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	rome_n	true_a	6,945	5	5.7926	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A81174	The white stone: or, A learned and choice treatise of assurance very usefull for all, but especially weak believers. By Nathanael Culverwel, master of arts, and lately fellow of Emmanuel Colledge in Cambridge.	Culverwel, Nathanael, d. 1651?	1654 (1654)	Wing C7573A; ESTC R231750	66,496	141

dying Bellarmine was fain to acknowledge that the nearest way to assurance was only to rest upon the free grace of God in Christ And they what cry down duties so much if they would mean no more then this that men must not trust in them nor make Christs of them nor Saviours of them as they use to express it wee 'l easily grant them this if they 'l be content with it 2. They take away that clasping and closing power of faith it self by which it should sweetly and strongly embrace its own object They would have the soul embrace cloud● and dwell in generals they resolve all the sweetness and preciousness of the Gospel either into this Universal Whosoever beleeves shall be saved or else which is all one into this conditional If thou beleevest thou shalt be saved Now this is so far from assurance as that the Devils themselves do thus believe and yet tremble The thirsty soul may know that there is a Fountain but it must not presume to know that ever it shall taste of it The wounded soul with them may take notice that there is balm in Gilead but it must only give a guesse that it shall be healed They won't allow the soul to break the shell of a promise so as to come to the kernel They silence faith when it would speak its own Idiom My Lord and my God O what miserable comforters are these How can they ever speak one word upon the wheels one seasonable word to a weary soul when as all they can reach to by their own acknowledgement is to leave the soul hovering betwixt heaven and hell And as they say in matter of reproof Generalia non pungunt so 't is as true in matter of comfort Generalia non mulcent Yet to see how abundantly unreasonable these men are for in the matter of their Church there they require a particular appropriating faith a monopolizing faith that the Church of Rome is the only true visible Church and this is no presumption with them Thus they can imbrace a dull errour and let go a pr●cious truth But the true Church of Christ as 't is it self built upon a Rock so every member of the Church has the same security And the soul with a spouse-like affection does not only conjecture who is her well-beloved but is in his very arms and breaks out into that expression of love and union I am my well-beloveds and my well-beloved is mine But how strangely does their conjectural certainty take away the sweetness of such Relations Christians with them must only conjecture that they are the Sons of God the spouse must only guess at her beloved Husband the sheep must hope that this is the Shepherds voice O how do they emasculate and enervate Religion how do they dispirit it and cut the very sinews of the power of godliness But all you that would finde rest to your souls must know that you can never apply a Christ too much that you can never appropriate a Saviour enough that whole happiness is in union with him 3. They deny perseverance and so long may very well deny assurance And yet the Arminians have an art of reconciling assurance and non-perseverance They allow men a little brief assurance for one moment a breve fulgur a little coruscation of joy that onely shewes it self that it may vanish and disappear The summe of their meaning amounts to thus much For that moment that thou art in the state of grace thou mayest be sure on 't but thou canst not be sure that the next moment thou shalt be in the state of grace As if a Christian were only a Ball of fortune to be tost up and down at her pleasure And indeed they make grace as voluble and uncertain as ever the Heathen did fortune And if they would speak out grace with them is Res vitrea quae dum splendet frangitur And vasa gloriae with them are little better then vasa fictilia they can dash them in pieces like a Potters vessel And then make no more of it then Epictetus at the breaking of a Pitcher 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 't is but a usual thing Hodie vidi fragilem frangi Vain men that think the grace of God as mutable and unconstant as they themselves are that can remove men from Heaven to Hell as often as they please that with a daring Pen can blot names out of the book of life and reverse the seal of Heaven when they list This must needs strike at the root of assurance and leave the soul in such sad doubts as these 'T is true I am now feeding upon the milk and honey of the Land of Canaan but I may return to the wilderness again to the bondage of Egypt again 'T is true I am now a Temple of the holy Ghost but how soon may I become a prison a dungeon the receptacle of every unclean spirit What though I be now a vessel of honour how soon may I become a vessel of wrath and though I be for the present in the loving hand of a Saviour yet I may be to morrow in the unmerciful paw of the Lion Pray tell us now has the soul any great security all this while are the friends of God no surer of his love then thus 'T is happy for Christians that 't is not in the power of these men no nor of all the powers of darknesse to put a period to their joy no not to put the least comma or interruption to it No they may as soon dethrone the Majesty of Heaven it self they may as soon pluck the Crown from his head and wrest the golden Scepter out of his hand nay they may as soon pluck out the Apple of his eye they may as soon annihilate a Deity as pull thee out of his hands as rob him of one of his Jewels Thou art kept by the mighty power of God through faith unto salvation We can't close up this better then with that heavenly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those triumphant expressions of the Apostle Paul For I am perswaded that neither life nor death nor Angels nor Principalities nor Powers nor height nor depth c. 4. They never had any assurance themselves and so they would willingly deny it to others There is so much pride and envy in the spirits of men as that they are very loath that others should have more happiness or be more sensible of happiness then themselves They do here Calamum in Corde tingere they tell you what they finde in their own hearts nothing but conjectures and shiverings and tremblings nothing but slavish doubts and feares But the voice of assurance 't is a still voice the spirit speaks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That soul only hears it to which it speaks The sparklings of the White Stone are secret and undiscernable to a carnal eye No man knowes it but he that has it 'T is Manna 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not the visible and

No the beams of Gods love will shine out stronger and brighter upon the soul and ripen his hope into assurance Christian hope when 't is in its full vigour is all one with assurance Rom. 5.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but if hope could be frustrated it then might make ashamed disappointment would cause a blush hope differ'd will make the heart sick and uncertain hope will s●arce make the soul well a Christians hope is not like that of Pandora which may flie out of the box and bid the soul farewel no 't will ne're vanish till it be swallowed up in fruition The hope of the Hypocrite 't is as his righteousness like the morning-dew but the hope of a Christian 't is like the morning-light the least beam of it shall commence into a compleat Sun-shine 't is Aurora gaudii and it shall shine out brighter and brighter till perfect day We shall further clear this truth if you consider the manner how Christians are assured of their salvation the third thing you propounded 1 By the graces of God which are in them those precious seeds of mortality and the prints of the spirit by which they are sealed to the day of Redemption Grace is the spirits stamp by which it marks the soul for its own the first fruits of the spirit the least grace if true and sincere is sufficient to salvation and therefore the sense of the least grace is sufficient to assurance Object But how shall the soul know that it has these graces in truth and not in shadow and colour only how shall it be certain that these are not counterfeit and painted Sol. There might be given mny signs and characters of true grace that it must flow from a principle of sincerity from à principle of love that it must be comfortable to the grace of Christ but all this will not satisfie for the soul will still question how shall I know that my graces are such so then that which we must ultimately resolve it into is that in Rom. 8.16 For in the mouth of two or three witnesses every thing shall be established Now we have here two witnesses omni exceptione majores we have a double Testimony a twin-Testimony The same spirit beareth witness with our spirits that we are the Sons of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he confirms what the other sayes both the witnesses do fully agree and make up one entire testimony the soul may say here as Paul Rom. 9.1 I speak the truth I lie not my Conscience bearing me witnesse by the Holy Ghost The whole work of Assurance is summed up in this practical Syllogism Whosoever believes shall be saved but I b●lieve and so shall certainly be saved The Assumption is put out of doubt 1. Conscience comes in with a full testimony And if natural Conscience be a thousand witnesses then sure an enlightened and sanctified Conscience can be no lesse then ten thousand 1 John 3.10 He that believes has a witness in himself a Certificate in his own breast 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for as the same Apostle 1 John 3.20 Beloved if our heart condemn us not then have we confidence towards God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here is the same with conscience for the Hebrews have no other word for Conscience but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So then if our heart acquit us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we have as much liberty as we can desire It feares not now the edge of the Law nor the fiery darts of Satan it doth not stagger with sense of its own weakness and unworthiness but comes with confidence to the Throne of grace Obj. 1. Jer. 17.9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Supplantativum Cor prae omnibus so Arias Montanus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inscrutabile desperabile so Hierome and our Translation desperately wicked 't is properly insanabile Some think Paul alludes to this place and does explain it in Rom. 2.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Seventy read the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and translate it accordingly Sol. 1. Now as for the minde of the place I finde Expositors of great name and worth understanding it of the unregenerate heart of the heart of man that is in the state of corrupt nature of whom 't is said that All the imaginations of the thoughts of mans heart are altogether evil continually Sol. 2. The drift of the text is to shew the deceitfulness of mens hearts in respect of others for 't is brought in by way of Objection The Jewes they are cunning and subtle and can delude the Prophets and so think to evade the Curse No but I the Lord search the hearts I have a fair window an open prospect into the most reserved spirit 't is as clear as Chrystal to my eye Sol. 3. Yet 't is true that the most sincere heart is very deceitful the heart of a David of a man after Gods own heart is full of windings and turnings and many deviations such secret passages as himself knowes not of For who hath known the error of his wayes No man yet had such a piercing insight into his own soul as to be acquainted with every motion of it None can so anatomize his own spirit that it shall be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so as every vein and nerve and muscle shall be obvious and apparent to his eye But what does this hinder but that the general frame and bent of the spirit the byas and inclination of the soul may be clearly known The soul knows which way its faculties stream with most vehemency Conscience cannot be brib'd 't wil give in the true judgement especially an inlightned conscience There 's none but if he search and examine his own soul in a strict and impartial manner may know whether he be sincere and cordial or no. There 's none but may know the general frame and temper of his spirit 1 Cor. 2.11 VVho knowes the things of a man but the spirit of a man that is in him The Testimony of conscience is certain and infallible Many a wicked man by this is assured that for the present he is in a miserable and damnable condition he knows certainly that as yet he is out of the Covenant and hence many times there are lightening flashes of terror flie in his face the very sparks of Hell compass him about Does not thy Conscience often tell thee O prophane wretch that as yet thou art a Child of wrath and galloping to damnation with a full Cariere why then may not the heart of a Christian tell him as certainly that he is a Child of God by adoption and an heir of promise nay speak O Christian where e're thou art and speak aloud that we may hear thee does not thy own soul tell thee that thou art in a sure and happy condition so sure as nothing shall be able to separate thee from the love of God in Christ Jesus our Lord. Why are Christians so often enjoyned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉

means to wooe thee and to win thee and to espouse thee to himself in faithfulness and in truth IV. Election and Vocation though in respect of us they have gradual and climbing accomplishments yet in respect of God they are equally present For there is no succession in eternity There can be no Prius posterius where there was no beginning 'T is true that our infinite Beings as they cannot sufficiently grasp an infinite essence so neither can they measure an infinite Duration And therefore our understandings put many time several periods there where there ought not to be the least Comma because we span out things by our own narrow Duration For Duration is nothing else but permanentia in esse a continuation and abiding in Being the spinning out of Entity And therefore as the soul cannot see the face of God so neither can it see the vastness of his Duration which is a dequate and commensurate to the Degree of his Entity So that we being but of yesterday are not competent Judges of Eternity And as the soul imprisōed in a body can but darkly cōceive of spiritual Beings and cannot behold the lustre c oriency of an Angel nor it cannot behold its own beauty much lesse is it able to behold the glory of God himself So being here conversant with transient things that have their Orcum Occasum their Fluxum Refluxum their Spring and Autumne their bounds and their bottom and dwelling among temporals 't is not so well acquainted with the vast Duration of eternity And yet it can far better behold the back parts of Eternity then the face of it Eterternity a parte post then Eternity a parte ante because the soul it self is measured by that Duration Whereas only that one supreme Being God himself has the compleatness and perfection of on eternity No wonder then that our understandings put several periods there where there ought not to be the least comma because we span out things by our own Duration that which bubbles from eternity comes flowing to us in time But Vocation is as eternal as Election In respect of God Jacob was as soon called as he was chosen and that not only in respect of the secret counsel and decree of God but whensover God does actually call Jacob he calls him ab Aeterno for Eternity is not at all spent and exhausted by continuance but is alwayes in vigore viridi 'T is a flourishing Duration that never withers nor decayes Indeed Vocation is nothing else but Election pulling off her veil and smiling upon the soul and telling her that God loves her and manifest and displayes his love to her V. It is altogether irregular and anomalous for the soul 1. To prie into Election 'T is dangerous to tread on the highest round first and here it is impossible Thus the soul forgets that it is a creature it forgets its own Duration and would be measuring it self by Eternity The windows of the soul must be set open for the entertaining of such light as does more immediately flow in upon it and the understanding must close and comply with such objects as are best proportioned to it Now you know that those things which are first intelligible in their own nature yet are not alwayes first presented to the view and eye of the soul For whatsoever is first in Being may first be known Entity being the root and just foundation of intelligibility And yet sometimes secondary and junior Entity is fain to prepare the way like a John Baptist for one that comes after it and yet was in worth and being before it Thus sometimes the causes of things lurk and lie coucht they hide their heads only a little flourish out at the Lattesses peeping out of an effect or two Thus the Text may be in Hebrew when the Commentary is in Latine many may understand the one that cannot read the other Election it is the Original Vocation 't is the interlineary glosse of the help of weak-beginners It God should let thee see into Election before Vocation it were the only way to frustrate and disappoint his own decree For if God should shew thee thy name in the Book of Life before thy heart were changed and renewed what would this but make thee sin more securely and turn his grace into wantonnesse Whereas the wisdom of God never determines the end but it also determines the means and as the end is alwayes glorious so also are the means powerful and efficacious Now thou canst not more clearly demonstrate that thou art in a good tendency and proximity to the end then by a thankful use and seasonable application of the means And what do they do but lay a snare for their own souls that catch and entangle themselves with such a desperate fallacy as this is If we be elected we shall be unquestionably saved and if we be not elected we shall be unavoidably damned and therefore we may do what we list O what a bold and blasphemous inference is this What is this else but to distil the rankest poison out of the richest and most soveraign cordial To kindle Hell out of a spark of heavenly truth which if it were blown up gently by the spirit that breathed it and kept within its just bonds 't would only cheere quicken and enliven the soul Because thou dost not as yet know whether thou art a Vessel of honour wilt thou therefore presently dash thy self in pieces because thou dost not for the present certainly know that thou shalt come safe to the Haven wilt thou therefore court the waves rush upon a Rock and make Shipwrack of faith and a good conscience would'st thou do thus in temporals Why thou dost not know how long thou shalt live the number of thy dayes is certainly fixt and thy time is an appointed and determined time wilt thou therefore refuse to lean upon the staffe of bread Wilt thou not repaire thine earthly and decaying Tabernacle Wilt thou not maintain the Oil in the cruze that Balsamum radicaele Wilt thou break thy glasse in pieces beacause thou canst not tell how long it will run Is it not a mercy that God vouchsafes thee the means Why should thou distruct of obtaining the end more then any other There is not a Curtain that hides Election more from thee then from any other 't is equally hid to all till it shine forth upon some in the use of means till the Curtain be drawn and then it will equally shine out upon thee if thou usest the seme means If all should argue as thou dost there would none be saved if all men because Election is absolute and uncertaine should resolve to live as they list who would then set his face towards Canaan where would God have any glory in the world What would become of his great name but he will root out such an unsavory principle as this is out of the hearts of all that love him and that