Selected quad for the lemma: truth_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
truth_n	authority_n	church_n	pillar_n	1,970	5	10.4442	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A04166	Christs ansvver vnto Iohns question: or, An introduction to the knowledge of Iesus Christ, and him crucified Deliuered in certaine sermons in the famous towne of New-castle vpon Tine. By Thomas Iackson, Dr. of Diuinitie, vicar of Saint Nicolas Church there, and fellow of Corpus Christi Colledge in Oxford.	Jackson, Thomas, 1579-1640.	1625 (1625)	STC 14306; ESTC S107447	127,240	218

circumstances as by direct types or sutable representations Whether it bee this way or that way fore-shaddowed the case is all one as it was with that picture-maker who being requested to paint a man and an horse ouerthrowne in battaile painted an horse in a full careere with a man on his backe and being challenged for not making such a picture as he was requested to doe hee willed the party to turne the vpside of the Table downewards and hee had as faire and exact a picture of an horse a man ouerthrowne as hee could make him Of this kinde of types was the brazen Serpent it could not be any direct type of CHRIST albeit the lifting vp of a brazen Serpent was a reall type or representation of our Sauiours future exaltation vpon the Crosse. And so was Hezekiahs demolishing of the brazen Serpent a reall prophesie or representation of our Sauiours bruising the old Serpents head or rather of his vtter destruction of his Kingdome which shall be accomplished at the last day But the full explication of this type we must deferre vntill wee come to vnfold the mysteries of Iesus Christ and him crucified Let this suffice at this time for the first generall poynt to wit how our faith in Iesus Christ is to bee grounded or confirmed wherein hath beene shewed first That all beliefe must be grounded on the Word of GOD. Secondly That wee beleeue these Bookes of the Old and New Testament to be the Word of GOD because they containe as well such predictions or Prophesies as reall prefigurations or types of Christ and his Kingdome as none but the onely wise immortall God could fore-shaddow 34. The vse of this Doctrine hitherto deliuered is the same which shall be the end of all my meditations vpon this portion of Scripture The poynts which I specially aymed at in the choyce of it were these first to breed or beget a full perswasion in you that these Bookes of the Old and New Testament are sufficient in themselues to make you wise vnto saluation that the truth of mysteries contayned in them may bee sufficiently manifested by their owne light without the infallible proposall or authoritie of any visible Church on earth to giue them lustre or make them visible Their light is of it selfe sufficient to enable you to discerne all truthes expedient for your saluation and amongst other truthes to discerne which of all the visible Churches vpon earth is the true Church of God And this they sufficiently teach without any such notes or properties as the Romish Church would obtrude vpon you If in the Writings of our owne friends I meane the Pastors or Teachers of reformed Churches you light vpon some notes of the true Church as preaching of the Word and administration the of Sacraments you must conceiue their meaning to be no more but this That these two conspicuous and visible notes are essentially and necessarily required to the constitution of a visible Church They are not they cannot be any infallible notes for discerning which visible Church is true which false which hereticall which orthodoxall no more than to haue publique meetings or a forme of gouernement established by Law or Charter can bee a true note for discerning which is the best or ancientest Corporation in this Kingdome Now to haue publique meetings or a forme of gouernement established by Law or Charter can bee no note or difference for distinguishing one Corporation from another because without these no assembly of men how great soeuer can bee truely termed a Corporation And that wherein all agree can be no note whereby to difference or distinguish one from another or to determine which is the best which is the worst Wherefore if the question were Which is the best or ancientest Corporation in this Kingdome This question could not otherwise be resolued than by inspectiō of their seuerall Lawes or Charters Or in case their Charters were the same that Corporation would be the best which did rightliest vse practice or enioy the benefits or priuiledges of the same or like Charter or which did liue as well in publique as in priuate in best conformity to their Lawes Now euery visible Church is a Society or Corporation Ecclesiastique And no assembly or multitude of men how great soeuer albeit they priuately professe the same faith can truely be said to make one visible Society or Corporation Ecclesiastique vnlesse they haue their publique meetings to heare the Word of GOD preached or read vnto them vnlesse at such meetings they ioyne together in publique prayer and administration of the Sacraments Whence if the question be Of all such Assemblies Corporations or Societies Ecclesiastick as ioyne together in hearing the Word preached in cōmon Prayers in administration of the Sacraments that is Of all visible Churches which is the true Church of God There can bee no other possible satisfactory answer than this That is the true Church of God or orthodoxall visible Church whose Doctrine Prayers and manner of administring Sacraments is most conformable and agreeable to the fundamentall Charter which Charter is contained in the Bookes of the Old and new Testament So that all other points all markes and notes how many soeuer our Aduersaries make must be examined and tryed by this Rule Amongst other markes of the Church they make the gift of miracles to be one 35. Concerning miracles I haue not much to say beeing loth to put my sickle into another mans haruest from whom I hope you shall reape full satisfaction Onely this caueat I would commend vnto you which heeretofore I haue published That although it be granted that the Diuell by his owne power can worke no true miracle that is nothing that shall bee aboue the force or power of nature or contrary to it or it beeing granted likewise that God doth neuer lend the vse of his omnipotent power vnto Satan his angels or ministers to work any true miracle thereby to try the faith of Christians yet all this being granted in generall if we descend vnto particular wonders we must haue as great skill in the force and power of nature how farre it may extend as Satan hath Wee must bee as cunning in discouering his slightes iuglings or delusions as he is in iugling or deluding before we can be secure that hee cannot put one of the two iuggling trickes vpon vs. As first that he cannot make vs beleeue those wonders which we see effected to exceed the force or power of naturall causes when as in truth in deed they doe not or that hee cannot make vs beleeue that such wonders or miracles as indeed exceed the force of nature to bee wrought by him or his Instruments when as they are wrought by God himselfe for some other speciall end or purpose or for some other vse then he or his Instruments could referre them vnto The hailestones mentioned Ioshuah 10. vers 11. were aswell for their magnitude as for the manner

now came out of Galile did first come into the world out of Bethleem the Citie of Dauid this people had too good proofe so they would haue but looked backe to the time of their owne births or infancie or haue examined the records or history of thirtie yeeres fore-passed For what was it that moued Herod to slay all the Infants about Bethleem but that hee hoped among them to haue slaine the expected Sonne of Dauid the hope of Israel Another Prophet fore-telleth as distinctly plainly that this same Son of Dauid shuld grow vp as a tender plant out of a dry ground and that many should be offended in him as this people now was for no other reason than that he was not so beautifull or glorious as they expected their Messias should bee Isay 53. v. 3. The same Prophet else-where specifieth the Townes name wherein this Branch of Dauid was to grow as you heard before out of the eleuenth of Isay. 86. But these Scriptures were aenigmaticall or obscure and how should the people know their meaning without the interpretation of the present visible Church that is of the high-Priests the Scribes and Pharises This was the plea of the visible Church in those dayes and this peoples reliance vpon their visible Church or chiefe Rulers of Ierusalem after such a manner in part as the Romanists now doe vpon the Church of Rome that is vpon the Pope and his Cardinals was the beginning or roote of the Iewes Apostasie from Christ. That which the Romanist would perswade vs to bee the Rocke of our saluation and rule of our faith in Christ was to those Iewes the only rocke of offence the line of desolation as the Prophets call it to Hierusalem That very obiection which the people in the seuenth of Iohn did make was taught them by the Scribes and Pharises the then visible or representatiue Church The preiudice which these great Rabbies had of Galile the offence which they tooke at our Sauiour was so deeply rooted in their hearts that they tooke it as a proofe sufficient to condemne him for a false and counterfet Prophet because hee auouched himselfe to bee a true Prophet being as they imagined a Galilaean For when Nicodemus had seuerely taxed their partiality and vnwarrantable proceeding against him Doth our Law iudge any man before it heare him know what he doth They answered and said vnto him Art thou also of Galile Search and looke for out of Galile ariseth no Prophet Ioh. 7. v. 51 52. The truth and because the truth the true Church of God was visible and conspicuous in Nicodemus or at least in such as the high-priest the Scribes and Pharises the then visible Church did excommunicate and persecute as seducers or men seduced by our Sauiour The Scribes and Pharises were the visible Church in the selfe-same sense as the Romanists now take it yet limbes of Antichrist true types and shaddowes of these sonnes of Belial with whom wee haue to deale who after many warnings and euident conuictions of blasphemous intemperancy are not yet ashamed to bring those arguments for the establishing the Authority of their present Church which if they had any truth in them would iustifie the Scribes and Pharises in condemning our Sauiour for a false Prophet a seducer or blasphemer yea would prooue Iudas to bee a better Martyr than any their Church can bragge of for betraying him 87. Certainely the men of Nazareth were not offended with our Sauiour either for his Countrey in generall or particular and yet most vnhappy men in that they were vpon other occasions deeply offended with him when hee came in loue to visit them and proffered the glorious light of the Gospell vnto them He came to Nazareth where he had bin brought vp and as his custome was hee went into the Synagogue on the Sabbath day and stood vp for to reade And there was deliuered vnto him the Booke of the Prophet Isaias and when he had opened the booke he found the place where it was writtē The Spirit of the Lord is vpon me because he hath anoynted mee to preach the Gospell to the poore he hath sent mee to heale the broken-hearted to preach deliuerance to the captiues and recouering of sight to the blinde to set at liberty them that are bruised to preach the aceptable yeere of the Lord. Luke 4. vers 16 17 18 19. Neuer did any Preacher in the World choose a fitter Text or better suting with time and place than this which by diuine prouidence offered it selfe vnto our Sauiour at the first opening of the Booke and the application was as pithy as the Text was plaine and pregnant And hee began to say vnto them This day is this Scripture fulfilled in your eares Luke 4. 21. Against this Doctrine or exposition no exception was taken at the first but on the contrary as the Euangelist saith All bare him witnesse and wondred at the gracious words which proceeded out of his mouth ver 22. What was it then that did finally offend them Nothing besides their own squeamish nice and womannish fansie They were taken with a spice of the selfe-same disease whereof our Romish-Catholique Dames are sicke euen vnto death to whom any stinking weed or lothsome drugge raked out of the sinke or puddle of tradition so it bee brought by a Quack-saluer or Mountebanke from beyond the Seas relisheth much better than the sweetest flowers that grow eyther in the Propheticall or Euangelicall Herbary better than the bread and water of Life it selfe dayly proffered vnto them by the natiue and allowed Physicians of their soules Men as able to instruct their forreine instructers in any good learning especially in the glad tidings of the Gospell as they are to instruct the rude and ignorant in matters of treason and villany Out of this inchanted humour or bewitched fansie the Inhabitants of Nazareth after they had heard our Sauiour for a while with admiraration began to say Is not this Iosephs Sonne Or as Saint Matthew relateth it Whence hath this man this wisdome and these mighty workes Is not this the Carpenters sonne Is not his Mother called Mary and his Brethren Iames and Ioses and Simon and Iudas and his Sisters are not they all with vs Whence then hath this man all these things and they were offended in him Matthew 13. vers 54 55 56 57. This offence they bewray in words but Saint Luke intimateth another Originall of their offence deeplier rooted in their hearts and which vpon no prouocation but rather vpon our Sauiours intended preuention did draw them vnto most desperate practices The originall of this offence was our Sauiours refusall to worke such miracles amongst them as they expected albeit for this refusall hee brought them a ruled case which should haue taught them patience and humility but as they were affected it filled their hearts with rage and cruelty And hee said vnto them Yee will surely say vnto

yee offend eyther God the Father or Christ his Sonne the holy Spirit or your owne consciences To receiue this blessed Sacrament without some mentall prayer were to receiue it vnworthily To pray whilest you receiue it not to pray kneeling on your knees as your custome is at other prayers and as the Church your Mother vpon this particular occasion of praying in speciall inioyneth you were to be offended in Christ more offended in him for the Church your Mothers sake than the Iewes were for Galile or Nazareth his Country sake Nor are you onely offended in him by refusing to bow your knees when you come vnto him but you giue iust offence to the common Aduersary to whom Saint Paul aduiseth you to giue no offence much lesse to giue any aduantage against the truth for so you offend the pillar of truth the Church of God Now God of his infinite mercy remoue all needlesse scruples out of the phansies of the weake and all reall obstacles of offence out of the hearts of such as haue power to command their knees in this seruice FINIS Faults escaped in some Copies thus to be corrected PAg. 7. Lin. 1● for prinpall reade principall Pag. 25. lin 1. vertues read vertuo●● Pag. 73. l. 8. at any tempt you read at any time tempt you Pag. 74. li. 3. 4. Church elsewhere read Church is elsewhere Pag. 75. in Marg. Iesuites read Leuit● Pag. 80. li. ●● the manner of importance or the Apostles speech read the manner or importance of the Apostles speech Pag. 107. l. 1. saith no read saith not * Hee which was to bee Sent or Hee which was to come were from the beginning knowne and proper attributes of the Messias Two generall Queries the one cōcerning Iohns Question and the other cōcerning Christs answere Which may be taken for the two generall parts of this ensuing Discourse a Vid. Maldonat in hunc locum The generall diuisiō of the second Quere proposed Parag. 3. The first member o● the generall diuision what satisfaction our Sauiours answere might giue to any indifferent Auditor Mem. 1. Mem. 1. Mem. 1. Mem. 1. Wherein the blessednesse here promised doth consist Mem. 1. Mem. 1. Mem. 1. Mem. 1. Mem. 1. How the particular miracles here mentioned inferre this vniuersall conclusion Blessed is he whosoeuer shall not be of●ended in mee Mem. 1. Mem. 1. Mem. 1. Mem. 1. Mem. 1. Mem. 2. Mem. 2. Mem. 2. Branch 1. Three branches of this second member The first Branch Concerning the manner how our beliefe in Gods Word or in Christ is grounded to the 36. parag Mem. 2. Branch 1. The prediction not of any but of some speciall euents argues the Authors of the Prediction to haue bin inspired by God Mem. 2. Branch 1. * Vide Acts 1. 6 7. Mem. 2. Branch 1. Mem. 2 Branch 1. Of the literall and mysticall sense of Prophesies Mem. 2. Branch 1. Mem. 2. Branch 1. * The word enmity here vsed is not a terme aequiuocall yet the thing signified by it is not vniuocally the same as it respects the naturall serpent the naturall man and the womans seed and the old Serpent but the same by Analogie only or proportion Mem. 2. Branch 1. Gen. 4. v. ● a Diuersae buic lectioni occasionem dedit vocula 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quae aequiuoca est ad omnia praememorata signifi cata Et quia quisque suo abundat sensu abundado ego quoque et meo simplicissimè accipiendo dictiunculam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vt si● nota articuli simulatque demonstrationis ip●●ssimam rei substantiam cui iungitur denotans boc sensu Possedi siu● acquisiui virum n●mpe ipsum Adonai q. d. acquisiui illum ipsum virum qui est Adonai ●d est Deus siue Dominus quem sc●licet pollicitus est mihi Dominus cum dixit Semen tuu con●eret caput Serpentis Quia enim Eua credidit promissioni de semine mulieris sine dubio existimauit hunc illud esse semen per quod caput Serpentis conculcandum Paul Fag in 4. cap. Genes Mem. 2. Branch 1. * Walke in loue as Christ also hath loued vs and hath giuen himselfe for vs an offering and a sacrifice to GOD for a sweet smelling sauour Ephes. 5. ver 2. Mem. 2. Branch 1 Mem. 2. Branch 1. The Scripture is the onely infallible Rule by which the ●●ue Church can bee c●sce●ned Mem. 2. Branch 1. Verbi praedicatio Sacramentorum administratio non tam sunt notae quibus distingui potest Orthodox a Ecclesia ab baeretica quàm formalis ratio se● differ entia constitutiua Ecclesiae visibil●s Mem. 2. Branch 1. Mem. 2. Branch 1 Mem. 2. Branch 1. Mem. 2. Branch 2. Of the prenotiōs which Iohn or the Pharises had cōcerning the time or maner of Christs comming or manifestation and of the Interrogatories propounded to Iohn by the Priests and Iesuites Mem. 2. Branch 2. * Ioh. 1. 20. * In the 3. Booke vpon the Creede §. 3. cap. 11. parag 7. * Matt. 11. 9 10. * Mal. 4. 5. Mem. 2 Branch 2. 1 Tim. 1. 15. a Homer Iliad μ. Mem. 2. Branch 2. Mem. 2. Branch 2. Two sorts or branches of the literall sence * Hence saith our Sauiour Mat. ● v. 13. That the Law as well as the Prophets prophesied vntill Iohn Mem. 2 Branch 2. Most of Jsaiabs Prophesies cōcerning Iohns baptisme or our Sauiours manifestatiō were emblematicall * The Prophet emphatically implyes that the miracle which God had wrought for his people in the wildernesse after their deliuerāce out of Aegypt should be reiterated or eminētly accomplished vpon their returne from Chaldea Hee foresaw as Ieremie did that this second deliuerance should be more glorious then the former Vide Ier. 23. vers 27. Mem. 2. Branch 2. Mem. 2. Branch 2. The Prophet in the fist verse had allegorically pictured oppression by the wilde grape and righteousnes by the vsefull fruite of the true vine Mem. 2. Branch 2. The literall Allegorie or Emblematicall importance of waters bursting out in the wildernesse so often ●ētioned by the Prophets Mem. 2. Branch 2. A peculiar sense in which Prophesies the Psalmes especially are more frequently fulfilled than obserued to be fulfilled by most Interpreters Mem. 2. Branch 2. Mem. 2. Branch 2 Mem. 2. Branch 2. * The dry ground in this place supponit pro homine as some Logicians speake and is to be vnderstood of men so affected as Dauid was when he vttered that Song in the Wildernes of Iuda My soule thirsteth for thee my flesh longeth for thee in a dry and thirsty Land where no water is Psa. 63. v. 1. Compare this Testimony with the former Testimony Psalm 36. parag 45. Mem. 2. Branch 2. Matth. 3. vers 11. Mem. 2. Branch 2. Mem. 2. Branch 2. A seeming contradiction betwixt S. Matthew S. Iohn fully clcered * Quanqu●a se●●ndum proba●tho●●m Chrysostom● s●n●etiā vt prius dictū est Ioannes a●te columbae des●●n●ū