Selected quad for the lemma: truth_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
truth_n	apostle_n	church_n	pillar_n	3,742	5	10.1590	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A80158	Responsoria ad erratica pastoris, sive, vindiciæ vindiciarum. Id est, the Shepherds wandrings discovered, in a revindication of the great ordinance of god: Gospel-preachers, and preaching. By way of reply and answer to a late booke, called, The peoples priviledges, and duty guarded against the pulpit and preachers encroachment. And their sober justification and defence of their free and open exposition of scriptures. Published by William Sheppard, Esq. Wherein Mr Sheppards pretended guard, consisting of ten propositions and ten arguments, is examined, and found to wear nothing by wooden swords. And all his replyes to Mr Tho. Halls arguments, and Mr Collinges arguments in his Vindiciæ ministerii, brought against not ordained persons ordinary preaching, are found but cavils and too light. And the truth still maintained, ... in that, preaching and expounding scripture publiquely, are proper acts to gospel officers; not common to all. Wherein also the great question, how far the spirit of God ... dothïnable them to understand scripture is opened, ... / By John Collings, M.A. and preacher of the Gospel in Norwich.	Collinges, John, 1623-1690.	1652 (1652)	Wing C5331; Thomason E672_1; ESTC R207127	122,201	185

therefore we must not say the people have it committed to them The Scripture warrants no such speech it is not the language of Canaan And so Sir in point of publique trust they are excluded as much as a Commission to his Excellency to be Lord Deputy of Ireland excludes others from being so though it be not said so in the letter in the Commission In point of use indeed the people are every where included but they are no where called Stewards c. And Sir for your distinction between committed and so committed it is Apocryphall The Scripture no where sayes they are at all committed to them You must remember Sir your own marginall note which you give as p. 29. Vbi lex non distinguit non est distinguendum But to justifie what you say you tell us that it is committed to the people for In 1 Tim. 3.15 the Apostle saies That the whole Church not the Preachers onely is the pillar and ground of truth Any one may see a Non sequitur without spectacles in the Argument And the Gentlemans proofes will none of them prove this nor any thing like unto it In the next place he comes to cleare his point from two Objections He frames one from Revel 2. Where the Epistles are directed to the Angels To this he answers 1. The Angels are taken collectively for the whole Churches as Exod. 4.2 Israel my sonne 2. He sayes It is clearly expressed Revel 2.7 He that hath an eare to beare let him beare what the Spirit sayes to the Churches To which I answer Though I should never have made this objection but think there is very little strength in it and the Gentleman onely brought it forth to try his skill about it yet I conceive his answer is too short in it and seeing the argument is weake it is charity for disputation sake to take its part 1. It will hardly be proved that Angel is taken any where collectively that Israel is is plain enough from more places then one The term Angel I take it is scarce found but to signifie an Angel by nature or by office Now it is absurd to say that all the people in a Church are sent and in office which is the appellative signification of the term To his second answer 2. The Spirit spake to the Churches Although the Epistles were not directed immediately to all the members doubtlesse they were directed to their Officers for their use And thus the holy Ghost speaks to us in speaking to the Jews of old and to the Jews and Christians in the new Testament Else neither the Scriptures of the Old nor the New Testament belong to us He frames a second Objection p. 5. Ob. The Scriptures are committed to the trust and care of Preachers in Office 1 Tim. 1.11 6 20. 2 Tim. 2.14.3.14 Tit. 1.3 The bringing of this objection makes me think he understood by as well that the Scriptures did equally belong to people as Preachers and are alike committed to them For if this objection opposeth the doctrine he must mean by belonging a belonging to them as the Lords Trustees and Commissioners in the Gospel And then his position is false and these Scriptures which he here quotes unanswerably prove it so Yet he pretends to answer Sir As to that text 1 Tim. 3.15 it is a very disputable text who the Apostle calls there the pillar and ground of truth is not so well agreed as you presume Some refer it to Timothy Mr. Calvin saith V. Deodate ad loc V. Leigh ad loc Calv. ad loc V. Leigh ib. Engl. Annot. Elogium hoc ad ministerium verbi pertinet That it is to be applied to the ministry of the Word Others understand it of the living God who is indeed the pillar and ground of truth So Cameron and others To bar either of these interpretations you have nothing but the poor credit of a comma or two and those that knew any thing know that the Originall copies generally are both without stops and distinction of verses For my own part I should understand it of the living God and supply 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who is and then your proofe failes But admit it be the Church it is gratis dictum and not proved that by Church he mean all the individuall members The Papists generally contend that the Church is there called the pillar and ground of truth and thence Bellarmine and Estius V. Estium ad loc V. Calv ad loc Beza ad loc and others conclude it cannot erre It is also disputed whether it be meant of the Church Vniversall or particular Protestants maintain it of the Church Vniversall And doubtlesse if it be to be understood of the Church at all it must be of the Church Vniversall and not of every individuall member of that And then it is to be considered in what sence the Church is the pillar and ground of truth and it is concluded that the Church is the pillar of truth because in that truth is to be found As Proclamations hang upon pillars so the Church is the Pillar of truth but Sir you prove nothing if you doe not prove that the Individuall members of the Church are speaking pillars which will be an hard task for you Indeed they should be pillars of truth to beare the Law of the Lord upon their hearts and conversations And they are as you say from Iude 3. to contend for the faith But the question is whether God hath committed the doctrine of faith to them to preach No such thing is proved from that text in Timothy nor that in Iude neither And in earnest Sir if every gifted brother be to be a pillar of truth truth hath lost its uniformity Many of them have been pillars upon which the divell hath hung all the errors and blasphemies of former times not one of many a pillar of truth In short I shall dispatch your first proposition granting you that the Scriptures belong to all to be exercised in them to search and examine them and their own hearts by them to read in them and meditate in them day and night But they doe not belong to all to preach them publikely CHAP. V. Wherein the sixth and seventh pages are examined and the Authours third proposition is scanned and his proofe of it enquired into c. FOr your second proposition viz. That the people as well as the preachers are to read and study the Scriptures I grant it you to be a t●uth and wish it may be practised But it concludes nothing to the businesse in hand unlesse you will conclude thus They that are to read and study the Scriptures are also to expound and preach them That is denied Your third proposition is p. 6. That the exposition of Scripture lying in the opening of the true sense of the words and sayings thereof and the applying of them in that sense to them that heare it and read it as to the right use

of God and to requite you we grant you that Preaching of officers is not the only means of edification which is all you say But you conceive that that place Ro. 10 13 14 15. is mistaken and therefore you have favoured us with a kinde of loose paraphrase p. 19 20. But Sir to keep you close to the businesse what sending is there meant the Apostle plainely sayes how shall they preach except they be sent your paraphrase hath not touched this passage I suppose you were shy of it wittingly for this is the onely passage in the Text that galleth you You tell us negatively p. 20. That it is not to be taken in a literall and restrained sence for then these things would follow 1. That by hearing the Scriptures read by a Preacher in office men may I suppose you would say may not be brought to believe But you think men may be converted by reading or hearing them read by any 2. That men are not brought into or nourished in the faith of the Gospell by reading Scriptures Epistles good bookes conferences c. 3. That it is as impossible for a man to have Faith without hearing a called Preacher as to be saved without Faith or to have Faith without the word of God It is easier to say what is not meant then what is but p. 21. you tell us That the Text is cleare enough that by Preachers sent is meant any one that God by his providence shall send to tell men the glad newes of the Gospell by the subsequent words v. 15. and the two Texts Nahum 1.15 Es 52.7 2. Pag. 20. You tell us that when a gifted brother doth preach the doctrine of the Apostles and prophets the hearers heare the Apostles and prophets who were preachers sent 3. If the Scripture it self without any preacher speak then it may be heard without any other preacher then he that first preacht it If the workes of God have a voyce and speake as they have and doe preach Psal 19.1 2 3. Micah 6 9. If the works of men speake as Heb. 11.4 Abel being dead yet speaketh that is teacheth the world to imitate him how much more then may Gods word be said to speake 4. That the Apostles did preach by their writings as well as by their voyce and speech This is the substance of all you say over and over again it comes to this little pittance of truth that preaching is taken in a proper and in a figurative sense that a man may be sent providentially as well as authoritatively but Sir 1. We will allow that gifted brethren may Preach as the workes of God are said to preach Psal 19.1 2 3. Micah 6.9 And as dead Abel spake but Sir these preachers were not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gods heralds as those spoken of Rom. 10. 2. Gods word Sir doth speake but it doth not preach in Scripture phrase nor is its speaking the ordinary meanes of God to convert soules to Christ Mr. Perkins tels you there is a difference betweene reading and preaching a Sermon Mr. Burroughes in his Gospel-worship saith the latter is under a more speciall appointment for conversion of soules then the other God hath said Heare and your soules shall live Not Read and your soules shall live though we grant reading to be a duty and of singular use 3. For your new Nonneno of second hand hearing the Scripture allowes no such distinction that 's but a cheat put upon the reader will not any one thinke him mad that should interpret Faith comes by hearing that is by reading and how shall they preach that is how shall the Scriptures preach except they be sent 4. By the same foppish fancy I would avoid all places of Scripture that plead either for preaching or hearing Go preach and baptize what is the meaning of that go preach by an holy life and baptize or go write bookes and baptize but having shewed you the folly of your quibles I come to your answer As you cannot avoid the strength of this place by distinguishing of preaching the preaching there meant being the preaching of words not of workes and writings and dead letters but the preaching of them that make reports of God to the soule v. 16. those that have feet and bring glad tidings of peace not the Gospells preaching but the preaching of the Gospell v. 16. such a preaching as hath a sound goe with it v. 18. and correlates to hearing So neither can you avoid it by distinguishing upon sending I demand what sending is meant you tell me a providentiall sending and this is cleare enough by these subsequent words v. 15. Nahum 1.15 Es 52.7 So say the Socinians and Erastians but it is a miserable shift 1. The Originall word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies to send as an embassadour saith A lapide to send with power and authority saith Chamier 2. But secondly I am at a losse to understand this blind notion of a Providentiall sending when may a man be said to be Providentially sent And indeed it hath posed better heads then mine to fadome this Notion how shall one know if he be providentially sent will you say if God hath furnished him with gifts and he meets with an opportunity to exercise them then a Blasphemer may be a sent preacher for he is providentially sent the providence of God permitting him to play his game but surely the Apostle never meant such a sending as might be from the Devill directly and from God onely permissively yet such are providentially sent but I have cleared this Text from this Erastian glosse in my Vindiciae Ministerii p. 42 43 44 45. 3. Thirdly let us see what sense you have made of the Apostles words by your glosse how shall they believe in him of whom they have not heard that is either by the writings of good men or by reading of the Scriptures or by considering the workes of God or by making use of the Examples of dead Saints for this four-fold hearing you will have and how shall they heare without a preacher that is how shall they read the Scriptures if they have no Scriptures to reade how shall they consider the workes of God if they have none to consider how shall they read good bookes if none write any how shall they imitate such men as Abel if there be none to imitate And how shall they preach except they be sent that is how shall any man speake to another if he doth not come where he is Sir I am of the minde the spirit never guided you in this interpretation by which you have justled out the two great ordinances of the Gospell Preaching and hearing and have pleaded faire for the Papists who tell us of their pictures preaching and making lay-men sermons But fourthly 4. Sir doe you thinke the Apostles were no more then providentially sent had Isaias no more thinke you nor the 70 any more V A fuller answer in Gillespies

Saint of God under a temptation and a son of perdition and three profane wretches 2. Nor are Heretickes so thin amongst us as amongst the Apostles 3. Nor did Christ and the Apostles use a direct meanes to propagate errours as we argue this would be But you tell us where the spirit dwells it leades into truth and not errrur This is truth Sir but to what purpose hence I conclude therefore they that are led by the spirit neither lead others into errours nor are led themselves but unlearned preachers doe both 2 Pet. 3.16 2. The evill spirit may sometimes lead those into errour in whom the spirit dwells this is a temptation Saints may be under and it is one ready way to be brought into it to usurpe acts of office and run before they are sent when they run out of Gods way the spirit of God leaves them The fourth ill consequence we urged was That by this means Preachers and preaching in office would he uselesse and contemptible To the latter you answer 1. The same might have beene said of the Priests under the law Right and was it not so see Num. 16.3 what Corah Dathan and Abiram say you take too much upon you seeing all the Congregation are holy every one of them and the Lord is amongst them wherefore then lift up your selves aboue the Congregation of the Lord. 2. You say you doe not believe it because you have seene the contrary in your own experience None so blind as they that will not see Sir I durst undertake for one that you can shew me that being a private person gifted and a publike preacher that yet continues with an humble sober heart under the aw of Gods ordinances and honouring the Lords publike officer I will shew you twenty that are either above Ordinances or slighters and contemners of the Ministers of the Gospell 3. You tell us This is certaine Those that honour God God will honour that 's our comfort Sir and we doubt not but God will doe it here or hereafter Dan 12.3 but that is no warrant for our spitting on them You say This will not make the preachers office less use● full and necessary for God in his wisdom and mercy will have some whose office it shall be to take care of the soules of his people c. Right Sir God will but man would not and what you have here said will be an argument against you If this be Gods Ordinance and will surely he would not have all usurp the peculiar acts of his office as this doth See my Vindiciae Ministerii p. 96 37. CHAP. XXI In which Mr. Sheppards 70 71 72 73 pages are examined and answered and his answers to eleven objections scann'd and found very weake Pulpit guard p. 25 26. YOu are now come to answer my brother Halls eleventh Argument which was this They which have no promise from God of divine assistance cannot comfortably or succesfully undertake the work But private persons turning preachers without a call have no such promise Ergo. To this you answer 1. By denying the Minor and you tell us there is a promise to a right hearing Truth sir but this is not a right hearing for how shall they heare without a preacher and how shall they preach except they be sent Ro. 10.15 2. You say There was a blessing followed the preaching of those scattered upon the persecution of Stephen Acts 8.1 4. Act. 11.21 I answer 1. You are to prove 1. That they were not in office 2. That they had not the extraordinary guifts of the holy Ghost 3. That they preached in a constituted Church ordinarily when the people might heare such as were in office You will come short in this proofe 3. It is false that you say we may as well say there is no promise made to private teachings and exhortings of one another They are commanded duties which when rightly performed have promises annexed constantly In the next place you come to my brother Halls 17 Argument p. 48. and my seventh p. 46. My Argument was this It is likely that that tenet which the Churches of Christ have in all ages rejected and that practice which the Churches of Christ in all ages have decried and avoyded is not a truth of Christ But the Churches of Christ in all ages have rejected and decried this opinion and practice Ergo. Now let us heare what you say against this 1. You say You are to live by Rule not by example 1. Truth sir but you can shew us no Rule for you 2. Neither is there any Rule that hath not been put in practice by some of the Churches of Christ 3. Where you can onely say It is not directly forbidden not that it is absolutely necessary Example Sir if generall or of the most is not to be despised 4. Surely the Apostle said something when he said we have no such customs nor have the Churches of Christ 1 Cor. 11.16 You say it was not so in the primitive times Prove that Nor so every where this day What 's that to the purpose we have generally sad examples in this age We told you That many of these Lay-preachers were such as denied Scripture ordinances Duties Obedience to Magistrates Sabbaths Fastings To this you answer 1 None that are led by the Spirit doe so They doe it may be speak against the abuse of duties and peoples resting on them and performing them carnall Sir notwithstanding this shamelesse insinuation we would have you know we are as much against and preach as much against resting in duties that high idolatry and carnall performance of them as any others can or doe 2. You say None that are led by the Spirit doe so But many guifted brethren doe so Ergo. Again we say For Magistracy you appeale to all the world who more alienate the peoples affections from our present governers the preachers or the guifted brethren 1. What 's this to the purpose doe preachers in Office preach down Magistracy 2. Any one is good when he is pleased Suppose our Parliament should forbid private persons preaching or severely punish errours and heresie what would you do then we can tell you when the guifted brethren were not such friends to the Magistrates or Magistracy of England 3. What if some Ministers not all Sir were for a while unsatisfied in the late change was there nothing in it Sir that might startle a tender conscience 4. We believe that our Parliament doth and in seven yeers time will more thinke them like to be best subjects who most feare an oath and are most tender of doing any thing which might make an appearance of the breach of it Another Objection you say we make is It is against Gospel precepts and order 1 Tim. 5.1 22. Act. 13.3 You aime here I believe at my first Argument p. 23. But you are so wise as not to put it in the forme I put it To this you answer nothing but Magisterially deny it