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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
world_n	deny_v	lust_n	ungodliness_n	2,308	5	11.2023	5	false

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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

Pamphlets to the Bible c. Thus you see the practise of our Saviour Christ notwithstanding Sect. 78 his infallibility which we pretend not to is and ought to be herein our example But we need not defend our practise with so great a name having the examples of so many Apostles and other primitive Teachers to plead for us We pray you tell us otherwise how the Apostles proved by the Scriptures that Jesus was the Christ Did they or could they bring any one Text in all the old Testament that saith so in terminis That Jesus the Son of Mary berne in Bethlem is the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 17. 2. Messiah No but the Text tells us that they opened the Scriptures and laid them one by another in a way of reasoning as the word rendred alledging signifies in the Originall and so convinced the Jewes How will you dispute with a Jew that ownes not the infallibility of the Pen-men of the New Testament and so will question the truth of what is there affirmed that this Jesus is the Christ you have no Weapon to encounter him withall but Argument and deductions from the old Testament For did the old Testament expresly say so any where the question were at an end between us and him We intreat you further to tell us how the Apostle Paul Sect. 79 makes good his assertion concerning the lawfulnesse of his and Barnabasses requiring and receiving maintenance out of the Law 1 Cor. 9. 8. Say I these things as a man i. e. by mine own private judgment or saith not the Law the same also We pray you tell us where the Law saith in so many words that Paul and Barnabas might lawfully forbeare working expect to eat the fruit of the Vineyard they planted c. Sure we are the place quoted by him out of the Law saith no more but this Thou shalt not muzzle the mouth of the Oxe that treadeth out the Corne v. 9. Here is not a word of Paul and Barnabas except Paul and Barnabas be Oxen would a Quaker reply But though the Text speak expresly of Oxen yet the Apostle finds Paul and Barnabas in the reason and equity of that Law and so makes a strong Argument of it vers 10. And surely it will prove an hard matter to your self or your Sect. 80 Companions to draw forth to any rationall man the Dectrines of election and reprobation out of Gen. 25. 23. Mal. 1 2 3. quoted for the proof thereof by that Apostle Rom. 9. 11 12 13. and the righteousnesse of these decrees out of Exod. 33. 19. and many other Doctrines of affinity with them in that Chapter out of the rest of the old Testament Texts there alledged without consequences We are sure none of them all are in expresse termes in those Scriptures brought to prove them We might add the proofes that the Author to the Hebrews brings for the Godhead of Christ from Psa 45. 6 7. 102. 25. 110. 1. quoted Chap. 1. 8. 9. 10. 13. and the Eternity of Christs Priesthood from the History of Melchizedek and Psa 110. 4. quoted Chap. 7. But we foreseee that the question will still be between us Sect. 81 Whether we be infallible as the Apostles are supposed to have been in our interpretations and deductions For answer whereto we refer you to what was even now said on this point Only here we crave leave to add that we have reason to think our infallibility and yours is much at a rate And yet we find you very frequently taking that liberty which you deny us For how do you conceive the Prophesies of Micha against those that taught for hire and the woes of our Saviour against those that do their workes to be seen of men and stand praying in the Synagogues and love the uppermost roomes at Feasts and greetings in the Markets c. and the commands given to the Apostles of Christ that then were sent by him upon a speciall errand of giving freely what they freely received c. concerne us whose names are not expresly mentioned in those Texts but by deduction or argumentation such as it is Nay how do you bring downe the prohibitions of calling men Masters respecting of persons c. to be obliging to you and your Proselites but by consequence Were it not easie for us were we minded to play the same Childs play with you which you do with us to require of you an expresse place of Scripture forbidding Thomas Speed by name to do thus and thus or at least every Christian or Disciple and yet then you would need a deduction to bring downe the prohibition to your selfe in particular such as this No Christian or Disciple of Christ must call men Masters But T. S. is a Christian We wish he were Therefore T. S. must not call men Masters Nay to go yet further with you we might very well require Sect. 82 of you an expresse Scripture for your two fundamentall Articles That Christ is the light that enlightens every one that comes into the World and that Christ is the word of God and not to the Scriptures A good friend of yours in a discourse T. C. with one of us having before denied all consequences and deductions from Scripture as you do was pittifully gravelled when he was required to produce expresse Scriptures to prove these propositions and was told that the Texts he produced which were Jo. 8. 12. I am the light of the World and Jo. 1. 9. That was the true light which enlightneth every one that comes into the World had not the name of Christ in them but it was to be concluded by Argument that those words are spoken of Christ and that the place Jo. 1. 1. did not expresly affirme that Christ is the word but is onely inferred thence by deductions And as for meanings and interpretations it was none of the best which the same party gave of that Scripture which forbids the Disciples to carry shooes as well as a Purse or Scrip whence he was told that it as much concerned G. Fox to go without shooes as us without Purse or Scrip Viz. That the Text forbids to carry shooes but not to weare them A learned interpretation and such as becomes your infallibility And your selfe however unlawfull you judge it in us to interpret Scripture yet Sect. 83 more then once undertake it very Dictator-like as p. 8. where you interpret the word Rule Gal. 6. 16. for the rule of the new Creature not the Scriptures as if the Scripture and the rule of the new Creature were opposites and so p. 19. where you interpret the Record spoken of 1. Jo. 5. 10. to be eternall life not the Scriptures and againe p. 20. you interpret the foundation spoken of Eph. 2. 20. to be that same Jesus who was preached by the Prophets and Apostles So hard a matter it is for men that undertake to give Law to others not to transgresse it themselves and not