Selected quad for the lemma: truth_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
truth_n	service_n	spirit_n	worship_v	1,834	5	8.9813	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A57167	The substance of two sermons one touching composing of controversies, another touching unity of judgement and love amongst brethren : preached in two honourable conventions of parliament : the former, Jan. 27, 1657, the other, Feb. 4, 1658 / by Edward Reynolds ...	Reynolds, Edward, 1599-1676.	1659 (1659)	Wing R1291; ESTC R1300	23,395	44

which differences are to be decided is the Word being a full Canon of Gods revealed will for the Lord doth not now as in former times make himself known by Dreams or Visions or any other immediate way To this the Apostle referreth the Church against danger of Wolves Act. 20. 32. This he saith is profitable {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} 2 Tim. 3. 16. To this only St. Austin had learned a Timorem honorem deferre b Si ad Divinae Traditionis Caput originem revertamur Cessat error humanus c Haec sunt causae nostrae documenta haec fundamenta haec firmamenta d And this is the meaning of Tertullian Optatus Vincentius Lirinensis and others when they teach us to prove the truth of Doctrine by Ecclesiasticall Tradition and the voice of the Church for they speak of Apostolicall Churches which Tertullian calls Matrices Ecclesias and not of the the peremptory Authoritative decision of any present Church for they were all able in so short a time as was between them and the Apostles to draw down from the Apostles a Doctrinall succession which he calls Traducem fidei and to assign the time Authors and posteriority of those Heresies which they gain said as he saith Solemus Haereticis compendij causâ de posterioritate praescribere I decline controversie thus only in a few words 1. It is fit that he who made the Word should be Judge of the meaning of it 1 Cor. 2. 11. e Cum de rebus deisermo erit concedamus cognitionem sui Deo saith Hilary 2. When any Assembly of men assume to themselves a Judicature which they deny to others they will shew some ground of the difference and some Commission directed to them and not to others which the Church of Rome endeavouring to doe are forced though with little advantage f to fly to the Scriptures So that in this overuling controversie the Scripture is made the Judge and why not as well in all the rest since in them a lesser light then Scripture is presumed to suffice But then the Objection is How shall I know the meaning of Scripture wherof one giveth one sense and another another If there be not some infallible Judge to have recourse unto I answer 1. Ad hominem how shall I know that this man or Church is to give that final sense which my conscience is bound to rest in rather then another man or another Church 2. We say That the Word is g perspicuous and hath notas insitas veritatis in all needfull truth as being written not for Scholars only but for vulgar and illiterate men And that this light in the Word is manifested unto us 1. By the Manuduction and Ministry of the Church pointing unto the Star which is seen by its own light 2. Because we bring not such an implanted suitableness of Reason to Scripture as we doe to other Sciences in which the principles are exactly consonant to the ingraffed notions of the minde therefore to proportion the eye of the soule to the light of the Word there is required an act of the Spirit opening the eyes and drawing away the veile that we may discern the voice of Christ from strangers for having the minde of Christ we doe according to the measure of his Spirit in us judge of Divine truths as he did But here again they object That we make all Religion hang upon a private spirit To which we say 1. That every true Believer hath the Spirit of Christ Rom. 8. 9. 2. That Spirit doth enable to know and to judge 1 Cor. 2. 12. 1 Joh. 4. 13. for Believers have judicium discretionis as the men of Berea to try the things which are taught them Act. 17. 11. 3. That this spirit though in a private man yet is not a private Spirit because not originally from that man as my money though private in regard of my property to it yet it is publick in regard of the currantness of it The Church by her Ministers hath the ordinary publick power of expounding Scriptures but not power to lead the people to subscribe to such expositions as peremptory and infallible for they have a spirit of discerning to prove all things and hold fast that which is good The Summe of all is There are differences in the Church in matters of Religion the removing of them is to be expected from divine Revelation God Reveals it by three concurrent means Ministerialiter by the service of the Ministery Judicialiter by the Sentence of the Word Efficaciter by the illumination of the Spirit healing all that folly inadvertency unbelief impenitency proud and contumacious reasonings whereby the carnall minde is not only indisposed to receive but armed also to resist the truth and thus we having by Gods Spirit an eye the Word having in it self an evidence and the Ministery directing this eye to this evidence so much of Gods Counsel is discovered as is necessary unto faith and holinesse here and to salvation hereafter And our Saviour telleth us that this Revelation is not always to the wise and prudent though learning sanctifyed be an excellent help hereunto but unto Babes Matth. 11. 25. whereby are noted two preparative dispositions unto the receiving of Divine truth 1. Humility and tractableness of spirit a meek and docile temper The poor receive the Gospel 2. Spirituall hunger after the sincere milk of the Word praying and crying for the knowledge thereof that we may grow thereby The second means for healing divisions in the Church is to have an {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} some {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} some Fundamentall Doctrines wherein all agree this is the Bafis of unity and concord in the Church The a Ancients cal it theRule of faith the Seed of Doctrine the Catholick Faith the Character of the Church that which is Common to small and great St. b Paul the foundation the forme of sound Words the principles of Doctrine the Faith of the Gospel the unity of Faith the Mystery of godliness the Rule by which we are to walk And these Fundamentals are of three sorts 1. Fundamentals in Faith that knowledge of God and Christ unto which eternal life is annexed Joh. 17. 3. Joh. 8. 24. Acts 4. 11 12. 1 Cor. 1. 23. 2. 2 3 11. 2. Fundamentals in practice viz. Repentance from dead works sincere obedience self-denial love of the brethren c. Luk. 13. 5. Matth. 5. 19 20. Rom. 6. 1 2. Rom. 8. 1. Matth. 16. 24. 1 Joh. 3. 14. 3. Fundamentalls in Worship to worship God in Spirit and Truth to call upon God in the name of Christ as our Advocate and Propitiation not to worship creatures but to hold the head to keep our selves from Idols and communion with Devils Joh. 4. 24. Phil. 3. 3. Joh. 16. 23. Col. 3. 17. Col. 2. 18 19.

and Rule which his Commander gives The other to an agonisticall or athleicall Rule wherein was drawn a white line by which the running of the horses was to be guided as the learned Civilian Petrus Faber in the second Book of his Agonisticon hath observed This Line or Rule in our Christian race is the word of God the Rule of Faith Love and a Christian life called walking in the Spirit Gal. 5. 16. walking according to Rule Gal. 6. 16. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} The same with being {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} like minded of one accord of one judgement Let not the perfect despise the weak Let not the weake judge the perfect but {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} in these fundamentall articles wherein we all agree in that common salvation unto which we all contend let the piety of our lives in walking by the same rule of Faith and love the unity of our judgment the concord of our affections the concurrence of our ends our consent and delight in the same truth all which are intimated in the words {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Let all this declare to the Church of God and to our own Consciences that in our differences Christ notwithstanding is not divided but that amidst the variety of our Opinions the purity piety and peace of the Church is still preserved and let these things likewise predispose and qualifie our hearts to admit of the revelation of further truth out of the word and so make way to the reconciling of those differences which are yet amongst us This I take in brief to be the scope and meaning of the text Wherein we have 1. The difference inter Adultos seductos in the Church between perfect Christians and Christians seduced 2. The variety of judgements and opinions which by reason of that difference may grow 3. The right way of reconciling those differences And that is 1. An humble submission of judgement and willing attendance in the use of means upon divine teaching God shall reveale even this unto you He wil lead his people into all necessary truth and give them all things requisite to life and godliness 2. To have an {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} some main fundamentall Doctrines wherein the dissenting parties doe all agree which may be the measure and touch-stone of all other Doctrines to hold nothing which is either inconsistent with the truth or unbeseemlng the Majesty of that foundation 3. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} To walk exactly and in order according to the things wherein we agree not to break our rank or desert our station contrary to the Rules which we have received So that two things are herein implyed 1. Piety of life to live answerably to the truths we know 2. Sobriety moderation and prudence of Spirit to serve God in the place and condition wherein he hath set us and according to the measure of the Rule which God hath distributed to us 2 Cor. 10. 13. That neither by an unsuitable conversation we bely the truths we hold nor under any pretence of service we breake forth to attempt any thing in the Church beyond the place and station wherein God hath set us 4. To hold the truths wherein we agree in love unity and constancy for why should not the many truths wherein we agree teach us to joyn in love which is a Christian duty rather then the few opinions wherein we disagree cause breach in affection which at best is an humane infirmity The word here used {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} in the use of Scripture usually noteth not a bare rationall and intellectuall act of the minde but judicium practicum such a judgement as hath an order unto practice which is the same with Sapere to have a savoury relish of truth and so to apply the minde unto it as Matth. 16. 23. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Thou savourest not the things that be of God Rom. 8. 5 6. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} c. They that are after the flesh doe mind the things of the flesh and they that are after the Spirit the things of the Spirit for to be carnally minded is death but to be Spiritually minded is life and peace Col. 3. 2. If ye be risen with Christ {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} set your affections have your mindes upon things above Phil. 3. 19. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} who minde earthly things whose hearts studies inclinations affections are earthly and brutish We are not therefore barely to think the same things whereunto we have already attaind to affirm them but in the main to agree with one another in the same Ends and designs that is when we hold the same generall truths in so holding {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} to have the same purposes to pursue the same intentions to carry on the same designs of glorifying God edifying the Church and saving one another thereby These are the four excellent ways which the Apostle in this Text prescribeth to reconcile Controversies to close up Divisions to reduce calmness and serenity upon the face of a distracted and dilacerated Church We have briefly opened and analysed the Words Let us now take a short review of them again for our further instruction and benefit 1. We may observe a difference which the Apostle makes amongst the Members of the Church some strong some weak some perfect some seduced some listning to Paul and others to the Concision As on the same foundation some parts of the building may be Marble and Cedar other parts Lath and Tearing some strong and others ruinous As in the Heavens so in the House of God some Stars differ from other Stars in glory 1 Cor. 15. 41. He who hath the fulness of the Spirit and a residue to give still unto him that lacketh doth yet blow by his Spirit where he listeth Joh. 3. 8. and divideth to every one severally as he will 1 Cor. 12. 11. yet alwayes {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} a measure only of knowledge of faith of grace of every needfull gift Rom. 12. 3. which the Apostle calleth the measure of the gift of Christ and the measure of every part Ephes. 4. 7 16. unto which measure there will ever while here we are be something lacking 1 Thes. 3. 10. they who have most have not a fulnesse except comparatively and respectively to some special service as Zachary Elizabeth Stephen Barnabas and others are said to have been full of Faith and of the Holy Ghost Otherwise the best must say as our Apostle here doth not as though I had already attained or were already perfect but I follow after and reach forth and presse forward Some have need of milk others of strong meat some babes others of fuller age some unskilfull in the Word of Righteousness others