Selected quad for the lemma: truth_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
truth_n	abraham_n	believe_v	faith_n	1,678	5	6.0737	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A85545	A defence of Christian liberty to the Lords table; except in case of excommunication and suspension. Wherein many arguments, queres, suppositions, and objections are answered by plain texts, and consent of scriptures. As also some positions answered by way of a short conference which the author hath had with divers, both in citie and countrey. All which are profitable to inform to truth, and lawfull obedience to authoritie. / By John Graunt, who beareth witnesse to the faith. Published according to order.	Graunt, John, of Bucklersbury.	1646 (1646)	Wing G1591; Thomason E330_22; ESTC R200727	25,078	32

freedome for this is the effect of your practice which affirm in this governed church in which you are placed under authority you ought to have freedome of conscience to exercise your gifts to gather a people to your selves and so to make use of all the ordinances of God both for Doctrine and Discipline And that no power nor authority ought to question you for it because you ought to have freedome of conscience This is another conceit of humane invention Did you ever read of such an expression in the Scriptures so applied as to free a man from all lawfull obedience to authority the consequence of truth is sincerity but the consequence of error is iniquity For think you not that your freedome of conscience as you call it which doth acquit you from all obedience to lawful commands if you your selfe shall so judge of it is not your own wilfulnesse to disobey that authority that is over you a permanent ground for the like freedome for all in particular that are under you to discl●ime your authority upon the same terms you doe others See in a word how you by mistaking the word overthrow Gods ordinance of government Rom. 13. even that which himselfe is God of for he is the God of Gods Dan. 2. 47. the God of order 1 Cor. 14. 33. Now to make your absurdity more manifest observe a similitude make the whole Kingdome of England the great nationall church make the Parliament and assembly of Ministers the Ruling and Teaching Elders in this great church your selves neither of them but under this authority And therefore by the law of God and man ought to live obediently to all their lawfull ordinances You pretend by religious freedome you ought not to obey them but rather to follow your own conceivings Is not this your practice of disobeying your Superiours a perpetuall ground for disobedience in your inferiours For that inferiour who ever he be that saith none above him hath power to prescribe rules to him his own practice for ever frees all that are under him from all manner of obedience to him and so for ever to establish by this doctrine such dissenting and contending as that there is no such custom in the churches of God 1 Cor. 11. 16. for the rule of Gods church is the quite contrary as the Apostle testifieth Rom. 13. 7. Render therefore to all their dues tribute to whom tribute is due custome to whom custome fear to whom feare honour to whom honour It is true the Saints and children of God are free but that is in a spirituall respect by a spirituall birth The truth shall make you free John 8. 32. If the Sonne make you free you shall bee free indeed verse 36. but with the right knowledge of this freedome I find few professors are acquainted Their second Position When we have truly constituted our church by selecting 〈◊〉 a congregation then we shall enjoy the spirituall administration of Christs ordinances in their purity setting up Christ upon his throne to the happy enjoyment and accomplishment of all the prophesies and promises foretold of all by the Prophets and Apostles My defence to your second Position There are three things considerable in this Position also First what you mean by Ordinances Secondly their spirituall administration and purity And lastly what you mean by setting Christ up in his throne to the fulfilling of all the Prophesies and promises in the Scriptures And first for the term Ordinances are they not those that wee have in communion in our publick Assemblies prayer reading and expounding the Scriptures preaching and in communicating in baptisme and the Lords Supper Is not the word of God the same in publick congregations as amongst you the same in a common and the same in a speciall administration Is not prayer the same in both with the spirituall the sacrifice of a broken heart with the rest a presentation of persons and words Is not baptisme the same in the outward as in the inward consideration The Lords Supper the same in the corporall signes as in the spirituall grace that as the carnall Christian through the common faith eats the bread and drinks the wine so the spirituall Christian by justifying faith eats Christs flesh and drinks his bloud You confesse all this to bee true but you say the difference lies in the point of the purity of the ordinances the manner of administration and communion in them which is the second consideration in the Position And you say for want of the spirituall administration the authorized congregations have lost the purity of all Gods ordinances and thereby continue the abominable and unclean thing amongst them And you give three instances to prove this First that our Minister● are not truly called secondly say some of you we alter the ordinance of baptisme thirdly you all with one consent condemne us for admitting of mixt congregations To the first I answer Presbyters by the Parliament are ordained to examine approve and allow of mens gifts and for their spirituall gifts received of God to appoint and allow of them therefore to be Ministers according to the Apopostles rule 1 Tim. 3. 10 chap. 4. 14. against which there is no other externall rule to be shewed in the Scriptures And secondly whereas many of you say we alter the ordinance of baptisme it is more then you can prove by Scripture for although it be said Matth. 28. 19. Go yee therefore and teach all Nations baptizing them c. In your own understanding of that place it doth not say therefore as you say ye shall not baptize the infants of beleevers who you therein forbid to be brought to Christ contrary to the command of our Lord Matth. 19. 14. Suffer little children to come or to be brought unto me for so much the Text inferres and forbid them not to come unto me Which inhibition of yours is contrary also to Gods own ordinance and command Exod. 12. Gen. 17. which plainly commands that which you deny that children are to communicate if their parents were beleevers According to which ordinance of God the Apostles testifie to all the world Acts 2. The promise belongs to you and to your children and to all that are afarre off even to so many as the Lord our God shall call as if he should say whosoever God calls to beleeve the covenant belongs to them and to their infants as the covenant belonged to Abraham and to all strangers that should come to beleeve the truth to them and to their children also And this is the reason that we find it written and there are many examples of it in the Apostles times that when a man came to beleeve the truth the doctrine they taught them not onely they themselves but their housholds were baptized 1 Cor. 1. as the houshold of Stephanos and the rest And the Apostle resolves the question to the Church of Corinth saith he to this effect If one of the parents

A DEFENCE OF Christian Liberty To the LORDS Table Except in case of Excommunication and Suspension Wherein many Arguments Queres Suppositions and Objections are answered by plain Texts and consent of Scriptures As also some Positions answered by way of a short Conference which the Author hath had with divers both in Citie and Countrey All which are profitable to inform to truth and lawfull obedience to Authoritie By John Graunt who beareth witnesse to the Faith Jerem. 10. 23. O Lord I know that the way of Man is not in himselfe it is not in Man that walketh to direct his steps 1 John 2. 26. These things have I written unto you concerning them which seduce you 2 Tim. 3. 13. But evill men and seducers shall wax worse and worse deceiving and being deceived Published according to Order London Printed for Humphrey Robinson and are to be sold at the three Pigeons in Pauls Church-yard 1646. THE PREFACE TO THE READER OUR Lord once asked a question of his Disciples Are yee able to drink of the Cup that I shall drink of and to be baptized with the Baptisme that I am baptized with In the answer he agrees with his servants that it should be so with them Mat. 20. 22. 23. And as this was the case of James and John so it was Peters and all the faithfuls also and is now and ever was Gods servants case and condition to suffer with him as truly as they shall reigne with him For as the shadow followes the naturall body so afflictions follow the Church the children of Truth his mysticall Body And as there is an universall daily proofe of this truth so in particular at Woolchurch Anno 1645. for a modest and privat testimony of the the Witnesses of sound Doctrine the testifier thereof was testified against with contempt and reproach which for the truths sake he hath patiently born not rendring evill for evill or railing for railing but contrariwise blessing knowing that the Lord calls his servants thereunto that they may inherit a blessing And notwithstanding the Parishioners his suffering he being not thereby discouraged went on in discovery of the truth and in opposition of the mistakes so that the questions were brought to publication in a small short Treatise called Christian liberty to the Lords Table against which authorized Tract I have received divers exceptions from severall friends yea friends which doth the more take my affection And the said exceptions under differing notions as below are mentioned All which with my defensive answers to each I again present with open face to the world And in conclusion a briefe recitall of some short Discourses I have had in my journey in the Countries with such as are opposite to the present government And because since the time my small Taper was lighted there hath risen a man of much eminency a burning glory a starre of great shining holding forth with Scripture Learning and Arts the subject and matter of my meditations yet the manner being different and my phrase stile and knowledge like my selfe low and mean I therefore commend my thoughts to such of my own capacity casting my mite into the Lords Treasury and thrusting in my weake and mean Sickle of plain workmanship into the Lords great harvest praying that all that read it with the same affection that I write it may gain the like benefit A Defence of Christian Liberty to the LORDS Table THE first thing I received by way of opposition to my book were six Arguments My first Argument against your Treatise saith my friend called Christian liberty to the Lords Table is this Because the Scripture doth not testifie of any particular man converted by the Sacrament alone Therefore it is a reason to me to beleeve the Sacrament doth not convert My Defence to your first Argument Friend by your first Argument you seem to divide between the Scriptures and the Sacrament in these words By the Sacrament alone which is a mistaking the point in hand For my book is intituled Christian liberty to the Lords Table the Title thereof shewing and preaching the quite contrary for there can bee neither Christians so called nor Sacraments so instituted where there is no Scriptures And that this might have been understood by you consider the Texts of the Old and New Testament alledged for proofe with the place Preacher and hearers instanced at Woolchurch in London Secondly there is no example that the reading the Scriptures doe convert should any man beleeve therefore the Lord doth not many times convert by reading We have no expresse Scripture to testifie that Peter James and John with the rest of the Apostles by name were outwardly baptized shall we therefore not beleeve it We doe not read that the Apostles Evangelists or Disciples of Christ did once or ever use the Lord prayer although he commanded it Luke 11. 2. is it therefore un●awfull to use it And that the Supper of the Lord is a teaching Ordinance as it is a confirming ordinance we shall have many times occasion to cleare in making my defence His second Argument I doe not read in Scripture that the Sacrament was administred to any Christian Assembly till some of that Assembly were begotten to God by the word of truth which makes me beleeve that it was for the Saints sakes onely when it was instituted and administred and so to confirm and not to convert but to commemorate and strengthen My defence to your second Argument I doe not read in all the Scriptures that the participation of the Lords Supper was denied any common beleever for want of speciall faith and not being a spirituall Christian for although God did in a speciall sense institute and ordain all his ordinances for his elects sake for their regeneration and confirmation their spirituall communion with God in Christ yet I affirm that among these faithfull the outward and common Christians did in the Apostles times may now communicate in the outward common things of the word Sacraments for they that gladly received the word were baptized and continued in the Doctrine Sacraments and Prayer Acts 2. 41 42. And as it was thus at Jerusalem so it was at Samaria Acts 8. Corinth Ephesus Colosse and in all the Churches of the Saints And therefore the outward signes of the Sacraments were not ordained for the Saints onely but it is with Christians in our time as it was with Abraham and his seed that is the elect in these words Gen. 17. 7. I will be thy God and the God of thy seed but the outward signes of the covenant belonged to all his seed ingenerall and to the seed of all others that came to acknowledge the truth and beleeve the Scriptures His third Argument Because the right use of the Sacrament is onely and alone with the faithfull they onely have spirituall communion with the Lord in whose remembrance it was instituted My defence to your third Argument In my defence to your

which was shed for many for the remission of sins Now of that many he speaketh in that he saith I will drink it new with you in my Fathers Kingdom And in this distinction he might speak it to the twelve when Iudas was present For you may say as well Iudas was not amongst the twelve when he said to them Iohn 6. 70. Have not I chosen you twelve and one of you is a Devill In this distinction of election may our Saviour speak in the case of perfection Their fifth Objection I will smite the Shepheard and the sheep shall be scattered Mark 14. 27. And again I will lay down my life for my sheep Iohn 10 15 17. Now Iudas could not be included and therefore not present for hee was none of Christs sheep but a traytor against the Shepheard and the Flock also My defence to your fifth Objection This objection extends not to the question in hand for the Shepheard was smitten after the Institution and distribution of the Lords Supper And so also after Iudas left our Lord and his Apostles company and went privatly to effect and perfect his treacherous conspiracy And yet again in the Scripture phrase there are evill sheep unlost as well as good such as are lost and found in the Scripture sense And Iudas was amongst them and sent out with them when our Lord said Matth. 10. 16. Behold I send you forth as sheep in the midst of Wolves And the Prophet David knew well there was more bad then good men when he said 2 Sam. 24. 17. But these sheep what have they done Now while I was making my defence against all these former oppositions I received from an honoured friend of mine this double supposition following His first Supposition Friend I pray consider how the Apostle speaks of the Lords Supper 1 Cor. 10. 15 16 17. I speak as to you wise men judge you what I say The Cup of blessing which we blesse is it not the communion of the bloud of Christ The Bread which we break is it not the communion of the body of Christ For we being many are one bread and one body for wee are partakers of that one bread Now who are the wise but the regenerate Who hath communion in the body and bloud of Christ but the faithfull Who are the many memb●rs that are one body the many grains that make one loafe but the Saints And therefore doth not the Sacrament properly and peculiarly belong to the Saints Yea onely ordained for them I suppose My defence to your first Supposition Sir the answer lies in the Apostles words by you mentioned for to say For the cup of blessing which we blesse and the bread which wee breake is it not the communion of the body and bloud of Christ proves plainly there are two things considerable in the Sacrament the elements or signes bread and wine the substance or thing signified the body and bloud of Christ of both which the regenerate communicate but the unregenerate although acknowledging the common faith they of bread and wine the signes onely And this is plainly proved by the Apostle by the instance hee gives to the Corinthians 1 Cor. 10. 1 2 3 4 5. The multitude as well as the faithfull they passed through the sea they had equall benefit of the coole moist cloud in the heat of the day and of the light hot burning pillar in the dark cold night and sustained both with the same Manna Angels food And yet none did communicate of the spirituall substance the Rock and Truth but such as were spiritual and thereby could by faith eat Christs flesh and drink his bloud and all the regenerate and truly faithfull did so But with may of them saith the Apostle that is with the carnall impenitent provoking unbeleeving part God was not well pleased but overthrew them in the wildernesse notwithstanding their outward fellowship and communion with the faithfull in the outward externall shadowes And the Apostle by way of comparison seems to make the Church of Corinth and the Church of the Jews in the wildernesse to agree in the like participation with those that communicate as in the things communicated both for the quality of persons and distinction of ordinances And if it were not so as you would suppose then his exhortation were in vain Neither be yee Idolaters as some of them neither fornicators nor tempters nor murmurers c. And if faulty and unregenerate Christians ought not upon any terms to comunicate then the Apostle in Chap. 11. would have forbidden them communion whereas he uses onely admonition And therefore as for the inward and spirituall Christians the spirituall part of the sacrament is peculiar so the externall and common part is for such Christians as are but outward and common and ordained for them as for the Saints as before hath been shewed His second Supposition If unregenerate men come to communicate in the Sacrament they intrude and thrust themselves to that which God calls them not to and so therein doe that which they ought not and therefore it is sin to such to come for so much seems to be implied by the Apostle in saying They discern not the Lords body and so it proves to bee punishment instead of nourishment And it may be said to them as to the guest that bad not on the wedding Garment Friend how comest thou in hither And their intrusion to the Lords Table is like the false Apostles and Prophets thrusting themselves into all the administrations of the Gospel My defence to your second Supposition The first part of this Supposition being an inference of the former by consequence is answered already And whereas you say It is an intrusion in the unregenerate and so a sin in them to come to the Sacrament you must shew the inhibition for otherwise the text is plain Where there is no law there is no transgression Secondly you instance the uncloathed mans coming to the Feast in the Gospel I pray consider hee was not condemned for coming to the Feast but for being there without a wedding Garment for the feast is all the ordinances of God which Christ hath purchased and freely vouchsafed for all men to communicate in for their salvation the coming to the feast is the free liberty that all beleevers have in the enjoyment of these ordinances and to bee fed and clad with the blessed spirituall benefit thereof is to enjoy the blessing and salvation that comes by these means ordained of God for that end but to enjoy the administration thereof and not to be bettered by them is to be there where we might have been clad and yet continue naked fed and are yet starved And so it comes to passe that which is a savour of life to the one is a savour of death to the other the first heareth and obeyeth the second heareth and rejecteth In the next place I answer Whosoever taketh upon him to be a Steward of that which is