Selected quad for the lemma: truth_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
truth_n	doctrine_n	scripture_n	tradition_n	1,683	5	8.8849	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A92845	A sermon, preached at St. Marie's in the University of Cambridge May 1st, 1653. Or, An essay to the discovery of the spirit of enthusiasme and pretended inspiration, that disturbs and strikes at the universities: by Joseph Sedgwick, Mr. of Arts, and Fellow of Christs Coll: in the University of Cambridge. Together with an appendix, wherein Mr. Del's Stumblingstone is briefly repli'd unto: and a fuller discourse of the use of universities and learning upon an ecclesiasticall account, submitted by the same authour to the judgement of every impartial and rational Christian.	Sedgwick, Joseph, 1628-1702.	1653 (1653)	Wing S2362; Thomason E699_2; Thomason E699_3; ESTC R510	26,942	31

of Scripture's perfection I must confesse I am as much out of hope of convincing him as free from any feare that he should multiply proselytes where any thing of sober-mindedness remaines I 'le speak in a word my thoughts as to the forementioned Doctrine of the fulness of Divine Writ with submission to the better judgements of our Reverend Doctors of the Church and to the candid examination of any judiciously ingenuous lover of truth I understand that we reject Traditions as false when they contradict written Revelation as dangerous when the probability of abuse and ill consequence overweighs the benefit received by retaining them but thirdly the rest only as uncertaine because we want much of that evidence which we have of the Scripture's authority Yet these last may be retained according to their probability of truth and usefulness to the Congregations of Believers I see no ground to conclude all under falshood and humane invention which is not found in the Scripture though I may rationally question the certainty of such Traditions any further then I can discover their rationalness or then the authority of their discoverer and proposer gives them a credibility Methinks I see these Querers acted I know not how to a more dangerous consequence then they themselves imagine What use is there of their ridiculous Quere's unless to weaken the truth of the Scripture's sufficiency a sober and undoubted Truth if well understood i. e. as I conceive as to matters of salvation and necessary entertainment though indeed it doth containe all Truths that are certainly of Divine originall I am afraid this will be the effect among common people that can seldome keep from one of the extremes if once they be as they cannot but be in time sensible of this wild way of disputing from Scripture and by fond and frivolous interrogatories many of which though applauded by men as madly conceited as the Enquirers yet to a sober indifferent mind evidence but the Authors follies and unmask that spirit of scurrility and immorality by which the Contrivers are frequently acted To this purpose we shall premise these Conclusions of some moment in this and other disputes 1. Matters of common prudence needed not to be revealed nor are they revealed in Scripture nor is therefore common humane prudence unlawfully used in things Ecclesiasticall I suppose it will be easily conceived that God never intended that the Church should be a collection of indiscretion and folly and hence it is that there are so few hints of those things which mere Reason may instruct us in Even in the Jewish dispensation where the outward forme was exactly prescribed some things were left to common prudence and the determination of the Consistory as indeed it must be when Laws are framed in the greatest perfection imaginable I know no other use of that which the Apostle calls Government 1 Cor. 12. i. an extraordinary gift as I apprehend of prudence for the ordering and managing the rule of the Church and for a particular application of that general direction given by St Paul that all things should be done decently and in order 1 Cor. 14. 40. Decently and in or according to order must be understood according to that becoming ordinateness and decorum observed in the assemblies of civile and wel-bred men without the rudeness of immoral and tumultuary meetings 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some I remember have expounded by according to institution i. e. the rule which I gave you But I think good method convenient as it were ranking is the more usual signification and best stands in conjunction with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 both order and decency being left to the judgement of the Church or its governours acting according to the rules of prudence Nor indeed could it be otherwise then left thus if we consider the severall states of the Church as under and neare to the Apostles times and as in succeeding ages The condition of the Church and Christianity is extreamely varied being then low persecuted discountenanced by the temporal power and in a state of poverty Then on the contrary guided by Apostolical infallibility and immediately furnisht from heaven with a large effusion of the Spirit in gifts and special endowments Now remember that the Acts of the Apostles is an History of the then Church and the Instructions given in the Apostolical Epistles referre to their then state are to be applied to us onely with consideration of circumstances or in the common reason and general duty contained in them When I heare some mens objections methinks it is sufficient answer to many arguments fetcht from primitive practice That the Apostolical Churche's purse and power would not carry them out as in building of Churches and the like We know they had not then the liberty of publike worship In other things the Apostles needed not such helps yet in times wherein they are needfull the Apostles practice is no prejudice to their use Where read we say some of the Apostles praying with all that would come to joine as the whole Congregation Neither say I do we read of a whole Nation professing Christianity which being now the universal profession of many countries alters the case of their and our times Upon this particular it is not unseasonable to wish that men would learne seriously to weigh the strength of their arguments and their extent more then in relation to their particular question and present concernment It would save them the trouble of being forced by others to answer their own arguments upon another question Which hath been very usual in this very principle which some have formerly upon other occasions made use of that all is will-worship which is instituted in the worship of God without particular warrant from Scripture and what the consequence hath been our times sufficiently evidence II. For further confirmation of what hath been said I observe that there are many things common to a society of Christians and Civil Societies Churches being humane Societies as to the matter of them i. partaking of this general nature of being a Collection of rational Creatures and then what ever is applicable to humane Society in general belongs to Churches as contained under that larger notion as for example the lawfull employment of honest wisdome and discretion for its preservation Provided onely that nothing be acted contrary to the principles and nature of Christianity If this caution be observed rational deductions from Civil Societies keeping the analogy of religion are improveable to the Church Much more what is deducible from the notion of a Christian Assembly III. Where the reason of the thing is common and unappropriate to the then-obtaining dispensation and when there is nothing implied to the contrary in the Gospel Doctrine or Institution there arguments drawn from the Jewish Church do hold good as to the Christian It is warranted by S. Paul's discourse about Gospel maintenance for the Ministery For the Church then was a Society joyning

cutting 't were madnesse to alledge to the contrary that I have tri'd an unsharpened rude piece of steel Yea but we can preach as well as the learnedst It may be to your own apprehensions and men as little able to discern as your selves But let me answer in this homely but pat similitude 1. Meat may be gnawn or pull'd in pieces but it is a very slovenly carving to others And I cannot see but it is Christian wisedome to avoid all just occasion of contempt to the preaching of the Gospel 2. It is easie to give our what another hath carved to our hand Sermon notes and printed Sermons may carry a man very farre And I have been credibly informed that printed Sermons got by heart served a great while an Irish Apostle for an appearance of mere depending upon the sudden suggestions of the Spirit But Sirs your Authours were Scholars Now I should be very loath to have him for my guide that wholly useth another man's eyes takes up all upon trust Methinks a double danger of fallibility is too much The first had his mistakes and it is probable this second will return them with some addition of his own mistaking him that mistook I like a directer that is able to judge something of himself 3. Many meats need not a knife Yet there are some Truths of very considerable import that carry difficulty and if explained amisse may be of dangerous consequence to a godly life II. Naturall parts use and practise may in many men make a great supply for the want of acquired parts and exceed an industrious incapacity or an unexercised studiousnesse And this is in plain English what some men call the extraordinary assistance of the Spirit in prayer and preaching Many of the Laity are men of quick and ready abilities nimble wits ready apprehension and clear volubility of language in expressing their conceptions especially some having been constant hearers of the Ministery and by much exercise in preaching praying and discoursing of matters of Divinity have accustomed themselves to nimblenesse of head and tongue Now because these possibly excell many a dull Plodder whom necessity unfitnesse for any thing else or his parents fond and ignorant admiration have quite against Nature's intention cast upon the University or some few who have injured their naturall abilities by intangling themselves altogether in scholasticall intricacies presently forsooth Deus è machina a Miracle and the Spirit is come upon them from above But 1. Take them out of their road from some general Doctrines of Christianity to a particular explication of Christian Truths and Duties 2. What would they have proved if learned education had seconded nature or been laid as the foundation of their exercise It is pitty they supplied not the places of some others in the Universities 3. It is all equity and justice to set them in comparison with men of like parts and equall practise and then judge who hath the advantage 4. What grosse mistakes are they guilty of often in interpretation of Scriptures and collection thence for want of skill in the Original and artificial discourse 5. Consider these men would have excell'd others in a Trade and I suppose without Aholiab's inspiration We find the same effects in many unlearned men who by practice and natural sagacity judge clearly and expresse themselves aptly and fluently in matters of civil discourse and intercourse Natural ability is the gift of the all-governing Spirit and the ability acquired by exercise is the blessing of God but all this is nothing of the gift of the Spirit in an Apostolical sense III. Experience and sense of the wayes of God or true reall inward grace is a great advantage to a Minister of the Gospel but not a necessary indispensable requisite not alone a sufficient qualification Indeed experience addes life heat and affectionate power to the delivery of the Word But still the coldness and deadness of an unsanctified Preacher is oft-times discernable only to himself Upon equality of all other conditions an experienc'd Christian is able with more vigour to declare the Truths of Christ So he may understand the Preacher more sensibly then he understands himself A dumbe man and a stammerer may understand mine exact and true relation better then my self because concerned in the action and present to that which I deliver upon diligent enquiry and information received from others Besides the fulness of Sense oft-times confounds the Understanding and Elocution sith one may feel so as to put expression to a losse and then though I apprehend an extraordinary affection in the man I may be to seek for a true explanation of the cause Every one that can fight well I think is not fit to write or Tacticks or the History of a Warre both which have been well done by men who never engaged in any military service A man may feel abundance of paine and yet an Anatomist may be able more distinctly and rationally to mine understanding to explaine what part is affected and how But you 'l say affection is more popular and likely to breed affection Yet there are some whose judgements must be convinced and that may desire a rationall explication And sure clearness of knowledge is a very good foundation for the permanency of affection To cleare this proposition yet more I observe 1. That the Apostles rules require unscandalousness of life in a Minister 2. That Christ's sending out of Judas is sufficient ground for calling to and receiving into the Ministery men of abilities whom we have no presumption of in regard of reall grace See Mat. 7. 22. 1 Cor. 13. 2. The Scribes and Pharisees teaching of truth are to be heard and St. Paul joyes in the Gospel's being preach'd though out of a principle of Contention which is no fruit of the Spirit dwelling in a Preacher Grace is for the use of a man's soul Gifts for the use of the Church The confusion of the Spirit as working grace and as pouring forth gifts is a fundamental mistake in this question But know that a Minister and a Christian are distinct notions And though the ungracious Preacher doth not so much as think of a blessing upon his work yet the Church and a consciencious hearer may believingly expect fruit and edification from God in and by his Ministery whom God may sanctify as to the Church and its benefit though in his private respect he neglect him So Cyrus of old was sanctified for the use of Israël and St. Paul supposes that he that preaches to others may himself prove a cast-away 3. That all things delivered in the Gospel and necessary to be explained are not experienceable Withall consequent experience of joy or dutifull affection is not sufficient ground of Truth It is no improbable supposition that two really godly may both rejoyce in the Lord the one for the universal extensiveness of his Goodness and the other for the speciall distinguishingness of his Love Yet whether's

experience shall warrant the truth to be on his side 4. Experience being private and particular of particular case constitution and arbitrary actings of the Spirit of Wisedome is not to be extended to general rule without ground in Scripture or the nature of the thing Else the new-experienc'd-Divinity argued consequently against the benefit of Ordinances and to other mens formality in the use of them from some mens own experience of their hypocrisy in duty and their receiving no good by them through their default and God's justice 5. Shall I adde That Duties are to be delivered above the shortness of our own attainments Duties as delivered in Scripture and therefore as they are to be prest exceed our experience But some will say we have some degree of experience and from that collect what is yet above us I answer So one as yet unexperienc'd apprehends in part some kind of knowledge being presupposed to experience Then secondly a notional knowledge is sufficient to a verball declaration and may in many things be clearer and safer while it follow 's Scripture-revelation other mens manifold experience though not its own IV. Gifts and endowments are principally requisite to a Gospel Minister as such For the nature of a Minister is office employment and what enables to be a Christian enables not to the function of a Minister 1 Cor. 12. peruse the whole chapter To cleare up this consider 1. The gifts of the Spirit in the Apostles times were not onely for a miraculous confirmation of the Doctrine's Divine Original and for a testimony of their designation to the work of planting the Gospel but for enabling them to their work Tongues indeed S. Paul tels us were for unbelievers but prophecying was for believers and their edification Indeed the miraculous way of conveyance and the wonderworking power was partly for attestation to the truth of Christian revelation But withall they were enabled for the carrying on the work of the Gospel by gifts given from above To be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. able as well as willing to teach was the condition of a Bishop in S. Paul's time and he exhorts to seek gifts 1 Cor. 14. 1. Then there was the Holy Unction and that not needless By the way I shall propose to examination whether S. John's Ye have received the anointing may not relate to this enablement of the primitive Pastours and Teachers and so be far enough from concluding any unnecessariness of a Ministery For S. John writes against False Apostles and may very probably be thought to direct his Epistle to the Christian Churches as a collection of Pastours and people Ye need not saith he any new Instructer new Revealer or explainer of revelation since you have among you in your Churches the Divine Vnction and the Spirit of God directing and enabling your Presbytery constituted by Apostolical Ordination You have received is very true though every individuall member of the Church had it not but by interest in the Pastours But let the able judge 2. Gifts and enablements are as necessary nay more now then then There is the same need of instructing reproving and convincing of gain-sayers demonstrating the truth of the Gospel by Scripture and answering objections against it Besides that our remoteness from the Apostles who in difficulties might then be readily consulted and the ambiguity essential to the plainest writings with the severall prepossessions and conceptions of severall parts of Christians have made the controversies in Divinity almost infinite Due consideration good judgement and all imaginable accomplishments are little enough to direct in what is to be preached for the truth of God and to distinguish Scripture and Catholick Verity from private conceits and upstart opinions For the teachings of the Spirit they are so diverse in severall pretenders sometimes so unagreeable to the true meaning of the Word that we are very well satisfied in the necessity of S. John's advice to try the Spirits Consider the Apostles speake not in our naturall language and many passages relate to customes now obsolete and History of those times not mentioned by any Inspired Writer Do not some proofs from the old Testament seeme to proceed upon some then-received traditional expositions The gifts then necessary to the preaching and explaining of the Gospel as so are still as necessary to that office and the more for the ceasing of miracles Heathens now must be convinced by rational evidence of the Divinity of our revelation Doubtless in this age Learning is necessary when Atheisme begins to creep up in the Church and to our-face Christianity And how nearely related Atheisme and Enthusiasme are and how subservient each to other is well observed by that judicious and faithfull servant of God and the Truth Mr. More in his preface to that most effectuall Antidote against Atheisme 3. Acquired gifts are many of them for substance the same with those then conferr'd by the Spirit The revelation of the matter by them then publish'd we have in our sacred Records and 't were as ration all for these men to bid us expect the Gospel truth too in an extraordinary way of discovery What we read is what the Apostles preach'd and our Ministers as the then-Teachers preach according to the sound or saving forme of words delivered to them by the Apostles now in writing as then also by word of mouth The other enablements given to them as preachers and publishers of this doctrine for enabling them in their duty were but the raising and directing their naturall faculties in order to clearing up the truth to themselves and others And this is the designe and effect of a great part of Learning Indeed if naturall parts be necessary to a Minister let our Adversaries understand that Logick Metaphysicks and Rhetorick are but rectifiers and perfecters of naturall endowments and then tell us why the perfecting and rectifying of natural parts is useless and unnecessary I am bold to repeate that the maintainers of this dispute against Learning understand not what it is but judge by their own undigested notions rude shadows of Learning 4. Acquired gifts are the gifts of the Spirit though not from its miraculous operation Studiousness and a blessing upon it are the gifts of Divine Providence in the World and especially in the Church Sure the diverse way of conveyance and the difference of ordinary and extraordinary vary not the nature of the things What was created by God produced still after its kind though here was generation instead of creation It is strange the gracious gifts of God should loose their esteeme because they are not bestowed in a way of miracle 5. Miraculous gifts were given upon account of the Apostles exigency It pleased God in his wisdome to make use of the simplicity and unlearnedness of the Apostles and that to magnify his great power in those miraculous abilities infused into them from Heaven So God chose David from a Shepheard to be King and furnish'd