Selected quad for the lemma: truth_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
truth_n	divine_a	reveal_v	revelation_n	1,705	5	9.2853	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A90932	The preacher sent: or, A vindication of the liberty of publick preaching, by some men not ordained. In answer to two books: 1. Jus divinum ministerii euengelici. By the Provincial Assembly of London. 2. Vindiciæ ministerii euangelici. By Mr. John Collings of Norwich. / Published by Iohn Martin, minister of the Gospel at Edgfield in Norfolk. Sam. Petto, minister of the Gospel at Sand-croft in Suffolk. Frederick Woodal, minister of the Gospel at Woodbridge in Suffolk.	Martin, John, 1595 or 6-1659.; Petto, Samuel, 1624?-1711.	1658 (1658)	Wing P3197; Thomason E1592_2; ESTC R208851	240,824	381

He doth not speak of new revelations but of a revelation of those doctrines of the Gospel which he before had preached Whence it is evident that there are ordinary revelations still continuing And this may answer the great Objection which some raise from ver 30. Say they These prophets spake by extraordinary revelation Ergo They were extraordinary Officers We deny that they spake by extraordinary revelation the Text doth not enforce it There was a disorder in the Church at Corinth viz. Divers of the prophets did speak together or at once in the assembly and so edification was hindred to rectifie this saith the Apostle v. 39. Let the Prophets speak two or three and let the other judge He would have two or three speak and the rest hear and be silent But lest two or three should speak at once or lest one should spin out all the time others who came prepared to speak should want opportunity to exercise their gifts he directeth further ver 30. If any thing be revealed to another that sitteth by let the first hold his peace i. e. Let not many speak together before another beginneth let the first be silent let one speak a convenient time and then hold his peace and give way or place to others that the gifts of others may be exercised as well as his and a reason is added v. 31. For ye may all prophesie one by one i. e. one after another not many at once Lest they should think that by this means the gifts of some would be cooped up and their liberty for the exercise of them infringed he tells them no they might all prophesie i. e. all who were prophets yet it must be orderly one after another but this doth not evidence the Apostles intent to be that upon a subitaneous impulse which another hath the first must abruptly break off and hold his peace The requiring the first to hold his peace doth not necessarily either forbid his proceeding so far as he intended or command a sudden silence in the midst of a discourse upon anothers having a sudden revelation to give way to that but it forbiddeth the speaking of divers together in the same assembly and commandeth so to contract a mans discourse as there may be opportunity for others who come prepared to speak or exercise their gifts also Neither can it be concluded that they prophesied by immediate inspiration without any previous preparations because what they spake is said to be revealed to them For gospel-Gospel-truths are revealed by study industry and the use of ordinary means as well as by immediate inspiration as we proved before and therefore no ground can be fetched from ver 30. that can argue these Prophets to be extraordinaty Officers Indeed the immediate Revelations and real motions of the Divine Spirit do not use to interfere with interrupt and justle out one another as according to such an interpretation they should do If the first did speak by immediate revelation and must suddenly hold his peace before he hath finished his discourse or fully declared his Revelations that another might discover his then the motions of the same Spirit should clash each with other and the Spirit should interrupt it self which it were an impeachment to the wisdom of the Spirit for any to affirm Object 2. Prophets are mentioned with a note of singularity 1 Cor. 12. 29 30. Are all Prophets Ergo Prophesie was a miraculous extraordinary gift Answ 1. A note of singularity is proper to them because all had not the gift of prophesie Some Church-members were not prophets 2. It doth not follow That therefore prophesie was a miraculous extraordinary gift For the ordinary gift of Teaching is expressed with a note of singularity also in the very same verse 1 Cor. 12. 29. Are all Apostles are all Prophets Are all Teachers Object 3. Prophets in all the Old and New Testament signifie some in Office peculiarly call'd and sent 1 Sam. 3. 20. 1 Sam. 22. 5. Act. 13. 1. Act. 21. 10 11. Act. 11. 27 28. The word Prophesying is used generally in the New Testament for that which is extraordinary and by Revelation Matth. 26. 68. Rev. 1. 3. Act. 21. 9. Luk. 1. 67. Rev. 22. 10 19. Rev. 10. 11. Mark 7. 6. 1 Pet. 1. 10. Jud. 14. Luk. 1. 76. and 7. 28. Matth. 21. 26 14 5. Mat 13. 57. Matth. 7. 22. Act. 19. 6 c. Joh. 11. 51. 1 Tim. 1. 18. Answ 1. We have given many reasons to evidence that the prophets 1 Cor 14. are neither Officers nor persons extraordinarily gifted and prophesie being the chief subject of that Chapter hence the acceptation of the word prophesie in that place is more likely to be found in that Chapter then to be fetched from other places which do not purposely treat of that subject And if the word were used there in a different sense from what it beareth in all other places yet there may be enough there to clear that to be the sense of it 2. It is questionable Whether the word prophesying be used in diverse of those places mentioned either for Officers or persons extraordinarily gifted as Act. 13. 1. Rev. 10. 11. Matth. 7. 22. It is one thing for the persons who are prophets to have extraordinary gifts and another thing for them to have the extra ordinary gift of prophesie Those Prophets mentioned Matth. 7. 22. might have power to work miracles to cast out Devils yet their prophesying might be an ordinary gift as Stephen had extraordinary gifts Act. 6. 8. Stephen full of faith and power did great wonders and miracles among the people And yet he had the ordinary Office of a Deacon upon him for all that ver 6 7. It may as well be argued that the Office of a Deacon is extraordinary because Stephen a Deacon wrought miracles as that the prophets Matth. 7. 22 c. were extraordinary because they wrought miracles 3. It appeareth to us as a certain truth that prophesying is used in the New Testament for that which is neither an extraordinary Office nor an extraordinary gift Matth. 13. ver 57. But Jesus said unto them A Prophet is not without honor save in his own Country and in his own house Here the person speaking was indeed an extraordinary prophet but the rule he layeth down is general and cannot be restrained unto him onely or to extraordinary prophets for can any imagine that the sense should only be this He that foretelleth things to come is not without honor save in his own Country Surely it extendeth to all faithfull Teachers or publishers of Gospel-Mysteries for they are subject to be despised in their own country and house as well as they which foretel things to come as Luk. 4. 24. No prophet is accepted in his own Country So Mat. 10. 41. He that receiveth a prophet in the name of a prophet shall receive a prophets reward Will any say that this promise runs onely to such as receive