Selected quad for the lemma: sense_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
sense_n	doctrine_n	scripture_n	true_a	4,678	5	5.2087	4	true

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

into Angells of light and ministers of righteousnesse to the end that they may the better vent and set abroach another doctrine resembling the true and another Gospell very like but not the same to that we have received thereby to beguile and ensnare the simple which kind of deceitfull workers as the holy Apostle discryed in his time and complained of them 2 Cor. 11.13 14. so have we the like cause in ours wherein arise some Impostors and Seducers of like condition Among which this Mr. Iohn Traske may stand for a principall who in this time of light hath taken upon him to dictate and send abroad his Gospell grounds as he calls them into all parts pretending that they containe in them a more perfect discovery of the Gospell of Christ than ever was made before and a more glorious way of walking by than any have found till he discried it Wherein neverthelesse are couched and hidden many very pernitious errors contrary to the truth of the Gospell of Christ that in points fundamentall and of the highest consequence * An advertisement concerning Traskisme A short discovery whereof being formerly published as an Appendix to another work and the same stiled as it deserved a new Gospell hee hath since laboured to vindicate his doctrin from that * In his late printed book reproach calling it the true Gospell and no new Gospell to which end hee hath shuffled up the Scriptures with false senses put many faire colours upon some of the points and utterly falsifyed the rest with his explanations thereby to deceive the simple and credulous for the unmasking of which * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 2 Cor. 11.13 Iugler with his juglings being in matters of so high a nature I have here discovered the truth of his Assertions as hee hath maintained them not alone by writing but by word of mouth in solemne disputation and conference had about the same and that not his Gospell grounds alone but in other formes delivered under his own hand that the very quintessence of his errors may be knowne But before I come to the particulars I think it not unfit to lay before the eyes of the Reader these deceits of his in generall the better to discerne and judge of his carriage in the particulars 1. Whereas he pretendeth and solemnly protesteth in the name of the Highest that he maintaineth none other Doctrin This is at large in a Letter than the same that is taught by all our Divines preached in Pulpits and defended by writings c. yet he hath not nor doth alleadge in any place any one Author for the confirmation of what he holds but more than so disclaimes all our teaching as Iewish our Ministers as Legalists and Messengers of Moses our congregations as but pretended Christian Assemblies sending out his dictates under the name of Gospell grounds his followers also professing that they never heard the Gospell before for if the former be true how can the later stand 2. That he all along casteth upon me the reproach of a Slanderer with other foule invectives for charging him with such opinions and yet acknowledgeth many of them in particular to be glorious truths which he owneth and defendeth as if I had slandered him with a matter of truth and done him wrong in publishing his glorious mysteries so eager and virulent was his spirit 3. That under the pretence of explaining the Assertions he changeth the very sense of them as they were defended by himselfe and runnes along with a false sense never intended only to cast mists before the eyes of the Reader that his errors may not be perceived like unto a certaine fish Plutarchs moralls whose property it is to staine the water with a black stuffe like inke to blind the eyes of the Fishers His explanations therefore I take properly to be derived ex Plano from a deceiver or jugler that can cast mists and in stead of them will substitute and annexe the true and genuine explication of the Assertions as he indeed held and hath elsewhere defended them insisting specially upon the discovery of them the confutation following of it selfe the errors being so foule To come then to a scanning of the particulars and herein to follow not his confused order done of purpose to disturb the Reader but the same they were first delivered in the Advertisment they are these following 1. ASSERTION The Law is a Rule of the flesh and to walk after the Law is to walk after the flesh Rom. 8.12 Explication HIs meaning is that the very morall Law of God is a carnall rule to live by according to his common invectives against the same in stiling it an earthly and a carnall commandment as also his application of those words of the Apostle to the morall Law that walk not after the flesh but after the spirit Rom. 8.1 that is in his construction not after the Law but after the Gospell wherein he calls the Law a rule of the flesh and perverteth the Scripture to maintaine it for if that be so to be understood then by the Law of God Rom. 7.25 in the former verse on which this depends must be meant the Gospell and by the law of sinne the morall Law so that the law of the members the law of sinne and the morall Law are all one in his sense and then must the very Law it selfe be sinnefull and a Commander of unrighteous things The height of Antinomisme an enemy to holinesse an opposite to the work of the spirit and utterly repugnant to the Gospell even as it is a rule of obedience then must it also bee disclaimed abandoned and renounced as evill and impure with all the contents of it and not in any sense to be taught in the Church than which what can be more blasphemously and wickedly spoken or how can the Turkish Alcoran it selfe bee harder censured which is the more unexcusable in this Seducer in that the holy Apostle was so carefull in those very places to prevent such a construction of his words first demanding whether the Law where sin which he answereth with detestation Rom. 7.7.12.12.14.22 Chap. 8. 7. God forbid then plainly affirming the Law to be holy and just and good a spirituall doctrine wherein he delighted as a spirituall man whereunto the carnall mind could not be subject because it is carnall casting all the blame not on the Law but on the flesh for any hurt or evill we have by it as not caused by the Law but occasioned by our owne corruption besides many other places to that purpose Now in the explanation I referre my selfe to his book for what I cite all along the Seducer would declare his meaning to be against those only that sought life and righteousnesse by the works of the Law that to such it is a rule of the flesh pretending that he was opposed by some of that way and thereupon layed downe his

are altered 3. Whether the flat deniall of any mutation or change in the understanding will and affections be not a plaine deniall of regeneration and sanctification by the spirit and if it be why then doth he or they talke at any time of either of them as if they granted that they do not unlesse it be to colour and cloak their error with hypocrisie 4. Whether to hold and affirme that the understanding will and affections of beleevers are * See the contrary to this 1 Cor. 13.9 ad finem 2 Cor. 3.18 Phil. 3.12 1 Thes 3.12 c. perfect as also their faith love joy and other gifts and that such themselves are as perfect here as ever they shall be is not directly to oppose the Scriptures and all truth yea to contradict himselfe who saith we do alwaies grow in faith and love and answerable fruits for that which is already perfect can have no bettering or what need have such of the imputed righteousnes of Christ of which these men talke so much if they have perfection of all things in themselves for to the old man it must not be applyed and the new man is perfect already so they overthrow the maine grounds and Articles of Christian Religion and put by any need of Christ himselfe Now the Lord deliver all his people from such pernitious and damnable opinions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Pet. 2.1 more exceptions might bee taken at this rotten familisticall treatise but its irkesome to pore on it any further therefore I passe on 12. ASSERTION Beleevers when they fall into any sin be it adultery or murther are not to mourne or grieve for that savours of the flesh but still to rejoyce because it is written rejoyce evermore and that joy is the speciall means to bring them out of their sin Explication HEre is another parcell of worthy doctrine delivered vivâ voce at a conference and acknowledged for the words to be his own standing out to maintain them only hee gives us here forsooth a sense to understand the words by which is that by sorrow and mourning hee intends worldly sorrow and desperate mourning for sin that beleevers are not so to mourne but to retaine still some hope in Christ and this he saith was all he affirmed at the conference but that his words are perverted which if it be so then hath he doubtlesse great wrong done to him but if it be not so then is he a great lyar and Seducer both Now for the proofe of this not only the witnesses present can testifie but the passages themselves do shew that we professedly maintained godly sorrow for sinne but when hee with ingeminations denyed all sorrow whatsoever there was produced against him first Eccl. 3.4 there is a time to mourn and then that of Peter who went out and wept bitterly Luk. 22.62 the former he shifted with his wit to the later hee replyed that it was an instance that fell not out in an age so that the question was not about the kind of sorrow but of sorrowing at all which he opposed and we maintained but farre was it from the thoughts of any of us to maintain worldly or desperate sorrow for sin then the reason that he gave for his opinion was that we are bid to rejoyce evermore 1 Thes 5.16 and that joy will bring a man best out of his sinne this is the substance of what was said about this point Therefore hath this man done wickedly in seeking to cast the shame of his errours upon others shifting cleane from what he maintained to a point of an other kind for the colouring of which collusion he falls on with a long invective against Ministers in generall VVhat made Saul Achitophel and Iudas destroy themselves was it Legal teaching for pressing so much humiliation and sorrow for sinne as the cause of so many selfe murthers and mischiefes among men terming them Legalists and their congregations pretented Christian Assemblies yea Iewish and worse than Iewish Synagogues with much to that effect Wherein if any are faulty I am not to defend it the grace of Christ is surely to be published plainly Mark 16 1● Acts 2.39 and plentifully to the people and the threatnings to bee seconded with the promises to work true repentance in the hearts of men else I beleeve a Minister doth but the least part of his message and the work may prosper accordingly But what is that to this Seducer or how is he to be beleeved in this case who denies any use of the Law at all any terrours or feare of judgements any mourning or sorrow for sinne any thing tending to humiliation only faith and joy is that he stands for in a Gospel Minister Is his testimony to be received against all Ministers in generall without exception is * Being the way of the false prophet and false Apostles his way to bee observed in an extreamity of farre more dangerous consequence for without all mourning and sorrow for sinne what need is there of the comforts of the Gospel what applying of Christ at all who came only to comfort the mourners Isai 61.1 2 3. and calls such unto him as travell and are heavy laden Mat. 11.28 yea in the regenerate themselves that fall into sinne this is required Psal 51.17 and the holy Scriptures commend this unto the Saints for ever as that which worketh repentance to salvation 2 Cor. 7.10 how sinfull then is this mans doctrine and pernitious to the soules of men who denies all sorrowing for the foulest crimes teaching men to impute it only to the old man in them and not to themselves when they fall into wickednesse but there is more remaining 13. ASSERTION Carelesse Christians are the choisest beleevers because they depend wholly upon Christ Explication THis Assertion may be known by his livery to whom he belongs even the carelesse master we last mentioned who like himselfe would have all his followers to be carelesse also and they are his choise beleevers who ever prescribed such rules of loosenesse for men to live by unlesse it were Epicurus himselfe the chiefe of Libertines but it is worse in this man in that he seekes to ground them on faith and the rules of the Gospell for thus he tells us that carelesse is here taken in a holy sense belonging only to those that depend on Christ because they will not bee negligent in the use of the meanes which clause he saith should have beene added to his Assertion to which I answer that the English word carelesse cannot properly be so taken seeing it signifieth with us a regardlesse mind not heeding or esteeming such or such a matter and is generally taken in the worst sense as when we say a carelesse man we intend one that regards not his manner of life Like Gallio in the Iewes matters Acts 18.17 or a carelesse Christian one that regards not Christian duties in which generall sense he takes it as comprehending