Selected quad for the lemma: truth_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
truth_n	believe_v	church_n	scripture_n	7,828	5	6.5314	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A94142	Tvvo letters: the one to subtile papist: the other to a zealous Presbyterian. In both which the authour conceives he hath said enough to keepe any man from the Roman Church, in the generall of religion, and from the Presbyterian congregation in the particular of the eucharist, or the Lords Supper: because St Paul saies, 1 Cor. 11. 16. Wee know no such custome, neither the Church of God. By T. Swadling, D.D.	Swadlin, Thomas, 1600-1670.	1653 (1653)	Wing S6230; Thomason E712_1; ESTC R207131	21,573	32

TVVO LETTERS The one to a subtile PAPIST The other to a Zealous PRESBYTERIAN In both which the Authour Conceives he hath said enough to keepe any man from the Roman Church in the Generall of Religion and from the Presbyterian Congregation in the particular of the Eucharist or the Lords Supper Because St Paul saies 1 Cor. 11.16 Wee know no such Custome neither the Church of God By T. SWADLING D.D. LONDON Printed for Charles Adams and are to be sold at his Shop at the Talbot neer St Dunstans Church in Fleetstreet 1653. To my Honoured friend Master Robert Peyton Sir YOu are a young Gentleman and fit for the Impression of such Religion as the Jesuite by his subtilty or the Presbyter by his Zeale can fasten upon you You will be set upon by both and both will endeavour to make you a Proselyte such Portion you are endued with being the prey they hunt after The following papers are therefore Dedicated to you that you may be preserved a Catholique and that they may spread under your favour as a testimony of some thankfulnesse from Sir 1. Julij Your friend and servant THO SWADLIN A Letter from a Catholick Divine to a Laick Papist To my loving friend Sir AT our last meeting April 28. 1653. you desired me to give you some reasons why I did not unite my self to the Church of Rome you promised me my reasons should be answered The conclusion of our discourse was If your Answer by your self or Friend convinced my Reasons I was to be converted by you and seek an admission into the Church of Rome If otherwise you were to be converted by me and become a Member of the Catholique Church and serve God the same way I do what I promised is performed in this paper what you promised I expect to be performed and that is My Conviction or your Conviction April 29. 1653. I Dare not convert to you ought not to continue in the Church of Rome 1. Because I have not yet received any Demonstration or winning and irrefragable Argument That the Church of Rome is the onely one Antient Visible Catholique Church of Christ out of which there is no Salvation 1. Out of the onely one Catholique Church I believe there is no Salvation But I do not believe the Church of Rome to be that onely one Catholique Church because the West is not all the World and yet the onely one Catholique Church is the Universal Congregation of Christian men and women all over the World There are Christians in the East as well as in the West Nor yet doth the Church of Rome take up all the West For there are other Christians and I hope better then those which are Members of the Church of Rome or Papists As a Papist I cannot be saved as a Catholique I may 2. Out of the Antient Catholique Church I believe there is no Salvation But I doe not believe the Church of Rome to be that Antient Catholique Church because the Antient Catholique Church both in Christ the true Head and in the Apostles the true Conclave and in Primitive Fathers as well Disjunctim as Conjunctim the true General Councils taught me To pray Our Father which art in Heaven Not as the Church of Rome doth and therefore not the Antient Catholique Church O blessed Virgin St. Peter St. Paul c. which art in Heaven To believe the Scriptures which if I do I shall be saved and not Traditions equally with the Scriptures as the Church of Rome doth and therfore not the Antient Catholique Church which if I do not I shall be damned To serve and worship God in Spirit and in truth not as the Church of Rome doth and therefore not the Antient Church In or by Images Relatively or otherwise which cannot father it self upon any farther Antiquity then the 2. Council of Nice 800 years since Anno 787. To receive the Sacrament in both kinds the Cup as well as the Pixe the Wine as well as the Bread the Blood as well as the Body not as the Church of Rome doth In one only If I do receive as the Antient Catholique Church doth teach me I shall be saved If I do not receive as the present Church of Rome commands me I shall not be damned 3. Out of the Antient visible Catholique Church I believe there is no Salvation but I do not believe the Church of Rome to be that Antient visible Catholique Church because the Antient visible Catholique Church appeared fair and without Corruption but the present Roman Church appeareth to me at least foul and cull of Corruption because the present Roman Church departed from the visible purity of the Antient Catholique Church to Innovations and the present visible Catholique Church hath reformed from those Innovations to the purity of the Antient Catholique Church 4. Out of the Antient Visible one Church I believe there is no Salvation but I do not believe the Church of Rome to be that Antient Catholique visible one Church neither in the Onenesse or unity of affection nor of opinion Not one in the unity of opinion because the Dominicans are against the Franciscans and the Franciscans against the Dominicans concerning the Imaculate conception of the blessed Virgin both Roman orders Because Bannes is as zealous as Calvin and Lessius as calm as Luther concerning absolute Reprobation both famous Schollers in the Roman Church Because Sixtus the fifth dammes all men that use any other Bible but of the vulgar translation and Clement the 8. curses all that uses any other but his own both Popes of Rome Not one in the unity of affection because the most malicious and foul mouth'd Sectaries do not raile more at the Catholique Churchmen and their order then do the Secular Priests at the Jesuits and the Jesuits at them Because the cruellest Presbyterians shew not more inhumane rage against Catholick Bishops then did Sergius or Boniface against his Predecessor Formosus damning all that he had done before and damning him after he had taken him out of his Grave and yet both these were Bishops of Rome Because I have not yet received any Demonstration or convincing and irrfragableargument That the Pope is the head of the Church The contrarie of this appears to me even from that speech of Christ which the Romans pretend is a Demonstration for it viz. Thou art Peter and upon this Rock will I build my Church and the Gates of Hell shall not prevail against it For if my blessed Master had spoken this either Personally to Saint Peter or Successively of Saint Peter it is more then probable That Saint Peter writing two Catbolique Epistles and in them mentioning his departure would at least have acquainted the Catholique Christians whom he writes to with this unum necessarium who should be his Successor and by whom all controversies should be determined But of this not a word something in these Epistles more probable against this if the Romans own exposition of one

this conclusion follow upon your premises or if you do not draw it against reason your Maior a supposition an unlikely if not an impossible supposition your Minor I think St. Paul would not your Conclusion therfore much lesse would he Well sir I shall not further commend your skill in Logick I shall onely help you to a better argument from your owne instance Upon what termes and in what way Saint Paul administred the Sacrament at Corinth upon the same termes and in the same way may Mr. administer the Sacrament at But upon exhortation and Information in a generall and promiscuous way did Saint Paul administer the Sacrament at Corinth Therefore upon Exhortation and Information in a generall and promiscuous way may Mr. administer the Sacrament at and this your next Instance will not gaine-say Opponent O but charity thinketh well 1. Cor. 13.5 and therefore you ought to make the best of your brother and not the worst The word will very well bear plotteth no ill in his minde against his brother Respond By the way you know the word will not bear it neither in the Latine nor Greek neither in the Latine Cogito or Meditor nor in the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 either of these words may signifie to consider to purpose to cast in mind but to Plot ill they signifie not and you are willing to wave and therefore you say Opponent But let it be taken for Suspecting his brother guilty of evill This t is true Charity will not doe where there is not just ground and cause for it If that grace of Charity work jealousies and evill surmisings concerning my brother it will not dwell in me but upon manifest ground and warrant I may suffer them to arise and consistent enough are they with that true grace of Charity in my heart If I know that such or such a man followes the pot gives himselfe ordinarily to wound and slander the good name of his neighbour that sets no watch before the door of his lips whose Religion is vain saies Iames that doth not read Scripture in his Family nor catechise and instruct his Family in the saving Principles of Iesus Christ nor pray constantly with his Family To swear by his Faith and Troth is ordinary in his discourse his tongue is so used to 't that he cannot forbear it in the company of his Minister If I certainly know a man living in any one of these or any other sinne name what you will the Charity which is of God will never forbid me to think evill of him I may think and if I be call'd to 't say that as yet Christ is not in him and that he is unworthy to be a guest at the Lords table till such time a Divine change and amendment appear in his conversation as his sin hath done Respond Confident enough but not concluding enough For though he live in any one of these sinnes yet it may be none of these sinnes live in him and the Apostles rule is observed where he saies Nè regnet not Nè sit Let not sinne reign in your mortall body Rom 6.12 he doth not say let not sinne be in your mortal body Be there it will so long as we be here in the very best of us all But be it admitted for your sake that the man lives in the sinne and the sinne lives in the man because you say If I know such a man followes the pot c. yet it is but for this time it may be untill the day or night before he come to receive the Lords supper you know not what a change what a Repentance what a godly sorrow God hath in that day or night wrought in him will you because this change doth not appeare in him account him unworthy and therefore forbid him the Lords Table and therefore force him from the Lords As the text you have quoted saies Charity thinks no ill i. e. It works no jealousies and evill surmisings concerning my brother according to your Exposition which Exposition I wish you had forborne for your Masters sakes So if you read two verses further which is within the Context you shall finde too Charity hopes the best your knowing him to follow those sinnes may work you to suspect him I will not say for want of Charity but I will say your ignorance or not knowing of this change in him may not move you to reject him if you have the hope of Charity But be it once more admitted for your sake That such a Change is not That noe change is wrought in the man what then why then he is unworthy to come to the Lords Table but it is not then your duty to put him or keepe him from that Table and therefore you are to blame by this and much more to blame by the Verdict of your next Instance Opponent But if men come to you and acknowledge such sinns they have lived in and say they are sorry for them why should not you believe they are reall 't is true repentance and so admit them Doubtlesse in that case wee are not to deny the truth of their repentance nor yet take it for granted upon their bare words but ought to desire them to hold forth that change in life and the graces contrary to his former vices and withall tell him that if this should be nothing but meer words and pretences that then he did eat and drink damnation to himself whereof the Minister too would be guilty But if his repentance be sound If a saving change and Faith be wrought in him it canno● be unsafe or prejudiciall to him to forbear that Ordinance a little while because he may feed upon Christ and derive his comforts and vertues from his death by the lively working of Faith without the Elements 'T is not the want but contempt of the signes that hinders our partaking of Christ and his benefits and his forbearing for the Ministers or churches sake being great humility and self-denyall would doubtlesse be considered of God who would make up the losse of the Elements immediately by himself or spirit and double comforts to him when his conversation shall commend him to that table for a worthy receiver Respond Sir you have spoken much truth in this Paragraph but you have exprest little charity shewn much Schisme and hinted a grain of Heresie if other men had not Charity enough to believe the best of you Heresie it is to deny the Spirit of God to be God you do not deny it but you intimate it else why doe you say God would by himself or Spirit as if himselfe and Spirit were two several things but I believe the best of you you are not an Heretick I wish you were not a Schismatick but I must tell you you goe against the generall Custome of the Universall Church which hath alwaies willingly and chearfully admitted that man to receive who is penitent vos autem non sic and you observe not