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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
law_n	world_n	worship_n	write_v	123	3	4.9894	4	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A85315	Stablishing against shaking: or, A discovery of the Prince of Darknesse (scarcely) transformed into an angel of light, powerfully now working in the deluded people called, Quakers: with a sober answer to their railings against ministers for receiving maintenance from their people. Being the substance of one sermon preached Feb. 17. 1655. at Shalford in Essex. / By Giles Firmin (pastour of the church there) upon occasion of the Quakers troubling those parts.	Firmin, Giles, 1614-1697.	1656 (1656)	Wing F967; Thomason E885_13; ESTC R202074	45,528	65

answer fully applying what he faith to the Objection thus So we the Quakers having the infallible spirit which gave these commands d●e by the same seeing you abuse them without scripture take them away Now your answer is complete But First I say those carnall things as you call them are so spirituall that all the perfection the Quakers brag of will not be sufficient to perform one of them in the holy manner the letter as you call the Word requires Secondly You talke of the Infallible spirit but you have not given us the signes of it as Paul did 2 Cor. 12.12 nay the Satanicall spirit by which you are acted hath not given you so much wit to ca●ry your selves cunningly but you doe so manifestly crosse Christ and the Apostles that people must throw away their Bibles and naturall Light before they can believe you Thirdly You mistake in the brazen Serpent for it was not ordained as a means of worship in the Church but onely for the time while Serpents stung them in the Wildernesse they were to look to it typifying Christ but when they were past Serpents in Canaan there was no use of it yet Hezekiah wanted no meanes whereby he might certainly know the minde of God Fourthly The worship then instituted was not taken away because abused but because the Ceremoniall part was fulfilled Fiftly Jesus Christ the Lord of the Church may institute what means of worship he pleaseth his Apostles did converse with him fourty dayes after his resurrection Acts 1.3 speaking of the things pertaining to the kingdome of God They had order what to doe but I hardly think the Quakers were there then with him and heard that doctrine they teach us Sixtly Then the Spirit of God teach us to deny God that which he hath had since the world began viz Externall worship for prayer sacrifices and the teaching of the family by the Father of the family these parts of worship we finde at the beginning after that more But now God must have none at all how shall we know there is a God in the world if we take away his worship Seventhly Christ must then be a great destroyer of the Law and not a fulfiller Mat. 5.17 for he must quite blot out the second Commandment as the fourth and fifth by these Quakers Eighthly The right performing of the worship of God will cost pains and exercise of graces but the spirit in the Quakers have taken them off from that burden Conclusion Since then the Quakers Light destroy the Ordinances of Christ hence I conclude their Light is the light of Satan not of Christ Argum 7 Major That Light denyeth a great work of Christ in the hearts of them who believe in him that is the light of Satan not of Christ Minor But so doe the Quakers light Ergo. The Major is so clear that it needs no proof for to deny a a saving work a great part of his redemption this cannot come from Christ Minor But the Quakers light denyeth a great worke of Christ in the hearts of them who believe I mean such a work as must necessarily be in all such that is a worke of inherent holinesse the new creature distinct from Christ's person and from his imputed righteousnesse to our Justification The Quakers in these Books I have have spoken confusedly and covertly yet this must be their doctrine or some other notion being Christed with Christ Godded with God which I verily think they ayme at Naylor Saluta p. 20. hath these words But say you this is that righteousnesse we believe in and by which we are justified by that blood which was shed at Jerusalem and by that obedience that was in him and by that holinesse but that the want of his righteousnesse in us or that want of Christ or his blood in us can hinder our Justification that we deny and look upon it as heresie it is Christ without us that hath satisfied for sinne his righteousnesse faith patience love obedience c. it s these without us that whoever believes in shall be saved and by this faith the ungodly is justified Pag. 23. We can doe nothing neither doe we desire to doe any thing yet can we doe all things that he wills through him that is in us Pag. 2. While you live sinne lives and if we say we have no sinne we deceive our selves this is well but where he alone lives there is no sinne c. I deny not but we are justified by the righteousnesse satisfaction of Christ without us as opposed to Inherency in us But I utterly deny that God ever imputes that righteousnesse to us but withall he works inherent righteousnesse in us so as no man can be in a state of Justification or shall ever see God who hath not this inherent work of holinesse in him Heb. 12.14 I deny also that a person whom the Lord actually justifieth is an ungodly person in that instant its true he is ungodly if you compare him with the Covenant of works he is a transgressor of it which is the scope of the Apostle in the Rom. 3.4 Rom. 3.4 To cut all men off from seeking life in that Covenant and to bring them to the righteousnesse of Christ but look on him in reference to the Covenant of grace he is now a believer or else he cannot be justified and such a believer as hath received Christ to Union and now trusts to Christ for Communion of benefits whereof justification is one He that prates of his justification before this Faith he doth but prate of that which he shall never finde That absurd notion of faith justifying onely Declarative I would have opposed had this place been convenient I affirme also that the work of inherent holinesse which maketh us new Creatures is a distinct thing from Christ his person though among our New-England notions this was received when the errours raged there that Christ was the new Creature but for the 2 Cor. 5.17 they made miserable Grammar of the verse undertaking to be the Interpreters of the Originall read it thus if any man be in Christ the new Creature and thus indeed Christ being perfect no wonder though the Quakers are perfect for there is nothing in them but Christ And thus we see the meaning of that which we have so wondered at that men and women who could not tell how to live honestly among men keep promises keep from pilfering deale justly no nor can scarce doe it at this day since these Quakers came are on a sudden mounted aloft and tell others they are perfect No wonder for if Christ be the new Creature the new Creature then cannot grow for Christ cannot be more perfect then he is I affirme also that those who desine to doe nothing as saith Naylor they are not in Christ if we speak of adulti Rom. 7.21 and their wills are renewed I know not what to make of that phrase While you live sin live to take it

of this life c. But how then shall he live I shall adde no more God hath provided for us expressly in the New Testament though the maintenance we have fall short abundantly of what the Priests had in the Old Test 5. The LORD did never upbraid any Church-Officer for taking tithes or maintenance who did his worke nor ever thought the worse of for that nay how often he blames the people for not bringing in the tithes Mal. 3.8 9 10. and other Texts The Lord did ever beteame his Ministers honourable wages Whence you doe but wickedly to upbraid us with those Texts unlesse you could prove us to be no workers I doubt not but Christ in glory doth take himself to be faithfully preached by the Ministers of England I will not say every one why then not maintained 6. But observe these Quakers how they provide for themselves by Scripture Naylor Saluta c. p. 37. 38. he speaks against the Magistrates because they imprison some of their Sect calling themselves Pilgrims and tells them that God foreseeing their doings hath commanded all that own him to entertain strangers and made a Law for it which you have made a Law against and quotes Levit. 19.34 Heb. 13.2 Observe how they have provided for themselves when they wander up and down to mislead souls and trouble the Churches yet you must entertain them they have two Scriptures for it But Naylor 1. Doe the Spirit that is infallible teach men to lye as you doe against the Magistrate hath he made a Law against Gods Law in this point no true stranger will say it but idle persons Vagabonds Rogues persons who worke not in their callings what should become of the Nation else 2. Will two Texts serve to prove that Naylor or others when they wander up and down yet they must be entertained men must provide you lodging food c. and will not five Scriptures that speak for Ministers maintenance be as strong for them to require it are not the people bound as well to provide for us as men to entertain you you are the persons who oppose Gods Law not the Magistrate For shame leave off quoting of Scriptures thus 3. But Naylor you might have read a little further to the 7 17 ver there you shall finde that these Hebrews to whom the Apostle writes had Rulers over them and they were to obey them their duty to entertain strangers so to have Rulers and obey them but your Sect and so others with you are not such as those Hebrews from whom you fetch your proof for you rail at those who are such and at the people who have such Thus then by the Quakers principles I hope we may yet call for our maintenance 7. Our Lord Christ who Mat. 10.8 bid his Disciples that as they had received freely so give freely that is as Christ had freely given them those gifts of healing c. by which they might have soon been very rich the 1 8 ver show what they had received yet Luke 10.7 he bids them eat and drinke for the labourer is worthy of his hire If they must carry no purse with them ver 4. he intended they should be maintained and shew plainly it was their duty to maintain them for he could have furnished them with money but would not For Paul Magd. ●en● 1. l. 2. p. 451. it plainly appears by Acts 18.3 that though he were brought up to Learning which at that time was so famous in Tarsus that it excelled Athens Alexandria and other Universities and so Paul was learned acquainted also with heathen Poets as appears yet withall he was also taught a Trade he was of the same craft with Aquila he did not learne it of Aquila then but before he came Paul had his trade for Paul being of the Tribe of Benjamin though he were learned yet he could not come into the Priesthood and so had none of the Tythes to maintain him he must maintain himself So those Elders of Ephesus Act. 20. and other Elders they all had their trades by which they maintained themselves before ever they heard of the Gospel then no wonder though Paul and those Elders did sometimes work Paul being a single person might easily maintain himself 2. Paul having the Spirit in that manner need not trouble himself to attain any thing needfull to his work and I doubt not the ordinary Elders at that time yet had another manner of assistance than we have now for to have them men so able to teach and convince gainsayers Tit. 1. these gifts could not be reached so quickly but though they did labour and study for them yet the Spirit might assist more than now he doth for the speedy fitting of persons 3. It was a free act in Paul that he for this time upon some reason moving him did suspend his power 1 Cor. 9.12 if he were absolutely bound to it why not others also v 6. So if any now who have means sufficient for themselves and their posterity will preach freely they may but neverthelesse there remains a duty on the peoples part to maintain them as such that preach the Gospel v. 14. though they be otherwayes able to live Neither hath the Scripture given any such caution that if Ministers have good estates of their own then the people should not give them the double honour Though the Priests were never so rich yet that did not hinder them from taking Tythes Though Kings have great Lands yet the people pay Customes So in any other Art or place whatever men are in for the reason holds The labourer is worthy c. But what are these things to us when first our fitnesse to this work is not so easily attained those Languages wherein the Scriptures were writ which cost us much time to attain to as without which no man can be a good Text-man they never bestowed any paines about The customes to which the Apostles allude often they knew them because their own but we cannot till we read and know them by Learning The Errors which Ministers are to oppose are abundantly multiplyed over they were in the Apostles time thus I might speak for the necessity of Arts without which men cannot be sufficient Ministers all things put together prove that he who will be a Minister had need give his whole time let him study and pray as bard as he will let him live a hundred years in his strength yet he that will be a Minister indeed will say he finds all little enough if it were no more to be a Minister but to step off a shop-board and get into a Pulpit and speak some honest practicall things which people have heard from others and know something it may be from their own experience then it were easie work indeed and well might the people grumble at the maintenance of such Hence we see Paul in his Epistle to Timothy who was not bred up as others he must give himselfe

by the Scriptures Search the Scriptures for they are they which testifie of me If you doe finde that I answer not those Scriptures which speak of the Messiah throw me by who of his enemies could by the Scripture-triall finde him to be false So Ioh. 10.37 38. If I doe not the works of my Father believe me not c. Thus Mat. 115. when Iohn sent to him his answer is the proof Tell Iohn what you hear and see i. e. The prophesie in Isa 35.6 fulfilled then let Iohn or you rather judge what I am Thus Paul 2 Cor. 12.12 Truly the signes of an Apostle were wrought among you in all patience in signes and wonders and mighty deeds I gave you sufficient proof that I was an Apostle by all the signes of a true Apostle Thus Isaiah 8.20 teach the people how to try all false spirits bring them To the Law and to the Testimony if they speak not according to this word it is because there is no light in them Let them talke of their Lights what they will if they speak not according to this word the touchstone for all spirits they are but delusions Our Major then is true light according to the Scriptures Minor The Minor But the light of the Quakers will not admit of nor endure the triall This I prove from their own Books I. N. against F. Harris p. 10. the Question is Whether that can be the way of God which hath nothing to warrant it but the bare words and affirmation of men which they call infallible To this I.N. answers Answ That Spirit of God which is infallible is the sufficient ground and to preach that is the way of God neither had this ever any other testimony but what is of it selfe For the worlds wisdome and carnall naturall man can neither receive it nor beare testimony of it onely such who believe it c. The summe is this the Quakers have the Infallible Spirit they believe the testimony of it and this is all the proof But could not CHRIST who is the Light of the world answer thus more truely than any Quaker what need then of searching Scriptures or observing his works his infallible Spirit is proof enough Could not Paul say as much he had the infallible Spirit and what need of the signes of an Apostle Could not those Apostles Rev. 2.2 whom the Angel of Ephesus tried have said as much they had the infallible Spirit and if this were proof enough how could the Angel try them Zedekiah can say Thus saith the Lord 1 King 22.11 and smite Micaiah on the cheek c. ver 24. Hananiah can say Thus speaketh the Lord of hosts the God of Israel Jer. 28.2 And if their saying they have the infallible Spirit be proof sufficient then they are as good Prophets as Micaiah or Ieremiah God will not judge mens doctrines or conversations according to their infallible spirit which they boast of at the last day but according to his Law written or not written as the Heathen had not the Law written but yet the Law they had Rom. ch 2.12 then by the same Law now try and judge Doctrines and Conversations The Quakers shall be judged by the Law written Conclusion Since then the Quakers light will not admit of nor endure the triall hence we conclude the Quakers light is the light of Satan not of Christ Argum 2 Major That Light which puts out the Light of Nature is the light of Satan not of Christ Minor But the Light of the Quakers puts out the Light of Nature Therefore the Light of the Quakers is the Light of Satan not of Christ By the Light of Nature Major proved I mean that Candle or inward Law which God set up in the heart of all mankinde after the losse of his Image in the Pall checking many sinnes against God but more against men God having made a fuller and greater revelation to Nature in the things of the second Table than in the first Thou shalt not kill thou shalt not commit adultery thou shalt not steale c. So Honour thy father and thy mother without this light no Societies could hold but Christ his Light doth not put out any part of this Light no we finde him Matth 5. opening these Commandements in a larger sense than the Pharisees did Minor But the Light of the Quakers puts out part of this Light For they deny honour to all Superiours yea nor will own any distinction of Relations Honour is but the expressing of the inward respect we bear to persons by outward signes speeches and gestures without the outward signification of it thus no man can tell who is honoured and as is the custome of the Nation so we expresse this whether by uncovering the head bowing the body c. But the Quakers deny this Let a Master be in a house with ten other boyes the servant comes in he stirres not his hat to his Master no more than to the boyes his language to his Master is Thou man to the boy Thou boy what honour hath the Master above the Boyes I. N. against F. Harris pag. 6. Did ever any Saints use any other language but Thee and Thou to God or man Yes that they did better Saints than the Quakers are though they say they are perfect Paul was a Saint Acts 26.25 He saith not Thou Festus or Thou man but Most noble Festus so King Agrippa Daniel was a Saint yet when he speaks to Nebuchadnezzar Dan. 2.37 he saith O King thou art a King of Kings Hannah was a Saint when she speaks to Eli 1 Sam. 1.15 no My Lord. ver 26. Oh my Lord not Thou man Sarah was a Saint 1 Pet. 3.6 she called Abraham Lord. Rachel if the Quakers can prove her to be no Saint let them but she to Laban Gen. 31.35 My Lord and rose up there is language and gesture Solomon rose up from his Throne went to meet his Mother and bowed himself to her c. 1 King 2.19 Reade also Prov. 31.28 Eliazer is a good servant yet in his prayer to God Gen. 24.12 O Lord God of my Master Abraham Abraham was a Saint Gen 18.2 when he saw three men as he thought he bowes himself in ver 3. his language is My Lord. So Abigail to David Yea they will acknowledge no Relations I. Toldervy when he was of that number relates of himself pag 17. that he took his Master by the arme or cloake and bade him sit down William Webbe not Master nor pulling off the hat Afterwards saith he I denyed all relations from the words of One He that liveth in the light will see no difference And in pag 16. he tells how through his disobedience from this principle his Mother and many little ones doe suffer having in his charge the redeeming part of an estate for his Mother possibly in a short time to have been effected which he deserted and addes the workings of this power was so predominant that I