Selected quad for the lemma: love_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
love_n	faith_n	justification_n	justify_v	5,820	5	9.0469	4	true

Text snippets containing the quad

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

striving after perfection in degrees such perfection we own i. e. uprightnesse but for the Quakers perfection let them keep it Paul found a body of death Rom. 7. and saith he was not perfect Phil. 3.12 Where sinne hath no dominion that man is perfect i.e. Evangelically Psal 19.13 the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I shall be perfect or complete upright yet such an one may have sinnes ver 12. so not perfect legally Who knowes his errours not David but the Quakers Minor But the Quakers light teach people to say they have no sin they are perfect not in our sense This their books are so full of that it were tedious to transcribe Mason spends the seven first pages of his book about this quoting some texts for it where perfection is mentioned which we owne in a sound sense then railing upon the Priests and damning them to hell because they crosse them Mason p. 3. makes great use of Ephes 4.12 c. perfecting of the Saints c. thus he argues if the Saints could not be perfect in this life were not these Apostles and Pastors put upon a needlesse imployment Can the Priests of the nation prove that Saints are tossed in heaven Were Englands blinde watch-men commissionated from Christ they would not prate thus against perfection But if Mason had well understood the Originall word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here rendered perfecting he might have known that the word is translated by others For the gathering together of Saints by others the Coagmentation joyning gluing together of Saints to Christ by faith to the body by love not noting the perfection of the growth but such a perfection as when a body hath all its members He addes presently for the Edifying of the body of Christ What need of Edifying when there is compleat perfection so that till this Mysticall body have all its Members the Ministery must last When a body hath all its Members none wanting broken or out of joynt yet then those Members must grow If he will fetch his strength from the 13. v. a perfect man c. and that perfect man to be meant of every singular believer to what I have said before about perfection I adde we acknowledge there are thousands through mercy of perfect men in England as perfect is opposed to children tossed to and fro in ver 14. saints who stand so unmovable and firme that all the windes of Quakers and other Hereticks doctrines cannot shake them here upon earth But by the former words Till we all come or meet c. he seems to speak of the whole mysticall body which shall be a perfect man when they meet All in the unity c. and of the knowledge of the Son of God But I doe not believe any man hath that perfect knowledge of him in this life which they shall have There are abundance of these true members who dye before they are perfect in inherent holinesse I am sure or else you must cut off most of the members nay all which your friend Castelio in this point dare not doe but hath so much charity to say that such shall be saved but there are no Pastours in heaven to perfect them then the Pastours worke is not needlesse though the members come not to the perfect growth in this life Nay the need of Pastours argue imperfection for when perfection is come there will be no need of these what need of Nurses Tutors School-masters c. when perfection is attained More may be said but I forbear Another Text the Quakers use is Phil 3.15 But what say they to the 12 ver Paul saith he was not perfect Here appears a contradiction But Perfect men may be considered two waies 1. Either with reference to the perfect rule so no man is inherently and legally perfect Or 2. Comparatively with other men thus some are but young scholars they understand not the fulnesse of the righteousnesse of Christ c. but are troubled about Circumcision v. 3. and other Jewish matters others are more growne in the knowledge of Christ and his grace more solid in judgement who are perfect in comparison of others and this perfection he means as the next verse and the observation of the Chapter proves thus some little children young men Fathers 1 Joh. 2.13 Some think he calls the false Teachers the perfect men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Zanch in loc speaking ironically and nipping them for their boasting Musculus upon this Text tells us of a debate he had with a Franciscan who with great impudencie boasted he was perfect but saith of him he did so rage that he seemed perfect in fury and madnesse the same is evident in these Quakers when crossed for fierce countenances fury raging railing I have not read nor seen the like of such as talke of perfection By what I have said you may answer all they alledge for perfection Thus also Priests ignorance p. 4. Parnel fr fast p. 24. But stay Parnel are you perfect too have you no sinne doe you so dwell in the righteousnesse of Christ I omit thy abominable pride which thou manifestest in thy Books with other sinnes easily to be proved I onely turn thee to 1 Pet. 2.23 When Christ was reviled he reviled not againe Doe you show this Spirit of Christ Let any reade your Reply as you call it to Dr. Draton where you have cut off Goliahs head then judge as you have printed your adversary yet any one shall see what he speaks is with reason scripture and sobriety but what is your return to a man of his quality and yeers Impudent lyar blinde sot blasphemer lyar hypocrite deceiver the book is stuffed with this language Come to the Civil power and see how your infallible spirit carry you there Fru fast p. 10. in your reply to your Mittimus as you call it thus you speak to the four Justices naming them In the Mittimus you finde severall lyes slanders c. I shall reply to the same and return the venome upon your venomous spirits c. This is the perfect man without sinne such also is Naylor and Mason I will give you leave to brag of your perfection but reade Jude 8.9 2 Pet. 2.10 Concluson I doe conclude both from your doctrine and your practice that your light is from Satan Argum 10 Major That light which teacheth people to revile and throw filth upon the true Ministers and true Churches of Christ that is the light of Satan not of Christ Minor But thus doe the Quakers light teach people c. For the Major none will question that 1 Tim. 5.17 There is double honour allowed the labourers in word and doctrine For the Churches they bear such an honourable relation to Christ that sure Christ will not thus teach people to revile them 2 Cor. 11.2 Minor But the light of the Quakers teach people to revile and throw filth on the true Ministers and Churches of