Selected quad for the lemma: act_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
act_n	believe_v	faith_n	habit_n	3,078	5	10.3510	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A85050	Vindiciæ mediorum & mediatoris. or, the present reigning errour arraigned, at the barr of Scripture and reason. Wherein is discovered the falshood and danger of that late borne opinion, that pretends to an immediate enjoyment and call of the Spirit of God, both above and against its owne fffects, [sic] cause, word, ministry, and witness, in all respects. Occasioned by a pamphlet, intituled, The saints travell to the land of Canaan, or a discovery of seventeen false rests, &c. By one R. Wilkinson, a preacher of this errour about Totnes in the West. In the treatise following, the reader shall finde, most of the maine fundamentall doctrinall truths that this age doth controvert, faithfully vindicated, cleared, confirmed. By F. Fullwood, minister of the Gospell at Staple Fitzpane in the county of Somerset.	Fullwood, Francis, d. 1693.	1651 (1651)	Wing F2521; Thomason E1281_1; ESTC R202060	131,348	337

whether Christ be in them is by a self-searching examination not by a waiting for the immediate invisible shining of the Spirit for its own discovery and evidence Arg. 3 A reflecting upon and reasoning from Grace for Evidence of our true enjoyment of God is but a judgeing of Gods presence by his working what absurdity or but a knowing of the Cause by the Effect and is this a strange thing I would fain know what hinders but that the Spirit may give us to see himself in his own work when as we behold the Creation and Providence of God this is that that may be known of God So the new Creation and Government within us is that that may be known of the Spirit Arg. 4 Since God is too wise a Work-man to make more work then needs why may not he make use of the Reason of man so easie and open and ready a way in this particular Case of Evidence as well as in those particulars following wherein I shall argue The Holy Ghost doth exercise the reason of man to evidence to him this state of Nature then why may he not by the same faculty Evidence to man his state of Grace These are in themselves proper contraries and both equally Relative unto man the one the depravation the other the recovery and reparation of his Nature yet we finde the first foot-steps of God for the Evidence of sinne in our first Parents trod in such a path God comes towards them to finde out and convince them of their sinne and Rebellion in eating c. How By a reasonable expostulation And hath the Spirit of Christ any other way then this according to the Gospell The Truth is my witnesse the Spirit at his comming this glorious dispensation of the Spirit shall convince the World of sinne John 16. 8. the Spirit may discover sinne long enough and I never see it unlesse it be with the eye of Reason and shew me Grace long enough and I never be comforted unlesse I see it with the same eye He shewes us the things of Christ but must not we see them too John 16. 14. else how shall we glorifie him God may accuse but he cannot convince us of sin without the enlightning of our own Reason and therefore that his ancient People might be convinced of their sinne and that he did not accuse them without a cause Come now let us reason together saith the Lord Isa 1. 18. Therefore to conclude as the Reprobate shall not be cast into Hell untill they be fully convinced of their sin by most cleare and invincible Evidence having all their Objections answered their mouths quite stopped when they have read their Debts in the Book that are in their own judgement sufficient to cast them into the Eternall Dungeon Matth. 25. 45. c. So if any of the Saints want the knowledge of the ground of Assurance while they are in the World they shall it seems with their reason enlightned by Christ at that day know it before they enter into his Kingdome Matth. 25. 37. to 40. The Holy Ghost maketh use of the reason of Man for his Conversion then why not also for his Consolation Is it not the same Object that doth convert Man to and comfort him in God On the one hand Hell and on the other hand Heaven and is it not the same Light that doth discover the same Object though for these divers Ends doth it not then require the same Organ the same Faculty Reason enlightned is the eye whereby we apprehend the terrour of Hell Law Justice c. with the glory of Heaven Grace and Happinesse and are changed in our thoughts and wayes and surely also whereby we apprehend the same Objects and our selves as freed from the one kind and interessed in the other and are ravished with joy unspeakable and glorious God is the Primum movens and he must first move our Primum mobile before the inferiour Orbes will turn towards him the will having its immediate Light and Evidence not from the Spirit of God but the mind the Candle of the Lord if the understanding be darkned it walks in darkness and seeth no light the heart is blinded but if this Candle be inlightned by the Spirit of God it is subservient not onely to the will but consequently to the whole Man in its turning from Sin and Nature to God and Grace Now the same light that doth convert the minde by Reflection doth comfort and refresh the heart The Holy Ghost doth work by our reason in the Creation of Faith then why not also for Hope and Assurance God hath provided a Saviour for Sinners the way of their Salvatian by him is beleiving in him Now that God might work up the Souls of sinners to beleive and be saved he hath ordained a Ministery hath put into its hand a word of Reconciliation to shew them the necessity and worth of a Saviour by convincing them of Sin and Righteousnesse offering them a Saviour and Life and Heaven with him will they but beleive beseeching in Christs stead that through him they would be reconciled to God and saved and all this is that he might not force but win Men to the Faith that Faith might come by Reason and in the day of Gods Power his Psal 110. People might be a willing People as we will not beleive so we cannot be assured but by Reason they are both Acts of the same Faith And now what should priviledge the reflex Act of Faith more then its direct from being beholding to Reason I know not The Scriptures say He that believeth shall be saved my reason being inlightned inabled to see the truth and stableness of the Proposition is effectually perswaded to close with this offer and to beleive But now I beleive cannot the same faculty of reason inlightned and assisted by the same Spirit reflect Consolation herefrom He that beleives shall be saved but I believe therefore I am sure I shall be saved this is the Joy of my Salvation What hinders but that the same reason that upon the perswasion of the truth of the Gospell caused me to beleive may upon the assurance of the truth of my Faith together with the veiw of the Glory of Salvation cause me to rejoyce because I did not doubt But he that beleiveth shall be saved therefore I beleived so for that I am assured I beleive I am assured of salvation and therefore am at rest What more neede of the immediate shining of the Spirit in us for Faith of Evidence then for Faith of Adherence as I reason about misery for the work of the first so I reason about happiness for the Act of the second that is the greatest difference Yea insomuch as we having assurance in Adam and not Faith Faith is the more difficult work Secondly insomuch as it being more difficult to attain to any habit then to Act from that habite when attained to act Faith of Evidence is far

more easy for beleivers then for such as doe not yet beleive to act Faith of Adherence It seems most strange that the Spirit should choose to work a Miracle where is least need and work no Miracle where most should make use of means or instruments for the creating of Faith and yet afterwards work comfort in the same soul immediately miraculously Faith of Adherence is a Creation and giving life Faith of Evidence is onely the motion of that life given For the first the Spirit must enlighten for the last he need onely snuff this Candle of the Lord in Man The worke of assurance is halfe wrought by and in the Faith of Adherence the Soul hath received the prime efficient of it Viz. The Spirit Secondly the Principle or second efficient Faith together thirdly with the matter of comfort Viz. Justification and a right to Heaven There wants nothing for the Soul to be assured of this but the work of his Faith through reason of his Qualification shewed to the Soul in the light of the Spirit Now how fitly doth enlightned Reason and this habit of Faith offer themselves for this blessed work Assurance God hath put an inclination in Reason and Faith towards this work and shall Potentiality never come to act Shall a Miracle be rather wrought to act their proper work without them No assuredly God will not spend his own Omnipotency in such Cases as this who as he maketh nothing in vain so he doth not delight to work a Miracle for that that is more easily Weames done in an ordinary way The Holy Ghost doth make an Exercise of our Reason about our Qualifications in the humbling of our Souls with Godly sorrow then why not also for heavenly Joy Why may not the Spirit as the Spirit of Adoption as well as a Spirit of Bondage work mediately through Qualifications There can be no Godly sorrow but it aims at Sinne is conversant about sin and can there be any Godly solace that springs not from Grace As reason exercised about sin causeth sorrow doth not Reason exercised about Grace work out comfort Let the rule of Contraries judge betwixt us It is the same that ascends and the same that descends the same Spirit that humbles and exalts the change is not in the efficient but the matter or object Sin and Grace But is there not the same reason for our exaltation and comfort from gracious as for our dejection from sinnefull Qualities Have I not as much cause to rejoyce at my recovery as to sorrow and greive at my decay or delay in sickness Why should not the Spirit discover our Grace for matter of rejoycing that discovers our sinne for cause of sorrow But all Reason and Scripture will affirm that that is no godly sorrow Evangelicall repentance that is not the fruit of conviction of sin That sorrow is again 2 Cor. 7. 8. with 13. to be sorrowed for and that repentance to be repented of that with its watery eyes lookes not at sinne whose tears fall not down on sinne For for what must I greive surely for something and for what must I greive with Gospel-sorrow surely for sin so consequently Is not Joy infidelious and also ridiculous that comes not from Reason and as exercised on Grace laughter is the immediate Affection of the reasonable Soul The Holy Ghost doth exercise our Reason about our Qualifications in our Petition then why not in our prayse and rejoycing also they are both parts of the same duty and both affect the same matter I pray for that for which when obtained I am bound to give prayse and I prayse and give thankes for that which is unto me the return of Prayer Now most Evident it is that Col. 1. 9 10 11. Heb. 4. 16. I must pray for Grace and that under the sense of the want of Grace I must addresse my selfe unto the Throne of Grace to finde Grace to help in time of need Therefore I may and must rejoyce in God as I reveiw that Grace the return of my Prayer derived into me from my Head Christ as the Spirit of Prayer doth make use of my reason to see and express my want of Grace and so teach me to pray so the Spirit of Prayse doth make use of my reason to reflect from Grace obtained my thanks unto and my Joy in God and so is my Comforter Lastly the Holy Ghost by reasoning from our Qualifications doth Evidence to us our right and interest in the Supper of the Lord then why not also by the same means our right and interest in Heaven and Happiness If hereby we come to know our propriety and interest in the flesh and blood of Jesus Christ Sacramentall why not hereby also our right and benefit in the flesh and blood of Christ reall and consequently in the fovour of Heaven The consequence is clear for we must put on the wedding Garment we must know our selves to be the freinds of the Master of the Feast before we may enter and venter to his Feast Now what is the matter of our Spirituall Joy yea what the Hellen we so much strive for but even this The Knowledge or Evidence of these conditions Viz. our Union with Christ our interest in Heaven c. So that we must know our interest in Heaven in order to the knowledge of our interest in the Sacrament or in our preparing for it But the Argument is proved from 1 Cor. 11. 28 29. Let a man examine himselfe and so let him eat c. Wherefore examine That he may eat c. of what examine Whether he be worthy i. e. fitly qualified for this Supper i. e. whether he have an interest in the Master of the Feast but whereby must he know this By searching trying and examining himselfe by exerciseing his reason about his Qualifications Viz. Whether hee can come in Faith Love c. But can this Examination prove a means effectuall for this end Yes verily ordained of God for that very purpose Let a man examine himselfe and by the Holy Ghost supposed effectuall and so let him eate having found himself worthily qualified for it by a sober due and rationall examination of himself so let him eate Then examin your selves in the like manner Whether you be in the Faith or no and if by the Evidence of your own Examination of your selves impartially exercised by your reason enlightned by the Spirit of God you can truely conclude you beleive Fear not but rejoyce in the light of this Evidence with Joy unspeakable and full of Glory in beleiving giving thankes unto the Father that hath made you meete not onely to be partakers of the Supper of the Lord Col. 1. 12 13. but of the inheritance of the Saints in Light Thus we have at length ended as we hope this Controversie for the fruit of Righteousnesse is Peace and the effect thereof assurance for ever Isa 32. 17. 18. Cautions about Qualifications But

the stresse of immortality be not deceived you cannot gather Grapes of Thornes or figs of thistles If the foundation be strong and surely laid the house that is built thereupon may stand But if the foundation be rotten or sandy the house must fall Your ground is false your rest cannot be true O take your Babell down and build your house your soules your rest upon the sure foundation Yea take it down in time least worse it fall and great and lamentable the fall thereof while you are buried in its ruins Now of the things which we have spoken concerning this immediate Evidence of the spirit this is the summ 1. That which cannot be certainly known to be true cannot be a certain or infallible Evidence 2. That which is not true in it self cannot be a true Evidence And we have found that the spirit that refuseth to be tryed by any signes rules effects or relations whatsoever cannot be certainly known to be true yea is in it self certainly untrue Therefore such a spirit cannot be a certain nay cannot be a true though uncertain evidence of Heaven to us And must be therefore concluded and added for the eighteenth false REST. A farewell to the Reader NOW at length have I brought thee dear Christian Reader to my Journies end and since over paths so rocky high and dangerous with as much haste happily as might be with good speed It is said of Anger that when unable to do any more if it Iratus si nihil aliud possit cum molestus inimico fuerit atque animo morem gesserit multum promovisse putat can but a little satisfie it self in molesting its enemy it counts it hath atcheived some great matter and as I must readily profess my self Zealously affected against this Errour though indeed not so much mine as my Saviours enimy so it being now in its increase I should deem my pen very happy in its pains might they be blessed but with so much successe as but to stop it a little in its course and my very service I count would be too great a reward might I with-my labour as Aaron with his Censer stand betwixt the living and stay the Plague from spreading Num. 16. 48. further Yet did I hate the maintainers of this Error with a perfect hatred I would only renew the Atheneans return towards that impious ambious command of Alexander upon it since he hath Quonium vult Alexander Deus esse Deus esto a desire to be a God let him be a God or as Michaiah to Ahab go and prosper For thus I judge that were it but lawfull to suffer it to soar aloft in its Aery notion and Phansy a while without interruption it will certainly and suddenly fall down and setle upon the very dregs of Socinianisme or Atheisme with an interchangeable uncertain motion shee boweth and promiseth herself to both Though for that with saddest eyes the Mother may behold and bewail many of her Children but lately deceased to the Errour in question confusedly miscalling in their Grave of darknesse every thing God but owning none Imbracing The Ranters each other yee serving themselves in stead of God Not only not denying but professing ungodliness and worldly lusts monstrum horrendum c. such desperate experience of late hath discovered her inclining more to the later to wit Atheisme The Serpent was wont to ly hid heretofore under the herb in the way of God and thence to sting the World with delusion and Errour but hath not his late too great success converted the Serpent into a Lion and ah how bold and impudent while casting of and renting the divine Visard the waies of God he roareth out defiance against the God of Israel the Lion of the Tribe of Judah The man of sin is charged with exalting himself above al that is called God or is worshipped 2 Thes 2. 4. in that he as God sitteth in the Temple of God but the way of this Errour razeth the very Temple even with the Ground and willnot suffer one stone thereof to be left upon another of how much higher presumption shall it be thought guilty of how much sorer punishment shall it be thought worthy the Zeal of the house of the Lord hath eaten me up It was Archimedes his fond opinion that had he but a place to stand upon and he could raise the frame of the whole Earth and if he could raise the Earth out of the Center then he could hang the Earth upon nothing and if he might hang the Earth upon nothing then he might stand upon nothing How right hath this Errour attained Archimedes this vain boasting having gotten its footing in the spirit it hath overturned overturned overturned the whole World of Religion and by its witty contrivance having hung it as a Castle in the Aire upon nothing by miserable consequence stands upon nothing It s subtill chymistry resolves and rarifies all into spirit which yet secretly Evaporates a spirituall wickednesse It construeth every thing into a Mistery and there looseth it the mistery of Iniquity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Yet though as a Mistery t is difficult to reveil Sententias vestras prodidisse superasse est Prima fronte apparent blasphemi e Jerom of the Palag in Epis ad Tessa 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hard to be interpreted since by its discovery its iniquity appears and to know the opinion is to know it an Errour especially with such as have their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their intellectuall faculties of relishing their senses exercised this hath been my resolution at least as the light gave ability to comprehend the darknesse Inventum tibi curare metu adduclum My care what ere I may moreover The truth of th' Errour doth discover But to conclude good Reader least I should seem to infringe the Gospel liberty as this is thy priviledge so my advise and yet not mine but Pauls yea and the spirit of God in him Try all things c. the Heathen Poet may add the reason Nimium creduli saepe lactatur animus he that is too apt to beleeve is too easily deceived therefore good Reader consider what is said and laying the same with an even upright hand in the seal of a serious consideration the Ballance of the Sanctuary excercise an act of impartiall judgment upon it and as the end and blessing upon thy true indeavour the Lord make thee able to discern betwixt the cruelty of Errour and the weight of truth things that differ Consider what is said and the Lord give thee understanding 2 Tim. 2. 7. in all things Farewell 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gloria cuncta Deo FINIS