Selected quad for the lemma: faith_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
faith_n	apostle_n	believe_v	creed_n	5,123	5	10.2967	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A87658	The pretended antidoe [sic] proved poyson: or, The true principles of the Christian & Protestant religion defended, and the four counterfit defenders thereof detected and discovered the names of which are James Allen, Joshua Moodey, Samuell Willard and Cotton Mather, who call themselves ministers of the Gospel in Boston, in their pretended answer to my book, called, The Presbyterian & independent visible churches in New-England, and else-where, brought to the test, &c. And G.K. cleared not to be guilty of any calumnies against these called teachers of New-England, &c. By George Keith. With an appendix by John Delavall, by way of animadversion on some passages in a discourse of Cotton Mathers before the General Court of Massachusetts, the 28th of the third moneth, 1690.	Keith, George, 1639?-1716.; Delavall, John, d. 1693.	1690 (1690)	Wing K192A; ESTC W42984	110,748	234

breathing or Inspiration of the Spirit as the Latine antient Christian writers did Translate these words John 3. Spiritus spirat ubi vult i. e. the spirit breatheth or Inspireth where it willeth for the greek doth w●ll bear it puenma is most frequently translated spirit in the n●w Testament and pueo signifieth to breathe or inspire hence theopneustos signifieth divinely inspired Pag. 56. Ye alledge that singing without Notes and Tones measured by art would be singing without singing that could be no melody that is without Tones measured by art and to say otherwise ye affirm is so foolish that it is not worth a Reply but the folly is your own the scripture speaketh of Melody in the heart and that is without all tones of art beside what art is there in the songs of Hannah Mary and Elizabeth ye are extreamly ignorant if ye know not that singing with Rhymes and like sounding Cadencies of words and Musical Notes of art as ut re mi fa sol la came not into custom among Christians a long time after the Apostles and these Notes of art Guido Aretinus found them out by which ye learn to sing that is not of along standing These and many other things are but late inventions introduced into Church-worship as Polidor Vergilus doth show no Rh●mes were sung that I can understand by the French Protestants in french till Beza composed them and Translated the Psalms into french meeter so they were sung at Geneva hence they were called Geneva Jigs the Hebrew Psalms of David have no like sounding Cadencies or Rhymes That Christ Condesended to sing with the Discples suppose after the costomary way used by the Jews at their feasts is no proof to continue that Custom more than to continue the Jewish Feast of the Passover and other Types ye greatly forget your selves in your way of reasonning from the time of the Law to the Gospel time Pag. 58. Ye would clear your running into a Circle that Ministers call the Church and the Church calls the Ministers but all in vain Ye pretend no answer for the Presbyterians who commonly derive their call by the Pope of Rome as J. Cotton did expresly say at Hampton in the hearing of some hundreds and not only I but your reverend brother as ye call him John Ow●n hath sufficiently discovered the Nullity of that Call and that therefore Presbyterians while they lay the stress of their call on that rotten Foundation have neither Ministry nor Gospel nor Sacraments And for your call who are called Independents seeing your Church is not older than the Brownists of Amsterdam I mean your visible Church or show when it began what Ministers gathered your Church at first if ye say your Church was invisible be●ore let it be so but how could an invisible Church call a visible Ministry or how could a visible Church a●ise without any previous Ministry Ye do but triffle to make these things intelligible who seeth not but ye are reduced to this miserable pin●h out of p●ejudice against the inward Call of Gods Spirit by divine Inspiration which both Lut●er and other primitive Protestants did affi●m they had Pag. 59 60 61. Ye tug hard for a Maintenance to Ministers not voluntary but of debt and by bargain and that may be forced by the Magistrate if refused And is this also one of the Principles of the Protestant Religion Read Will. Thorp's Assertions and Arguments against Priests Wages and Maintenance save only what is voluntary in Fox's Book of Martyrs fol. 536 537. and ye will find that to force wages for preaching was a Popish Prin●iple and not a Protestant Also read what your Fathers the Brownists of Amsterdam say in their Apology against the Vniversity of Oxford in their Address to Q. Elizabeth 7 Position That the duo Maintenance of the Ministers should be of the free and voluntary Contribution of the Church And they expresly declare against the Maintenance that is exacted and which the People are constrain'd to yeild unto them Behold how far ye are degenerated from your fore-Fathers Your Argument from the Tythes under the Law serveth not your turn unless ye will bring in the Levitical Services also but even under the Law the Tythes though commanded the Magistrates were not to compel men to pay them as is most clear out of the old Testament and grant that the e is a justice or equity in it that faithful Ministers wants be supplied and so that the Poor's wants be supplied therefore the Hebrew word that signifieth Alms signifieth Right●ousn●ss it will not therefore follow that the Magistrate may compel them there is a Justice the Transgression of which the Law punisheth and there is a Justice the Transgression of which the Gospel punisheth but as for Ministers to bargain with People What will you give me and I will preach unto you it is so sordidly Mercinary that y● may be ashamed to def●nd it but that is not enough People must be forced to pay you Wages that own you not to be Ministers of Christ as has been largely practised in New-England That ever the Apostles bargained with People or forced Wages of any or received any other than simply to supply th●i personal Necessities has no shadow of Proof in Scripture The Greek word translated Wages 2 Cor. 11.8 viz. opsonion● signifieth Meat or something to eat most properly translated by Pasor edulium and this answereth to Christ's words The labourer is worthy of his Meat This was no yearly stinted Sallary it was wholly Apocriphal and hath no foundation in the New-Testament and therefore is no Protestant Doctrine That Christ sent forth the Disciples to preach freely ye say was a special Precept but ye have nothing but your bare Authority for it the Scripture saith no such thing ye may as well say to preach the Gospel was a special Precept Ye profess to have a respect to the Waldenses who are generally well esteemed by Protestants as their Predecessors and faithful Witnesses to the Truth in their day and it was said of them and objected unto them That their Teachers were Weavers and Coblers whereto they replyed We are not ashamed of our Priests because they labour with their hands c. because both the Doctrine and Example of the Apostles lead us to such apprehensions Usher de Succes Eccles cap. 8. § 8. CAP. V. Pag. 64. Ye call my Declaration of our Faith touching the Father the Son and the holy Ghost and Christ his being both God man with other great and weighty Truths a new Quakers Creed insinuating that I am not so ignorant as to believe that that was their faith in those times but this ye meerly affirm without all shadow of proof Ye excuse the Assembly for not mentioning Light among Gods attributes as not being proper but metaphorical A poor Evasion And why not as proper for the Assembly to say God is Light as for John the Apostle think ye the

Bread Rain and Dew only for the efficacy o● it and not for the extent and plenty of it but for this we have your bare authority contrary bo●h to Scripture and Experience of thousands who witness the Word of God plentifully to dwell in them like to the drops of Rain and Dew for plenty of the divine droppings and showerings of it as well as for efficacy Ye grant The Scriptures are both by Metaphor and Metonyme called the Words and Word of God and in so doing ye give away your cause unto the Quakers for we say the same although the great out-cry hath been against us that we do not allow the Scriptures to be properly without all figure of metaphor or metonyme the words and word of God And since ye thus agree with us I see not how ye can call us Apostates for gain-saying you in this particular Pag. 21. Ye say I confound the Metonymie officientis with a Metonyme signi but I say ye prevaricate for I neither mention the one nor the other but the examples brought by me signifie both these kinds of Metonyme without confusion for Moses books are called Moses by the Metonyme Efficientis and Isaiah his book is called his vision by the Metonyme Signi CAP. II. I Shall briefly take notice of your Perversions and Omissions in this Chapter and so proceed to the end for it is but wasting time and paper both which are to be better bestowed than to follow you at large Ye disown the word Inspiration as given in our dayes Pag. 22. wherein as ye are singular so ye are inferior to the Church of England who for all your pretence to spirituality of Worship and Praying by the spirit yet are short of them for they in divers places of the Common Prayer pray for Inspiration and the Scots Confession of Faith in John Knox's dayes says expresly That Faith is the Inspiration of the holy Ghost And therefore your Ignorance and Prejudice doth here plainly appear and instead of defending the Protestant Religion ye but betray it and ●onounce it for sober Protestants both Epis●opal and Presbyterian do own Inspiration which ye plainly deny Pag. 23. The Scriptures that both ●he Assembly and ye cite That divine In●pirations and Revelations are ceased to wit of Antient Doctrine for we plead for no New Doctrines are wholly from your purpose as 2 Tim. 3.6 17. Heb. 1.1 2. Prov. 2.19 or any others for notwithstanding all these Scriptures divine Inspirations and new internal divine Revelations continued in the Church after all this in and with the Apostles But ye grosly pre●●ricate by your unfair way of answering That there was no New Revelation of any New Doctrine or New Doctrinal Truth And thus ye think to elude my Arguments before the Eyes of ignorant Readers But this mean Art of yours will not do for ye fight against your own Shadow and not against our Doctrine for we assent no New Revelation of any New Doctrine but of the Antient Doctrine abundantly delivered to the Prophets and Apostles but as their Faith could not save us so nor could their inward Inspiration and Revelation Pag. 27. Ye blame me for pleading for extraordinary Revelations such as the Apostles had which is a gross Perversion and plain Contradictory to my words for I told you that the distinction of Ordinary and Extraordinary Revelation may in a true fence well be admitted and the Prophets and Apostles had both ordinary and extraordinary we plead for the ordinary Revelations they had common to them with other Saints but not for the extraordinary they had whereas your Confession denyeth all sort of Revelation Again ye blame me for confounding Inspiration Revelation and Illumination but I say they are one and the same thing and it is great Non-sence to seperate or divide them and all the differences betwixt them that ye alledge are meerly begged and affirmed but not in the not least proved Ye should remember ye are not now in the pulpits where people take things on trust for your bare Authority but that your Book is gone abroad ye should bring better Proofs than bare Assertions 1st Ye say Ill●mination is common to all Believers Inspiration is peculiar to some But this last is denyed not only by us but by the Church of England and the Scots Confession of Faith in John Knox's days and by the general sence of antient Writers especially Augustine who frequently mentioneth Inspiration in his Works 2dly Ye say Illumination ordinarily accompanies the diligent use of the means Inspirations ye say usually come upon men without using any means for them But this second distinction is also meerly begged Illuminations and Inspirations come ●t times with the outward means and at times without them and yet not without all means very frequently even outward for both the Prophets and Apostles used means to prepare them to receive divine Inspirations and Revelations and in the use of means received them frequently for Acts 10. while Peter went up upon the house top to pray about the sixth hour he had a divine Revelation and when Peter preached to Cornelius and others the holy Ghost fell upon them and as they ministred to the Lord and fasted to wit certain Prophets and Teachers Acts 13.2 the holy Ghost said Seperate me Paul and Barnabas c. It is great ignorance and want of Experience in divine Mysteries to think that divine Inspirations and Revelations are without all means or tend to make either outward or inward means void and useless for commonly and generally all ordinary divine Revelations come in the use of some means or another as hearing reading prayer meditation watching and silent inward waiting all which are means and most especially and alwayes in the exercise of true Obedience unto God Your 3d Distinction is to as little purpose viz. That Illumination becomes habitual but Inspiration is transient for if by Habitual ye understand permanent and abiding Illuminations and Inspirations may be and are permanent of some sorts and of other sorts transient or passing Your 4th Distinction is also vain and idle as that illumination encreaseth grad●ally but not so Inspiration for they may and do increase or decrease according to the various kinds of them and he who is faithful to God may expect his Inspirations daily to be increased continued with him Lastly Ye say Illumination is alwayes understood whenas Inspirations sometimes are not understood but no more is Illumination alwayes und●rstood yea how many have a divine Illumination and yet understand it not and ye your selves deny that Illumination hath a Self-evidence so th●n it would be objective Revelation and fit to be the Rule of Faith and Life which ye deny saying the Scripture is the ONLY Rule Pag. 28. The Saint Experience of inwa●d enjoyments of God and Ch●ist beyond all words warranted from 1 Cor. 2.9 10. Ye call a Rapsody in commendation o● our silent Meetings but this is a poor evasion and answet

expr●sly affirmed pag. 112. Now let us hear your Answer ye say They had believed in a Christ to come though at present they knew not that ●e was come in the fl●sh till it was further rev●aled to them A●sw At this rate ye make all the Jews throughout the whole World true Believers in Christ because they all profess to believe i● a Christ to come even as ye say Nathaniel and Cornelius believed in a Christ to come But as it was the true Faith to believe in Christ to come before he was come so it was not the true Faith but a great mistake or error at least though pardonable to believe in Christ to come in flesh when the true Christ was already come for their Faith could not be the true Faith which had not the true Object for to believe in a Christ yet to come in the flesh is a false Faith such as the faith is of those hardened Jews who generally believe not in Christ who is already come in the flesh but in a Christ or Messiah whom they imagine yet to come in the flesh And before that Peter preached to Cornelius Christ was crucified and raised again And seeing ye grant Cornelius had not faith in Christ crucified until Peter preached unto him and yet was in a good state ye quite give away your cause Beside that ye meerly alledge it without proof That Cornelius had any sort of Faith of a Christ to come in the flesh at that time for it only appeareth that he was a devout and religious Gentile but no Proselite to the Jewish Religion A Third Instance I gave you of Christs Apostles who had not the true knowledge and faith of Christs Death and Resurrection for some time for it is expresly said in Scripture when Christ told them he was to be put to Death and to rise again the third day They understood it not and yet who will say they were altogether in a state of Damnation Ye are so pinched here that your Cause is desperate and that makes you so angry and fretful Ye say Faith in God without Christ viz. come in the Flesh and crucified c. is not saving citing John 14.6 Acts 4.12 I have answered you it is not in that degree so as to perfect the work of Salvation but yet it hath a preparatory work and may begin it otherwise ye must say the Apostles that were ignorant that Christ should dye were not in any state of Salvation Pag. 95. Ye imagine that ye have got a wonderful advantage saying What then shall we say to his New Doctrine that they may receive it after death Ye further say We shall have a new Quakers Purgatory erected ere long But if ye were not very partial ye might see I did principally argue so with you ad hominem because of your Principle according to your own Doctrine in your Conf ssion of Faith that saith The Souls of the Righteous after Death Note after Death being then made perfect in Holiness are received into the highest Heavens These are the expres● words of your Catechism as I told you cap. 32 sect 1. and that ye say It is a bold Vntruth for they say no such thing there I A●swer Let the Reader but be at the pains to read that place cited cap. 32. s 1. and he shall find it expresly so and therefore the bold Untruth is your own and not mine and if they contradict it in their shorter Catechism by saying at the instant o● death what is that to me they must answer for their own contradictions and not I for them And for my saying after Death it was by way of Hypothesis If I should say And whereas I brought you a Scripture out of Job cap. 33.22 23 24. to show the wonderful dealings workings of God with men on their death bed or at death without the outward Ministry of men to show unto them their Uprightness and the Ransom or Attonement see from v. 14. to v. 30. Even by his own speaking to them in a Dream in a Vision of the Night when deep sleep falleth upon men in slumberings upon the Bed then he openeth the Ears of men and as it is on the Margin he revealeth or uncovereth Heb. and sealeth their Instruction What say ye to this weighty place of Scripture that deserveth so great consideration as holding forth the wonderful love of God towards men in general for the word Man indefinitely is to be understood universally or generally see v. 29. Lo all these things worketh God often times with man and his care over them that where outward helps and means of mens Ministry fail he supplyeth by his own speaking to them yea when deep sleep falleth upon men whether that sleep be understood natural or figurative is not very material to determine and all to keep back their Souls from the Pit and that they may be enlightned with the Light of the living Certainly this place of Scripture hath much in it yea very much more than ye or most are aware of to prove that Gods love and care is exceeding great towards Mankind and his patience and long-suffering is greatly extended towards them to keep back their Souls from the Pit which altogether doth overturn that most cruel and Cannibal-like Doctrine of yours that saith God damneth many Infants to H●ll and universally all who have not have had Christ preached unto them by the Ministry o● men except in some singular cases of Abraham and some others that were Prophets But to this weighty place of Scripture ye say nothing at all but are as mute as a Fish it is a cunning way in you to pass by with a dry foot as ye phrase it that which most pincheth you lest by medling with it ye should not only wet your feet but be in danger to drown your sinking and desperate Cause All sober Protestants as well as others will condemn you for your great uncharity to Damn not only so many Millions of honest Gentiles but of poor Infants that ye say never sinned actually in thought word or deed but meerly for the sin of another that was forgiven to him and thousands more yea not only the Episcopal but many in the Church of Rome are not so uncharitable Your great Uncharitableness maketh you cruel and ha●d-hearted and this begetteth in you a spirit of Persecution But is it not a great sin in you to be so uncharitable when ye have no ground but your own mistakes of some place of Scripture hard to be understood Oh! Repent of this your great sin not only of Un●haritableness towards so great a part of Mankind but of your evil and sinful thoughts of God Almighty rendring him so cruel and so short in his Mercy who hath declared himself to be good unto all and his tender Mercies to be over all his Works and that he is slow to Wrath long-suffering and with much long-suffering he endureth the Vessels of Wrath perfected for