Selected quad for the lemma: ground_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
ground_n	authority_n	church_n	faith_n	5,185	5	6.2589	4	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A96858	Gnōston tou Theou, k[a]i gnōston tou Christou, or, That which may be knovvn of God by the book of nature; and the excellent knowledge of Jesus Christ by the Book of Scripture. Delivered at St Mary's in Oxford, by Edward Wood M.A. late proctor of the University and fellow of Merton Coll. Oxon. Published since his death by his brother A.W. M.A.	Wood, Edward, 1626 or 7-1655.; Wood, Anthony à, 1632-1695.	1656 (1656)	Wing W3387; Thomason E1648_1; ESTC R204118	76,854	234

price or value then really it is in it selfe and this is all the true power that the Church can challenge in relation unto the holy Scriptures wherefore the true Church we honour in respect of these things but we doe not adore it and make it of greater Authority then the Scriptures themselves Wherefore 3. We say that the Authority of them doth not so much depend on the Church as on their own innate light and testimony of the Holy Spirit within us their own innate light I say for saith Chamier there is in the Scriptures a peculiaris genius and strein whereby they may upon examination be easily discovered to be the Word of God as a Critick will know by the phrase and stile and the like that such a book is Lyvies such an one Juvenalls so also will a Christian upon the due search triall of the holy Scriptures by their matter Heavenly by their stile deep and by their divine phrase mysticall presently conclude that they are the Word of God and that they can have no other Author then the King of Heaven and then farther I say there is required a Testimony of the holy Spirit within us which Spirit is as I may so speake the seale unto all the rest and peculiar only to Gods Children a man may by the hearsay of the Church historically know the Scriptures but this will no more comfort his heart then the discourses concerning honey and sweet-meates will the stomacke a man may also be convicted of the truth of the Word from those arguments I pressed even now and yet he may be no more converted by them then the Jewes were at the Miracles of Christ which they knew were wrought by a divine power well then what is it that must ultimately perswade us and assure a child of God certitudine fidei with an assurance of faith that the Scriptures are the Word of God the Church that cannot for how can that infuse faith which the Scriptures every where set forth to be the Gift of God what then is it that assures us doubtlesse the Spirit of God co-working with us and upon our prayers and diligent reading and examining of the Word assuring us that this Word which was thus confirmed by miracles thus verifyed by the truth of the Prophesyes contained in it this Word that hath so perfect a consent within its self that hath so admirable efficacy upon the hearers and readers thereof that hath been so wonderfully preserved in all ages that this Word and this Word only is the Word of God and of divine authority so then the Church that can only report unto us the Spirit that doth firmely perswade us the Church that can ministerially only ingenerate an opinion in us the Spirit a Faith and certainty of the Scriptures as then men may heare a very great report of anothers worth learning and counsell and yet be never fully satisfied concerning it till they find it so to be by their own experience or as those Samaritans who did believe in part on Christ for the saying of the woman were yet notwithstanding further confirmed established in the faith of him when they heard his own words John 4. 24. in like manner though we may historically believe that the Scriptures are the Word of God because the Church saith so yet this testimony of the Church doth minister little assurance or satisfaction unto a child of God untill it be farther back't on and established by a farther testimony of the Spirit which undoubtedly must be the firmest assurance a man can have because it is that alone which doth open the eyes to behold the wondrous things of the Law Psal 119. 18. 't is that alone which leadeth into all truth Joh. 16. 13. 't is that alone which inseparably accompanys the faithfull in the Scriptures My Spirit which is upon thee and my words which I have put in thy mouth shall not depart out of thy mouth Isa 59. 21. and therefore 't is that alone which gives strongest evidence unto its selfe speaking in the Scriptures if yee receive the witnesse of men the witnesse of God is greater saith S. Paul the witnesse of the Church is but the witnesse of men therefore the witnesse of the Spirit is greater but say they the Spirit speaketh by the Church and therefore we must believe the Church only when it testifyes of the Scriptures Whitaker answers for me that if so be the Spirit doth thus speak by the Church from whence then hath the Church this assurance but from the Spirit and so our beliefe of the Scriptures must ultimately resolve of necessity into the Testimony of the Spirit againe they say that the Church was before the Scriptures we answer no by no meanes for then how can the Word be called the everlasting wisedome of God and the immortall seed of which the Church is borne the Church was before the written Word but not before the unwritten Aske a Papist how they know that the Church is of such authority and they will prove it by the Scriptures and therefore the authority proving must needs be of greater esteem and before the authority proved but is not the Church called the pillar and ground of truth yes but what doth a candle receive any light from the candlesticke because it stickes in it what though the Church is the seat and mansion place of the Scriptures yet were it possible that there were no Church in the World yet is not the Scripture of lesse authority then now it is the Church then is only a ministeriall pillar to preserve keep and set forth the word not a fundamentall one to uphold and give being unto it and here I might wade farther into a Discourse concerning the authority of the Church and the Scriptures but it having been so fully handled already and answered by multitudes of eminent men I shall goe no farther it remaines that I should practically apply what hath been already spoken but this together with the other propertyes of Scriptures their perspicuity and perfection I shall leave to the next part This is the AVTHOVRS last Sermon that ever He preacht which was at S. Maries in Oxon. March 20. 1655. Phil. c. 3. v. 8. first part Yea doubtlesse and I count all things but losse for the excellency of the Knowledge of Christ Jesus my Lord. IN this Chapter the Apostle armes his Philippians against their false teachers by opposing his own judgement and example to their erroneous and lying suggestions There were a company of prophane persons started up in the Church of Philippi whom Paul counts no better then doggs evill workers and of the concision verse 2. who instead of circumcising their hearts went about rather to cut and rend asunder the Church these men now being left to be brought from their old fleshly confidences the workes of the Law did vaunt much of their outward priviledges and would fain slink into circumcision and other ceremoniall performances and joyne

Tacitus and Suetonius note of him Who seemed better furnished with Morall principles then Zeno and Socrates and yet even they so little obeyed them that they relapsed into unnaturall lusts as Plutarch and Laërtius observe of them and as Saint Paul of other Gentiles in the latter end of this Chapter Wherefore it will not be amisse now in the third place to enquire whether or no this Light of Nature be sufficient unto salvation or whether one may be saved by this light of nature without saith in Christ This saith our Mountacute in the first of his Ecclesiasticall Apparatus is the opinion of many of the Fathers Clemens Alexandrinus Justin Martyr Cyril of Alexandria and others whom he there reckoneth up how ever this same Author showes the contrary opinion of most of the rest and sure I am that Austin in many of his bookes de Civitate Dei is against them and so are most of the Schoolmen the Modern especially together with most of the Popish Doctors and Protestant reformers But to omit the citation of their words which you may elswhere find that I may according to the judgment and sense of the best divines briefly and clearly state the point I shall premise these foure things 1. That the ignorance of Christ cannot in it selfe excuse a man and free him from damnation There is a twofold ignorance you know either juris when a man is ignorant of what he is bound to know or facti when he is onely ignorant of some particular circumstance of what is done this latter may excuse as appeares in the case of Abimelech Gen. 20. 6. the former doth not and therefore God having revealed his will in the Scriptures concerning himselfe and Christ every man upon forfeiture of his salvation was and is bound to know it As if a Prince should publish a Proclamation out of a man's hearing and in his absence 't is not his absence or the not hearing thereof that can exempt him from punishment if he disobeyes it 2. Secondly that there are ever have beene most of the Gentiles utterly destitute of any knowledge of Christ and that whether it be an explicit distinct particular knowledge of him and his offices or an implicit onely and generall concerning the truth and subsistence of such a Saviour and therefore the incarnation of Christ is called an hidden mystery to former ages Col. 1. vers 26. and Saint Paul calls those times before Christ the times of ignorance Act. 17. 30. 3. Thirdly that the knowledge of Christ and faith in him is every way necessary unto salvation necessary as the onely meanes for the obtaining of it for there is no other name given under heaven whereby we must be saved Act 4. 2. and necessary by vertue of the injunction and positive command of God for this is his Commandement that we should believe on the name of his Sonne Jesus Christ 1 Joh. 3. 23. 4. Fourthly that God may instill oftentimes this faith into the hearts of many by meanes altogether unknowne unto us and therefore that we ought not altogether to despaire of the salvation of such Gentiles who have endeavoured in their life time to follow the lights and dictates of right reason I speake not this as if God were bound to bestow faith or salvation upon such men but onely to magnifie the unsearchable riches of his Mercy And to gaine a more charitable construction upon our following conclusion these things then being premised we assert the negative part of the question and ground this conclusion namely that no Gentile living and dying without faith in Christ can be saved by walking according to the light of nature The truth of this may first appeare by considering the imperfection and worthlesnesse of their best naturall workes and vertues We do not deny all manner of reward or profit unto such Gentiles who lived more vertuously then others for besides the present tranquility of Conscience they enjoyed in this world like enough their torments may be more tolerable in the next but this wee may safely say that the strictest of them either in life or profession could never fulfill the law and so consequently never attaine unto salvation For there never hath been any more then two wayes unto heaven either by the Law or by the Gospell but as for the Law it was impossible for them to fulfill it and as for the Gospell t' is supposed in the question that they never believed it I know very well that there have been many who have gon about to Canonize the Gentiles for their excellent vertues amongst whom is Zuinglius of latter dayes and some of the Fathers of old but certainly had they weighed even their best Actions in the balance of the Sanctuary they had found them lighter then vanity it selfe There are two things as I conceive mainly considerable in every action the principle from whence it proceedes and the end unto which it is directed now both these in the Gentiles were carnall and not the least way acceptable to God for as for the Principle and fountaine of their actions t' was flesh but flesh and bloud can never inherit the Kingdome of heaven 1 Cor 15. 50. And that which is borne of the flesh is flesh John 3. 6. And as for the end of their Actions t' was usually ambition and hope of praise or covetousnesse and hope of reward And this was the righteousnesse of the Pharisees and yet our Saviour saith except our righteousnesse exceed the righteousnesse of the Scribes and Pharisees we shall in no wise enter into the Kingdome of Heaven Mat 5. 20. T is the end that makes the Action Good or Bad. Almesgiving Materially and in it selfe considered is a good act but then being performed by a Pharisee for a bad end it became evill and so likewise the Vertuous Actions of the Gentiles may according to their outward matter be Morally good when as if we consider either the Principle from whence they proceeded or the End unto which they were directed they were but at the best Splendida peccata handsome and well drest sinnes and therefore neither ex congruo as some of the Arminians and Papists hold leading unto further Grace nor at all Acceptable in the eyes of God Secondly this may further appeare by considering the necessity of Faith unto salvation For if it be true that without faith it is impossible to please God Heb. 11. 6. and if it be true also that this onely is life eternall to know God and Jesus Christ whom he hath sent Joh. 17. 3. Then doubtlesse are those in a very sad condition who never so much as heard of this Author of Salvation this Christ in whom only God is well pleased And however some men urge that there is no such necessity for the Gentiles believing because it was impossible for them thus to believe having had heretofore no incomes or way to come to the knowledge of him we answere First that absolutely

them with Christ teaching that these were necessary to Justification as well as faith in him The Apostle therefore in zeale to the truth and the better to quell these false Doctors deales with them at their own weapon and because he must needs Glory when they force him to it he falls upon them with his own priviledges and shewes wherein he may boast as well nay more then the best of them if any man thinketh he hath whereof he may trust in the flesh I more v. 4 5 6 but well saith he doe you think that either you or I are the better for these things or a jot the nearer Heaven certainly in no wise and therefore I would have you Philippians to whom I write take notice for your own example that I am of a contrary judgement to these seducers for what things were gaine to me c. 't is true indeed saith Saint Paul before my conversion I verily thought circumcision outward priviledges and my own legall righteousnesse a great gain and vantage to me I sooth'd my selfe up vain Pharisee as I was and thought Heaven was my due and right but when once the knowledge of Christ dawn'd in upon me those things which in my judgement were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gain profitable to me that is and meritorious in order to my Salvation I presently thought to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 things that I were like to loose by should I trust in them rather hinderers then promoters of my Salvation yea doubtlesse and at this present time now that I am a grown Christian rooted and setled in the knowledge of Christ yet I count my present good workes and righteousnesses yea 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Quaecunque in mundo sunt saith Ambrose all my learning and parts every thing besides but losse pernicious raw empty things for the excellency of the knowlege of Christ Jesus my Lord. The more I know Christ the lesse still of good I know by my selfe after all things I finde it best to relye upon his imputed righteousnesse so that the words of my text are a confirmation or if you will a farther amplification of what he said in the preceding verse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yea doubtlesse in good truth what I said verse 7. was true at my first conversion is much more true now viz. that I count all things as losse for the excellency of the knowledg of Christ Jesus my Lord So that here Paul passeth his vote for the knowledge of Christ against all things besides in this there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 excellency admirable vertue in those nothing but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 losse and dogs meat fit only for such dogges as false teachers to seduce and delight in the words in themselves and in their relation to the former will afford many observations 1. Obs That no outward priviledges are of any profit to Salvation Paul circumcised the eighth day of the stock of Israel of the tribe of Benjamin a Hebrew of the Hebrewes when he comes to know Christ counts all these but losse 2. Noe righteousnesse of our own either before or after conversion can justifie us before God Those outward good workes by which Paul thought in his Pharisaicall condition to have gained Heaven by before his conversion he counts losse yea doubtlesse and all things besides he meanes his goodnesse also after conversion this he counts no better for the excellency of the knowledge of Christ Jesus 3. That there is an extraordinary excellency in the knowledge of Christ above all things besides or if you please that the knowledge of Christ is the most excellent knowledge that is I might prosecute all these but I shall pitch only on the latter as being most suitable to the place and company I speake to In prosecution of the point I shall shew unto you first what is meant by the knowledge of Christ Secondly I shall shew unto you what qualifications there be in this knowledge that may denominate it so excellent Thirdly I shall more particularly shew unto you whence it is that this knowledge is so excellent Fourthly apply the point 1. What is meant by the knowledge of Christ Jesus our Lord there is a twofold knowledge of things first a bare Historicall and speculative the second a practicall experimentall knowledge The first is only a superficiall view and glance of the understanding upon the truth and being of things thus the Divels do believe thus even reprobates may know Christ As a man may know a country in a Map or table which yet he is never like to see so may the most debauch't wicked wretch in the world have some scantling book-knowledge of Christ and yet never enjoy him in Heaven hereafter he may be able to draw a scholastick Metaphysicall scheme of Christ his natures his offices his states of humility exaltation and the like he may be able to discourse profoundly of his Incarnation the Hypostaticall union and whole mystery of our redemption and yet with all his learning sinke deeper into Hell though his braine may be full of notionall truths yet his heart may be empty of any comfortable experiences of his Lord and Saviour He cannot with Thomas say my Lord and my God but as the Grecks that came up to worship at the feast Joh. 12. would faine see Jesus yet more out of curiosity then desire to be instructed by him so doe such seek after and study Christ more in order to the satisfaction of their understandings then conversion of their soules But 2. There is a practicall experimentall knowledge where the truths that we know have a strong impression upon our soules so as to worke and transforme them into the same image with the thing known when we do not rest in the bare contemplation of the thing but perfectly love and are ravish't with the excellencyes of it and this is that knowledge of Christ that Paul prefers in the text he counts all things as losse and dung in comparison of it the more he knew Christ the lesse he regarded other things the more he was taken with him the more willing was he to be ruled by him as his Lord to obey his precepts to be answerable to him in all things now this practicall knowledge of Christ includes therefore these three things as I suppose in it First Assent to his Doctrine Word and Promises Every science before it is perfectly gotten supposeth an assent to some undemonstrable principles which are foundations of it thus for one instance before the understanding can build farther in the Mathematicks it presumes this as a ground that Totum est majus sua parte so that even in these things faith seemes to be principium intellectus as Cusanus speakes the prime engine that sets the understanding aworke in the pursuit of knowledge and therefore we can never come to a distinct saving knowledge of Christ unlesse we first believe in his Word and Doctrine A