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	scripture_n	true_a	1,770	5	4.4847	4	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A87510	A mixture of scholasticall divinity, with practicall, in severall tractates: vvherein some of the most difficult knots in divinity are untied, many darke places of Scripture cleared, sundry heresies, and errours, refuted, / by Henry Ieanes, minister of God's Word at Chedzoy in Sommerset-shire.; Mixture of scholasticall divinity, with practicall. Part 1	Jeanes, Henry, 1611-1662.	1656 (1656)	Wing J507; Thomason E872_3; Thomason E873_1; ESTC R202616	347,399	402

of this high and mysterious point I shall 1 cleare the words from a misinterpretation of the Socinians 2. Vindicate them from a mis-inference of the Lutherans and 3. Give an answer unto the most materiall objections that are made against this doctrine 1. I shall cleare the words from a mis-interpretation of the k Quâ de causa divinis monitis incitamur ut omnibus aliis disciplinis posthabitis uni Christo adhaereamus in quo id est in cujus doctrina omnis divinitatis plenitudo continetur in quod nihil aliud est quàm Christi disciplinae cam vim esse ut non partem aliquam salutiferae veritatis non umbram non nutu significatam sed clarissimam plenissimamque divinae voluntatis rationem complectatur V●lkel De verâ Relig. lib. 3. cap. 5. pag 47. Socinians who in opposition unto the Deity of Christ darken the text with this ensuing glosse In * Ex Divinitate quoque corporaliter in Christo habitante coëssentialitatem hanc concludi minimè posse inde perspicitur quod Divinit at is nomine nec Dei nec Christi natura sed divinae voluntatis notitia Deíque colendi ratio intelligi potest atque adeo debet Quam quidem plenitu dinis vocabulo amplificare corporaliter Christo id est ipsius doctrinae inesse ideò asserere voluit Paulus ut divinae veritatis cognitionem perfectam solidam nullaque ex parte adumbratam ut in lege fiebat Christi institutis contineri intelligeremus id quod satis ostendit Divinitatis nomine essentiam ipsius Dei altissimi intelligi nequaquam debere c. Volkel l. 5. c. 10. p. 437 438. him that is in the Doctrine of Christ dwelleth all-fulnesse of the Godhead bodily that is the will of God is revealed and manifested perfectly and fully and that not in a darke and shadowed way as in the Law but bodily that is clearly and plainly To maintaine this interpretation they are forced to faigne that there are two Metonymies in the words that Christ is taken for his Doctrine and the dwelling of allofulnesse of the Godhead bodily therein for the perfect full and cleare manifestation of the will of God Now there is a rule for interpretation of Scripture that should never be violated to wit that we are not to run unto tropes and figures as long as there is no absurdity in the acception of words according unto their proper and native sense or signification If we give way unto the violation of this rule the greatest part of Scripture may be easily wrested from it's true intent and meaning and perverted unto the patronage of errour and eluded when urged for the maintenance of the truth Yea but they pretend that there is absurdity in the proper acception of the words and they have compelling reasons from the text it selfe and context for their assigning of two metonymies in the words Let us heare them speake for themselves 1. Why must Christ here signifie the doctrine of Christ why saith * Christum autem saepenumero non Christi personam aut naturam sed per metonymicam dicendi figuram aliud quippiam vel ad Christum respiciens vel ab illo profectum designare ex tllis locis perspicuum est ubi Christus mysterium inter homines appellatur Col 1.27 ubi Christum accepisse Col. 2.6 Christum didicisse Eph. 4.20 Christum induere debere Rom. 13.14 aut eundem induisse Gal. 3.27 in Christo esse 2 Cor. 5.17 in Christo denique ambulare dicimur Col. 2.6 Hoc autem in loco Divinitatis plenitudinem Christo corporaliter inhaerentem non naturae alicui sed philosophiae legalibusque institutis utpote umbratilibus opponi manifestissimum est Unde efficitur id ejus nomine intelligendum esse quòd paulo ante diximus Volkel loco praedicto Volkeliius it is plaine and evident that oftentimes in Scripture Christ signifieth not the person or nature of Christ but metonymically something respecting Christ or proceeding from him And this he goeth about to manifest from those places of Scripture wherein Christ is termed a mystery among men Col. 1.27 And where men are said to receive Christ Col. 2.6 to learne Christ Ephes 4.20 to put on Christ Rom. 13.14 Gal. 3.27 To be in Christ 2 Cor. 5.17 To walk in Christ Col. 2.6 1. But soft and fare 1. There is a wide difference betwixt may and must Though Christ elsewhere is taken for the doctrine of Christ it doth not therefore follow that it must be so taken here 2. If we looke forwards on the words after they speake plainly of the person of Christ vers 10. and yee are compleate in him which is the head of all principality and power In him we are circumcised v. 11. with him are we buried in baptisme v. 12. You hath he quickened together with him v. 13. nayling the hand-writing of or dinances that was against us unto his crosse v. 14. I hope they will not say that his doctrine is the head of all principality and power that we are crucified in the doctrine of Christ that we are buried and quickened together with his doctrine that the hand-writing of ordinances was nayled unto the Crosse of his doctrine Yea but though they have no countenance from the context following yet they pretend they have it from that foregoing as l Dicti Apostolici Col. 2.9 In Christohabitat tota plenitudo Deitatis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hanc proferunt interpretationem quòd in doctr Christi voluntas Dei plenè integrè nobis sit manifestata Schmal contra Frantz p. 67. Catech. Racov. p. 354. Ostorod in disp contra Tradelp p. 2. c. 11. p. 195. urgent connexionem textus quia in anteccdentibus agitur de doctrinâ Christi quibus hoc dictum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 subjungitur conferunt Eph. 4. v. 20. Heb. 13. v. 8. 9. De personâ officio Christi p. 444. Gerhard insinuates out of Schmalcius Ostorodius In the verse immediately preceding say they Christ is put for the Doctrine of Christ and Christ there is the antecedent unto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the text And if the Antecedent Christ signify the doctrine of Christ the relative in him must doe so too For answer in that clause 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the doctrine and cōmand of Christ is implied signified mediately by the word Christ for Christ signifies the unction of our Saviour as unto his priestly so also propheticall and Kingly office and therefore many Divines doe paraphrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thus not after the doctrine or command of Christ But the word Christ immediately here signifies the person of Christ denominated from his unction unto all his offices and so consequently considered as teaching and governing of his Church and that this is the immediate signification of the word here and not any metonymicall sense of it for doctrine is cleare from the coherence with the following

beasts and such as chewed the cud did teach that Christians must be discreet and given to meditate on the word though it is liker that the permitting them only pure creatures did signify that we must desire the sincere milke and food of the Gospel or creatures of middle nature d●d admonish us how our spiritual food of knowledge though it be farre higher then the world yet it is farre inferiour to that we shall be fed with when we walke by sight he doth not barely affirme but prove Indeed that diverse Jewish ceremonies were only moral signes signifying unto us moral duties is affirmed by most expositors upon the bokes of Exodus and Leviticus That the ceremonial difference betwixt meates enjoyned Levit. 11 had a moral signification the Fathers generally held as you may see in Bishop b Veteres plerumque moralem illam significationem consectantur in suis commentariis sigillatim ostendunt in prohibitis animalibus affectus mores pravos esse fugiendos Sic Origines Hom. 7. in Levit. Sic Tertul. de cibis Judaic unde non pigebit quaedam adscribere ut homines mundarentur pecora culpata sunt scilicet ut homines qui eadem vitia haberent aequales p●coribus aestimarentur Et paulo post in 15. animalibus mores depinguntur humani actus voluptates mundi sunt fi ruminent id est in ore semper habeant praecepta divina c. Cum suem edi prohibet lex reprehendit caenosam luteam gaudentem vitiorum sordibus vitam Haec multa plura Tertul Eandem rationem sequitur Theodoret quaest 11. in Levit. Et Augustinus totam rem paucis hisce verbis complectitur Quos cibos inquit Judaei vitabant in pecoribus nos vitare oportet in moribus Davenant in his Commentary on Col. 2.17 where he alleadgeth divers sentences out of them wherein they explaine what they thought it to be In the first seven dayes of the Passeover the Jewes were by the ceremonial law to eate unleavened bread and to put away leaven out of their houses Exod. 12.15 Now that the duty of Believers was shadowed by this ceremony appeares by Paul's application of it 1 Cor. 5.7,8 Purge out therefore the old leaven that ye may be a new lump as ye are unleavened For even Christ our passeover is sacrificed for us Therefore let us keep the feast not with old leaven neither with the leaven of malice and wickedness but with the unleavened bread of sincerity and truth Thus you see clearly proved that many legal ceremonies did only shadow out some duty to be performed by Believers who are the body of Christ And this place Col. 2.17 is to be extended unto all legal rites whatsoever and therefore all of them are to be abolished not only those which signified Christ to come but also those which taught the Church by their signification Now from this ground the Authours of the abridgment of that book which the Ministers of Lincolne Diocess delivered to King James pag. 41.42 conclude that all humane ceremonies being appropriated to God's service if they be ordained to teach any spiritual duty by their mystical signification are unlawful It is much less lawful for man to bring significant ceremonies into God's worship now then it was under the Law For God hath abrogated his own not only those that were appointed to prefigure Christ but such also as served by their signification to teach moral duties so as now without great sinne none of them can be continued in the Church no not for signification Of this judgment were the Fathers in the Councel of Nice and Austin Martyr Bullinger Lavater Hospinian Piscator Cooper Westphaling and others And if those ceremonies that God himselfe ordained to teach his Church by their signification may not now be used much less may those which man hath devised This reason our Divines hold to be strong against popish ceremonies namely Calvin Bullinger Hospinian Arcularius Virel D. Bilson D. Rainolds D. Willet and others Yeae this is one maine difference which God hath put between the state of that Church under the Law and this under the Gospel that he thought good to teach that by other mystical ceremonies besides the ordinary Sacraments and not thiis And of this judgment is Calvin Bullinger Chemnitius Danaeus Hospinian Arcularius our book of Homilies D. Humfry D. Rainolds D. Willet and others All which Divines doe teach that to bring in significant ceremonies into the Church of Christ is plain Judaisme This argument so pinched Bishop Morton and after him D. John Burges who undetook in his behalfe to rejoyne unto the reply of D. Ames as that to avoid the force of it they both affirmed that the use of some Jewish rites with a mind or intention not Jewish is lawful and they instance in circumcision as it is used under Prester John not as a Sacrament or as necessary but as a national and customary rite The falshood and danger of which assertion you may read at large confirmed by D. Ames in his fresh suit against ceremonies pag. 274 275 276 277. Lastly we may hence learne what a gratious mercy of God it is unto us to be reserved until this time of Reformation as the Apostle termes the time of the Christian administration of the Covenant of Grace Heb. 9.10 wherein we have fully and really exhibited that which was but promised and foreshadowed unto the Jewes Of his fulness have we received grace for grace John 1.16 that is as Chrysostome expounds the words for the grace of the old Testament the grace of the new for darke figures and resemblances the things figured and resembled for obscure shadowes the very truth and substance for the paschal lambe the Lambe of God For typical sacrifices the true expiatory sacrifice of Christ Jesus himselfe for typical high Priests a great high Priest that is passed into the heavens Jesus the Son of God Heb. 4.14 For a Mosaical Tabernacle a true a greater and more perfect Tabernacle not made with hands that is to say not of this building Heb. 9.11 For that antiquated and abrogated way unto the Sanctuary the bloud of beasts or the material vail which was dead uneffectual unable to bring to everlasting life we have a new and living way which Christ himselfe hath consecrated for us the flesh the humanity of Christ Heb. 10.20 Those words of our Saviour Mat. 13.16,17 Luk. 10.24 however they be chiefly to be understood concerning the Apostles such disciples as bodily conversed with our Saviour yet they may be extended in some degree and proportion unto all Believers after the manifestation of Christ in the flesh It may be said unto every one of them Blessed are your eyes for they see and your eares for they hear Blessed are the eyes which see the things that ye see For many Prophets and Kings and righteous men have desired to see those things which ye see and have not seen them and