foundation by way of Doctrine or declaration what we are to beleive concerning Christ and how to beleive on him We hope you will understand us we speak as plaine as we can to avoid cavills about termes All therefore that we are to prove in this question is that all things which vve beleive and do as necessary in order to salvation are to be such as are contained in the Scripture and to be judged by it whether they be so or no. We say All things which we beleive and do as necessary in order Sect. 62 to the salvation of our Soules are to be such as are contained in Scripture If not because to please you we must not argue from Scripture we desire you to satisfie us Q. 1. What thing necessary to be beleived or done in order to salvation there is which we may or must receive from any other Rule or build on any other foundation and what is that Rule or foundation We suppose you are bound either to allow our rule or shew us a bettor Or Q. 2. Whether what the Scriptures containe be sufficient to guide us to salvation or no If you affirme it then we shall think our selves well enough with our old Rule seeing vve may be saved and yet admit no other If you deny it you must out-stare these plaine Texts 2 Tim. 3. 15 16 17. From a Child thou hast knowne the holy Scriptures which are able to make thee wise unto salvation And all Scripture is given by inspiration of God and is profitable for Doctrine for reproof for correction for instruction in righteousnesse That the man of God may be perfect throughly furnished unto every good work And that of John wherewith he closeth his twentieth Chapter These speaking of the signes which Christ did are written that yee might beleive that Jesus is the Christ the Son of God and that beleiving yee might have life through his name Say not that this concernes onely the Gospel of John or if more onely the Histories of the Evangelists For then we shall make bold to conclude our Position à fortiori If there be enough in one or at most four Bookes to work faith and thereby bring us to salvation much more in all the Scriptures Q. 3. Whether the Scriptures of the old and new Testament be the word of God or no or do you owne no word of God but Christ We suppose here you will answer us as your brethren here do We dare not deny it for feare of the Law we dare not affirm it for then we deny our own principles We know not how you will answer it But we must tell you if you deny it we are sure the Scriptures affirme it of themselves else we desire to know what it is that is called the Word of God in the places following Mar. 7. 13. 2 Cor. 2. 17. 4. 2. What it is that David so often calls by the name of thy word Ps 119. whether Christ spake himselfe or the declarative word of God Lu. 5. 1. If you affirme it We ask further Q. 4. Whether it be not the duty of the Creature to beleive and be guided by the declared word of God rather then by any others word whatsoever Q. 5. Whether there be any such thing in the World as Heresie or Errour If there be not to vvhat purpose are all those Prophesies that foretell and Cautions that forewarne Gods people against them in the Scripture If there be may they be discovered or no If they may not how can it be a duty incumbent upon Saints to avoid them is there any avoiding of an undiscoverable evill If they may by vvhat rule but the written Word Q. 6. Whether there be any duty or sin in the World or no The affinity your Sect hath vvith the Ranters in Principles vvhich G. Fox acknowledgeth makes us beleive that some of you vvould they speak out must answer No but what a man thinkes to be so We vvill not judge the thoughts But if you be more sober vve onely ask you Q. 7. What rule vve have to judge of vvhat is Duty or Sin but the vvritten Law of God Is it the light of every mans private bosome This is the forementioned Ranting Principle Is it immediate Revelation For to this your brethren incline as may be seen in the Quaeries sent to Mr. Baxter of Kiderminster one of vvhich vvas Whether he owned Revelations or no And Naylers Answer to his Quakers Catechisme and that very strongly yea they pretend to the same mission from God to this or that place to do this or that errand which the Prophets had of old and to be limited in their stay in and departure from such places by the immediate commands of God * See Deusberies discovery and his owne confession therein That at Derby he answered the Major that he would stay there till the Lord ordered him to go out of Towne and when he was put out returned and staid till he was free in his spirit to depart p. 8 9. If you be of their mind vve further enquire Q. 8. What certaine token you have to know the commands of God from the commands of Satan seeing he can easily insinuate his suggestions by inward voices as commands of God According to the old Law of God to his people the Jewes Pretenders to a Spirit of Prophesie though they gave evidence of their pretended mission from God by signes and wonders and those coming to passe too yet were to be discovered and judged by the written word Deut. 13. 1 2 3. c. And in the new Testament the Doctrine of an Angell from Heaven is submitted under a curse to the Doctrine preached by the Apostles Gal. 1. 8. And we desire to know