Selected quad for the lemma: scripture_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
scripture_n	believe_v	faith_n	revelation_n	3,045	5	9.5466	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A08318	The nevv Gospel, not the true Gospel. Or, A discovery of the life and death, doctrin, and doings of Mr. Iohn Traske, and the effects of all, in his followers Wherein a mysterie of iniquity is briefly disclosed, a seducer unmasked, and all warned to beware of imposters. As also a confutation of the uncomfortable error, of Mr. Boye, concerning the plague, out of Psal. 91. By Edvv. Norice.	Norris, Edward, 1584-1659.	1638 (1638)	STC 18645; ESTC S113242	39,058	60

evill But his practise in this is as if a man rejecting all directions for his way in a journey should give this for his reason that the principle of motion must be in himselfe Charitas continet in sese implicite observationem impletionem omnium Dei mandatorum Ames l. 2. c. 7. medull and not in such outward directions so doth this man but therein it is marvellous what a difference he makes betweene love and the law as if they were two contraries or at least not of the same kind when the Scriptures acknowledge them to be but one and the same love being the very summe and substance of the whole Law Matth. 22.40 Gal. 5.14 But there is yet a more dangerous and suspitious passage following where he stands to maintaine that love hath no rules because God is love who being infinite is not to be limited by any law as if there were no odds betweene the Deity it selfe and a created quality in the hearts of men of which wee speak which Assertion of his therefore savours strongly of Familisme who blasphemously say H N. In his Evangelium Regni that God is manned and man is Godded with such like making no difference betweene the essentiall attributes of the Almighty and the workes and effects of his Spirit in men so this man will admit no rules for love in us because God is unlimitted but to proceed 5. ASSERTION The new covenant hath no condition at all faith is not the condition of the Gospels promises but only a qualification in us Explication TO all this he saith nothing but that the condition required is freely promised in the new Covenant it selfe to be given so leaving all the rest to stand as it did which is as much as if he had said nothing at all for the question was never whence the power came to performe the condition of the covenant but whether there be any at all required to make us partakers of the same which by his words he utterly denyeth excluding saith by name to beany condition of the Gospells promises Fide justificamur instrumentaliter Vrs pag. 343. or any instrument laying hold on Christ but only a qualification By which very ground he hath utterly ungrounded and overthrown the maine foundation of our justification by faith in Christ the condition of the covenant of grace in regard of us and of all the Gospels promises a most pernitious and pestilent opinion directly against the truth of the Gospell Novum soedus non antecedentem sed subsequentem conditionem requirit Ames and the doctrin received in the Churches of Christ and sufficient if there were none other to discover him to be a Seducer and his doctrine not to be the truth but a new Gospell of his owne devising for the promises of the Gospell of Christ pertain only to beleevers and that by reason of their faith in him as appears by Mark. 16.16 Ioh. 3.36 Rom. 10.9 Heb. 3.14 Heb. 4.23 c. else might Infidels and all sorts of wretched and ungodly persons claime right unto all the priviledges of the Gospell and benefits of the new Covenant as farre as the faithfull themselves and that so continuing it followes 6. ASSERTION The Gospel was in mans nature before the fall Explication THis assertion only he disclaimes as none of his no not in any sense throwing thereupon his wonted filth into the face of him that objects it to him and yet immediately after he confesseth some such words in a letter but in another sense which sense he doth not yet declare to cleare himselfe withall as no doubt the witty man would have done had he knowne how But it seemes hee had forgotten how he confessed the words to me himselfe at the conference to this purpose that in potentiâ it was there that is that mans nature was capable of it when it should be revealed a deep speculation and of as worthy consequence as true for if he understand it of nature corrupted the Scriptures testifie that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the naturall man comprehendeth not the things of the spirit speaking of the Gospell 1 Cor. 2.14 untill hee bee enlightned by the spirit of God But the mystery of the matter it seemes is that he would pursue the Law to the utmost even into Paradise it selfe and chase it out of the heart of Adam as that which never had any lawfull being any where so bitter was this Antinomian against the holy Law of God a fearefull mind but to proceed 7. ASSERTION Faith is not to be tryed by any fruits or effects but only by the perswasion it selfe Explication THis he confesseth to be his owne and explaineth himselfe in this manner that fruits and effects do not infallibly demonstrateth faith to any mans owne soule but faith only demonstrates them to be the fruits and effects that attend it selfe for how can any know that faith hath such fruits and effects but by the word and how can we know the word is truth but by faith only thus he wherein there is need of an other explanation to expound this such are the mazes of this mans mysteries for first the question is concerning justifying faith whether it hath any fruits or effects to be known by the answer is given out of an historicall faith in beleeving the truth of the Scriptures the former concernes particular assurance of faith and grace the later only the generall testimony of the word concerning such things wherein there is great difference for many are perswaded of the truth of the Scriptures that have no assurance at all of their own salvation yea the very Devills beleeve and tremble Jam. 2.19 the one is not by grace but by the evidence of truth which they cannot withstand the other is by a speciall work of the holy spirit but here in this reason of his is layd a false supposition for a ground viz. that as by a bare perswasion we beleeve the contents of the Scriptures to be true so by a bare perswasion we are assured of the truenesse of our faith and our owne salvation Vide Bucan de Scripturâ p. 4. Whereas there are many strong and sufficient arguments and grounds to prove the truth of the holy Scriptures besides a bare perswasion or conceit so likewise are there many evidences and signes of faith in true beleevers whereby it may bee knowne and not by a bare perswasion only For albeit we grant a certain reflect act of saving faith in the true beleever whereby he is oftentimes fully perswaded of his standing in the state of grace yet withall we affirme that this perswasion is not * See righteous mans assurance by Mr. Rogers fully of this point pag. 17.18 c. alone but hath certaine effects and concommitants proper to it selfe wherby it may be knowne and distinguished or discerned from a groundlesse presumption and bare conceit else may the most carnall persons yea the vilest men perswade themselves as

need require so hath this cunning man certain succours in his polemicall proceedings to help himselfe withall for wheras he had affirmed as one of his grounds that Christ is involved in every sentence of Scripture and in every Proverb of Salomon lest he should be taken tripping in his expositions and unable to shew what he maintaines he tells us that yet perhaps it may not bee shewed nor proved in many places and for that cause it is a very great presumption to meddle with those places at all or to adventure upon the exposition of any whole book in the Bible by which meanes he thinkes to stave off the incroaching of the enemy and to save at least his credit at any time which device and skill hee also sheweth in defence of most of his Tenents But if it be so that no Scriptures may be handled by Gospell Ministers save only such as speak directly and immediatly of Christ as the great sacrifice for sinne then a great part of some whole bookes in the Bible may not be medled withall as of the book of Genesis of Samuel of the Kings and Chronicles Ezra Nehemiah Ester Iob most of the Proverbs much of the Prophets and generally all those passages that are meerely hystoricll for that time and of morall use of which there is much every where dispersed not in the Old restament alone but in the New So that according to this mans opinion a great part of the holy Scriptures are penned in vaine The Acts most of the Epistle of Iames and of the Revelation and might have been spared for if they tended not to edification to what purpose are they and if they doe edifie why may they not be expounded to the Church morall directions rules of obedience historicall narrations prophesies of things to come examples and such like have their place and necessary use in the Church and are to bee opened and unfolded to the people for edification for reprehension for imitation as necessary dependances on the mystery of Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. the whole Scripture is profitable saith the Apostle 2 Tim. 3.16 and if this be so why is it presumption in any man to meddle with all such Scriptures in which the Sacrifice of Christ is not expressely mentioned or why is it beyond their line and measure but that this Seducer must have a way by himselfe and out of one absurdity to conclude another It remaines 20. ASSERTION Every true beleever howsoever it seemes doth alwayes grow in faith and love and answerable fruits Explication THe very questioning of the truth of this point makes the man to stamp and startle proclayining to all the world that this truth shall stand and stare for ever in the Accusers face to his shame here and condemnation hereafter without repentance calling the contrary no lesse than blasphemy with such other expressions of his well temperd zeale 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. But for the matter it selfe leaving his rage and choller to what purpose doth the Scripture so often inculcate that exhortation of growing in grace 2. Peter 3.18 of increasing in knowledge Colossians 1.10 of increasing in love 1 Thess 4.10 of increasing in zeale Rev. 3.19 and withall so earnestly dehorting from all declinings back-slidings and withdrawings in faith Heb. 3.12 in the power of the spirit 1. Thess 5.19 in the use of the meanes Heb. 10.25 If there be no danger nor possibilitie of decreasing but that of necessitie we do and must grow in all these things and the answerable fruits of them are all those exhortations in vaine did not Salomon much decline in his later time from what hee was before 1 Kings 11.4.9 are not the Ephesians taxed for leaving their first love Rev. 2.4 and the Sardians for languishing in grace Rev. 3.2 why then doth this man make such an outcry at the matter if it be but questioned whether beleevers doe alwayes grow in faith and love and the answerable fruits and why did he not annex some answer to these testimonies of Scripture so direct against his opinion of which he speaks not a word Is his ipse dixit sufficient to carry all matters But yet he pretends notwithstanding some grounds for what he holds in the generall as that such are planted by living waters their root is living and Christ doth continually water them their course is as the Sunne and they have the promise of increasing which though it doth not alwayes appeare outwardly yet inwardly it is done To which I therefore answer and that out of the same resemblances that neither doth every herb or plant or tree continually thrive or grow or beare fruit that 's so planted nor yet is the fault in the influences of heaven the tree is only blamed Luk. 13.6 the vigour of the Sunne the sweetnesse of the raine or the goodnesse of the mould that they are defective but there are certain obstructions and evill affections as I may call them in some individualls that may hinder and stop the course of nature in them for a time also there are stemmes of Winter that keep in their fruits during that season so is it in these by reason of some spirituall obstructions and evill affections that sometimes possesse them as also a chilling Winter that oftentimes blowes over them their perpetuall growth in grace and fruitbearing Cant. 2.11.12 is often hindred and stopped for a time though they have still life remaining in the root and Christ is the same to them in himself as ever he was For what reason else can be given of the former instances its certain they did not grow but rather decline for a season yet all those promises belonged to them aswell as to others It is replyed that then they grow inwardly in unseene fruits to which I answer that neither is that certain if he meane every moment of time For wherein did David grow all the time he lay in his sinne or Salomon in his state of declining or any of the rest before mentioned if it be said in humilitie I answer let that appeare 2 Sam. 24.8 2 Kings 20.13 2 Sam. 24.10 while David was numbring the people which was nine moneths and twentie dayes in doing did hee grow in humility or Hezekiah when hee entertained so vain-gloriously the Babylonish Embassadours did he inwardly increase in that grace the Text is evident to the contrary in both for David judged himselfe afterwards for the pride of his heart and so did Hezekiah 2. Chron. 32.26 but hereby was a foundation layed for humility to come and then they all thrived more in grace and in the true knowledge of themselves As the Eagle when she hath cast her bill Psal 103.5 as the trees after winter and the body after healing of some disease which is sufficient though they doe not alwayes grow and doth abundantly discover the life of Christ in them and the power of God according to the truth of his