Selected quad for the lemma: scripture_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
scripture_n	abraham_n	believe_v	work_n	2,176	5	6.8327	4	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

self-evident and yet may be tryed by the warrantableness of Scriptu●e Rules but the warrantableness of a practice doth not prove in the least the impulse or m●tion to be divine for a wrong or evil Spirit may move a man to do a thing that is not unlawful or unwarrantable in it self as to take a Journey from England to America and yet if he obey such a motion or impulse he should not do well and might suffer great hurt thereby And if a divine impulse have no self-evidence or some inward self-evidencing Light to discover it to be divine it is good for nothing for it leaveth a man still in the dark and at uncertainty surely Gods inward leadings are sure certain as thousands to Gods praise can witness against all your ignorant but presumptious Assertions without ●●l Proof And ye say I tell you that Phillip Peter and others were extraordinaryly called to such and such Services where ye pervert my words for I do not say of these particular Services mentioned by me there that they w●re extraordinarily called un●o them for to go to a place or Persons to preach the Gospel is no extrao●dinary but ordinary inward Call of Gods Servants in all Ages though Peter and the other Apostles had in other cases extraordinary Calls and Revelations That place in James 4.15 If the Lord will ye u●derstand it only of divine Providence permitting any man to do what he wi●leth if not forbidden in Scripture But as this is meerly begged by you without all proof but your bare affirmation so it is altogether absurd for how many do rash and hurtful things both to themselves and their Families which yet are not forbidden by Scripture as for a man to leave one place and remove to another beyond Seas is not forbidden in Scripture and yet if he undertake such a thing meerly because divine Providence doth not outwardly stop him by some cross event without the inward sence and approbation of divine will inwardly permitting or allowing him he may have cause to repent it all his daye● for m●ny by so doing have fallen into g●eat Inconven●encies Ye are miserable comforters that wi●l not allow to People that priviledge that they may wait to know Gods divine good Will and Approbation in their hearts in their removals from one place to another and in other weighty concerns of this Life And as concerning Marriages ye do allow People to ask Gods mind and cou●sel with whom to joyn in Marriage and if they are not to expect a return of their Prayers otherwise than a bare outward permission of divine Providence What is this but to mock God and deceive poor People But to Gods praise many can say they have both sought and received Gods counsel with whom to joyn in Marriage and because thereof have found their Marriage made both blessed and comfortable unto them in the midst of all Tryals Pag. 17. Ye call my saying That God answers the returns of the Prayers of his People c. A Quakerism i. e. Non-sence I pity your Ignorance and want of Experience May not the frequent and reiterated Prayers of his People for the same thing be called the Returns of their Prayers as when a Child returneth again and again to seek a thing of his Father and that God answereth these reiterated and returning Prayers as in Pauls Case who Prayed for one thing thrice thousands can witness though to you this is Nonsen●e because ye have neither sence nor salt in your selves to descern it It is a great encouragement to pray unto God that we find him to answer us by his living voice and speech in us and when God speaketh to us Scripture words or promises by his living voice and speech in us it is a new Revelation and divine Inspiration to us although not of any new doctrine for there may be thousands of new and distinct Revelations of the same Doctrine as there may be a thousand sights and eyes beholding the same thing and a thousand Voices speaking the same thing and all these Voices are new and distinct and yet the thing spokon is one and the same and Ancient and not New Pag. 18. That the word of the Lord grew and multiplied ought to be understood as well extensively in respect of multitude of living Testimonies as Intensively in respect of Efficacy for there was both at that time and though there was no new Doctrines yet there were new and that manifold and frequent living Testimonies to the same Doctrine and therefore the Word it self was properly encreased and multiplied Ye blame me for saying Christ and his Apostles expounded the scriptures by Inspiration and yet taught no new Doctrine but it seemeth ye have forgot that Paul said the same Acts 26.22 for all that Christ and the Apostles taught and enjoyned was either declared or fore-told by the Prophets lo●g before therefore the Doctrine was the same for substance and the Gospel was preached to Abraham and to the Prophets but after Christs Resurrection the Dispensation of it was more clear and full Pag. 19. ye blame me for Charging that upon you in the 12th Article which ye never believed much less pro●essed viz. that the Scriptures ought to be believed only for their own outward evidence and Testimony and not for the inward Evidence and Testimony of the holy spirit in mens hearts But in this ye are equally impertinent as in most other things as I have showed in my Answer to Cotton Mather to which I refer more at large Ye say The scripture is the only Rule o● Faith and hath a Self-evidence but the inward Testimony and Witness of the Spirit hath no Self-evidence but as some have called it Medium incognitum assentiendi i. e. and unknown middle or mean of assenting and that ye deny all Inspiration and Revelation properly so called all this proveth you guilty in the sight of all impartial men for to talk of an evidence or witness among men that hath not a certainty or Self-evidencing Authority in it by it self is absurd and illegal he who is a witness or evidence among men must not borrow his evidence from another and to say the Spirit of God in his inward teaching and illumination hath no proper and self evidence as it derogates from the Glory of it so it is as absurd as to say the Suns light at noon day hath no evidence of its own but men must light a Candle to let people see the suns light at noon This is rare Logick of yours Ye insinuate I se●k out more sences of the word Logos than it can bear without Tautologi s but if these be Tautologies the English Translation of the bible hath made them and not I and yet a true difference can be assigned by School-boyes betwixt Communication as pass●ng betwixt two or more and words of talk and speech that may be of one when none doth answer Pag. 20. ye will have the word of God compared to

Declaration solemnly denying That ever he so spoke or thought printed in the Appendix of G. W. to W. P's Book call'd Reason against Railing being an Answer to Tho. Hick's Forgeries against the Quakers see p. 11. of the said Appendix And whereas Henry Stout was referred unto as a witness against N. Lucas he And thus ye give away your cause fairly for that work of the Spirit is a real inward Evidence Word and Testimony or Witness of a Truth not contained in the Scripture neither expresly nor consequentially viz. That A. B. or J. C. hath the in●allible Marks of a justified man for whereas ye use to resolve your assurance into a practical Syllogism thus Every one that hath such infallible Marks of a j●stified man is justified But A. B. hath such infallible Marks Therefore A. B. is a j●stified Man The which Practical Syllogism having two Propositions the first is warranted by Scripture but the second is no where warrant●d by any place of Scripture viz. that A B. or J. A. or J. M. or S. W. or C. M. hath these infalli●le Marks This is the only work of the Spirit which ye confess is neither Scripture nor Scripture Consequence and yet discovereth a great Truth and very swee● and precious to such who have it and though the Scripture be instrumental to warrant the first Proposition yet we find no Scripture to warrant the second viz. that A. B. or any of you have such infallible Marks or if ye have any such Scripture warrant produce it otherwise acknowledge your rash undertaking The second Instance that refers to an inward Call to the Ministry ye reject and say It runs upon the same fool●sh Notion with the former Ye say it indeed and that is all but say nothing to prove it to be so yea by your saying it ye show what sort of Ministers ye are to wit That ye are no Ministers of the Spirit of God which is inwa●d in all his true Ministers and as he is inward and inwardly in-dwelling so his Call and Motion is inwardly revealed And though ye make a great noise as if ye were mighty Defenders of the Christian and Protestant Doctrine against the Quakers in these and other things ye the Q●akers so called are the best Christians an Protestants in these very Doctrine ●or have not many Protestant Ministers who never had any outward Call from Pope or Clergy or People alledged the inward Call of God in their hearts to the work of the Ministry as well as the inward assistance ●f the Spirit of God in the exercise of it which yet h●th no Scripture to prove that such a particular man hath it Calvin in his Institutions saith expresly That God did raise up in his Day if not Prophets and Apostles yet Evangelists to reform the Church And Luther declaring his inward Call to the Ministry saith He was as it were tugg'd by his Hair to the Office of the Ministry see cap. 1. pag. 11. Mensal And surely this was an inward call had great inward sensible evidence And cap. 11. p. 19. of Gods Word he saith Sectaries and Seducers know to preach much of Christ but seeing they feel him not in their hearts they leave the right ground of the Ministry Again p. 3. c. 1. he citeth divers Scriptures to prove That God and the holy Spirit speaketh now in true Ministers of Christ as he did in the Prophets and Apostles as where Christ said It is not ye that speak but the Spirit of your Father which speaketh in you and where Peter said Holy men of God spoke as they were moved by the holy Ghost Both which place with others Luther applyeth to true Ministers in his day and yet when we commonly bring these places the common answer of Presbyterians and Independents is That these places of Scripture were fulfilled to the Prophets and Apostles but not to any men in our days And tho' ye upbraid the Quakers Doctrine with Novelty yet in the former instance concerning a mans being assured infallibly of his Election and eternal Salvation as the Testimony of the Scripture is for us so of Antiquity for Augustine saith expresly lib. 11. de Civit. dej c. 12. What man knoweth that he shall finally pe●severe in the Action and Progress of Righteousness unless he be certain by some Revelation from him who doth not teach all of this thing by his just and secret judgment but deceiveth no man Where it is plain that according to A●gustine who lived above 1200 years ago That all who begin in true Piety do not persevere and That no man can know that he shall persevere without divine inward Revelation In both which he contradicteth you and confirmeth the Doctrine of the People called Quakers And yet though Augustine be a Saint in your esteem the Quakers for holding the same thing must be Apostates and no charity allowed them to be Christians And as noted and well accounted Protestants say the same with us as Grotius and the Remonstrants generally who are all better Protestants in Doctrine than your selves whether ye wi●l acknowledge it or not I had not medled to cite any other Authors but Scriptures but that ye would needs be so impertinent as to state the Debate betwixt you and us as if the Quakers Doctrine were a meer Novelty and only ne●ly started up to undermine the Protestant Doctrine Whereas we have more and better Protestants with us than ye have Ye had done better not to have brought the Controversie ●o this issue as if the Quakers were not P otestants when we can easily prove our Doctrine in all these twelve Particulars to be warranted by Protestants of better and more famous account than your selves In my Third Instance ye pervert my words after your wonted manner saying p. 14. That I hold men are to tarry for an inward call to pray or perform any Religious Duty But I did not say so but that every true Christian should know his inward Call to pray or give thanks from Psal 27.8 which ye wholly pass by unanswered Now to Know the inward call is one thing and to Tarry for it is another some inward calls are to be waited for as when a duty is not alwayes required of a man but only at certain times as vocal Prayer c. But all such Duties as are continually required of us to be done at all times as To believe in God To love God To fear him yea and continually to pray unto him with inward breathings and desires have a continual inward call and command that needeth to be known although it is given and no man should suppose it will be wanting to him to do every thing that is his continual Duty Pag. 16. Ye say Ye deny not but the Spirit of God doth still put an impulse on the Spirits of his People frequently but ye query Is it self-evident or must not the warrantableness of it be tryed by Scripture rules I Answ It is

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

Saints outwardly eat together and then also inwardly eat of that inward and spiritual Food and have together an inward enjoyment of the Lord in their hearts that may be called the Supper of the Lord which both may be without and with the outward eating but I did not say nor do I now say that alwayes when the Saints eat outwardly at their ordinary Meals they eat together inwardly but that the times are very frequent of their outward and inward eating together at one time wherein they remember the Lords Death and praise him as for all his Mercies so for what he hath done and suffered for them and this Solemnity may be well used by any Number as well small as great and without any Gown-Man or ordained Priest either of Pope Prelate or Presbyter for all the Faithful are a Royal Priesthood unto God and there is no shadow of ground in Scripture that Saints may not eat and drink together remembring the Lords Death with Prayer and Blessing and Thanksgiving and enjoying an inward and spiritual Communion together though they be ever so small a Number and though having no Priest outwardly ordained as above said And seeing outward Ordination of Priests or Presbyters either by Pope Prelate or Presbyter none of whom have any inward and immediate call is a meer human Invention as John Owen whom ye esteem your reverend Brother hath sufficiently proved and that ye lay the main stress of this Ordinance its being observed or practised hereupon that some ordained Minister consecrate it or Independent Pastor which is of no better Authority than the former Ye can never prove that that ye call the Supper is any thing beyond what is frequently practised among us even as outwardly although as to the inward to Gods praise we know we have the advantage incomparably beyond all of you And instead of proving that your eating together hath any advantage above ours ye say Ye think your Supper is beyond ours as being an holy Ordinance of Gospel Worship and ours is only the common Duty of all men But as ours is not the common Duty of all men as ye falsly alledge so yours is not an holy Ordinance of Gospel Worship for it is essential to all Gospel Worship to be performed in the Spirit because God is a Spirit but ye plead That men called Ministers who have nothing of true Piety or the Spirit of Truth and Holiness may consecrate the Bread and make it a Sacrament of the Supper of the Lord. Pag. 145. Ye commit another gross Abuse falsly alledging on me that I said All outward eating and drinking is a natural and necessary sign of the inward see my Book p. 192. I say not All outward eating drinking but I say such a figure as is natural and necessary to be used by us all c. where ye may see I restrict it to Believers so that the outward eating and drinking of Believers is a natural and necessary sign or figure of the inward to Believers but not to Unbelievers as the whole outward World is a figure of the inward and spiritual as Paul doth expresly call it 1 Cor. 7.31 But whereas ye say There is not one Syllable expresly nor consequentially intimating any such thing there ye show your great Rashness or Ignorance for in the Greek to which I did refer the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Latine Scema and Englished Scheme that most commonly signifieth figure and is expresly translated Figure in that very place by Pasor a zealous Protestant in his Lexicon thus Figura hujus Mundi preterit i. e. the Figure of this World passeth away Hence in all Mathematical Schools in teaching Geography or Astronomy we call the draught or figure proposed in the Lesson the Scema or Sceme and any ordinary School-boy or common Shepherd or Plow-man may inform you that this visible World is a Figure of the invisible and the outward a figure of the inward which is a common Saying in the mouthes of men generally and is further confirmed by Paul saying The invisible things of God are understood by the things that are made Rom. 1.20 and by the fore-cited Saying of Luther That in all Creatures we see a Declaration and Signification of the holy Trinity And whereas I said That in our outward eatings sometimes we do use both inward outward Prayer and Thanksgiving and sometimes only inward this in a way of Scoff ye call A new way of Consecration whereby ye declare your selves too great strangers to inward and mental Prayer performed only with the heart and mind for if ye did rightly understand inward and mental Prayer ye would acknowledge that the outward eating is sanctified by the Word of God and by inward Prayer as well as both inward and outward but the outward without the inward hath no virtue to sanctifie the Creatures of God and yet certainly ye give too much cause to judge that your outward Prayer wanteth the inward when ye allow both the Members Ministers of your Church to be Members and Ministers without all inward Holiness or working of the Spirit of God And how the Prayer of Unholy Men as ye allow your Ministers may be that consecrate the Bread and Wine to be the Sacrament of the Supper can consecrate sanctifie or make holy ev●●●es Instruments these Elements is as strange a Paradox as how an unclean thing can bring out a clean or one contrary another Pag. 146. Ye alledge That the Seventh day was appointed viz. for a Sabbath before the Fall and so was no Type of Christ. But the former ye barely alledge for that the Seventh Day its being said to be blessed c. suppose a natural or common Day before any mention is made of the Fall of Adam no more proveth its Institution before the fall for a Sabbath than that it can be proved there were diversities of Languages before Babel because Languages or Tongues are mentioned Gen. 10.5.20.31 and yet in the following Chap. vers 1. it s said The whole Earth was of one Language for divers things are recorded in Scripture by Anticipation Pag. 147. Ye say Heb. 4.9 10. it is said Christ entred into his Rest and doth that mean that he entred into himself Answ It is not said that Christ or God entred into his Rest but That God ceased from his Works but allow it That Christ entred into his Rest is not That that he entred into that Glory he had with the Father before the World was and can God or Christ have another or better Rest than Himself or can any natural or common Day be a Rest unto God O blind Man Ye call an inward Day Non-sence but it is because ye have not sence to understand it Is not the Day of Gods Power and the Day of Salvation mentioned in Scripture an inward and spiritual Day Ye say again If I can find an inward Seventh Day in Scripture it will be a rare Invention I Answer As I