Selected quad for the lemma: truth_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
truth_n	according_a	holy_a	word_n	2,175	5	3.9389	3	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A47164	The Presbyterian and independent visible churches in New-England and else-where brought to the test, and examined according to the doctrin of Holy Scriptures ... : more particulary directed to those in New-England, and more generally to those in old England, Scotland, Ireland, &c. : with a call and warning from the Lord to the people of Boston and New-England, to repent, &c. : and two letters to the preachers in Boston, and an answer to the gross abuses, lies and slanders of Increase Mather and Nath. Morton, &c. / by George Keith.	Keith, George, 1639?-1716.	1691 (1691)	Wing K191; ESTC R21261	124,580	240

the Assembly of Divines at VVestminster in their Confession of Faith cap. 1. sect 1. Prov. 22.19 20 21. Isa 8.9 10. which places if they prove now that all new Revelation is ceased they do as much prove that it ceased in the days of Christ and the Apostles yea in the days of the Prophets that did succed them Is it not admirable blindness that these men did not see how impertinent these Citations are And as for all the places of the new Testament cited by them as Luke 3.4 Rom. 15.4 Mat. 4.4 7 10. 2 Tim. 3.15 Heb. 1.1 2. 2 Pet. 1.19 they do no more prove what these intend than the former for by their own confession divine Revelation and Inspiration continued after all these places of Scripture were writ for divers intire Books of Scripture were writ after them here alledged And if they say that all new Revelation did cease as soon as all these Books of Scripture were in being then they must also affirm that all new Revelation did cease to divers of the Apostles long before they deceased because divers of them and particularly John survived after he wrote his Book of the Revelation 2. It is most readily granted that God in his infinite Wisdom and Goodness was pleased that there should be Oracles and Testimonies of his Truth and Gospel committed to writing according to which the Doctrins and Words of Men however so holy that should come in after ages should be tryed and examined for the Spirits of the Prophets are subject to the Prophets but this doth not prove in any wise all ceasing of Prophecy or Divine Revelation or Inspiration by the same Spirit The Apostles Doctrin and Preaching was tried by the Noble Bereans whether it was according to the Scriptures of the old Testament but it doth not therefore follow that the Apostle Paul did not preach by divine Revelation and Inspiration And both Christ and the Apostles proved their Doctrin generally out of the Scriptures of the Prophets but that doth not argue that they did not Preach by new divine Revelation 3. But for the further clearing of the matter we are to distinguish betwixt new Revelation of new Doctrin and new Revelation of ancient Doctrin The Apostles had a new Revelation yet not of any new Doctrin but the very same that Christ and the Prophets preached before them and all agreed in the same Doctrin for Substance and yet had their own peculiar Visions and Revelations which were new to them to wit new though not in kind or specie yet in particular or individual unto them And so it is as to us we plead not for any new Revelation of any new Doctrin Faith or Gospel differing from what Christ and the Prophets and Apostles have taught before us and is largely and fully declared in the holy Scriptures but for a new Revelation of the same Doctrin Faith and Gospel which was revealed unto them For as the Faith of the Prophets and Apostles is not enough to us but we must also have the like precious Faith with them 1 John 1.2 and we must see with our spiritual Eyes and hear with our spiritual Ears and handle with our spiritual handling the Word of Life as they did so it must be newly revealed to us and in us 4. And if all new divine Revelation and Inspiration be ceased then all spiritual seeing and hearing is ceased and neither God nor Christ is or hath been heard or seen spiritually as the Saints did see and hear formerly nay not in the least degree and all inward spiritual Sensation and feeling is gone and all use or exercise of spiritual Series which is sad tidings to poor Souls But if any grant that there is any true and real spiritual hearing seeing tasting and other spiritual Sensations of God and divine things they must also grant true divine Revalation the same in kind and nature with what the Saints had of old for what is the proper object of the inward hearing and seeing and tasting and feeling Is it not God and Christ As David invited others saying O taste and see that God is good And as the Spouse said in the Song I sate down under his Shadow with great delight and his Fruit was sweet unto my taste his Left-hand is under my Head and his Right hand doth embrace me he hath brought me to his banqueting House c. and again The King hath brought me into his Wine-Cellar And can these sweet and heavenly Experiences be witnessed without divine Revelation or Inspiration And whereas some say It is Revelation by the Word and Spirit going along together but not by the Spirit alone without the Word I Answer granting it to be so in a true sense for the Prophets and Apostles had both the Word and the Spirit going along together in their divine Revelations according to Isa 50.21 and that did not hinder them to be real and proper in their kind But that God hath limited and confined himself so as never to give any inward enjoynment of himself to the Souls of his dear Children by any inward sense sight or hearing but what is conveyed unto them always by means of Scripture words is a most extravagant presumption to affirm without all Scripture proof for besides that the Soul may hear God speaking other words to it inwardly than express Scripture words though not contrary or disagreeing it oft falls out that the inward and spiritual seeing tasting and feeling may be enjoyed and witnessed without all words composed of Letters or Syllables even in a deep inward stillness and quietness according to these words Be still and know that I am God And as the outward seeing tasting smelling and feeling may be used without the present use of the outward hearing so may the inward and spiritual seeing tasting smelling and feeling be used at times and seasons without the inward and spiritual hearing of any Words formally composed of Letters and Syllables or Scripture words or so much as inwardly thought or conceived which Men of spiritual Experience who have their spiritual Senses cannot but readily grant We find by common experience that Words fall short to give us a sufficient and satisfactory knowledge of outward and natural things and therefore we desire rather to see taste and handle them than to hear the best or most true report of them We love rather to see a pleasant Country than to hear of it only and every good Child loveth to see his Parents rather than to hear a report or talk of them so every loving Wife loveth rather to see her Husband and hear himself and be imbraced by him than to hear others tell of him And the loving Subject is more glad to see his Prince or King of whom he hath received so many Favours and to hear himself than to hear others tell of him and thus it is with every Soul that truly loveth God they much rather desire to hear himself and see him than

as the ordinary and common allowance and priviledge of all God's Saints and People and not only to Saints but to Men and Women in order to their becoming Saints they need God and Christ inwardly to speak unto them for it is the inward Voice and Speaking of Christ that quickneth the dead Souls of Men according to the words of Christ The Dead shall hear the Voice of the Son of God and they that hear shall live John 5.25 CHAP. III. Of the Supream Judge and Rule of Controversies of Religion IT hath been already acknowledged in the first Chapter that the holy Scriptures are a sufficient outward Rule and Standard whereby to try all Doctrins of Men however so holy or wise they may be or however much indued with the holy Spirit because the Spirit of the Prophets is subject to the Prophets and as the holy Spirit of Truth is one so the words of it do all agree in all the true Prophets Apostles Evangelists Pastors and Teachers and as is already said the Noble Bereans were commended in Scripture for searching the Scriptures to see and examin whether the Apostles Doctrin was according to the Doctrin of the ancient Prophets that wrote the Old Testament and until the Apostles Doctrin was generally received they did appeal to the Scriptures of the Old Testament for a proof of their Doctrin although that was not their only proof for they had a greater proof than that outward was even the inward Witnéss and Testimony of the holy Ghost that made both them and their Doctrin manifest in the Hearts and Consciences of their Hearers whose Hearts God was pleased to open 2. And therefore in respect of any outward Rule and Standard the Scripture is sufficient and to be preferred in all respects to any other latter Writings or Testimonies or Records whatsoever first because writ from a greater measure and depth of divine Wisdom for though the Spirit be one yet it hath diversity of Gifts and Operations and Administrations and all Men divinely inspired had not the same clearness of divine Knowledge Numb 12.6 7 8. Moses exceeded the Prophets generally David and Solomon exceeded many of them and Isaiah and Jeremiah exceeded others of them and among the Prophets some were as Fathers some as Sons hence we read in Scripture that God is the Father of Lights and of these Lights as to us some are higher and some lower which some mystick Writers both among Jews and Christians have taken notice of out of the Scripture it self hence they say Moses drank at the Fountain Samuel David Solomon and some others drank at the Streams and others of an inferior degree at the Pond or Cistern And they further say Moses had his Revelations from Binah Abraham from Gedulah a step lower Isaac from Geburah yet lower Jacob from Tipheret yet lower but partaking of both signified by his dwelling in Tents betwixt the Tents of Abraham and Isaac David sometimes from Tipheret and sometimes from Nezah and Hod hence we read some of the Inscriptions of his Psalms to Nezah and sometimes from Mulcuth and they say that the ordinary Prophets had their Revelations from these two divine Measures Nezah and Hod called Exod. 38.8 The Looking-Glasses of the Lords Hosts that Assemble at the door of the Tabernacle see the Heb. text But Moses had liberty to go into the heavenly Tabernacle it self and so had some others And that God did make himself more known to Moses than to Abraham Isaac and Jacob is clear from these words of his to Moses at the Bush I appeared to Abraham Isaac and Jacob by the Name of God Almighty but by my Name Jehovah was I not known to them Exod. 6.3 And concerning this distinction of divine Gifts and Illuminations Paul declareth saying To one is given the Word of Wisdom to another the Word of Knowledge to another Faith all by the same Spirit Hence we read in the Proverbs Wisdom Understandang and Knowledge distinguished Wisdom buildeth the House Vnderstanding establisheth it and Knowledge filleth the Chambers with all precious and pleasant Riches Prov. 24.3 4. Therefore Wisdom is a degree above Understanding and Understanding a degree above Knowledge all which divine Measures are set in order as the parts of a Tree with Root Branches and Tops or as the Members of a Mans Body by way of Allegory and Analogy Cochmah Binah and Daath belonging to the Head Gedulah Geburah to the right and left Hand and Arm Tipheret to the Body Nesah Hod and Jesod to the Thighs and Legs c. and Mulcuth lowest of all all which make up by way only of allegory and analogy the Parts and Members of the Son of Man or heavenly Adam as both Ezekiel and John saw him upon his Throne The English Names of these Hebrew words all which are found in Scripture in their true order are these following Cochmah i e. Wisdom Binah i. e. Understanding or Prudence Daath i. e. Knowledge see 1 Chron. 29.11 Gedulah i. e. Magnificence Geburah i. e. Power Tipheret i. e. Beauty Nesah and Hod i. e. Victory and Glory Jesod i. e. Foundation and Mulcuth i. e. the Kingdom And secondly and most especially we give the Preheminence to the Scriptures beyond all latter Writers because we are well assured that the Scriptures throughout are pure without all mixture of Error or Mistake and this is generally granted by all Christians that the Scriptures are really so being duly and rightly translated but we are not assured that any mans or mens Writings since are altogether pure and free of all mixture of Error and human Weakness until they be duly examined and found to agree to the holy Scriptures and to the inward testimony of the holy Spirit for altho' whatever the Spirit of God inwardly revealeth is infallible and pure from all mixture of Error and whatever any man saith or writeth as he hath receiv'd it from that his Testimony is pure and without mixture yet we are not assured that any man or men are in that state of Perfection that they may not by human frality in some measure or way more or less decline or depart from the pure and infallible Teachings of the Spirit of God for as it is possible they may purely and chastely keep unto them so for want of due watchfulness and holy care they may more or less depart from them and so there may be a mixture of Truth and Error both in their Understandings and Words and therefore they are not to be taken on trust but both their Doctrin in all things is to be tryed by the Scripture and their Spirit by the Spirit of Truth as every one is able according to what he hath received All which doth not hinder but that the Spirit of God in our day both teacheth and leadeth infallibly although the Disciples and professed Followers of it at times by weakness may be liable to mistakes 3. And as concerning that phrase or expression that some use That

Christ Jesus who gave himself a Ransom for all to be testified in due time Heb. 2.9 That he by the Grace of God should taste death for every Man 1 John 2.2 He is the Propitiation for our sins and not for ours only but for the sins of the whole World But it is commonly alledged by the Adversaries of Truth that by All in these places is understood not all particulars but some of all sorts or all the elect To this I answer the word All must needs be as full and universal with respect to Christs death and the benefit of it as it is with respect to Adam's fall because the Scripture maketh a plain parallel betwixt all that die in Adam and all that Christ died for as in that fore-cited place 2 Cor. 5.14 If one dyed for all then all were dead Now if All only signifie Some in the first part of the verse the sense must run thus If one dyed for some or a few then all were dead This quite maketh void the Apostles inference for if Christ only dyed for some then only some were dead and not all Again in Rom. 5.18 the parallel is very plain As by the offence of one Judgment is come upon all unto Condemnation even so by the Righteousness of one the free Gift is come upon all unto Justification of Life not that all are actually justified but the free gift is come upon them that they may be justified and so it is that the two sides or parts of Parallels are of equal extent Beside that the word All in Scripture doth most commonly signifie all particulars and therefore to restrict it in respect of Gods Grace and Mercy through Christ savours of a narrow Spirit and this narrowness of Spirit in Presbyterians and Independents is a great evil in them and maketh them so peevish uncharitable and cruel 2. And whereas they object against Christ his dying for all Men because he said he did not pray for the World and therefore he did not die for the World John 17.9 I pray for them I pray not for the World It may be very well granted that he dyed not for the World which he doth not pray for But what World is that It is not any part of Mankind as they are considered when first born into the World and having had a time to live in the World and a day of visitation wherein they might have repented and have been converted unto God but as having finally rejected the great Mercy and Grace of Christ after many tenders and offers of it until that the Lord hath wholly left striving with him by his Spirit in their hearts and then they become Reprobates and that World whereof Christ spoke when he said he prayed not for the World And therefore it ought to be well noted and considered that when it is said Christ dyed for the sins of the World it is only with respect to sins past or any other sins that Men may commit before the precise time and period of Gods leaving them and ceasing any more to strive with them when they are become perfected so to speak in sin and evil and are as the ripe Tares fit for burning having nothing remaining in them of any tenderness simplicity or sincerity or true Love to God or Man no grain of Goodness or Virtue nay not the least Seed but are wholly become as Dross after all the precious Mettal to the least grain is extracted or separated from it for such I say Christ hath neither dyed nor prayed And thus it may be with many and is with many before they die and concerning these John declared saying There is a sin unto Death I do not say that he shall pray for it 1 Joh. 5.16 and this is that sin of final Unbelief and obstinate Impenitency wherein men may be permitted to live some considerable time before they die And this is no Contradiction nor Inconsistency but serveth greatly to clear the understanding of this weighty matter how Christ hath dyed for all Men within a day or time of Grace and yet hath dyed for none of these Men after they have wilfully neglected that day of Grace and resisted the Spirit of Grace until he did altogether leave and forsake them And also it is to be considered that though Christ hath dyed for all Men within a day or time of Grace and Mercy beyond which time they have not the benefit of his death and there remaineth no more Sacrifice for Sin unto them yet he hath not died with the same equal intention and degree of Love Kindness and Good-will for them who finally perish as for them who are saved nor are the gracious Providences of God and his dealings both inwardly and outwardly after the same way and manner towards all And therefore all who shall be saved at the end of the World have very great and unspeakable cause to praise God for his more abundant Mercy Grace and Love towards them in Christ Jesus and that he and not they did make them to differ from others yet none that perish can have any just cause to complain against God for when that that is sufficient is given to them they have no cause to complain But all who are saved God is pleased at one time or another that suiteth with his infinite Wisdom and good pleasure so to draw perswade move and incline them to come unto him and when come so to preserve them with him and in him or if at any time he suffer them to depart infallibly to reclaim them before the end that they shall certainly be saved and this the Lord can well do so as to put a difference betwixt Cattel and Cattel or Men and Men without their observation and so as neither to give unto the one any occasion of Presumption nor unto the other of Despair and without giving any greater measure of inward Grace although he may and oft doth give a greater measure to one than to another for he is free to give of his own as he pleaseth but only by suitable Providences and Dispensations and means of his own chusing the one may be taken and the other left the one gained and saved and the other not the inward Grace being the same both in kind and degree in some that are saved and in some that are not as the Parable of the Pounds and Marks plainly declare every Servant had his Pound or Mark which is an equal sum and some improved it and some not And of this more abundant Love of God towards Paul he himself taketh special notice with great Thanksgiving unto God 1 Tim. 1.14 16. And the Grace of our Lord was exceeding abundant with Faith and Love which is in Christ Jesus Howbeit for this cause I obtained mercy that in me first Jesus Christ might shew forth all Long-suffering for a pattern to them which should hereafter believe on him to Life everlasting And the like notice he taketh of the