Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
scripture_n	argument_n	ghost_n	holy_a	2,507	5	4.9711	4	false

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A36019	Prove all things, hold fast that which is good, I Thess. 5.21 handled in two sermons at S. Maries in Cambridge, the first on the Commencement-Sabbath, July 1, 1655, the other since / by William Dillingham.	Dillingham, William, 1617?-1689.	1656 (1656)	Wing D1486; ESTC R19188	41,854	64

will do tnem any good that there is no prius and posterius in the belief of the infallibilities of the Scriptures and of the Church because there is no posterius that of the Church being none at all Fifthly nor are the words and doctrine of our teachers and ministers to be looked upon as an infallible rule of divine faith A private Christian ought to be very observant of his Pastour the Scripture every-where calls for it he is to reverence him as his spirituall Father to obey him as his governour to follow him as his guide yet no farther then he ha's the Scripture for his warrant Be ye followers of me saith the Apostle as I am of Christ 1 Cor. 11.1 The words of a godly and able pastour are of great authority as of one that for his fidelity would not willingly for a world lead souls into errour and for his ability hath a greater measure of the spirit of discerning joyned with the advantages of acutenesse of parts much study and reading and long experience therefore must he be heard with reverence not rashly dÃsbelieved nor his doctrine rejected unlesse upon examination we find it to be condemned by the Scriptures Among humane authorities such an ones testimony is of very great weight but a divine faith will digge till it come to the rock of infallibility before it build which is not to be found save in that holy breath of the unchangeable Spirit which is the Scriptures Sixthly therefore the onely true adequate and infallible rule of divine faith is the holy Scripture this is that {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} this is that balance of the sanctuary wherein faith weighs and tries all mens doctrines before it entertain them That this was infallibly inspired by the Holy Ghost is granted on all sides and that it may be known to be such may sufficiently appeare by what hath been already said That it is and ought to be the rule of faith might be fully and at large demonstrated but since it hath already devoured all the other pretended rules as Aaron's rod did those of the Egyptian Sorcerers and because I would not be prevented in that which lies before me I shall content my self briefly to have pointed at an argument or two and so passe on to what remains But first give me leave to premise onely thus much that whereas some of our Divines make Scripture the judge others the rule of controversies I conceive by a little distinguishing both may be admitted and that the Scripture is both Judge and Sentence the Law Rule and Principle of faith The holy Ghost in Scripture is the Judge Every truth exprest in Scripture is a definitive Sentence when ever it se lf is called in question and in respect of truths deducible from it it is a Law and Principle in respect both of truths formally contained in it and rightly deducible from it it is and may be truly called a Rule or canon of faith and life a rule to try and examine doctrines by and this I shall prove briefly in three words thus 1. The Bereans are commended by the holy Ghost for making the Scripture the rule and trying doctrines by it and that such doctrines as were delivered by the immediate assistence of the holy Spirit as was said before 2. The Scripture is the rule according to which men ought to preach and therefore also ought their doctrine to be examined by it To the Law and to the Testimony if they speak not according to this word it is because there is no morning-light in them Isaiah 8. 20. and 1 Tim. 6. 3. These things teach and exhort and if any man teach otherwise or any other thing {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} and consent not to wholesome words even the words of our Lord Jesus Christ and to the doctrine which is according to godlinesse he is proud knowing nothing c. See also Deut. 13. v. 1 2 3. and in the 12. Rom. 6. Let us prophesie according to the analogy or proportion of faith by which is usually understood the doctrine contained in the Scriptures But that is a remarkable place Gal. 1.8 9. if we or an angel from heaven if any man preach any other Gospel than what ye have received let him be accursed 3. The Scripture is the rule by which we must be judged at the last day therefore ought it to be the rule of our faith and life here Rom. 2. 16. God shall judge the secrets of men according to my gospel and this we may be sure of that that must needs be suitable to God's will accepting and approving which is agreable and according to the same will commanding and prescribing faith and duty to us which is revealed in his word But this truth having been so much insisted upon by our writers and being so well known as it is I forbear further inlargement on it at the present The Scripture then is the onely rule of faith And though some would admit of something else for a secondary rule for my part I see not how that can be admitted for if that same supposed secondary rule do exactly accord with the Scripture then is it not another and so not a secondary rule but if it swerve never so little from it then is it false and erroneous and not fit to be a rule at all but take it at the best it is but regula regulanda a rule that must be tried it self and who will choose to measure with a Carpenters rule when he hath the standard by him The Scripture is the rule and the standard by which all doctrines may and must be tried by arraigning them before the tribunall of the Spirit in the Scriptures but it will not be amisse to draw forth of Scripture a character or two to judge of doctrines by 1. The first shall be that of Paul but lately mentioned good doctrine must be according to the analogy and proportion of faith There is a {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} an {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} and a {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} spoken of in Scripture a body of divine truth as I may call it between the parts and members whereof there is an exact harmony symmetry and proportion as therefore in the natural body a member would become monstrous should it exceed its due proportion to the other its fellow-members so is it here We must therefore carefully compare a doctrine concerning one article with the truth concerning others and for instance so speak of the unity of God's essence as not to impair the Trinity of persons so treat of the justice of God as not to let it devoure his mercy and so to advance his mercy as not to violate his justice since he is so said to be love 1 John 4. 8. as that he is also called a consuming fire Heb. 12. 29. Let a man study a single point

To think that we must therefore be of no opinion because others are of so many is to be of the worst opinion of all for whoso adheres to a particular opinion may ineed be i th' wrong but he that is of no opinion cannot possibly be i th' right If other men do so differ in their opinions it concerns us to be well-resolved in our own judgements If the winds and waves be so boisterous without the more need is there of a good ballast within All cannot have the truth therefore make them not thy rule yet all pretend to it therefore give them an hearing Condemn not all because there 's truth among them neither approve all because some must needs be false Let us therefore neither swallow all by a blind credulitie nor reject all by a rash precipitancy but follow the advice of the Apostle in the text Prove all things but hold fast that which is good The words contain in them a double dutie which all believers are bound unto as well the people as their pastours every one in their severall orbe Although more immediately they seem to be directed to the people who in the words immediately foregoing are forbidden to despise prophesyings and here are bid to trie them all and to hold fast that which is good Of both these in their order First of the first Prove all things HEre there are two things to be spoken to by way of explication First What it is to try Secondly What it is that we are to try For the first By proving or trying here is not meant that we should experimentally be of all opinions many such seekers instead of finding truth have lost themselves in a maze of errour and an inextricable labyrinth of perplexitie 'T is {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} not {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} Nor is it meant that we should all judices agere in foro externo sit and determine controversies binding up all others to acquiesce in our decisions but as it concerns all Christians quÃ tales to prove or try is an act of judgement to be exercised by every one within the private court of his own conscience in order to his own particular embracing or rejecting of any doctrine offered to his faith Which act is no further obligatory to any other man than the grounds thereof being made known shall merit his assent But secondly what are we here to understand by {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} all things must we examine all things surely then we shall have work enough If we must alwayes be examining what will become of all holy living I answer a man may live by rule as well as build by rule But further Though we must try all things here meant yet is it not meant that we should be alwayes trying of them But I conceive the {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} in the text is not to be taken in the utmost extent of its possible latitude Truth fears no fair triall her face is not painted and therefore the fairer for the washing she is justified of her children yet is she sometimes condemned by strangers that know her not and her face may possibly get a scratch in the scuffle and herself prove though perhaps more fair yet in the mean while lesse fruitfull and therefore desires not to live alwayes under dispute And indeed some truths seem by their own nature to be exempt from triall there must be some basis to move upon and that must be immoveable {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} some first rule and how shall that be tried some first principles and how shall they be proved He that will learn must first believe and doubtlesse there are primÃ²credita in Divinity as well as primÃ²-cognita in Philosophy the mind assents to the one by a prima sides as it doth to the other by the habit called intelligentia Such there must needs be to give a solid basis to discourse and had they prius to prove them by they were not prima These have usually been acknowledged by all for that native evidence that shines in them bringing letters credentiall writ in their very faces yet I know not how of late some out of the abundance of their leisure or curiositie have been pleased to question them We lately digged for fundamentall laws till we had like to have pulled the house down about our ears and some have digged for principles in philosophy till they have quite lost them in the rubbish certainly the man was either very idle or very melancholick when he began to suspect he might be deceived in thinking he had a being which yet was impossible and came to Cogito ergÃ² sum But that which is worse yet have we not some who call in question the very fundamentals of religion also they are but bad builders who as the Apostle speaks are alwayes laying the foundation when then shall we think that they will set on the roof and bring the building to perfection who are alwayes digging of it up I shall say no more but I had thought the truth of the scriptures had been out of gun-shot and that God might have been believed upon his own word If once it appeare to us to be the word of God we are not to call in question the truth or equity of it Let us not spend our time in calling those truths into question whereof we have already entertained a firm and well-grounded belief but presse forwards toward those things which remain and practise what we have believed The blowing of this wind makes the tree take deeper root and it is well if it doth alwayes so but yet in the mean while it oftimes blowes down the fruit But what is it then that we must try try the spirits saith S. John 1. 4. 1. and try prophesyings mentioned here in the verse before my text the sense and meaning is one and the same of both try all doctrines that are offered to you by any man whatsoever how great how learned soever he be receive them not upon his {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} but bring them first unto the beam unto the touch-stone whence arises the proposition to be spoken to That it is the duty of all Christians to examine the doctrine which they heare before they fully entertain it as a principle of faith and life a truth of very great importance but because there hath been already so much written I shall need now to speak the lesse and shall content my self with two arguments onely for confirmation of it the one from Scripture the other from Reason and be brief in both The first argument I shall take from Scripture which doth expressely both command and commend this duty to us it commands it Mark 4. 24. {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} have an eye to your hearing take heed what you heare as also in the 1. epist. of

John chap. 4. vers. 1. Believe not every spirit but try the spirits whether they be of God it commends the practise of this duty in the Bereans Acts 17. 11. where 't is said of them that they were {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} more nobly-spirited than those of Thessalonica for that they searched the Scriptures dayly whether those things were so as the Apostles preached notwithstanding they were assisted by an infallible spirit It was not any slownesse in them to believe which made them examine but an holy prudence for so the words are They received the word with all readinesse of mind and searched the scriptures daily whether those things were so they received them readily and yet searched making no more hast then good speed But Bellarmine thinks to take off the edge of this place of Scripture by this distinction The Bereans were but beginners and had not yet entertained the faith and therefore might examine but such as are already Christians and believe the Churche's infallibility are bound to believe the doctrine it proposeth without examination I answer first by way of concession that as many as believe the Churches infallibility are bound consequently to believe whatever she propounds as farre as an errour can bind them But secondly If all be beginners but those that believe that truly for our parts We Protestants do professe our selves to be Bereans and therefore I hope he will give Us leave to examine their doctrine in the balance of the Sanctuary and so we have and found it light And thirdly is Bellarmine sure the Bereans were not believers when they searched since they received the word with all readinesse of mind and then 't is added and searched the Scriptures daily whether those things were so But fourthly If they were not I wonder how men before they beleive should be better able to judge than afterwards and how they should come to loose that power and priviledge by beleiving Besides these there are many other Scriptures which do ex consequenti not onely permit but also require to try the doctrines before we entertain them as Matth. 24. 4. where our Saviour bids See that no man seduce you and the Apostle Paul in Ephes. 5. 6. Let no man deceive you with vain words and 2 Thessal 2. 3. Let no man deceive you by any means To what purpose are all these monitory cautions if we may not try nay do they not implicitly require and command us to try and examine the doctrines whoever they be that bring them S. Paul is bold in Gal. 1. 8 9. Though we or an Angel from heaven should preach any other Gospel let him be {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} And that you may see that this expression proceeded neither from rashnesse nor passion but a most advised and well resolved deliberation he repeats the words in the verse following As we said before so say I now again If any preach any other Gospel unto you than that you have received let him be accursed Whence I observe these two things to my present purpose first that there must be an examen else how could they know it was another Gospel and so reject it and secondly that the hearers as such and not teachers were to be the judges unlesse wee 'l say they were bound to curse themselves But the truth in hand may be further evidenced to us by reason thus Because we must neither embrace all doctrines nor reject all nor take some such as come next no nor the truth it self upon slight grounds therefore we must examine 1. We must not reject all for so we shall be sure to reject the truth and besides we do ow so much reverence to the name of God as not rashly to reject without examen any doctrine that hath but an appearance of any just pretence unto it 2. Nor may we embrace all promiscuously for so we shall be sure to be in the wrong and I see not how possibly the soul can at the same time assent unto contradictions and yet such there are found among opinions 3. Nor in the third place may we take up a certain number of opinions as they come next to hand as they are offered to us by the place where we live or the next comer by for so there will be great danger of falling into errour and truth is of more concernment to us than that we should adventure it upon the hazard of such a contingency 4. Nor lastly may we entertain truth it self if we should happen on it on so slight grounds if we take no better hold of it we shall never be able to hold it fast If we build upon such a sandie foundation how do we think to stand when the winds and waves of temptation and persecution shall arise It remains therefore that we must examine that so we may both refuse the evil and also hold fast that which is good And for the further quickning of us unto this duty I shall propound onely two considerations and very briefly First Let us seriously consider what great danger there is in being deceived our souls ate at the stake no lesse than the everlasting good of our souls is concerned in it for errour in understanding begets errour in life and practise and the Scripture tells us of damnable heresies and what ever some may think of speculative errours yet surely as they proceed from that maim in the understanding which is the effect of original sinne and as they are cherished and abetted by corruption in the will they are sinns and make us guilty For the actions of the understanding as well as of the other faculties are {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} under the law of God and the will shall answer at God's tribunal for not putting the understanding to school to Scripture as well as for not bridling the passions and not governing the outward man Since then there is such danger in errour as you have heard had we not need be carefull had we not need examine especially considering What danger there is of being deceived which is the second consideration For first the best are subject to errour themselves and so may though unwittingly and unwillingly be means of seducing others who do not examine and then their godlinesse and learning which were wont to keep them from errours will become arguments to draw others into them But then secondly how many false prophets deceivers and seducers are there in the world who make it their designe and purpose to deceive MANY shall come in my name faith our Saviour Matth. 24.5 and shall deceive many and Many false prophets ARE gone out into the world 1 John 4. 1. and that which makes them the more dangerous they are indefatigably industrious in their way compassing the earth with their master and compassing sea and land to make a proselyte Which they do the more easily effect by reason of the craft and

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