Selected quad for the lemma: truth_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
truth_n	church_n	doctrine_n	teach_v	6,712	5	6.4919	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A85050	Vindiciæ mediorum & mediatoris. or, the present reigning errour arraigned, at the barr of Scripture and reason. Wherein is discovered the falshood and danger of that late borne opinion, that pretends to an immediate enjoyment and call of the Spirit of God, both above and against its owne fffects, [sic] cause, word, ministry, and witness, in all respects. Occasioned by a pamphlet, intituled, The saints travell to the land of Canaan, or a discovery of seventeen false rests, &c. By one R. Wilkinson, a preacher of this errour about Totnes in the West. In the treatise following, the reader shall finde, most of the maine fundamentall doctrinall truths that this age doth controvert, faithfully vindicated, cleared, confirmed. By F. Fullwood, minister of the Gospell at Staple Fitzpane in the county of Somerset.	Fullwood, Francis, d. 1693.	1651 (1651)	Wing F2521; Thomason E1281_1; ESTC R202060	131,348	337

I mean those Ministers that first obeyed that call of God Come out of her c. They undoubtedly had both an outward call from men because they were Preachers in Rome and an inward call from God for that they came out of Babilon Now 't is most unreasonable to judge that they lost their inward call to teach by leaving Rome and for their outward call unto it either the Essentials of their commission received from men be fore remained the Antichristian circumstances being shaken off like Eliahs mantle when he went to Heaven as it did their Baptisme upon the old rule Fieri non debuit factum valet or else their call was extraordinary to them their necessity giving a sufficincy of warrant therto 2. The calling of such Ministers being received many yeares before they left Rome might for any thing we know be received when the Church of Rome was a true Church though extreamly corrupted For as soon as ever the Pope was the man of sin the Antichrist i. When his iniquity was ripe may we not think that God would not suffer his People or Ministry much lesse any longer under him but both called and brought them from under him and then there is no difficulty left but we have found and granted a succession of Persons in the Ministry of Christ from the Apostles times But suppose that Rome was so far apostatized as that she was undoubtedly Babylon before both these Ministers ordination by her and leaving of her yet what reason is there that when they have left the Church of Rome with her Antichristianisme that they should stil be condemned for Antichristians the People leaving the Romish Church were therefore honored as the true Church and why not the Ministry upon the same account as the true Ministery Que. But to the Ministery leaving Rome is is there not required a new Ordination seeing their former was Antichristian Answ Those Ministers that saw reason for leaving Rome it seems saw no reason for a new Ordination 2. When God denieth an ordinary way for things that he purposeth to continue he himself supplieth extraordinarily as he fed Elias supplied the womans Bagg and Cruse and might doe here viz. By the consent of the Church having all Vox popult vox Dei power radically in her that Officers should have even for Ordination and in such a case the voice of the People is the voice of God Again it is granted by the very doubt that there is and must be a true Ministery some where and urged by the Objection also that the Ministery of Rome is Antichristian Therefore the true Ministery must needs be with us that is the discenting Reformed Churches Let the way of Devolution Derivation of it be either extraordinary or ordinary or whatsoever 2. But we shall add a few things more for satisfaction to the scruple viz. To prove that the Ministery of the Reformed Churches and perticularly of England is the Ministry of Christ I mean not every idle blinde and corrupt guid among us but such as be in life Godly and honest in Labours abundant and faithfull among us such as these are truly sent by Jesus Christ 1. Therefore consider it being granted that there is and hath been still since the daies of the Apostles a succession of the Ministery of Christ where should it be before God called us out of Babilon it must be either in the Church of Rome or among the Turks or Jews The two later no Christian none will say that they had the Ministery of Christ therefore it follows the Ministery of Christ before the reformation was in Rome i. under the Romish power But when we devided and abjured Rome as Antichristian The true Ministery must be either with Rome or us that did discent from Rome it is most unreasonable and a contradiction to say that the true Ministery is with the false and not with the true Church Now if it be granted as it cannot with any kind of colour be denied that when the people of God first came out of Babylon they brought the true Ministery out along with them it is most clear that the Ministery of England hath had a Succession most known and visible from those that first brake off from Antichrist Now the only difficulty is whether we or those that seperate from us have this Blessing pleaded for and it is cleer from what hath been just now said that we once had it and it behoovs them to shew when and how we lost it But as for them that seperate from us t is very unlikely that the true Ministry should be with them for first none of their Preachers at least very few of them in his great Harvest pretend unto it And again their own pretences or vain imaginations would not create their lawfull call unto it Which call consists of two parts viz. Qualification and Tit. 1. 2 Cap. Commission The first they only presume they have the last they care not for 2. Moreover we may prove the truth of our Ministry from the truth of its fruit and Effects First Our Saviour in giving us rules for the triall of Teachers saith By their Fruit ye shall know them Their Fruit that is their Doctrine you shall know them that is whether they be of God If there be a Ministery of Christ in the World where should it be but where the Doctrine and truth of Christ is taught and though we cannot cleare a Succession of persons yet doubtless a Succession of Doctrine is in this sense enough to clear the truth of our Ministery We have the Doctrine of Christ truly preacht among us I mean the reformed Churches above all other Churches in the World and upon evident consequence it follows that we the Reformed Churches have a cleerer evidence of the truth of our ministery then any other 2. From the Effects thereof wrought by preaching in the hearts of the Hearers cut off the Beams from the Sun and they cease any longer to be conveyances of light unto the World And the Ministery cannot do the work of Christ but as depending upon Christ who are only Ministers by whom you beleeve as God gave to every man Now if the Ministry do the work of Christ and this be only by the strength and help of Christ surely it is Christs Ministery and it may say with the Apostle to all the true Converts in England ye are the Seale and witness of our Apostleship and call from Heaven who have been owned and used by the hand of Omnipotency in your spirituall Creation Resurrection and Regeneration This reason may be by no means sleighted As to say there were never any truly converted among us by the Ministry of the word is against very sense and most uncharitable so to deny the mean to be of God is no lesse then Blasphemy To conclude remember that the seven Stars are in the hand of Christ not only to be used but kept by him Rev. 2. 1.

in the Sense we speak of may not alwayes be true or false but the words true or false may be Ambiguous For 1. Qualifications may be said to be true or false 1. With respect to the Cause and Principle as Effects 2. With relation to their End as means because 3. They may be true or false with regard to our knowledge Now according to the first Interpretation gracious qualities cannot be false and therefore not either true or false for they are true effects of the Spirit of Truth and if that be his Sense his Argument is guilty of contradictory qualities he before having frequently granted them all to be truely wrought by the speciall operation of the Spirit and still denying them as to be Evidences of the true Enjoyment of God Page 22. line 22. Page 21. line 14. But if we conceive true or false in the later Constructions namely by our ignorance of the Truth thereof they may be false means with respect to this End Viz. The Evidence of the true Enjoyment of God I answer that as I have already so hereafter in their place shall more cleerly free them from this Romane scruple from being false i. e. fallible Evidences of the true Enjoyment of God Object If it be Objected that wicked men and Hypocrites have the same qualifications it is a needlesse thing For Answ Such men have the Spirit as much and more truely then Grace as it works upon such mens hearts with its common Effects and motions If this then hinders our infallible Judgement of the Truth of Grace how will ye judge of the Truth of your Spirit Object It is as little worth to affirm that Hypocrites may thinke their Grace to be true as well as the Godly For Answ Truth being seated in the understanding hath its answerable light and it doth not hinder the Godly mans assurance of the truth of his Grace because wicked men flatter and deceive themselves with a fals opinion of theirs not so because the Mad-man thinks he is a sober man cannot the man that is sober indeed be assured thereof The Childe accounts his Counter gold and so is mistaken therefore cannot the Father know his Gold to be Gold Men in the dark may err and no wonder but the Candle of David is Enlightned the Disciples of Christ have a light within them a light that manifests evil from good truth from Errour even that Anointing that teacheth them all things But to conclude a wicked man may as well and more easily mistake in his judgement of his Spirit if Judge thereof and not by its effects then of his Grace this being more visible descernable as corporall the other more subtill and indescernable as Spirituall The fourth and last Argument Object The last Objection against Qualifications lyes in experience the Abbettors of this way have found by experience that such Evidences as these are as a rotten wall to those that trust and lean thereon Answ It is most clear they lean too much upon their own phansied Experience But I shall onely put their Experiences in one scale and the many thousand Counter Experiences of Holy men of all Ages that have abundantly testified for such Qualifications as bearing invincible Truth of Evidence in the other scale leaving them to be poysed by indifferent Judgements Yea are not many Experiences of this very kind left recorded in Scripture on purpose for our clear instruction and strong consolation in this Case and that not onely in the old but new Testament also even of such as had attained Gospell perfection Our Pattern Christ Jesus takes great boldnesse to himself in Prayer to Heaven that he had glorified his Fathers Name and if you aske Holy Pauls advice and experience in this kinde you may hear his answer 2 Cor. 1. 12. This is our rejoycing even the Testimony of our Conscience that in simplicity and Godly sincerity we have our Conversation in the world Yet then we may affirm what this Errour denies that Qualifications wrought by the Spirit are good and sure Evidences of our enjoyment of God Arguments to prove the Affirmative that Qualifications may be used as Evidences Having pulled downe and laid Errour desolate we shall now attempt to build up Truth and render it strong and glorious upon the Grounds following Arg. 1 The first Argument is taken from that of S. Peter 2 Ephes 1. 10. where the Apostle doth exhort us To give all diligence to make our Calling and Election sure now how shall we make our Election sure but by our Calling for we are called according to his purpose Rom. 8. 28. And how shall we make Vers 5. our Calling sure but by the worke of Calling and the effects thereof but by adding unto Faith Vertue c. Now if ye doe these things you shall never fall do you fear your falling away is this your desire to make your Calling and Election sure This is the way add to Faith Vertue c. and if you doe these things you shall never fall c. Arg. 2 You must give us leave to make use of our Reason Whom God hath joyned together let no man put asunder the Spirit of God and our Reason these two make up a truely enlightned and reformed judgement a sound minde Then 1. While the Scripture hath plainly laid down this Proposition He that beleiveth shall be saved If I can assume I beleive why may not blood be my witnesse and my Faith a blessed Evidence of salvation to me 2. If the Word of God witnesseth the deceitfulnesse of our heart in being apt to perswade us that we beleive when our Faith is dead doth not the Law of Reason as well as of Scripture command Examine your selves whether you be in the Faith prove your owne selves But how Therefore 3. While the Scripture declares that Faith works by love purifieth the heart c. As it thus affords a Rule for triall so by measuring our selves by this Rule if we can truely finde That we are such as love God Christ our Brethren our Enemies c. and that our hearts are 1 Joh. 2. 3. cap. 3. 19. 21. Ver. 14. cap. 2. 3. purifying in the Refiners fire doth it not incourage yea command to conclude That we are past from Death to Life because we love c. And to strengthen in our Souls that blessed hope while we purifie our selves as he is pure and so for any other true Grace I close up this with that invincible Scripture that hath already been hinted and if truely weighed might end this Controversie 2 Cor. 13. 5. Examine your selves whether you be in the Faith prove your own selves know ye not even your own selves that Jesus Christ is in you unlesse you be Reprobates i. e. unapproved whence 1. the ordinary rule for the triall of our Faith of which it is a shame for Professors to be ignorant is the being of Christ in the Soul 2. The ordinary way for Professors to finde

of Faith sufficient for it but I Protest unto every man that heareth the words of the Prophesie of this booke if any man shall add vnto these things God shall add unto him the Plagues that are written in this Booke Rev. 22. 18. Immediate Revelations may neither be lawfully expected by us For though it was necessary or at least most convenient for God intending to blesse the World at the length though gradually with a standing visible mean for its recovery in knowledge c. To reveale his will at the first in a more immediate manner to some yet if I mistake not we never read of any such inspirations so absolutly immediate way of Revelation as my Antagonists boast of God for the most part making use of some kinde of mean more or lesse through which he conveyed his minde to the men of God themselves He did not distill inspire and reveale it into them much lesse into the People in so secret insensible a manner as this age mentions Which we shall further cleere unto you by a few meditations upon this scripture viz. God who at sundry and in diverse manners spake of old to our Fathers by the Prophets hath in the last daies spoke unto us by his Son Heb. 1. 1 2. These words may testifie not only that but how God hath declared himselfe to the World both in the first and last dispensation But the question in hand is not about the truth but the manner of these Revelations Quest First then how did God declare himself in the time of the Law Answ This Place informeth that then in diverse manners he spake to our Fathers by the Prophets Observe God did not of old before any part of the Bible was written immediately reveale his minde to our Fathers i. the People but by the meanes of his Prophets Gods speaking to our fathers by the Prophets here must needs be meant of his speaking to the Prophets and rather in then by them to our Fathers For the Prophets for ought I have read had only one way of revealing i. by voice the Word and Will of God to the People but here this speaking must therefore be the speaking of God to the Prophets since it is as that was not only at sundry times but in diverse manners also God spake that truth unto the Prophets that they were to declare to the People in diverse manners i. not immediately but by diverse waies and meanes Somtimes by Vrim and Thummim somtimes by a voice somtimes by dreames somtimes by visions c. these are all mediums in and through which God cannot reveale himself immediately These are all carnall waies of Revelation when compared with our late inspirations the spirit of our daies not only speaking into but in them without the help of the shadow of any meanes whatsoever But Hath in these last daies spoken unto us by his Son Whence observe 1. The Prophet of Gods People in the daies of the Gospell is the Son of God 2. The way wherein the son of God giveth us his Fathers minde and Councell is his word voice or speaking to us 3. Untill the very last of daies shall expire we must look for the Minde and Will of God in the word of Christ his Son Hath in these last daies c. 4. That in these very last of daies the Son of God instructeth immediately by speaking unto us by his Word rather then by speaking immediately in us by his spirit Object Then what use of the spirit is not it promised to lead us into truth yea and to put into our mindes what we shall say when occasion serves c. Answ We admire and adore the promise and blessing of the spirit in all its use yet doth not the spirit or breath of Christ still come with his Word see the Office of the spirit declared expounded Joh. 14. 26. vers 25. These things saith our Saviour have I spoken unto you being at present with you but the Holy Ghost ver 26. shall come and teach you all things but how it is immediately expounded for he shall bring all things to your remembrance whatsoever I have said unto you Christ by his word both writ and preached declareth to the World his Fathers Councell As writ his minde is revealed as preached his Word is revealed to the World but the spirit can only take off the vaile from our hearts and make it effectuall and thus it doth its Office and maketh the Word to be spirit See Joh. 6 36. and life and the Ministers thereof the savour of Life unto Life and the ministration 2 Cor. 2. 16. of the spirit If it be in point of truth the spirit brings the word to our mindes or understanding and thus it is said to lead us into truth the way of truth is already laid in Scripture the spirit Joh. 16. 13 only leads us into it For he shall not speake of himself but whatsoever he shall heare that shall he speake if in point of Grace and Comfort The spirit doth worke these in us Joh. 1. 17. 17. by and in the use of the Word thus bringing the Word of Christ to our remembrance i. to our knowledge and improvement approving himself according to the Scripture in all respects as a Rom. 14. Acts 9. 31. spirit of truth and Holiness and consolation Obj. But he is also a spirit of supplication to us and doth he not then immediatly inspire when as he speaketh our praiers in us Answ Here is to be avoided a double fallacy 1. There is a difference observable betwixt the spirit speaking in us with respect to God by Prayer and with respect unto our selves by truth the sense we are now about Besides there is a double meaning in this little particle preposition in as in these two propositions it is used His speaking in us by praier is rather a speaking by us But his speaking in us by teaching is a speaking immediately into us 2. But more plainly the spirits speaking in us by Praier or as he is a spirit of Praier in us is not happily to be taken in such an immediate sense and way as some may think of it implieth as I can conceive only 1. A teaching us 2. An helping us to pray 1. The spirit as a spirit of praier teacheth us to pray either before praier or in our praying 2. The Spirit teacheth us how to pray before we pray by preparing our hearts to praier by meanes and by degrees by bringing unto us the knowledge of our estates wants the mercy and fulnesse of God by the word the Law and Gospel and by its daily increasing this habit of praier by daily acts Quest therefore it is that we never see a perfection of ability in the performance of this Heavenly duty of praier in instanti but by degrees But secondly It teacheth us to pray in the very exercise now is not that immediately Answ I answer not totally immediately